{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_47873/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_47873","id":"gutenberg_47873","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/47873","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Magic -- Malay Peninsula","Malays (Asian people) -- Folklore","Malays (Asian people) -- Social life and customs"],"text":"MALAY MAGIC\n\n                                 BEING\n\n                  AN INTRODUCTION TO THE FOLKLORE AND\n                        POPULAR RELIGION OF THE\n                            MALAY PENINSULA\n\n                                   BY\n\n                          WALTER WILLIAM SKEAT\n\n                        OF THE CIVIL SERVICE OF\n                       THE FEDERATED MALAY STATES\n\n                             WITH A PREFACE\n\n                                   BY\n\n                          CHARLES OTTO BLAGDEN\n\n                  MEMBER OF THE ROYAL ASIATIC SOCIETY,\n                      AND FORMERLY OF THE STRAITS\n                       SETTLEMENTS CIVIL SERVICE\n\n\n\n                                 London\n\n                       MACMILLAN AND CO., Limited\n                    NEW YORK: THE MACMILLAN COMPANY\n\n                                  1900\n\n                          All rights reserved\n\n\n\n\n\n\n\n\n                                   TO\n\n                        SIR CECIL CLEMENTI SMITH\n\n                           KNIGHT GRAND CROSS\n                    OF THE MOST DISTINGUISHED ORDER\n                     OF ST. MICHAEL AND ST. GEORGE\n                              AND FORMERLY\n                  GOVERNOR OF THE STRAITS SETTLEMENTS\n\n                 THIS BOOK IS (BY PERMISSION) DEDICATED\n\n\n\n\n\n\n\n\n                                \"The cry of hosts [we] humour\n                                Ah! slowly, toward the light.\"\n\n                                                        Rudyard Kipling.\n\n\n\n\n\n\n\n\nPREFACE\n\n\nThe circumstances attending the composition and publication of the\npresent work have thrown upon me the duty of furnishing it with a\npreface explaining its object and scope.\n\nBriefly, the purpose of the author has been to collect into a\nBook of Malay Folklore all that seemed to him most typical of the\nsubject amongst a considerable mass of materials, some of which lay\nscattered in the pages of various other works, others in unpublished\nnative manuscripts, and much in notes made by him personally of what\nhe had observed during several years spent in the Malay Peninsula,\nprincipally in the State of Selangor. The book does not profess to be\nan exhaustive or complete treatise, but rather, as its title indicates,\nan introduction to the study of Folklore, Popular Religion, and Magic\nas understood among the Malays of the Peninsula.\n\nIt should be superfluous, at this time of day, to defend such\nstudies as these from the criticisms which have from time to time been\nbrought against them. I remember my old friend and former teacher, Wan\n`Abdullah, a Singapore Malay of Trengganu extraction and Arab descent,\na devout and learned Muhammadan and a most charming man, objecting to\nthem on the grounds, first, that they were useless, and, secondly,\nwhich, as he emphatically declared, was far worse, that they were\nperilous to the soul's health. This last is a point of view which it\nwould hardly be appropriate or profitable to discuss here, but a few\nwords may as well be devoted to the other objection. It is based,\nsometimes, on the ground that these studies deal not with \"facts,\"\nbut with mere nonsensical fancies and beliefs. Now, for facts we all,\nof course, have the greatest respect; but the objection appears to me\nto involve an unwarrantable restriction of the meaning of the word:\na belief which is actually held, even a mere fancy that is entertained\nin the mind, has a real existence, and is a fact just as much as any\nother. As a piece of psychology it must always have a certain interest,\nand it may on occasions become of enormous practical importance. If,\nfor instance, in 1857 certain persons, whose concern it was, had paid\nmore attention to facts of this kind, possibly the Indian Mutiny could\nhave been prevented, and probably it might have been foreseen, so that\nprecautionary measures could have been taken in time to minimise the\nextent of the catastrophe. It is not suggested that the matters dealt\nwith in this book are ever likely to involve such serious issues;\nbut, speaking generally, there can be no doubt that an understanding\nof the ideas and modes of thought of an alien people in a relatively\nlow stage of civilisation facilitates very considerably the task of\ngoverning them; and in the Malay Peninsula that task has now devolved\nmainly upon Englishmen. Moreover, every notion of utility implies\nan end to which it is to be referred, and there are other ends in\nlife worth considering as well as those to which the \"practical man\"\nis pleased to restrict himself. When one passes from the practical to\nthe speculative point of view, it is almost impossible to predict what\npiece of knowledge will be fruitful of results, and what will not;\nprima facie, therefore, all knowledge has a claim to be considered\nof importance from a scientific point of view, and until everything\nis known, nothing can safely be rejected as worthless.\n\nAnother and more serious objection, aimed rather at the method of\nsuch investigations as these, is that the evidence with which they\nhave to be content is worth little or nothing. Objectors attempt to\ndiscredit it by implying that at best it is only what A. says that\nB. told him about the beliefs B. says he holds, in other words, that\nit is the merest hearsay; and it is also sometimes suggested that\nwhen A. is a European and B. a savage, or at most a semi-civilised\nperson of another breed, the chances are that B. will lie about his\nalleged beliefs, or that A. will unconsciously read his own ideas into\nB.'s confused statements, or that, at any rate, one way or another,\nthey are sure to misunderstand each other, and accordingly the record\ncannot be a faithful one.\n\nSo far as this objection can have any application to the present work,\nit may fairly be replied: first that the author has been at some pains\nto corroborate and illustrate his own accounts by the independent\nobservations of others (and this must be his justification for the\ncopiousness of his quotations from other writers); and, secondly,\nthat he has, whenever possible, given us what is really the best\nkind of evidence for his own statements by recording the charms\nand other magic formul\u00e6 which are actually in use. Of these a great\nnumber has been here collected, and in the translation of such of the\nmore interesting ones as are quoted in the text of the book, every\neffort has been made to keep to literal accuracy of rendering. The\noriginals will be found in the Appendix, and it must be left to those\nwho can read Malay to check the author's versions, and to draw from\nthe untranslated portions such inferences as may seem to them good.\n\nThe author himself has no preconceived thesis to maintain: his object\nhas been collection rather than comparison, and quite apart from the\nnecessary limitations of space and time, his method has confined the\nbook within fairly well-defined bounds. Though the subject is one\nwhich would naturally lend itself to a comparative treatment, and\nthough the comparison of Malay folklore with that of other nations\n(more particularly of India, Arabia, and the mainland of Indo-China)\nwould no doubt lead to very interesting results, the scope of the work\nhas as far as possible been restricted to the folklore of the Malays\nof the Peninsula. Accordingly the analogous and often quite similar\ncustoms and ideas of the Malayan races of the Eastern Archipelago\nhave been only occasionally referred to, while those of the Chinese\nand other non-Malayan inhabitants of the Peninsula have been excluded\naltogether.\n\nMoreover, several important departments of custom and social life\nhave been, no doubt designedly, omitted: thus, to mention only one\nsubject out of several that will probably occur to the reader,\nthe modes of organisation of the Family and the Clan (which in\ncertain Malay communities present archaic features of no common\ninterest), together with the derivative notions affecting the tenure\nand inheritance of property, have found no place in this work. The\nfield, in fact, is very wide and cannot all be worked at once. The\nfolklore of uncivilised races may fairly enough be said to embrace\nevery phase of nature and every department of life: it may be regarded\nas containing, in the germ and as yet undifferentiated, the notions\nfrom which Religion, Law, Medicine, Philosophy, Natural Science,\nand Social Customs are eventually evolved. Its bulk and relative\nimportance seem to vary inversely with the advance of a race in\nthe progress towards civilisation; and the ideas of savages on\nthese matters appear to constitute in some cases a great and complex\nsystem, of which comparatively few traces only are left among the more\ncivilised peoples. The Malay race, while far removed from the savage\ncondition, has not as yet reached a very high stage of civilisation,\nand still retains relatively large remnants of this primitive order of\nideas. It is true that Malay notions on these subjects are undergoing a\nprocess of disintegration, the rapidity of which has been considerably\nincreased by contact with European civilisation, but, such as they\nare, these ideas still form a great factor in the life of the mass\nof the people.\n\nIt may, however, be desirable to point out that the complexity of\nMalay folklore is to be attributed in part to its singularly mixed\ncharacter. The development of the race from savagery and barbarism up\nto its present condition of comparative civilisation has been modified\nand determined, first and most deeply by Indian, and during the last\nfive centuries or so by Arabian influences. Just as in the language of\nthe Malays it is possible by analysis to pick out words of Sanskrit and\nArabic origin from amongst the main body of genuinely native words,\nso in their folklore one finds Hindu, Buddhist, and Muhammadan ideas\noverlying a mass of apparently original Malay notions.\n\nThese various elements of their folklore are, however, now so\nthoroughly mixed up together that it is often almost impossible to\ndisentangle them. No systematic attempt has been made to do so in this\nbook, although here and there an indication of the origin of some\nparticular myth will be found; but a complete analysis (if possible\nat all) would have necessitated, as a preliminary investigation,\na much deeper study of Hindu and Muhammadan mythology than it has\nbeen found practicable to engage in.\n\nIn order, however, to give a clear notion of the relation which the\nbeliefs and practices that are here recorded bear to the official\nreligion of the people, it is necessary to state that the Malays of\nthe Peninsula are Sunni Muhammadans of the school of Shafi'i, and that\nnothing, theoretically speaking, could be more correct and orthodox\n(from the point of view of Islam) than the belief which they profess.\n\nBut the beliefs which they actually hold are another matter altogether,\nand it must be admitted that the Muhammadan veneer which covers their\nancient superstitions is very often of the thinnest description. The\ninconsistency in which this involves them is not, however, as a rule\nrealised by themselves. Beginning their invocations with the orthodox\npreface: \"In the name of God, the merciful, the compassionate,\" and\nending them with an appeal to the Creed: \"There is no god but God, and\nMuhammad is the Apostle of God,\" they are conscious of no impropriety\nin addressing the intervening matter to a string of Hindu Divinities,\nDemons, Ghosts, and Nature Spirits, with a few Angels and Prophets\nthrown in, as the occasion may seem to require. Still, the more\nhighly educated Malays, especially those who live in the towns and\ncome into direct contact with Arab teachers of religion, are disposed\nto object strongly to these \"relics of paganism\"; and there can be\nno doubt that the increasing diffusion of general education in the\nPeninsula is contributing to the growth of a stricter conception of\nIslam, which will involve the gradual suppression of such of these\nold-world superstitions as are obviously of an \"unorthodox\" character.\n\nThis process, however, will take several generations to accomplish,\nand in the meantime it is to be hoped that a complete record will have\nbeen made both of what is doomed sooner or later to perish, and of\nwhat in all likelihood will survive under the new conditions of our\ntime. It is as a contribution to such a record, and as a collection\nof materials to serve as a sound basis for further additions and\ncomparisons, that this work is offered to the reader.\n\nA list of the principal authorities referred to will be found\nin another place, but it would be improper to omit here the\nacknowledgments which are due to the various authors of whose work in\nthis field such wide use has been made. Among the dead special mention\nmust be made of Marsden, who will always be for Englishmen the pioneer\nof Malay studies; Leyden, the gifted translator of the Sejarah Malayu,\nwhose early death probably inflicted on Oriental scholarship the\ngreatest loss it has ever had to suffer; Newbold, the author of what\nis still, on the whole, the best work on the Malay Peninsula; and Sir\nWilliam Maxwell, in whom those of us who knew him have lost a friend,\nand Malay scholarship a thoroughly sound and most brilliant exponent.\n\nAmong the living, the acknowledgments of the author are due principally\nto Sir Frank Swettenham and Mr. Hugh Clifford, who, while they have\ndone much to popularise the knowledge of things Malay amongst the\ngeneral reading public, have also embodied in their works the results\nof much careful and accurate observation. The free use which has been\nmade of the writings of these and other authors will, it is hoped,\nbe held to be justified by their intrinsic value.\n\nIt must be added that the author, having to leave England about\nthe beginning of this year with the Cambridge scientific expedition\nwhich is now exploring the Northern States of the Peninsula, left the\nwork with me for revision. The first five Chapters and Chapter VI.,\nup to the end of the section on Dances, Sports, and Games, were then\nalready in the printer's hands, but only the first 100 pages or so\nhad had the benefit of the author's revision. For the arrangement\nof the rest of Chapter VI., and for some small portion of the matter\ntherein contained, I am responsible, and it has also been my duty to\nrevise the whole book finally. Accordingly, it is only fair to the\nauthor to point out that he is to be credited with the matter and the\ngeneral scheme of the work, while the responsibility for defects in\ndetail must fall upon myself.\n\nAs regards the spelling of Malay words, it must be said that\ngeographical names have been spelled in the way which is now usually\nadopted and without diacritical marks: the names of the principal\nNative States of the Peninsula (most of which are repeatedly mentioned\nin the book) are Kedah, Perak, Selangor, Johor, Pahang, Trengganu,\nKelantan, and Patani. Otherwise, except in quotations (where the\nspelling of the original is preserved), an attempt has been made to\ntransliterate the Malay words found in the body of the book in such\na way as to give the ordinary reader a fairly correct idea of their\npronunciation. The Appendix, which appeals only to persons who already\nknow Malay, has been somewhat differently treated, diacritical marks\nbeing inserted only in cases where there was a possible ambiguity, and\nthe spelling of the original MSS. being changed as little as possible.\n\nA perfect transliteration, or one that will suit everybody, is,\nhowever, an unattainable ideal, and the most that can be done in that\ndirection is necessarily a compromise. In the system adopted in the\nbody of the work, the vowels are to be sounded (roughly speaking)\nas in Italian, except e (which resembles the French e in que, le,\nand the like), and the consonants as in English (but ng as in singer,\nnot finger; g as in go; ny as ni in onion; ch as in church; final k\nand initial h almost inaudible). The symbol ` represents the Arabic\n`ain, and the symbol ' is used (1) between consonants, to indicate\nthe presence of an almost inaudible vowel, the shortest form of\ne, and elsewhere (2) for the hamzah, and (3) for the apostrophe,\ni.e. to denote the suppression of a letter or syllable. Both the\n`ain and the hamzah may be neglected in pronunciation, as indeed they\nare very generally disregarded by the Malays themselves. In this and\nother respects, Arabic scholars into whose hands this book may fall\nmust not be surprised to find that Arabic words and phrases suffer\nsome corruptions in a Malay context. These have not, as a rule, been\ninterfered with or corrected, although it has not been thought worth\nwhile to preserve obvious blunders of spelling in well-known Arabic\nformul\u00e6. It should be added that in Malay the accent or stress,\nwhich is less marked than in English, falls almost invariably on\nthe penultimate syllable of the word. Exceptions to this rule hardly\never occur except in the few cases where the penultimate is an open\nsyllable with a short vowel, as indicated by the sign [breve].\n\nThe illustrations are reproduced from photographs of models and\noriginal objects made by Malays; most of these models and other\nobjects are now in the Cambridge Arch\u00e6ological and Ethnological Museum,\nto which they were presented by the author.\n\nThe Index, for the compilation of which I am indebted to my wife, who\nhas also given me much assistance in the revision of the proof-sheets,\nwill, it is believed, add greatly to the usefulness of the work as\na book of reference.\n\n\nC. O. BLAGDEN.\n\nWoking, 28th August 1899.\n\n\n\n\n\n\n\n\nCONTENTS\n\n\n    CHAPTER I\n\n    Nature, pp. 1-15                                            PAGE\n\n        (a) Creation of the World                                  1\n        (b) Natural Phenomena                                      5\n\n    CHAPTER II\n\n    Man and His Place in the Universe, pp. 16-55\n\n        (a) Creation of Man                                       16\n        (b) Sanctity of the Body                                  23\n        (c) The Soul                                              47\n        (d) Animal, Vegetable, and Mineral Souls                  52\n\n    CHAPTER III\n\n    Relations with the Supernatural World, pp. 56-82\n\n        (a) The Magician                                          56\n        (b) High Places                                           61\n        (c) Nature of Rites                                       71\n\n    CHAPTER IV\n\n    The Malay Pantheon, pp. 83-106\n\n        (a) Gods                                                  83\n        (b) Spirits, Demons, and Ghosts                           93\n\n    CHAPTER V\n\n    Magic Rites connected with the Several Departments of Nature,\n    pp. 107-319\n\n        (a) Air--\n\n            1. Wind and Weather Charms                           107\n            2. Birds and Bird Charms                             109\n\n        (b) Earth--\n\n            1. Building Ceremonies and Charms                    141\n            2. Beasts and Beast Charms                           149\n            3. Vegetation Charms                                 193\n            4. Minerals and Mining Charms                        250\n\n        (c) Water--\n\n            1. Purification by Water                             277\n            2. The Sea, Rivers, and Streams                      279\n            3. Reptiles and Reptile Charms                       282\n            4. Fishing Ceremonies                                306\n\n        (d) Fire--\n\n            1. Production of Fire                                317\n            2. Fire Charms                                       318\n\n    CHAPTER VI\n\n    Magic Rites as affecting the Life of Man, pp. 320-580\n\n         1. Birth-Spirits                                        320\n         2. Birth Ceremonies                                     332\n         3. Adolescence                                          352\n         4. Personal Ceremonies and Charms                       361\n         5. Betrothal                                            364\n         6. Marriage                                             368\n         7. Funerals                                             397\n         8. Medicine                                             408\n         9. Dances, Sports, and Games                            457\n        10. Theatrical Exhibitions                               503\n        11. War and Weapons                                      522\n        12. Divination and the Black Art                         532\n\n    Appendix                                                     581\n\n    Note on the word Kramat                                      673\n\n    List of Chief Authorities quoted                             675\n\n    Index                                                        677\n\n\n\n\n\n\n\n\nLIST OF ILLUSTRATIONS\n\n\n  Fig.                                                          PAGE\n\n    1. Sacrificing at the Fishing Stakes                         311\n    2. Invoking the Tiger Spirit                                 438\n    3. Stand used at Invocation of Spirits                       447\n    4. Main Galah Panjang                                        500\n    5. Tapers used in exorcising Evil Spirits                    511\n    6. Taper and Ring used in same Ceremony                      512\n    7. Heptacle on which the Seven-Square is based               558\n\n\n\nPLATES\n\n\n  Plate\n\n     1. Selangor Regalia                                          40\n     2. Spirits                                                   94\n     3. The Spectre Huntsman                                     116\n     4. Pigeon Decoy Hut                                         133\n     5. Rice-Soul Baskets                                        244\n     6. Bajang and Pelesit Charms                                321\n     7. Penanggalan and Langsuir                                 326\n     8. Betrothal Gifts                                          365\n     9. Betrothal Gifts                                          366\n    10. Curtain Fringe                                           372\n    11. Fig. 1.--Bridal Bouquets                                 375\n        Fig. 2.--The Henna Cake, etc.                            375\n    12. Fig. 1.--Bridegroom's Headdress                          378\n        Fig. 2.--Pillow-ends                                     378\n    13. Wedding Procession                                       381\n    14. Poko' Sirih                                              382\n    15. Wedding Centrepiece with Dragons, etc.                   388\n    16. Bomor at Work                                            410\n    17. Anchak                                                   414\n    18. Gambor                                                   464\n    19. Pedikir                                                  466\n    20. Fig. 1.--Musical Instruments                             508\n        Fig. 2.--Demon Mask                                      508\n    21. Masks of Clowns and Demon                                513\n    22. Kuda Sembrani                                            514\n    23. Fig. 1.--Hanuman                                         516\n        Fig. 2.--Pauh Janggi and Crab                            516\n    24. Fig. 1.--Weather Chart                                   544\n        Fig. 2.--Diagram                                         544\n    25. Diagrams                                                 555\n    26. Diagrams                                                 558\n    27. Diagrams                                                 561\n    28. Fig. 1.--Wax Figures                                     570\n        Fig. 2.--Spirit Umbrellas and Tapers                     570\n\n\n\n\n\n\n\n\nCHAPTER I\n\nNATURE\n\n\n(a) Creation of the World\n\nThe theory of the Creation most usually held by Peninsular Malays is\nsummarised in the following passage, quoted (in 1839) by Lieutenant\nNewbold from a Malay folk-tale:--\n\n\"From the Supreme Being first emanated light towards chaos; this\nlight, diffusing itself, became the vast ocean. From the bosom of\nthe waters thick vapour and foam ascended. The earth and sea were\nthen formed, each of seven tiers. The earth rested on the surface\nof the water from east to west. God, in order to render steadfast\nthe foundations of the world, which vibrated tremulously with the\nmotion of the watery expanse, girt it round with an adamantine chain,\nviz. the stupendous mountains of Caucasus, the wondrous regions of\ngenii and aerial spirits. Beyond these limits is spread out a vast\nplain, the sand and earth of which are of gold and musk, the stones\nrubies and emeralds, the vegetation of odoriferous flowers.\n\n\"From the range of Caucasus all the mountains of the earth have\ntheir origin as pillars to support and strengthen the terrestrial\nframework.\" [1]\n\nThe Mountains of Caucasus are usually called by Malays Bukit Kof\n(i.e. Kaf), or the Mountains of Kaf (which latter is their Arabic\nname). These mountains are not unfrequently referred to in Malay\ncharms, e.g. in invocations addressed to the Rice-Spirit. The\nMountains of Kaf are to the Malays a great range which serves as a\n\"wall\" (dinding) to the earth, and keeps off both excessive winds and\nbeasts of prey. This wall, however, is being bored through by people\ncalled Yajuj and Majuj (Gog and Magog), and when they succeed in their\ntask the end of all things will come. Besides these mountains which\nsurround the earth there is a great central mountain called Mahameru\n(Saguntang Maha Biru, or merely Saguntang-guntang). [2] In many Malay\nstories this hill Mahameru is identified with Saguntang-guntang on\nthe borders of Palembang in Sumatra.\n\nThe account which I shall now give, however, differs considerably\nfrom the preceding. It was taken down by me from an introduction to a\nMalay charm-book belonging to a magician (one `Abdul Razzak of Klang\nin Selangor), with whom I was acquainted, but who, though he allowed me\nto copy it, would not allow me either to buy or borrow the book: [3]--\n\n\"In the days when Haze bore Darkness, and Darkness Haze, when the\nLord of the Outer Silence Himself was yet in the womb of Creation,\nbefore the existence of the names of Earth and Heaven, of God and\nMuhammad, of the Empyrean and Crystalline spheres, or of Space and\nVoid, the Creator of the entire Universe pre-existed by Himself,\nand He was the Eldest Magician. He created the Earth of the width\nof a tray and the Heavens of the width of an umbrella, which are\nthe universe of the Magician. Now from before the beginning of time\nexisted that Magician--that is, God--and He made Himself manifest\nwith the brightness of the moon and the sun, which is the token of\nthe True Magician.\"\n\nThe account proceeds to describe how God \"created the pillar of the\nKa`bah, [4] which is the Navel of the Earth, whose growth is comparable\nto a Tree, ... whose branches are four in number, and are called, the\nfirst, 'Sajeratul Mentahar,' and the second 'Taubi,' and the third,\n'Khaldi,' and the fourth 'Nasrun `Alam,' which extend unto the north,\nsouth, east, and west, where they are called the Four Corners of\nthe World.\"\n\nNext we read that the word of God Almighty came in secret to Gabriel,\nsaying, \"Take me down the iron staff of the 'Creed' which dangles at\nthe gate of heaven, and kill me this serpent Sakatimuna.\" [5] Gabriel\ndid so, and the serpent brake asunder, the head and forepart shooting\nup above the heavens, and the tail part penetrating downwards beneath\nthe earth. [6] The rest of the account is taken up with a description,\nthat need not here be repeated, of the transformation of all the\nvarious parts of the serpent's anatomy, which are represented as\nturning with a few exceptions into good and evil genii.\n\nThe most curious feature of the description is perhaps the marked\nanthropomorphic character of this serpent, which shows it to be a\nserpent in little more than name. It seems, in fact, very probable\nthat we have here a reminiscence of the Indian \"Naga.\" [7] Thus we\nfind the rainbow (here divided into its component parts) described\nas originating from the serpent's sword with its hilt and cross-piece\n(guard), grass from the hair of its body, trees from the hair of its\nhead, rain from its tears, and dew from its sweat.\n\nAnother account, also obtained from a local magician, contains one\nor two additional details about the tree. \"Kun,\" said God, \"Payah\n[8] kun\" said Muhammad, and a seed was created.\n\n\"The seed became a root (lit. sinew), the root a tree, and the tree\nbrought forth leaves.\n\n\"'Kun,' said God, 'Payah kun,' said Muhammad; ... Then were Heaven\nand Earth (created), 'Earth of the width of a tray, Heaven of the\nwidth of an umbrella.'\"\n\nThis is a curious passage, and one not over-easy to explain; such\nevidence as may be drawn from analogy suggests, however, that the\n\"Earth of the width of a tray, and Heaven of the width of an umbrella,\"\nmay be intended to represent respectively the \"souls\" (semangat) of\nheaven and earth, in which case they would bear the same relation to\nthe material heaven and earth as the man-shaped human soul does to\nthe body of a man.\n\n\n\n\n(b) Natural Phenomena\n\n\"Most Malays,\" says Newbold, \"with whom I have conversed on the\nsubject, imagine that the world is of an oval shape, revolving upon\nits own axis four times in the space of one year; that the sun is\na circular body of fire moving round the earth, and producing the\nalternations of night and day.\"\n\nTo this I would add that some Malays, at least, whom I questioned\non the subject (as well as some Sakais [9] under Malay influence),\nimagined the firmament to consist of a sort of stone or rock which they\ncalled Batu hampar, or \"Bed rock,\" the appearance of stars being caused\n(as they supposed) by the light which streams through its perforations.\n\nA further development of the Malay theory of the earth declares it\nto be carried by a colossal buffalo upon the tip of its horns. [10]\nWhen one horn begins to tire the buffalo tosses it up and catches it\nupon the tip of the other, thus causing periodical earthquakes. This\nworld-buffalo, it should be added, stands upon an island in the midst\nof the nether ocean. [11] The universe is girt round by an immense\nserpent or dragon (Ular Naga), which \"feeds upon its own tail.\"\n\nThe Malay theory of the tides is concisely stated by Newbold: [12]--\n\n\"Some Malays ascribe the tides to the influence of the sun; others\nto some unknown current of the ocean; but the generality believe\nconfidently the following, which is a mere skeleton of the original\nlegend. In the middle of the great ocean grows an immense tree,\ncalled Pauh Jangi, [13] at the root of which is a cavern called\nPusat Tassek, or navel of the lake. This is inhabited by a vast crab,\nwho goes forth at stated periods during the day. When the creature\nreturns to its abode the displaced water causes the flow of the tide;\nwhen he departs, the water rushing into the cavern causes the ebb.\"\n\nMr. Clifford gives a slightly different explanation:--\n\n\"The Pusat tasek, or Navel of the Seas, supposed to be a huge hole in\nthe ocean bottom. In this hole there sits a gigantic crab which twice\na day gets out in order to search for food. While he is sitting in\nthe hole the waters of the ocean are unable to pour down into the\nunder world, the whole of the aperture being filled and blocked by\nthe crab's bulk. The inflowing of the rivers into the sea during\nthese periods are supposed to cause the rising of the tide, while\nthe downpouring of the waters through the great hole when the crab\nis absent searching for food is supposed to cause the ebb.\"\n\nConcerning the wonderful legendary tree (the Pauh Janggi) the following\nstory was related to me by a Selangor Malay:--\n\n\"There was once a Selangor man named Haji Batu, or the Petrified\nPilgrim, who got this name from the fact that the first joints of all\nthe fingers of one hand had been turned into stone. This happened in\nthe following manner. In the old days when men went voyaging in sailing\nvessels, he determined to visit Mecca, and accordingly set sail. After\nsailing for about two months they drifted out of their course for some\nten or fifteen days, and then came to a part of the sea where there\nwere floating trunks of trees, together with rice-straw (batang padi)\nand all manner of flotsam. Yet again they drifted for seven days,\nand upon the seventh night Haji Batu dreamed a dream. In this dream\none who wore the pilgrim's garb appeared to him, and warned him to\ncarry on his person a hammer and seven nails, and when he came to\na tree which would be the Pauh Janggi he was to drive the first of\nthe nails into its stem and cling thereto. Next day the ship reached\nthe great whirlpool which is called the Navel of the Seas, [14] and\nwhile the ship was being sucked into the eddy close to the tree and\nengulfed, Haji Batu managed to drive the first nail home, and clung\nto it as the ship went down. After a brief interval he endeavoured to\ndrive in the second nail, somewhat higher up the stem than the first\n(why Haji Batu could not climb without the aid of nails history does\nnot relate), and drawing himself up by it, drove in the third. Thus\nprogressing, by the time he had driven in all the seven nails he had\nreached the top of the tree, when he discovered among the branches\na nest of young rocs. Here he rested, and having again been advised\nin a dream, he waited. On the following day, when the parent roc had\nreturned and was engaged in feeding its young with an elephant which\nit had brought for the purpose, he bound himself to its feathers with\nhis girdle, and was carried in this manner many hundreds of miles\nto the westward, where, upon the roc's nearing the ground, he let\nhimself go, and thus dropping to the earth, fell into a swoon. On\nrecovering consciousness he walked on till he came to a house, where\nhe asked for and obtained some refreshment. On his departure he was\nadvised to go westward, and so proceeded for a long distance until he\narrived at a beautifully clear pool in an open plain, around which\nwere to be seen many stone figures of human beings. The appearance\nof these stone figures rendering him suspicious, he refrained from\ndrinking the water, and dipped into it merely the tips of his fingers,\nwhich became immediately petrified. Proceeding he met a vast number of\nwild animals--pigs, deer, and elephants--which were fleeing from the\npursuit of a beast of no great size indeed, but with fiery red fur. He\ntherefore prudently climbed into a tree to allow it to pass. The\nbeast, however, pursued him and commenced to climb the tree, but as\nit climbed he drove the point of his poniard (badik) into its skull,\nand killed it. He then robbed it of its whiskers, and thereafter, on\nhis reaching a town, everybody fled from him because of the whiskers\nwhich had belonged to so fierce a beast. The Raja of that country,\nbegging for one of them, and giving him food, he presented him with\none of the whiskers in payment. After paying his way in a similar\nmanner at seven successive villages, the Petrified Pilgrim at length\nreached Mecca.\"\n\n\"Bores,\" or \"eagres,\" at the mouths of rivers, and floods [15] due to\nheavy rain, are conceived to be caused by the passage of some gigantic\nanimal, most probably a sort of dragon, as in the case of landslips,\nwhich will be mentioned later.\n\nThis animal, whose passage up rivers is held to cause the tidal wave\nor bore, is called Bena in Selangor. It is a matter of common report\namong Malays at Jugra, on the Selangor coast, that a bore formerly\n\"frequented\" the Langat river, near its mouth. This was anterior\nto the severance of the narrow neck of land [16] at Bandar that\ndivided the old channel of the Langat river from the stream into\nwhich the waters of the Langat now flow, forming the short cut to\nthe sea called the Jugra Passage. In the days when the bore came up\nthe river the Malays used to go out in small canoes or dug-outs to\n\"sport amongst the breakers\" (main gelombang), frequently getting\nupset for their pains. Eventually, however (I was told), the bore\nwas killed by a Langat Malay, who struck it upon the head with a\nstick! It is considered that this must be true, since there is no\nbore in the Langat river now!\n\nEclipses (Gerhana) of the sun or moon are considered to be the outward\nand visible sign of the devouring of those bodies [17] by a sort of\ngigantic dragon (rahu) [18] or dog (anjing). Hence the tumult made\nduring an eclipse by the Malays, who imagine that if they make a\nsufficient din they will frighten the monster away.\n\nThe following is an excellent description of a lunar eclipse from\nthe Malay point of view:--\n\n\"One night, when the Moon has waxed nearly to the full, Pekan resounds\nwith a babel of discordant noise. The large brass gongs, in which\nthe devils of the Chinese are supposed to take delight, clang and\nclash and bray through the still night air; the Malay drums throb and\nbeat and thud; all manner of shrill yells fill the sky, and the roar\nof a thousand native voices rises heavenwards, or rolls across the\nwhite waters of the river, which are flecked with deep shadows and\nreflections. The jungles on the far bank take up the sound and send\nit pealing back in recurring ringing echoes till the whole world seems\nto shout in chorus. The Moon which bathes the earth in splendour, the\nMoon which is so dear to each one of us, is in dire peril this night,\nfor that fierce monster, the Gerh\u00e2na, [19] whom we hate and loathe,\nis striving to swallow her. You can mark his black bulk creeping over\nher, dimming her face, consuming her utterly, while she suffers in the\nagony of silence. How often in the past has she served us with the\nlight; how often has she made night more beautiful than day for our\ntired, sun-dazed eyes to look upon; and shall she now perish without\none effort on our part to save her by scaring the Monster from his\nprey? No! A thousand times no! So we shout, and clang the gongs,\nand beat the drums, till all the animal world joins in the tumult,\nand even inanimate nature lends its voice to swell the uproar with\na thousand resonant echoes. At last the hated Monster reluctantly\nretreats. Our war-cry has reached his ears, and he slinks sullenly\naway, and the pure, sad, kindly Moon looks down in love and gratitude\nupon us, her children, to whose aid she owes her deliverance.\" [20]\n\nThe \"spots on the moon\" [21] are supposed to represent an inverted\nbanyan tree (Beringin songsang), underneath which an aged hunchback\nis seated plaiting strands of tree bark (pintal tali kulit t'rap)\nto make a fishing-line, wherewith he intends to angle for everything\nupon the earth as soon as his task is completed. It has never been\ncompleted yet, however, for a rat always gnaws the line through in\ntime to save mankind from disaster, despite the vigilance of the\nold man's cat, which is always lying in wait for the offender. [22]\nIt is perhaps scarcely necessary to add that when the line reaches\nthe earth the end of the world will come.\n\n\"Bujang ('single,' 'solitary,' and hence in a secondary sense\n'unmarried') is a Sanskrit word bhujangga, 'a dragon.' 'Bujang Malaka,'\na mountain in P\u00earak, is said by the Malays of that State to have\nbeen so called because it stands alone, and could be seen from the\nsea by traders who plied in old days between the P\u00earak river and\nthe once flourishing port of Malacca. But it is just as likely to\nhave been named from some forgotten legend in which a dragon played\na part. Dragons and mountains are generally connected in Malay\nideas. The caves in the limestone hill Gunong Pondok, in P\u00earak,\nare said to be haunted by a genius loci in the form of a snake who\nis popularly called Si Bujang. This seems to prove beyond doubt the\nidentity of bujang with bhujangga. [23] The snake-spirit of Gunong\nPondok is sometimes as small as a viper, and sometimes as large\nas a python, but he may always be identified by his spotted neck,\nwhich resembles that of a wood-pigeon (tekukur). Landslips on the\nmountains, which are tolerably frequent during very heavy rains,\nand which, being produced by the same cause, are often simultaneous\nwith the flooding of rivers and the destruction of property, are\nattributed by the natives to the sudden breaking forth of dragons\n(naga), which have been performing religious penance (ber-tapa)\n[24] in the mountains, and which are making their way to the sea.\" [25]\n\nSo, too, many waterfalls and rocks of unusual shape are thought to\nowe their remarkable character to the agency of demons. This, however,\nis a subject which will be treated more fully later on.\n\n\"Palangi, the usual Malay word for the rainbow, means 'striped.' The\nname varies, however, in different localities. In P\u00earak it is called\npalangi minum [26] (from a belief that it is the path by which spirits\ndescend to the earth to drink), while in Penang it is known as ular\ndanu ('the snake danu'). In P\u00earak, a rainbow which stretches in an\narch across the sky is called bantal ('the pillow '), for some reason\nthat I have been unable to ascertain. [27] When only a small portion\nof a rainbow is visible, which seems to touch the earth, it is called\ntunggul ('the flag'), [28] and if this is seen at some particular point\nof the compass--the west, I think--it betokens, the P\u00earak Malays say,\nthe approaching death of a Raja. Another popular belief is that the\nends of the rainbow rest upon the earth, and that if one could dig at\nthe exact spot covered by one end of it, an untold treasure would be\nfound there. Unfortunately, no one can ever arrive at the place.\" [29]\n\n\"Sunset is the hour when evil spirits of all kinds have most\npower. [30] In P\u00earak, children are often called indoors at this time\nto save them from unseen dangers. Sometimes, with the same object,\na woman belonging to the house where there are young children,\nwill chew kuniet terus (an evil-smelling root), supposed to be much\ndisliked by demons of all kinds, and spit it out at seven different\npoints as she walks round the house.\n\n\"The yellow glow which spreads over the western sky, when it is\nlighted up with the last rays of the dying sun, is called mambang\nkuning ('the yellow deity'), a term indicative of the superstitious\ndread associated with this particular period.\" [31]\n\n\n\n\n\n\n\n\nCHAPTER II\n\nMAN AND HIS PLACE IN THE UNIVERSE\n\n\n(a) Creation of Man\n\nA common feature in Malay romances and legends is a description of\nthe supernatural development of a young child in the interior of some\nvegetable production, usually a bamboo.\n\nSir W. E. Maxwell has pointed out the fact of the existence, both in\nMalay and Japanese legends, of the main features of this story, to\nwhich he assigns a Buddhistic origin. He tells the story as follows:--\n\n\"The Raja of the Bamboo.--Some years ago I collected a number of\nlegends current among Malayan tribes having as their principal\nincident the supernatural development of a prince, princess, or\ndemi-god in the stem of a bamboo, or tree, or the interior of some\nclosed receptacle. [32] I omitted, however, to mention that this very\ncharacteristic Malay myth occurs in the \"Sri Rama,\" a Malay prose\nhikayat, [33] which, as its name betokens, professes to describe the\nadventures of the hero of the R\u00e2m\u00e2yana.\n\n\"Roorda van Eysinga's edition of the Sri Rama opens with an account of\nhow Maharaja Dasaratha sent his Chief Mantri, [34] Puspa Jaya Karma,\nto search for a suitable place at which to found a settlement. The site\nhaving been found and cleared, the narrative proceeds as follows:--\n\n\"'Now there was a clump of the betong [35] bamboo (sa'rumpun buluh\nbetong), the colour of which was like gold of ten touch (amas sapuloh\nmutu), and its leaves like silver. All the trees which grew near\nbent in its direction, and it looked like a state umbrella (payong\nmanuwangi [36]). The Mantri and people chopped at it, but as fast\nas they cut down a branch on one side, a fresh one shot forth on\nthe other, to the great astonishment of all the Rajas, Mantris, and\nwarriors. Puspa Vikrama Jaya hastened back to King Dasaratha and\nlaid the matter before him. The latter was greatly surprised, and\ndeclared that he would go himself the next day and see the bamboo cut\ndown. Next day he set out on a white elephant, attended by a splendid\ntrain of chiefs and followers, and on reaching the spot ordered the\nbamboo clump to be cut down. Vikrama Puspa Jaya pointed it out, shaded\nby the other forest trees. The king perceived that it was of very\nelegant appearance, and that an odour like spices and musk proceeded\nfrom it. He told Puspa Jaya Vikrama to cut it down, and the latter\ndrew his sword, which was as big as the stem of a cocoa-nut tree, and\nwith one stroke cut down one of the bamboos. But immediately a fresh\nstem shot forth on the other side, and this happened as often as a\nstroke was given. Then the king grew wroth, and getting down from his\nelephant he drew his own sword and made a cut with it at the bamboo,\nwhich severed a stem. Then, by the divine decree of the Dewatas,\nthe king became aware of a female form in the bamboo clump seated on\na highly ornamented platform (geta), her face shining like the full\nmoon when it is fourteen days old, and the colour of her body being\nlike gold of ten touch. On this, King Dasaratha quickly unloosed his\ngirdle and saluted the princess. Then he lifted her on to his elephant\nand took her to his palace escorted by music and singing.'\" [37]\n\nI myself have heard among the Selangor Malays similar legends to the\nabove, which, as already pointed out, are common in Malay romances. A\nparallel myth is described in the following words:--\n\n\"Now, the Perak river overflows its banks once a year, and sometimes\nthere are very great floods. Soon after the marriage of Nakhodah\nKasim with the white Semang, [38] an unprecedented flood occurred\nand quantities of foam came down the river. Round the piles of the\nbathing-house, which, in accordance with Malay custom, stood in the\nbed of the river close to the bank in front of the house, the floating\nvolumes of foam collected in a mass the size of an elephant. Nakhodah\nKasim's wife went to bathe, and finding this island of froth in her\nway she attempted to move it away with a stick; she removed the upper\nportion of it and disclosed a female infant sitting in the midst of it\nenveloped all round with cloud-like foam. The child showed no fear,\nand the white Semang, carefully lifting her, carried her up to the\nhouse, heralding her discovery by loud shouts to her husband. The\ncouple adopted the child willingly, for they had no children, and\nthey treated her thenceforward as their own. They assembled the\nvillagers and gave them a feast, solemnly announcing their adoption\nof the daughter of the river and their intention of leaving to her\neverything that they possessed.\n\n\"The child was called Tan Puteh, but her father gave her the name\nof Teh Purba. [39] As she grew up the wealth of her foster-parents\nincreased; the village grew in extent and population, and gradually\nbecame an important place.\" [40]\n\nThe usual story of the first creation of man, however, appears to be\na Malay modification of Arabic beliefs.\n\nThus we are told that man was created from the four elements--earth,\nair, water, and fire--in a way which the following extract, taken\nfrom a Selangor charm-book, will explain:--\n\n\n    \"God Almighty spake unto Gabriel, saying,\n    'Be not disobedient, O Gabriel,\n    But go and get me the Heart of the Earth.'\n    But he could not get the Heart of the Earth.\n    'I will not give it,' said the Earth.\n    Then went the Prophet Israfel to get it,\n    But he could not get the Heart of the Earth.\n    Then went Michael to get it,\n    But he could not get the Heart of the Earth.\n    Then went Azrael to get it,\n    And at last he got the Heart of the Earth.\n    When he got the Heart of the Earth\n    The empyrean and crystalline spheres shook,\n    And the whole Universe (shook).\n    When he got the Heart of the Earth he [41] made from it the Image\n    of Adam.\n    But the Heart of the Earth was then too hard;\n    He mixed Water with it, and it became too soft,\n    (So) he mixed Fire with it, and at last struck out the image\n    of Adam.\n    Then he raised up the image of Adam,\n    And craved Life for it from Almighty God,\n    And God Almighty gave it Life.\n    Then sneezed God Almighty, and the image of Adam brake in pieces,\n    And he (Azrael) returned to remake the image of Adam.\n    Then God Almighty commanded to take steel of Khorassan,\n    And drive it down his back, so that it became the thirty-three\n    bones,\n    The harder steel at the top, the softer below it.\n    The harder steel shot up skywards,\n    And the softer steel penetrated earthwards.\n    Thus the image of Adam had life, and dwelt in Paradise.\n    (There) Adam beheld (two\u00a0?) peacocks of no ordinary beauty,\n    And the Angel Gabriel appeared.\n    'Verily, O Angel Gabriel, I am solitary,\n    Easier is it to live in pairs, I crave a wife.'\n    God Almighty spake, saying, 'Command Adam\n    To pray at dawn a prayer of two genuflexions.'\n    Then Adam prayed, and our Lady Eve descended,\n    And was captured by the Prophet Adam;\n    But before he had finished his prayer she was taken back,\n    Therefore Adam prayed the prayer of two genuflexions as desired,\n    And at the last obtained our Lady Eve.\n    When they were married (Eve) bore twins every time,\n    Until she had borne forty-four children,\n    And the children, too, were wedded, handsome with handsome,\n    and plain with plain.\"\n\n\nThe magician who dictated the above account stated that when\nAzrael stretched forth his hand to take the Heart of the Earth, the\nEarth-spirit caught hold of his middle finger, which yielded to the\nstrain, and thus became longer than the rest, and received its Malay\nname of the \"Devil's Finger\" (jari hantu).\n\nA parallel account adds that the Heart of the Earth was white, and\ngives a fuller description of the interview between Azrael and his\nformidable antagonist, the Earth. After saluting the latter in the\northodox Muhammadan fashion, Azrael explains his mission, and is met by\na point-blank refusal. \"I will not give it,\" said the Earth (referring\nto its Heart), \"forasmuch as I was so created by God Almighty, and\nif you take away my Heart I shall assuredly die.\" At this brusque,\nthough perhaps natural retort, the archangel loses his temper, and\nrudely exclaims that he \"will take the Earth's Heart whether it will\nor no.\" Here Azrael \"gave the Earth a push with his right hand and\nhis left, and grasping at the Heart of the Earth, got hold of it and\ncarried it back to the presence of God.\" God now summons Gabriel and\norders him to mould (lit. forge) the image of Adam. Then Gabriel took\nthe lump of earth which was the Earth's Heart and mixed it first with\nwater to soften it, then, as it was too soft, with fire to harden\nit, and when the image was made, obtained life from God to put into\nit. [42] [The breaking of the first image which was made, and the\nmaking of the second, are here omitted]. Finally, the creation of\n\"our Lady\" Eve and the birth of her first-born are described, the\nlatter occasion being accompanied by a thick darkness, which compelled\nAdam to take off his turban and beat the child therewith in order to\ndispel the evil influences (badi) which had attended its birth. [43]\n\nThe following extract (from a Malay treatise quoted by Newbold)\nfairly describes the general state of Malay ideas respecting the\nconstitution of the human body:--\n\n\"Plato, Socrates, Galen, Aristotle, and other philosophers affirm that\nGod created man of a fixed number of bones, blood-vessels, etc. For\ninstance, the skull is composed of 5 1/2 bones, the place of smell\nand sense of 7 bones, between this and the neck are 32 bones. The\nneck is composed of 7 bones, and the back of 24 bones; 208 bones are\ncontained in the other members of the body. In all there are 360\nbones and 360 blood-vessels in a man's body. The brains weigh 306\nmiscals, the blood 573. The total of all the bones, blood-vessels,\nlarge and small, and gristles, amounts to 1093; and the hairs of\nthe head to six lacs and 4000. The frame of man is divided into 40\ngreat parts, which are again subdivided. Four elements enter into his\ncomposition, viz. air, fire, earth, and water. With these elements are\nconnected four essences--the soul or spirit with air, love with fire,\nconcupiscence with earth, and wisdom with water.\" [44]\n\n\n\n\n(b) Sanctity of the Body\n\nIn dealing with this branch of the subject I will first take the case\nof the kings and priestly magicians who present the most clearly-marked\nexamples of personal sanctity which are now to be found among Malays,\nand will then describe the chief features of the sanctity ascribed to\nall ranks alike in respect of certain special parts of the ordinary\nhuman anatomy. The theory of the king as the Divine Man is held perhaps\nas strongly in the Malay region as in any other part of the world,\na fact which is strikingly emphasised by the alleged right of Malay\nmonarchs \"to slay at pleasure, without being guilty of a crime.\" Not\nonly is the king's person considered sacred, but the sanctity of his\nbody is believed to communicate itself to his regalia, and to slay\nthose who break the royal taboos. Thus it is firmly believed that\nany one who seriously offends the royal person, who touches (even\nfor a moment) or who imitates (even with the king's permission) the\nchief objects of the regalia, [45] or who wrongfully makes use of\nany of the insignia or privileges of royalty, will be kena daulat,\ni.e. struck dead, by a quasi-electric discharge of that Divine Power\nwhich the Malays suppose to reside in the king's person, [46] and which\nis called \"Daulat\" or \"Royal Sanctity.\" Before I proceed, however,\nto discuss this power, it will be best to give some description of\nthe regalia in which it resides:--\n\nOf Malacca Newbold says: \"The articles of Malay regalia usually consist\nof a silasila, or book of genealogical descent, a code of laws, a vest\nor baju, and a few weapons, generally a kris, kleywang, or spear.\" [47]\n\n\"The limbing is a sort of lance; the tombak bandrang a spear of state,\nfour or seven of which are usually carried before the chiefs in the\ninterior of the Peninsula. The handle is covered with a substance\nflowing from it like a horse-tail, dyed crimson, sometimes crimson\nand white; this is generally of hair.\" [48]\n\nSo in Leyden's translation of the Malay Annals (1821) we read--\n\n\"My name is Bichitram Shah, who am raja.... This is the sword, Chora\nsa mendang kian (i.e. mandakini), and that is the lance, Limbuar\n(i.e. limbuara); this is the signet, Cayu Gampit, which is employed\nin correspondence with rajas.\" [49]\n\n\"The Chora sa medang kian (i.e. mandakini) is the celebrated sword\nwith which Peramas Cumunbang killed the enormous serpent Sicatimuna,\nwhich ravaged the country of Menangkabowe about the beginning of the\ntwelfth century.\" [50]\n\nOf the Perak regalia we read: \"Tan Saban was commanded by his mistress\nto open negotiations with Johor, and this having been done, a prince of\nthe royal house of that kingdom, who traced his descent from the old\nline of Menangkabau, sailed for Perak to assume the sovereignty. He\nbrought with him the insignia of royalty, namely, the royal drums\n(gandang nobat), the pipes (nafiri), the flutes (sarunei and bangsi),\nthe betel-box (puan naga taru), the sword (chora mandakini), the\nsword (perbujang), the sceptre (kayu gamit), the jewel (kamala), the\nsurat chiri, the seal of state (chap halilintar), and the umbrella\n(ubar-ubar). All these were enclosed in a box called Baninan.\" [51]\n\nIn Selangor the regalia consisted of the royal instruments of\nmusic--(the big State Drum or naubat, beaten at the king's coronation;\nthe two small State Drums (gendang); the two State Kettle-drums\n(langkara); the lempiri or State Trumpet, and the serunei or State\nFlute--to which perhaps a bangsi should be added, as in the Perak\nlist)--which were seldom, if ever, moved, and the following articles\nwhich were carried in procession on state occasions: [52]--\n\n\n    1. The royal Betel-box.\n    2. The Long K'ris--a kind of rapier used for Malay executions.\n    3. The two royal Swords; one on the right hand and one on the left\n       (all of the articles mentioned hitherto being carried in front\n       of the Sultan).\n    4. The royal \"Fringed\" Umbrella (payong ubor-ubor), carried behind\n       the right-hand sword-bearer.\n    5. The royal \"Cuspadore,\" carried behind the left-hand\n       sword-bearer.\n    6. The royal Tobacco-box, carried at the Sultan's back.\n    7. The eight royal tufted Lances (tombak bendrang or bandangan),\n       whose bearers were followed by two personal attendants, the\n       latter of whom attended, besides, to anything that was broken\n       or damaged; so that the procession numbered seventeen persons\n       in all. [53]\n\n\nOf the Pahang regalia I have not been able to obtain a list with\nany pretensions to completeness, but from a remark by Mr. Clifford\n(the present Resident) in one of his books, they would appear to be\nessentially the same as those of the other Federated States. [54]\n\nA list of the Jelebu regalia (given me by Ungku Said Kechil of Jelebu)\nran as follows:--\n\n\n    1. A single-bladed Sword (pedang pemanchor).\n    2. The Long K'ris (k'ris panjang, penyalang), used for executions.\n    3. The royal Lances (tombak bendrang).\n    4. The royal Umbrella (payong kabesaran).\n    5. The royal Standard and Pennants (tunggul ular-ular).\n    6. The royal Ceiling-cloth and Hangings (tabir, langit-langit\n       dewangga).\n    7. The \"Moving Mountains\" (gunong dua berangkat), perhaps the\n       names of two peaked pillows.\n    8. The royal Drums (gendang naubat); said to be \"headed\" with the\n       skins of lice (kulit tuma) and to emit a single chord of twelve\n       tones when struck (dua-b'las bunyi sakali di-pukol).\n    9. The royal Trumpet (lempiri or  |\n       nempiri).                      | Each of these was also said to\n   10. The royal Gong.                | emit a single chord of twelve\n   11. The royal Guitar (kechapi).    | notes.\n   12. The royal rebab or Malay fiddle.\n\n\nThis latter peculiarity (of the multiplication of notes) is quite\nin accordance with the traditions of the king's musical instruments\nin Malay romances. Thus of Raja Donan's magic flute we are told,\n\"The first time (that he sounded it), the flute gave forth the sounds\nof twelve instruments, the second time it played as if twenty-four\ninstruments were being sounded, and the third time it played like\nthirty-six different instruments.\" No wonder we are told that \"the\nPrincesses Che Ambong and Che Muda dissolved in tears, and the music\nhad to be stopped.\" [55]\n\nMy informant declared that these objects came into existence of\nthemselves (terjali sendiri), at a spot between the two peaks of\na burning mountain (gunong merapi) in the country of Menangkabau\nin Sumatra. He also averred that \"rain could not rot them nor sun\nblister them,\" and that any one who \"brushed past them\" (di-lintas)\nwould fall to the ground; [56] whilst no fewer than seven buffaloes\nhave to be slaughtered before the \"moving mountains\" (when worn out)\ncan be replaced. [57]\n\nAn enumeration of the writer's regalia often forms an important part\nof a letter from one Malay sovereign to another, more especially when\nthe writer wishes to emphasise his importance. [58]\n\nBut the extraordinary strength of the Malay belief in the supernatural\npowers of the regalia of their sovereigns can only be thoroughly\nrealised after a study of their romances, in which their kings are\ncredited with all the attributes of inferior gods, whose birth, as\nindeed every subsequent act of their after life, is attended by the\nmost amazing prodigies.\n\nThey are usually invulnerable, and are gifted with miraculous powers,\nsuch as that of transforming themselves, and of returning to (or\nrecalling others to) life; in fact they have, in every way, less of\nthe man about them and more of the god. Thus it is that the following\ndescription of the dress of an old-time Raja falls easily into line\nwith what would otherwise appear the objectless jargon which still\nconstitutes the preamble of many a Malay prince's letters, but which\ncan yet be hardly regarded as mere rhetoric, since it has a deep\nmeaning for those who read it:--\n\n\"He wore the trousers called beraduwanggi, miraculously made without\nletting in pieces; hundreds of mirrors encircled his waist, thousands\nencircled his legs, they were sprinkled all about his body, and larger\nones followed the seams.\"\n\nThen his waistband (kain ikat pinggang) was of \"flowered cloth,\ntwenty-five cubits in length, or thirty if the fringe be included;\nthrice a day did it change its colours--in the morning transparent as\ndew, at mid-day of the colour of lembayong, [59] and in the evening\nof the hue of oil.\"\n\nNext came his coat. It was \"of reddish purple velvet, thrice brilliant\nthe lustre of its surface, seven times powerful the strength of\nthe dye; the dyer after making it sailed the world for three years,\nbut the dye still clung to the palms of his hands.\"\n\nHis dagger was \"a straight blade of one piece which spontaneously\nscrewed itself into the haft. The grooves, called retak mayat, [60]\nstarted from the base of the blade, the damask called pamur janji\nappeared half-way up, and the damask called lam jilallah at the\npoint; the damask alif was there parallel with the edge, and where\nthe damasking ended the steel was white. No ordinary metal was the\nsteel, it was what was over after making the bolt of God's Ka'abah\n(at Meccah). It had been forged by the son of God's prophet, Adam,\nsmelted in the palm of his hand, fashioned with the end of his finger,\nand coloured with the juice of flowers in a Chinese furnace. Its deadly\nqualities came down to it from the sky, and if cleaned (with acid)\nat the source of a river, the fish at the embouchure came floating\nup dead.\n\n\"The sword that he wore was called lang pengonggong, [61] 'the\nsuccessful swooper,' lit. the 'kite carrying off its prey.'\n\n\"The next article described is his turban, which, among the Malays,\nis a square handkerchief folded and knotted round the head.\"\n\n\"He next took his royal handkerchief, knotting it so that it stood\nup with the ends projecting; one of them he called dendam ta' sudah\n(endless love): it was purposely unfinished; if it were finished the\nend of the world would come. It had been woven in no ordinary way,\nbut had been the work of his mother from her youth. Wearing it he was\nprovided with all the love-compelling secrets. (The names of a number\nof charms to excite passion are given, but they cannot be explained\nin the compass of a note).\" [62]\n\nHe wore the Malay national garment--the sarong. It was \"a robe of\nmuslin of the finest kind; no ordinary weaving had produced it; it\nhad been woven in a jar in the middle of the ocean by people with\ngills, relieved by others with beaks; no sooner was it finished than\nthe maker was put to death, so that no one might be able to make one\nlike it. It was not of the fashion of the clothing of the rajas of the\npresent day, but of those of olden time. If it were put in the sun it\ngot damper, if it were soaked in water it became drier. A slight tear\nmended by darning only increased its value, instead of lessening it,\nfor the thread for the purpose cost one hundred dollars. A single\ndewdrop dropping on it would tangle the thread for a cubit's length,\nwhile the breath of the south wind would disentangle it.\"\n\nFinally, we get a description of the way in which the Raja (S'ri Rama)\nset out upon his journey.\n\n\"He adopted the art called sedang budiman, the young snake writhed at\nhis feet (i.e. he started at mid-day when his own shadow was round his\nfeet), a young eagle was flying against the wind overhead; he took a\nstep forward and then two backward, one forward as a sign that he was\nleaving his country, and two backward as a sign that he would return;\nas he took a step with the right foot, loud clanked his accoutrements\n[63] on his left; as he put forth the left foot a similar clank was\nheard on his right; he advanced, swelling out his broad chest, and\nletting drop his slender fingers, adopting the gait called 'planting\nbeans,' and then the step called 'sowing spinach.'\" [64]\n\nIn addition to the sanctity of the regalia, the king, as the divine\nman, possesses an infinite multitude of prerogatives which enter into\nalmost every act of his private life, and thus completely separate\nhim from the generality of his fellow-men.\n\nThese prerogatives are too numerous to be mentioned in detail, but\nthe following extract from Leyden's translation of the \"Malay Annals\"\nwill give a general idea of their character and extent:--\n\n\"Sultan Muhammed Shah again established in order the throne of\nhis sovereignty. He was the first who prohibited the wearing of\nyellow clothes in public, not even a handkerchief of that colour,\nnor curtains, nor hangings, nor large pillow-cases, nor coverlets,\nnor any envelope of any bundle, nor the cloth lining of a house,\nexcepting only the waist cloth, the coat, and the turban. He also\nprohibited the constructing of houses with abutments, or smaller houses\nconnected with them; also suspended pillars or timbers (tiang gantong);\nnor timbers the tops of which project above the roofs, and also summer\nhouses. [65] He also prohibited the ornamenting of creeses with gold,\nand the wearing anklets of gold, and the wearing the koronchong, or\nhollow bracelets (anklets?) of gold, ornamented with silver. None of\nthese prohibited articles did he permit to be worn by a person, however\nrich he might be, unless by his particular licence, a privilege which\nthe raja has ever since possessed. He also forbade any one to enter the\npalace unless wearing a cloth petticoat [66] of decent length, with his\ncreese in front; [67] and a shoulder-cloth; and no person was permitted\nto enter unless in this array, and if any one wore his creese behind\nhim, it was incumbent on the porter of the gate to seize it. Such is\nthe order of former time respecting prohibition by the Malayu rajas,\nand whatever is contrary to this is a transgression against the\nraja, and ought to incur a fine of five cati. The white umbrella,\nwhich is superior to the yellow one, because it is seen conspicuous\nat a greater distance, was also confined to the raja's person, [68]\nwhile the yellow umbrella was confined to his family.\" [69]\n\nA number of other particulars bearing on this subject will be found\nin other parts of the text, and in the Appendix references are given\nto other works for additional details, which are too numerous to be\nrecorded here.\n\n\"At funerals, whether the deceased has been a great or insignificant\nperson, if he be a subject, the use of the Payong (umbrella) and\nthe Puwadi is interdicted, as also the distribution of alms, unless\nby royal permission; otherwise the articles thus forbidden will be\nconfiscated.\" \"Puwadi is the ceremony of spreading a cloth, generally\na white one, for funeral and other processions to walk upon. Should\nthe deceased be of high rank, the cloth extends from the house where\nthe corpse is deposited, to the burial-ground.\" [70]\n\nSimilar prohibitions are still in force at the courts of the Malay\nSultans in the Peninsula, though a yellow umbrella is now generally\nsubstituted for the white, at least in Selangor.\n\nA distinction is also now drawn between manufactured yellow cloth and\ncloth which has been dyed yellow with saffron, the wrongful use of\nthe latter (the genuine article) being regarded as the more especially\nheinous act.\n\nIn addition to the royal monopoly of such objects as have been\nmentioned, Sir W. E. Maxwell mentions three royal perquisites\n(larangan raja), i.e. river turtles (tuntong) (by which he no doubt\nmeans their eggs); elephants (by which he doubtless means elephants'\ntusks); [71] and the fruit of the \"ketiar\" from which oil is made\nby the Perak Malays. He adds, \"It used to be a capital offence to\ngive false information to the Raja about any of these. The 'ketiar'\ntree is said to affect certain localities, and is found in groves\nnot mixed with other trees. In former days, when the fruit was ripe,\nthe whole of the Raja's household would turn out to gather it. It is\nsaid to yield a very large percentage of oil.\" [72]\n\nThe only tree in Ridley's list [73] whose name at all resembles the\n\"ketiar\" is the katiak, which is identified as Acronychia Porteri,\nWall (Rutace\u00e6).\n\nA description of the gathering of the eggs of river turtles by the\nroyal party in Perak will be found in Malay Sketches. [74]\n\nBesides the above there are not a few linguistic taboos connected with\nthe king's person, such as the use of the words santap, to eat; beradu,\nto sleep; bersemaiam, to be seated, or to \"reside\" in a certain place;\nberangkat, to \"progress\"; siram, to bathe; g'ring, to be sick; and\nmangkat, to die; all of which words are specially substituted for the\nordinary Malay words when reference is made to the king. [75] Moreover,\nwhen the king dies his name is dropped, and he receives the title of\n\"Marhum,\" the late or \"deceased,\" with the addition of an expression\nalluding to some prominent fact in his life, or occasionally to the\nplace of his decease. These titles, strange as it may seem, are often\nthe reverse of complimentary, and occasionally ridiculous. [76]\n\nIt must not be forgotten, too, in discussing the divine attributes\nof the Malay king, that he is firmly believed to possess a personal\ninfluence over the works of nature, such as the growth of the crops and\nthe bearing of fruit-trees. This same property is supposed to reside in\na lesser degree in his delegates, and even in the persons of Europeans\nin charge of districts. Thus I have frequently known (in Selangor)\nthe success or failure of the rice crops attributed to a change of\ndistrict officers, and in one case I even heard an outbreak of ferocity\nwhich occurred among man-eating crocodiles laid at the door of a most\nzealous and able, though perhaps occasionally somewhat unsympathetic,\nrepresentative of the Government. So, too, on one occasion when three\ndeaths occurred during a District Officer's temporary absence, the mere\nfact of his absence was considered significant. I may add that royal\nblood is supposed by many Malays to be white, and this is the pivot\non which the plot of not a few Malay folk-tales is made to turn. [77]\n\nFinally, it must be pointed out that the greatest possible importance\nis attached to the method of saluting the king.\n\nIn the \"Sri Rama\" (the Malay Ramayana) we read, even of the chiefs,\nthat--\n\n\n    \"While yet some way off they bowed to the dust,\n    When they got near they made obeisance,\n    Uplifting at each step their fingers ten,\n    The hands closed together like the rootlets of the bakong palm [78]\n    The fingers one on the other like a pile of sirih[2] leaves.\" [79]\n\n\nEquals in rank when saluting one another touch [80] (though they do\nnot shake) each other's hands, but a person of humble birth must not\ntouch hands in saluting a great chief. \"A man, named Imam Bakar, was\nonce slain at Pasir Tambang, at the mouth of the Tembeling river. He\nincautiously touched hands in greeting with a Chief called To' Gajah,\nand the latter, seizing him in an iron grip, held him fast, while he\nwas stabbed to death with spears.\" [81]\n\nIn saluting a great Chief, like the Dato' Maharaja Perba Jelai, the\nhands are \"lifted up in salutation with the palms pressed together,\nas in the attitude of Christian prayer, but the tips of the thumbs\nare not suffered to ascend beyond the base of the chin. In saluting a\nreal R\u00e2ja, the hands are carried higher and higher, according to the\nprince's rank, until, for the Sult\u00e2n, the tips of the thumbs are on a\nlevel with the forehead. Little details such as these are of immense\nimportance in the eyes of the Malays, and not without reason, seeing\nthat in an Independent Native State many a man has come by his death\nfor carelessness in their observance.\" [82]\n\nIn the king's audience hall the formal salutations are performed in\na sitting posture, and in this case, too, the greatest attention is\npaid to the height to which the hands are raised. The chief twice\nmakes salutation in a sitting posture as he advances, and at the\nthird advance bends over the Sultan's hands, two more salutations\nbeing made on his way back to his place.\n\nA flagrant infringement of any of the prerogatives of the Sultan,\nsuch as those I have described, is certain, it is thought, to prove\nfatal, more or less immediately.\n\nThus the death of Penghulu Mohit, a well-known Malay headman of\nthe Klang district, in Selangor, which took place while I was in\ncharge of that district, was at the time very generally attributed\nby the local Malays to his usurpation of certain royal privileges\nor prerogatives on the occasion of his daughter's wedding. One of\nthese was his acceptance of gift-buffaloes, decorated after the royal\nfashion, which were presented to him as wedding gifts in his daughter's\nhonour. These buffaloes had a covering of cloth put over them, their\nhorns covered, and a crescent-shaped breast-ornament (dokoh) hung\nabout their necks. Thus dressed they were taken to Mohit's house in\nsolemn procession. [83] It was, at the time, considered significant\nthat the very first of these gift-buffaloes, which had been brought\noverland from Jugra, where the Sultan lived, had died on arrival, and\nwhatever the cause may have been, it is a fact that Mohit's mother\ndied a day or two after the conclusion of the wedding ceremonies,\nand that Mohit himself was taken ill almost immediately and died only\nabout a fortnight later.\n\nThe only person who, in former days, was not in the least affected by\nthe royal taboos which protected the regalia from the common touch\nwas the (now I believe extinct) official who held the post of Court\nPhysician (Maharaja Lela). He, and he alone, might go freely in the\nroyal apartments wherever he chose, and the immunity and freedom which\nhe enjoyed in this respect passed into a proverb, the expression \"to\nact the Court Physician\" (buat Maharaja Lela) being used to describe\nan altogether unwarrantable familiarity or impertinence.\n\nThe following story (though I tell it against myself) is perhaps\nthe best illustration I can give of the great danger supposed to be\nincurred by those who meddle with the paraphernalia of royalty. Among\nthe late Sultan's insignia of royalty (in 1897) were a couple of\ndrums (gendang) and the long silver trumpet which I have already\ndescribed. Such trumpets are found among the kabesaran or regalia\nof most Malay States, and are always, I believe, called lempiri or\nnempiri (Pers. nafiri). They are considered so sacred that they can\nonly be handled or sounded, it is believed, by a tribe of Malays\ncalled \"Orang Kalau,\" or the \"Kalau men,\" [84] as any one else who\nattempted to sound them would be struck dead. Even the \"Orang Kalau,\"\nmoreover, can only sound this instrument at the proper time and season\n(e.g. at the proclamation of a new sovereign), for if they were to\nsound it at any other time its noise would slay all who heard it,\nsince it is the chosen habitation of the \"Jin Karaja'an\" or State\nDemon, [85] whose delight it would be, if wrongfully disturbed,\nto slay and spare not. [86]\n\nThis trumpet and the drums of the Selangor regalia were kept by\nthe present Sultan (then Raja Muda, or Crown Prince of Selangor)\nin a small galvanised iron cupboard which stood (upon posts about\nthree feet high) in the middle of a lawn outside His Highness'\n\"garden residence\" at Bandar. His Highness himself informed me that\nthey had once been kept in the house itself, but when there they\nwere the source of infinite annoyance and anxiety to the inmates on\naccount of their very uncanny behaviour!\n\nDrops of perspiration, for instance, would form upon the Trumpet\nwhen a leading member of the Royal House was about to die (this\nactually happened, as I was told, at Langat just before the death of\nTungku 'Chik, the late Sultan's eldest daughter, who died during my\nresidence in the neighbourhood). Then one Raja Bakar, son of a Raja\n`Ali, during the rethatching of the house at Bandar, accidentally\ntrod upon the wooden barrel of one of the State Drums--and died in\nconsequence of his inadvertence. When, therefore, a hornet's nest\nformed inside one of these same drums it was pretty clear that things\nwere going from bad to worse, and a Chinaman was ordered to remove it,\nno Malay having been found willing to risk his life in undertaking so\ndangerous an office--an unwillingness which was presently justified,\nas the Chinaman, too, after a few days' interval, swelled up and\ndied. Both these strange coincidences were readily confirmed by\nthe present Sultan on an occasion when I happened to question the\nauthenticity of the story, and as His Highness is one of the most\nenlightened and truthful of men, such confirmation cannot easily be\nset aside. But the strangest coincidence of all was to follow, for\nnot long afterwards, having never seen that portion of the regalia\nwhich was in the Raja Muda's charge, I happened to mention to a Malay\nfriend of mine at Jugra my wish to be allowed to examine these objects,\nand was at once begged not to touch them, on the ground that \"no one\ncould say what might follow.\" But shortly after, having occasion to\nvisit the Raja Muda at his house at Bandar, I took the opportunity\nof asking whether there was any objection to my seeing these much\ndebated objects, and as His Highness not only very obligingly assented,\nbut offered to show them to me himself, I was able both to see and to\nhandle them, His Highness himself taking the Trumpet out of its yellow\ncase and handing it to me. I thought nothing more of the matter at\nthe time, but, by what was really a very curious coincidence, within\na few days' time of the occurrence, was seized with a sharp attack\nof malarial influenza, the result of which was that I was obliged to\nleave the district, and go into hospital at headquarters. In a Malay\nvillage news spreads quickly, and the report of my indisposition,\nafter what was no doubt regarded as an act of extraordinary rashness,\nappears to have made a profound impression, and the result of it was\nthat a Malay who probably considered himself indebted to me for some\nassistance he had received, bound himself by a vow to offer sacrifice\nat the shrine of a famous local saint should I be permitted to return\nto the district. Of this, however, I knew nothing at the time, and\nnothing could have exceeded my astonishment when I found upon my\nreturn that it was my duty to attend the banquet which took place at\nthe saint's tomb in honour of my own recovery! [87]\n\nHaving shown the wide gulf which divides the \"divine man\" from\nhis fellows, I have still to point out the extent to which certain\nportions of the human frame have come to be invested with sanctity,\nand to require to be treated with special ceremonies. These parts\nof the anatomy are, in particular, the head, the hair, the teeth,\nthe ears, and the nails, all of which I will take in their order.\n\nThe head, in the first place, is undoubtedly still considered by the\nMalays to possess some modified degree of sanctity. A proof of this is\nthe custom (`adat) which regulates the extent of the sacrifice to be\noffered in a case of assault or battery by the party committing the\ninjury. If any part of the head is injured, nothing less than a goat\nwill suffice (the animal being killed and both parties bathed in the\nblood); if the upper part of the body, the slaughter of a cock (to be\ndisposed of in a similar way) will be held to be sufficient reparation,\nand so on, the sacrifice becoming of less value in proportion as the\ninjured part is farther from the head. So, too, Mr. Frazer writes:\n\"The ... superstition (of the sanctity of the head) exists among\nthe Malays; for an early traveller reports that in Java people 'wear\nnothing on their heads, and say that nothing must be on their heads,\n... and if any person were to put his hand upon their head they would\nkill him; and they do not build houses with stories in order that\nthey may not walk over each other's heads.' It is also found in full\nforce throughout Polynesia.\" [88]\n\nFrom the principle of the sanctity of the head flows, no doubt, the\nnecessity of using the greatest circumspection during the process\nof cutting the hair. [89] Sometimes throughout the whole life of\nthe wearer, and frequently during special periods, the hair is left\nuncut. Thus I was told that in former days Malay men usually wore\ntheir hair long, and I myself have seen an instance of this at Jugra\nin Selangor in the person of a Malay [90] of the old school, who\nwas locally famous on this account. So, too, during the forty days\nwhich must elapse before the purification of a woman after the birth\nof her child, the father of the child is forbidden to cut his hair,\nand a similar abstention is said to have been formerly incumbent upon\nall persons either prosecuting a journey or engaging in war. Often a\nboy's head is entirely shaven shortly after birth with the exception\nof a single lock in the centre of the head, and so maintained until\nthe boy begins to grow up, but frequently the operation is postponed\n(generally, it is said, in consequence of a vow made by the child's\nparents) until the period of puberty or marriage. Great care,\ntoo, must be exercised in disposing of the clippings of hair (more\nespecially the first clippings), as the Malay profoundly believes\nthat \"the sympathetic connection which exists between himself and\nevery part of his body continues to exist even after the physical\nconnection has been severed, and that therefore he will suffer from\nany harm that may befall the severed parts of his body, such as the\nclippings of his hair or the parings of his nails. Accordingly he\ntakes care that those severed portions of himself shall not be left\nin places where they might either be exposed to accidental injury,\nor fall into the hands of malicious persons who might work magic on\nthem to his detriment or death.\" [91]\n\nThus we invariably find clippings of the victim's hair mentioned\n(together with parings of his nails, etc.) as forming part of the\ningredients of the well-known wax image or mannikin into which pins\nare stuck, and which is still believed by all Malays to be a most\neffective method of causing the illness or death of an enemy. [92]\nI was once present at the curious ceremony of cutting the hair of a\nMalay bride, which had all the characteristics of a religious rite, but\nthe detailed account of it will be reserved for a later chapter. [93]\n\nThe same difficulties and dangers which beset the first cutting of the\nhair apply, though perhaps in a less degree, to the first paring of the\nnails (bertobak), the boring of the ears of girls (bertindek telinga),\nand the filing of the teeth (berasah gigi) of either sex whether at\npuberty or marriage. One or more of the nails are frequently worn\nlong by Malays of standing, and the women who engage in \"nautch\"\ndancing and theatrical performances invariably wear a complete set\nof artificial nails (changgei). These latter are usually of brass,\nare often several inches in length, and are made so as to fit on\nto the tips of the fingers. Occasionally a brass ring with a small\npeacock, or some such bird, of the same material will be attached to\nthe end of the nail by a minute brass chain. The practice of wearing\nlong nails is sometimes attributed to Chinese influence, but it is\nhard to see why this particular detail of Malay custom, which is\nquite in keeping with the general trend of Malay ideas about the\nperson, should be supposed to be derived from China. The borrowing,\nif any, is much more likely to have been on the part of the Chinese,\nwho undoubtedly imported many Indian ideas along with Buddhism. The\ncustom appears to be followed, moreover, in many places, such as the\ninterior of Sumatra, where Chinese influence is non-existent. In Siam,\nagain, it appears to obtain very strongly; [94] but no reason has yet\nbeen shown for supposing that this is anything but an instance of the\nsimilarity of results independently arrived at by nations starting\nwith similar premisses.\n\nThe ear-boring and tooth-filing ceremonies which still not infrequently\ntake place at the age of puberty in both sexes are of no less religious\nimport than the rite of cutting the first lock. The main details of\nthese ceremonies will be described in a later part of this book. [95]\n\nTo the same category (of sacred things having physical connection with\nthe body) should doubtless be referred such objects as the eyebrows,\nthe saliva, and soil taken from the (naked) footstep, all of which\nare utilised by the magician to achieve his nefarious ends.\n\n\n\n\n(c) The Soul\n\nThe Malay conception of the Human Soul (Semangat) [96] is that of\na species of \"Thumbling,\" \"a thin, unsubstantial human image,\" or\nmannikin, which is temporarily absent from the body in sleep, trance,\ndisease, and permanently absent after death.\n\nThis mannikin, which is usually invisible but is supposed to be about\nas big as the thumb, corresponds exactly in shape, proportion, and even\nin complexion, to its embodiment or casing (sarong), i.e. the body in\nwhich it has its residence. It is of a \"vapoury, shadowy, or filmy\"\nessence, though not so impalpable but that it may cause displacement\non entering a physical object, and as it can \"fly\" or \"flash\" quickly\nfrom place to place, it is often, perhaps metaphorically, addressed\nas if it were a bird. [97]\n\nThus in a charm given in the Appendix we find--\n\n\n    \"Hither, Soul, come hither!\n    Hither, Little One, come hither!\n    Hither, Bird, come hither!\n    Hither, Filmy One, come hither!\" [98]\n\n\nAs this mannikin is the exact reproduction in every way of its bodily\ncounterpart, and is \"the cause of life and thought in the individual\nit animates,\" it may readily be endowed with quasi-human feelings,\nand \"independently possess the personal consciousness and volition\nof its corporeal owner.\" Thus we find the following appeal addressed\nto the soul in the charm just quoted:--\n\n\n    \"Do not bear grudges,\n    Do not bear malice,\n    Do not take it as a wrong,\n    Do not take it as a transgression.\"\n\n\nThese quasi-human attributes of the soul being so complete, it is an\neasy stretch of the imagination to provide it with a house, which is\ngenerally in practice identified with the body of its owner, but may\nalso be identified with any one of its temporary domiciles. Thus in\nthe charm already quoted we read--\n\n\n    \"Return to your own House and House-ladder,\n    To your own House-floor, of which the planks have started,\n    And your Roof-thatch 'starred' with holes.\"\n\n\nThe state of disrepair into which the soul's house (i.e. the sick man's\nbody) is described as having fallen, is here attributed to the soul's\nabsence. [99] The completeness of this figurative identification of\nthe soul's \"house\" with its owner's body, and of the soul's \"sheath\" or\ncasing with both, is very clearly brought out in the following lines:--\n\n\n    \"Cluck! cluck! Soul of this sick man, So-and-so!\n    Return into the Frame and Body of So-and-so,\n    To your own House and House-ladder, to your own Clearing and Yard,\n    To your own Parents, to your own Casing.\"\n\n\nAnd this is no mere chance expression, for in another charm the soul\nis adjured in these words:--\n\n\n    \"As you remember your own parents, remember me,\n    As you remember your own House and House-ladder, remember\n    me.\" [100]\n\n\nThe soul \"appears to men (both waking and asleep) as a phantom separate\nfrom the body of which it bears the likeness,\" \"manifests physical\npower,\" and walks, sits, and sleeps:--\n\n\n    \"Cluck! cluck! Soul of So-and-so, come and walk with me,\n    Come and sit with me,\n    Come and sleep with me, and share my pillow.\" [101]\n\n\nIt would probably be wrong to assume the foregoing expressions to have\nalways been merely figurative. Rather, perhaps, we should consider\nthem as part of a singularly complete and consistent animistic\nsystem formerly invented and still held by the Malays. Again, from\nthe above ideas it follows that if you call a soul in the right way\nit will hear and obey you, and you will thus be able either to recall\nto its owner's body a soul which is escaping (riang semangat), or to\nabduct the soul of a person whom you may wish to get into your power\n(mengambil semangat orang), and induce it to take up its residence in\na specially prepared receptacle, such as (a) a lump of earth which has\nbeen sympathetically connected by direct contact with the body of the\nsoul's owner, or (b) a wax mannikin so connected by indirect means,\nor even (c) a cloth which has had no such connection whatever. And\nwhen you have succeeded in getting it into your power the abducted\nand now imprisoned soul will naturally enjoy any latitude allowed\nto (and suffer from any mutilation of) its temporary domicile or\nembodiment. [102]\n\nEvery man is supposed (it would appear from Malay charms) to possess\nseven souls [103] in all, or, perhaps, I should more accurately say,\na sevenfold soul. [104] This \"septenity in unity\" may perhaps be held\nto explain the remarkable importance and persistency of the number\nseven in Malay magic, as for instance the seven twigs of the birch,\nand the seven repetitions of the charm (in Soul-abduction [105]),\nthe seven betel leaves, the seven nights' duration of the ceremony,\nthe seven blows administered to the soul (in other magical and medical\nceremonies), and the seven ears cut for the Rice-soul in reaping. [106]\n\nAnd, finally, it might explain why the lime-branch which is hung up\nin the mosquito-curtain (in another form of soul-abduction [107])\nis required to possess seven fruits on a single stalk, i.e. to ensure\nthere being a separate receptacle for each one of the seven souls.\n\nAt the present day the ordinary Malay talks usually of only a single\nsoul, although he still keeps up the old phraseology in his charms\nand charm-books. For the rest, it would appear that there may be some\nmethod in the selection and arrangement of colours.\n\nThe \"lump of earth from the victim's footprint\" used in one form of the\nsoul-abduction ceremony [108] is to be wrapped up in three thicknesses\nof cloth, which must be red, black, and yellow respectively, the yellow\nbeing outside. Again (in the ceremony of casting out \"the mischief\"\nfrom a sick man), a white cosmetic is assigned for use in the morning,\na red cosmetic for mid-day, and black for sundown. [109]\n\nNow in all, I believe, of what are now called the Federated Malay\nStates, and probably in all Malay States whatsoever, yellow is the\ncolour used by royalty, whereas the more exalted and sacred colour,\nwhite (with occasional lapses into yellow), has been adopted by Malay\nmedicine-men as the colour most likely to conciliate the spirits and\ndemons with whom they have to deal. Thus the soul-cloth, which, by\nthe way, is always five cubits long (lima hasta), is sometimes white\nand (much more rarely) yellow, and hence in the first instance just\nquoted, the yellow cloth, being, next to white, of the colour which\nis most complimentary to the demons, is the one which is put outside;\nand in the second instance, for similar reasons, the white cosmetic\nis to be used first.\n\nThe working out of this system, however, must await fresh evidence,\nand all I would do now is to emphasise the importance of colour in such\ninvestigations, and to urge the collection of fresh material. [110]\n\n\n\n\n(d) Animal, Vegetable, and Mineral Souls\n\nHitherto I have treated of human souls only, but animal, mineral, and\nvegetable souls will now be briefly discussed. Speaking generally,\nI believe the soul to be, within certain limits, conceived as a\ndiminutive but exact counterpart of its own embodiment, so that\nan Animal-soul would be like an animal, a Bird-soul like a bird;\nhowever, lower in the scale of creation it would appear that the Tree-\nor Ore-souls, for instance, are supposed, occasionally at least, to\nassume the shape of some animal or bird. Thus the soul of Eagle-wood\nis thought to take the shape of a bird, the soul of Tin-ore that of a\nbuffalo, the Gold-soul that of a deer. [111] It has, however, always\nbeen recognised that the soul may enter other bodies besides its own,\nor even bodies of a different kind to its own, and hence these may\nbe only apparent exceptions to the rule that the soul should be the\ncounterpart of its own embodiment. [112]\n\n\"Among races within the limits of savagery, the general doctrine of\nsouls is found worked out with remarkable breadth and consistency. The\nsouls of animals are recognised by a natural extension from the theory\nof human souls; the souls of trees and plants follow in some vague,\npartial way, and the souls of inanimate objects expand the general\ncategory to its extremest boundary.\" [113]\n\nTo the Malay who has arrived at the idea of a generally animated\nNature, but has not yet learned to draw scientific distinctions,\nthere appears nothing remarkable or unnatural in the idea of\nvegetation-souls, or even in that of mineral-souls--rather would he\nconsider us Europeans illogical and inconsistent were he told that\nwe allowed the possession of souls to one half of the creation and\ndenied it to the other.\n\nRealising this, we are prepared to find that the Malay theory of\nAnimism embraces, at least partially, the human race, [114] animals\n[115] and birds, [116] vegetation [117] (trees and plants), reptiles\nand fishes, [118] until its extension to inert objects, such as\nminerals, [119] and \"stocks and stones, weapons, boats, food, clothes,\nornaments, and other objects, which to us are not merely soulless,\nbut lifeless,\" brings us face to face with a conception with which\n\"we are less likely to sympathise.\"\n\nSide by side with this general conception of an universally animate\nnature, we find abundant evidences of a special theory of Human Origin\nwhich is held to account not only for the larger mammals, but also for\nthe existence of a large number of birds, and even for that of a few\nreptiles, fishes, trees and plants, but seems to lose its operative\nforce in proportion to its descent in the scale of creation, until\nin the lowest scale of all, the theory of Human Origin disappears\nfrom sight, and nothing remains but the partial application of a\nfew vague anthropomorphic attributes. [120] It is, doubtless, to the\nprevalence of this theory that we owe the extraordinary persistence\nof anthropomorphic ideas about animals, birds, reptiles, trees,\nif not of minerals, in Malay magical ceremonies; [121] and it is\nhard to say which of these two notions--the theory of Human Origin,\nor the other theory of Universal Animism--is to be considered the\noriginal form of Malay belief.\n\nThe following tale, which is entitled Charitra Megat Sajobang, and\nis told by Selangor Malays, will serve as an illustration of the idea\nof Human Origin:--\n\n\"There was a married Sakai couple living at Ulu Klang, and they had\na son called Megat Sajobang. When he grew up he said to his mother,\n'Mother, get me a passage, I want to go and see other countries.' She\ndid so, and he left Ulu Klang; and ten or twelve years later, when he\nhad grown rich enough to buy a splendid ship (p'rahu), he returned\nwith his wife, who was with child, and seven midwives, who were\nwatched over by one of his body-guard with a drawn sword. His mother\nheard the news of his return, and she made ready, roasting a chika\n(monkey) and lotong (monkey), and went with his father on board their\nbark canoe to meet their son.\n\n\"As they approached they hailed him by his name; but he was ashamed\nof their humble appearance, and forbade his men to let them on\nboard. Though his wife advised him to acknowledge them, 'even if\nthey were pigs or dogs,' the unfilial son persisted in turning them\naway. So they went back to the shore and sat down and wept; and the\nold mother, laying her hand upon her shrivelled breast, said, 'If thou\nart really my son, reared at my breast, mayest thou be changed into\nstone.' In response to her prayer, milk came forth from her breast,\nand as she walked away, the ship and all on board were turned into\nstone. The mother turned round once more to look at her son, but the\nfather did not, and by the power of God they were both turned into\ntrees of the species pauh (a kind of mango) one leaning seawards and\nthe other towards the land. The fruit of the seaward one is sweet,\nbut that of the landward one is bitter.\n\n\"The ship has now become a hill, and originally was complete with all\nits furniture, but the Malays used to borrow the plates and cups,\netc., for feast days and did not return them, until at last there\nwere none left.\"\n\n\n\n\n\n\n\n\nCHAPTER III\n\nRelations with the Supernatural World\n\n\n(a) The Magician\n\n\"The accredited intermediary between men and spirits is the Pawang;\n[122] the Pawang is a functionary of great and traditional importance\nin a Malay village, though in places near towns the office is\nfalling into abeyance. In the inland districts, however, the Pawang\nis still a power, and is regarded as part of the constituted order\nof society, without whom no village community would be complete. It\nmust be clearly understood that he has nothing whatever to do with\nthe official Muhammadan religion of the mosque; the village has its\nregular staff of elders--the Imam, Khatib, and Bilal--for the mosque\nservice. But the Pawang is quite outside this system, and belongs\nto a different and much older order of ideas; he may be regarded\nas the legitimate representative of the primitive 'medicine-man' or\n'village-sorcerer,' and his very existence in these days is an anomaly,\nthough it does not strike Malays as such.\n\n\"Very often the office is hereditary, or at least the appointment\nis practically confined to the members of one family. Sometimes it\nis endowed with certain 'properties' handed down from one Pawang to\nhis successor, known as the kabesaran, or, as it were, regalia. On\none occasion I was nearly called upon to decide whether these\nadjuncts--which consisted, in this particular case, of a peculiar\nkind of head-dress--were the personal property of the person then\nin possession of them (who had got them from his father, a deceased\nPawang), or were to be regarded as official insignia descending\nwith the office in the event of the natural heir declining to\nserve! Fortunately I was spared the difficult task of deciding this\ndelicate point of law, as I managed to persuade the owner to take up\nthe appointment.\n\n\"But quite apart from such external marks of dignity, the Pawang is\na person of very real significance. In all agricultural operations,\nsuch as sowing, reaping, irrigation works, and the clearing of jungle\nfor planting, in fishing at sea, in prospecting for minerals, and in\ncases of sickness, his assistance is invoked. He is entitled by custom\nto certain small fees; thus, after a good harvest he is allowed, in\nsome villages, five gantangs of padi, one gantang of rice (beras),\nand two chupaks of emping (a preparation of rice and cocoa-nut made\ninto a sort of sweetmeat) from each householder. After recovery from\nsickness his remuneration is the very modest amount of tiga wang\nbaharu, that is, 7 1/2 cents.\n\n\"It is generally believed that a good harvest can only be secured\nby complying with his instructions, which are of a peculiar and\ncomprehensive character.\n\n\"They consist largely of prohibitions, which are known as\npantang. Thus, for instance, it is pantang in some places to work in\nthe rice-field on the 14th and 15th days of the lunar month; and this\nrule of enforced idleness, being very congenial to the Malay character,\nis, I believe, pretty strictly observed.\n\n\"Again, in reaping, certain instruments are proscribed, and in the\ninland villages it is regarded as a great crime to use the sickle\n(sabit) for cutting the padi; at the very least the first few ears\nshould be cut with a tuai, a peculiar small instrument consisting of\na semicircular blade set transversely on a piece of wood or bamboo,\nwhich is held between the fingers, and which cuts only an ear or two\nat a time. Also the padi must not be threshed by hitting it against\nthe inside of a box, a practice known as banting padi.\n\n\"In this, as in one or two other cases, it may be supposed that the\nPawang's ordinances preserve the older forms of procedure and are\nopposed to innovations in agricultural methods. The same is true of\nthe pantang (i.e. taboo) rule which prescribes a fixed rate of price\nat which padi may be sold in the village community to members of the\nsame village. This system of customary prices is probably a very old\nrelic of a time when the idea of asking a neighbour or a member of\nyour own tribe to pay a competition price for an article was regarded\nas an infringement of communal rights. It applies to a few other\narticles of local produce [123] besides padi, and I was frequently\nassured that the neglect of this wholesome rule was the cause of bad\nharvests. I was accordingly pressed to fine transgressors, which would\nperhaps have been a somewhat difficult thing to do. The fact, however,\nthat in many places these rules are generally observed is a tribute\nto the influence of the Pawang who lends his sanction to them.\" [124]\n\n\"The Pawang keeps a familiar spirit, which in his case is a hantu\npusaka, that is, an hereditary spirit which runs in the family, in\nvirtue of which he is able to deal summarily with the wild spirits\nof an obnoxious character.\" [125]\n\nThe foregoing description is so precise and clear that I have not\nmuch to add to it. There are, however, one or two points which require\nemphasis. One of these is that the priestly magician stands in certain\nrespects on the same footing as the divine man or king--that is to say,\nhe owns certain insignia which are exactly analogous to the regalia of\nthe latter, and are, as Mr. Blagden points out, called by the same name\n(kabesaran). He shares, moreover, with the king the right to make use\nof cloth dyed with the royal colour (yellow), and, like the king,\ntoo, possesses the right to enforce the use of certain ceremonial\nwords and phrases, in which respect, indeed, his list is longer,\nif anything, than that of royalty.\n\nHe also acts as a sort of spirit-medium and gives oracles in\ntrances; possesses considerable political influence; practises\n(very occasional) austerities; observes some degree of chastity,\nand appears quite sincere in his conviction of his own powers. At\nleast he always has a most plausible excuse ready to account for his\ninability to do whatever is required. An aged magician who came from\nPerak to doctor one of H.H. the Sultan's sons (Raja Kahar) while I\nwas at Langat, had the unusual reputation of being able to raise a\nsandbank in the sea at will; but when I asked if I could see it done,\nhe explained that it could only be done in time of war when he was\nhard pressed by an enemy's boat, and he could not do it for the sake\nof mere ostentation! Moreover, like members of their profession all\nthe world over, these medicine-men are, perhaps naturally, extremely\nreticent; it was seldom that they would let their books be seen,\nmuch less copied, even for fair payment, and a Pawang once refused\nto tell me a charm until I had taken my shoes off and was seated with\nhim upon a yellow cloth while he repeated the much-prized formula.\n\nThe office of magician is, as has been said, very often hereditary. It\nis not so always, however, there being certain recognised ways in\nwhich a man may \"get magic.\" One of the most peculiar is as follows:\n\"To obtain magical powers (`elmu) you must meet the ghost of a\nmurdered man. Take the midrib of a leaf of the 'ivory' cocoa-nut\npalm (pelepah niyor gading), which is to be laid on the grave, and\ntwo more midribs, which are intended to represent canoe-paddles, and\ncarry them with the help of a companion to the grave of the murdered\nman at the time of the full moon (the 15th day of the lunar month)\nwhen it falls upon a Tuesday. Then take a cent's worth of incense,\nwith glowing embers in a censer, and carry them to the head-post of the\ngrave of the deceased. Fumigate the grave, going three times round it,\nand call upon the murdered man by name:--\n\n\n    'Hearken, So-and-so,\n    And assist me;\n    I am taking (this boat) to the saints of God,\n    And I desire to ask for a little magic.' [126]\n\n\nHere take the first midrib, fumigate it, and lay it upon the head\nof the grave, repeating 'Kur Allah' ('Cluck, cluck, God!') seven\ntimes. You and your companion must now take up a sitting posture, one\nat the head and the other at the foot of the grave, facing the grave\npost, and use the canoe-paddles which you have brought. In a little\nwhile the surrounding scenery will change and take upon itself the\nappearance of the sea, and finally an aged man will appear, to whom\nyou must address the same request as before.\"\n\n\n\n\n(b) High Places\n\n\"Although officially the religious centre of the village community is\nthe mosque, there is usually in every small district a holy place known\nas the kramat, [127] at which vows are paid on special occasions, and\nwhich is invested with a very high degree of reverence and sanctity.\n\n\"These kramats abound in Malacca territory; there is hardly a village\nbut can boast some two or three in its immediate neighbourhood,\nand they are perfectly well known to all the inhabitants.\n\n\"Theoretically, kramats are supposed to be the graves of deceased holy\nmen, the early apostles of the Muhammadan faith, the first founders of\nthe village who cleared the primeval jungle, or other persons of local\nnotoriety in a former age; and there is no doubt that many of them are\nthat and nothing more. But even so, the reverence paid to them and the\nceremonies that are performed at them savour a good deal too much of\nancestor-worship to be attributable to an orthodox Muhammadan origin.\n\n\"It is certain, however, that many of these kramats are not graves\nat all: many of them are in the jungle, on hills and in groves,\nlike the high places of the Old Testament idolatries; they contain\nno trace of a grave (while those that are found in villages usually\nhave grave-stones), and they appear to be really ancient sites of a\nprimitive nature-worship or the adoration of the spirits of natural\nobjects.\n\n\"Malays, when asked to account for them, often have recourse to the\nexplanations that they are kramat jin, that is, \"spirit\"-places;\nand if a Malay is pressed on the point, and thinks that the orthodoxy\nof these practices is being impugned, he will sometimes add that the\njin in question is a jin islam, a Muhammadan and quite orthodox spirit!\n\n\"Thus on Bukit Nyalas, near the Johol frontier, there is a kramat\nconsisting of a group of granite boulders on a ledge of rock\noverhanging a sheer descent of a good many feet; bamboo clumps grow\non the place, and there were traces of religious rites having been\nperformed there, but no grave whatever. This place was explained\nto me to be the kramat of one Nakhoda Hussin, described as a jin\n(of the orthodox variety), who presides over the water, rain, and\nstreams. People occasionally burned incense there to avert drought\nand get enough water for irrigating their fields. There was another\nkramat of his lower down the hill, also consisting of rocks, one of\nwhich was shaped something like a boat. I was informed that this jin\nis attended by tigers which guard the hill, and are very jealous\nof the intrusion of other tigers from the surrounding country. He\nis believed to have revealed himself to the original Pawang of the\nvillage, the mythical founder of the kampong of Nyalas. In a case\nlike this it seems probable that the name attached to this object\nof reverence is a later accretion, and that under a thin disguise\nwe have here a relic of the worship of the spirit of rivers and\nstreams, a sort of elemental deity localised in this particular place,\nand still regarded as a proper object of worship and propitiation,\nin spite of the theoretically strict monotheism of the Muhammadan\ncreed. Again, at another place the kramat is nothing but a tree,\nof somewhat singular shape, having a large swelling some way up the\ntrunk. It was explained to me that this tree was connected in a special\nway with the prospects of local agriculture, the size of the swelling\nincreasing in good years and diminishing in bad seasons! Hence it was\nnaturally regarded with considerable awe by the purely agricultural\npopulation of the neighbourhood.\n\n\"As may be imagined, it is exceedingly difficult to discover any\nauthentic facts regarding the history of these numerous kramats:\neven where there is some evidence of the existence of a grave, the\nname of the departed saint is usually the one fact that is remembered,\nand often even that is forgotten. The most celebrated of the Malacca\nkramats, the one at Machap, is a representative type of the first\nclass, that in which there really is a grave: it is the one place\nwhere a hardened liar respects the sanctity of an oath, and it is\noccasionally visited in connection with civil cases, when the one\nparty challenges the other to take a particular oath. A man who thinks\nnothing of perjuring himself in the witness-box, and who might not much\nmind telling a lie even with the Koran on his head, will flinch before\nthe ordeal of a falsehood in the presence of the Dato' Machap.\" [128]\n\nAfter explaining the difference between beneficent spirits and the\nspirits of evil, Mr. Blagden continues: \"Some time ago one of these\nobjectionable hantus (spirits of evil) had settled down in a kerayong\ntree in the middle of this village of Bukit Senggeh, and used to\nfrighten people who passed that way in the dusk; so the Pawang was\nduly called upon to exorcise it, and under his superintendence the\ntree was cut down, after which there was no more trouble. But it is\ncertain that it would have been excessively dangerous for an ordinary\nlayman to do so.\n\n\"This point may be illustrated by a case which was reported to me\nsoon after it occurred, and which again shows the intimate connection\nof spirits with trees. A Javanese coolie, on the main road near Ayer\nPanas, cut down a tree which was known to be occupied by a hantu. He\nwas thereupon seized with what, from the description, appears to have\nbeen an epileptic fit, and showed all the traditional symptoms of\ndemoniac possession. He did not recover till his friends had carried\nout the directions of the spirit, speaking through the sufferer's\nmouth, it seems, viz., to burn incense, offer rice, and release a\nfowl. After which the hantu left him.\n\n\"In many places there are trees which are pretty generally believed\nto be the abodes of spirits, and not one Malay in ten would venture\nto cut one down, while most people would hardly dare to go near\none after dark. On one occasion an exceptionally intelligent Malay,\nwith whom I was discussing the terms on which he proposed to take up\na contract for clearing the banks of a river, made it an absolute\ncondition that he should not be compelled to cut down a particular\ntree which overhung the stream, on the ground that it was a 'spirit'\ntree. That tree had to be excluded from the contract.\" [129]\n\nThe following description, by Sir W. Maxwell, of a Perak kramat may\nbe taken as fairly typical of the kramat, in which there really is\na grave:--\n\n\"Rightly or wrongly the Malays of Larut assign an Achinese origin\nto an old grave which was discovered in the forest some years ago,\nand of which I propose to give a brief description. It is situated\nabout half-way between the Larut Residency and the mining village of\nKamunting. In the neighbourhood the old durian trees of Java betoken\nthe presence of a Malay population at a date long prior to the advent\nof the Chinese miner. The grave was discovered about twenty years\nago by workmen employed by the Mentri of Perak to make the Kamunting\nroad, and it excited much curiosity among the Malays at the time. The\nMentri and all the ladies of his family went on elephants to see it,\nand it has been an object of much popular prestige ever since.\n\n\"The Malays of Java were able from the village tradition to give the\nname and sex of the occupant of this lonely tomb, 'Toh Bidan Susu\nLanjut,' whose name sounds better in the original than in an English\ntranslation. She is said to have been an old Achinese woman of good\nfamily; of her personal history nothing is known, but her claims\nto respectability are evinced by the carved head and foot stones\nof Achinese workmanship which adorn her grave, and her sanctity\nis proved by the fact that the stones are eight feet apart. It is\na well-known Malay superstition that the stones placed to mark the\ngraves of Saints miraculously increase their relative distance during\nthe lapse of years, and thus bear mute testimony to the holiness of\nthe person whose resting-place they mark.\n\n\"The kramat on the Kamunting road is on the spur of a hill through\nwhich the roadway is cut. A tree overshadows the grave and is hung with\nstrips of white cloth and other rags (panji panji) which the devout\nhave put there. The direction of the grave is as nearly as possible\ndue north and south. The stones at its head and foot are of the same\nsize, and in every respect identical one with the other. They are\nof sandstone, and are said by the natives to have been brought from\nAchin. In design and execution they are superior to ordinary Malay\nart, as will be seen, I think, on reference to the rubbings of the\ncarved surface of one of them, which have been executed for me by the\nLarut Survey Office, and which I have transmitted to the Society with\nthis paper. The extreme measurements of the stones (furnished from\nthe same source) are 2' 1'' \u00d7 0' 9'' \u00d7 0' 7''. They are in excellent\npreservation, and the carving is fresh and sharp. Some Malays profess\nto discover in the three rows of vertical direction on the broadest\nface of the slabs the Mohammedan attestation of the unity of God\n(La ilaha illa-lla) repeated over and over again; but I confess that\nI have been unable to do so. The offerings at a kramat are generally\nincense (istangi or satangi) or benzoin (kaminian); these are burned\nin little stands made of bamboo rods; one end is stuck in the ground\nand the other split into four or five, and then opened out and plaited\nwith basket work so as to hold a little earth. They are called sangka;\na Malay will often vow that if he succeeds in some particular project,\nor gets out of some difficulty in which he may happen to be placed,\nhe will burn three or more sangka at such and such a kramat. Persons\nwho visit a kramat in times of distress or difficulty, to pray and\nto vow offerings, in case their prayers are granted, usually leave\nbehind them as tokens of their vows small pieces of white cloth,\nwhich are tied to the branches of a tree or to sticks planted in the\nground near the sacred spot. For votary purposes the long-forgotten\ntomb of Toh Bidan Susu Lanjut enjoys considerable popularity among\nthe Mohammedans of Larut; and the tree which overshadows it has,\nI am glad to say, been spared the fate which awaited the rest of the\njungle which overhung the road. No coolie was bold enough to put an\naxe to it.\" [130]\n\nMr. George Bellamy, writing in 1893, thus described the kramat at\nTanjong Karang in the Kuala Selangor district:--\n\n\"The kramat about which I am now writing is a very remarkable one. It\nis situated on the extreme point of land at the mouth of the river\nSelangor, close to where the new lighthouse has been erected. A\nmagnificent kayu ara (a kind of fig-tree) forms a prominent feature of\nthe tanjong (point or cape), and at the base of this tree, enveloped\nentirely by its roots, is an oblong-shaped space having the appearance\nof a Malay grave, with the headstones complete.... To this sacred\nspot constant pilgrimages are made by the Malays, and the lower\nbranches of the tree rarely lack those pieces of white and yellow\ncloth which are always hung up as an indication that some devout\nperson has paid his vows. The Chinese also have great respect for\nthis kramat, and have erected a sort of sylvan temple at the foot of\nthe tree.\" Mr. Bellamy tells how one Raja `Abdullah fell in love with\na maiden named Miriam, who disappeared and was supposed to have been\ntaken by the spirits (though she was really carried off by an earlier\nlover named Hassan). Raja `Abdullah died and was buried at the foot of\nthe fig-tree. Mr. Bellamy concludes: \"If you ever happen to see a very\nbig crocodile at the mouth of the Selangor river, floating listlessly\nabout, be careful not to molest it: it is but the buaya kramat, which\nshape the spirit of Raja `Abdullah sometimes assumes. When walking\nalong the pantai (shore), if you chance to meet a very large tiger let\nhim pass unharmed. It is only Raja `Abdullah's ghost, and in proof\nthereof you will see it leaves no footmarks on the sand. And when\nyou go to see the new lighthouse at Tanjong Kramat, you may perhaps\ncome face to face with a very old man, who sadly shakes his head and\ndisappears. Do not be startled, it is only Raja `Abdullah.\" [131]\n\nIn No. 2 of the same volume of the Selangor Journal Mr. Bellamy refers\nto another kramat--that of 'Toh Ketapang--which he appears to localise\nin Ulu Selangor.\n\nIt is by no means necessary to ensure the popularity of a kramat or\nshrine that the saint to whose memory it is dedicated should be a\nMalay. The cosmopolitan character of these shrines is attested in\nthe following note which I sent to the Selangor Journal [132] about\nthe shrines in the Ulu Langat (Kajang) district of Selangor:--\n\n\"The chief kramats in the district are 'Makam 'Toh Sayah' (the tomb of\na Javanese of high repute); 'Makam Said Idris,' at Rekoh, Said Idris\nbeing the father of the Penghulu of Cheras; 'Makam 'Toh Janggut'\n(a 'Kampar' man), on the road to Cheras; and 'Makam 'Toh Gerdu or\nBerdu,' at Dusun Tua, Ulu Langat. 'Toh Berdu was of Sakai origin.\"\n\nI have never yet, however, heard of any shrine being dedicated to\na Chinaman, and it is probable that this species of canonisation is\nconfined (at least in modern times) to local celebrities professing\nthe Muhammadan religion, as would certainly be the case of the Malays\nand Javanese mentioned in the foregoing paragraph, and quite possibly\ntoo in the case of the Sakai.\n\nIt is true that Chinese often worship at these shrines--just as, on\nthe same principle, they employ Malay magicians in prospecting for\ntin; but there appear to be certain limits beyond which they cannot\ngo, as it was related to me when I was living in the neighbourhood,\nthat a Chinaman who had, in the innocence of his heart, offered at a\nMoslem shrine a piece of the accursed pork, was pounced upon and slain\nbefore he reached home by one of the tigers which guarded the shrine.\n\nThe shrine of 'Toh Kamarong is one of the most celebrated shrines in\nthe Langat district, the saint's last resting-place being guarded by a\nwhite elephant and a white tiger, the latter of which had been a pet\n(pemainan) of his during his lifetime. In this respect it is exactly\nsimilar to the shrine of 'Toh Parwi of Pantei in Sungei Ujong, which is\nsimilarly guarded, both shrines having been erected on the seashore,\nit is said, in the days when the sea came much farther inland than it\ndoes at present. The fame of 'Toh Kamarong filled the neighbourhood,\nand it is related that on one occasion an irate mother exclaimed,\nof a son of hers who was remarkable for his vicious habits, \"May the\n'Toh Kramat Kamarong fly away with him.\" Next day the boy disappeared,\nand all search proved fruitless, until three days later 'Toh Kamarong\nappeared to her in a dream, and informed her that he had carried the\nboy off, as she had invited him to do, and that if she were to look\nfor his footprints she would be able to discover them inside the\npad-tracks of a tiger one of whose feet was smaller than the rest,\nand which was then haunting the spot. She did so, and discovered her\nson's footprints exactly as the saint had foretold. This Ghost-tiger,\nwhich no doubt must be identified with 'Toh Kamarong's \"pet,\" used\nto roam the district when I was stationed in the neighbourhood, and\nboth I and, I believe, the then District Engineer (Mr. Spearing), saw\nthis tiger's tracks, and can vouch for the fact that one footprint\nwas smaller than the rest. This curious feature is thought by the\nlocal Malays at least, to be one of the specially distinctive marks\nof a rimau kramat, or Ghost-tiger, just as the possession of one tusk\nthat is smaller than the other is the mark of a Ghost-elephant. [133]\n\nClosely connected with the subject of shrines is that of high places,\nsuch as those spots where religious penance was traditionally\npractised. One of these sacred spots is said to have been situated\nupon the \"Mount Ophir\" of Malacca, which is about 4000 feet high,\nand on which a certain legendary Princess known as Tuan Putri Gunong\nLedang is said to have dwelt, until she transferred her ghostly court\nto Jugra Hill, upon the coast of Selangor. [134]\n\nSuch fasting-places are usually, as in Java, either solitary hills or\nplaces which present some great natural peculiarity; even remarkable\ntrees and rocks being, as has already been pointed out, pressed into\nthe service of this Malay \"natural religion.\"\n\n\n\n\n(c) Nature of Rites\n\nThe main divisions of the magico-religious ceremonies of the Malays\nare prayer, sacrifice, lustration, fasting, divination, and possession.\n\nPrayer, which is defined by Professor Tylor as \"a request made to a\ndeity as if he were a man,\" is still in the unethical stage among\nthe Malays; no request for anything but personal advantages of a\nmaterial character being ever, so far as I am aware, preferred by\nthe worshipper. The efficacy of prayer is, however, often supposed\nto be enhanced by repetition.\n\n\"As prayer is a request made to a deity as if he were a man, so\nsacrifice is a gift made to a deity as if he were a man.... The ruder\nconception that the deity takes and values the offering for itself,\ngives place, on the one hand, to the idea of mere homage as expressed\nby a gift, and, on the other, to the negative view that the virtue\nlies in the worshipper depriving himself of something prized.\" [135]\n\nA general survey of the charms and ceremonies brought together in\nthis volume will, I think, be likely to establish the view that the\nMalays (in accordance with the reported practice of many other races)\nprobably commenced with the idea of sacrifice as a simple gift,\nand therefrom developed first the idea of ceremonial homage, and\nlater the idea of sacrifice as an act of abnegation. Evidences of\nthe original gift-theory chiefly survive in the language of charms,\nin which the deity appealed to is repeatedly invited to eat and\ndrink of the offerings placed before him, as a master may be invited\nto eat by his servants. The intermediate stage between the gift and\nhomage theories is marked by an extensive use of \"substitutes,\" and\nof the sacrifice of a part or parts for the whole. Thus we even find\nthe dough model of a human being actually called \"the substitute\"\n(tukar ganti), and offered up to the spirits upon the sacrificial\ntray; in the same sense are the significant directions of a magician,\nthat \"if the spirit craves a human victim a cock may be substituted\"\nand the custom of hunters who, when they have killed a deer, leave\nbehind them in the forest small portions of each of the more important\nmembers of the deer's anatomy, as \"representatives\" of the entire\ncarcase. In this last case the usual \"ritualistic change may be traced\nfrom practical reality to formal ceremony.\" \"The originally valuable\noffering is compromised for a smaller tribute or a cheaper substitute,\ndwindling at last to a mere trifling token or symbol.\" [136]\n\nThis homage-theory will, I believe, be found to cover by far the\ngreater bulk of the sacrifices usually offered by Malays, and the idea\nof abnegation appears to be practically confined to votal ceremonies\nor vows (niat), in which the nature and extent of the offering are not\nregulated by custom, but depend entirely upon the wealth or caprice of\nthe worshipper, there being merely a tacit understanding that he shall\nsacrifice something which is of more than nominal value to himself.\n\nOf the manner in which offerings are supposed to be received by the\ndeity to whom they are offered it is difficult to obtain very much\nevidence. I have, however, frequently questioned Malays upon this\nsubject, and on the whole think it can very safely be said that the\ndeity is not supposed to touch the solid or material part of the\noffering, but only the essential part, whether it be \"life, savour,\nessence, quality\" or even the \"soul.\"\n\nIt will perhaps be advisable, in order to avoid repetition, to describe\na few of the special and distinctive sub-rites which form part of\nmany of the more important ceremonies, such as (in particular), rites\nperformed at shrines, the rite of burning incense, the scattering of\n(or banqueting upon) sacrificial rice, and the application of the\n\"Neutralising\" Rice-paste (tepong tawar).\n\nOf the rites performed at shrines, Mr. Blagden says: \"The worship\nthere, as with most other kramats, consists of the burning of incense,\nthe offering of nasi kunyet (yellow rice), and the killing of goats;\nbut I also noticed a number of live pigeons there which illustrate\nthe practice, common in Buddhist countries, of releasing an animal\nin order to gain 'merit' thereby.\" At a shrine on the Langat river\nI have seen fowls which had (I was told) been similarly released.\n\nMr. Blagden's remarks apply with equal force to the services performed\nat the shrines of Selangor, and I believe also of other States. It\nshould, however, I think, be pointed out that the nasi kunyit (yellow\nrice) is, usually at all events, eaten by those who take part in\nthe service. At a ceremony which was held on one occasion after\nmy recovery from sickness, and in which, by request, I took part,\n[137] incense was burnt, and Muhammadan prayers chanted, after which\nthe usual strip of white cloth (five cubits in length) was laid upon\nthe saint's grave (the saint being the father of the present Sultan\nof Selangor), and the party then adjourned to a shelter some twenty\nor thirty yards lower down the hill, where, first the men, and then\nthe women and children, partook of the flesh of the slaughtered goat\nand the saffron-stained rice (pulut). After the meal the Bilal (mosque\nattendant, who was present with the Malay headman and the local priest\nof the mosque), returned to the tomb, and making obeisance, recited\na Muhammadan prayer, craving permission to take the cloth back for\nhis own use, which he presently did. These Bilals are needy men and\nlive upon the alms of the devout, so I suppose he thought there was\nno reason why the saint should not contribute something to his support.\n\nThe burning of incense is one of the very simplest, and hence\ncommonest, forms of burnt sacrifice. Some magicians say that it\nshould be accompanied by an invocation addressed to the Spirit of\nIncense, which should be besought, as in the example quoted below,\nto \"pervade the seven tiers of earth and sky respectively.\" It would\nappear that the intention of the worshipper is to ensure that his\n\"sacrifice of sweet savour\" should reach the nostrils of the gods\nand help to propitiate them, wherever they may be, by means of a\nforetaste of offerings to follow. This invocation, however, is not\nunfrequently omitted, or at least slurred over by the worshipper, in\nspite of the contention of the magicians who use it, that \"without\nit the spell merely rises like smoke which is blown away by the\nwind.\" The following is one form of the invocation in question:--\n\n\n    Zabur [138] Hijau is your name, O Incense,\n    Zabur Bajang the name of your Mother,\n    Zabur Puteh the name of your Fumes,\n    Scales from the person of God's Apostle [139] were your Origin.\n    May you fumigate the Seven Tiers of the Earth,\n    May you fumigate the Seven Tiers of the Sky,\n    And serve as a summons to all Spirits, to those which have magic\n    powers, and those which have become Saints of God,\n    The Spirits of God's elect, who dwell in the Halo of the Sun,\n    And whose resort is the \"Ka`bah\" of God,\n    At even and morn, by night and day;\n    And serve as a summons to the Elect of God,\n    Who dwell at the Gate of the Spaces of Heaven,\n    And whose resort is the White Diamond\n    In the Interior of Egypt, at morn and eve,\n    Who know (how) to make the dead branch live,\n    And the withered blossom unfold its petals,\n    And to perform the word of God;\n    By the grace of (the creed) \"There is no god but God,\" etc.\n\n\nThe direction taken by the fumes of the incense is observed and\nnoted for the purpose of divination; this feature of the rite will\nbe noticed under the heading of Medicine. [140]\n\nAnother form of sacrifice consists in the scattering of rice. The\nsacrificial rice (Oryza sativa) used in the ceremonies is always of\nthe following kinds: firstly, parched rice (b'ras bertih); secondly,\nwashed rice (b'ras basoh); thirdly, saffron-stained rice (b'ras kunyit,\ni.e. rice stained with turmeric); [141] and, finally, a special kind\nof glutinous rice called pulut (Oryza glutinosa), which is also very\ngenerally used for sacrificial banquets.\n\nOf these, the parched rice is generally used for strewing the bottom of\nthe sacrificial tray (anchak) when the framework has been covered with\nbanana leaves, but the offerings have not yet been deposited within it.\n\nThe washed and saffron rice are generally used for scattering either\nover the persons to be benefited by the ceremony, or else upon the\nground or house-floor.\n\nWith reference to the selection of rice for this purpose, it has been\nsuggested that the rice is intended to attract what may be called the\n\"bird-soul\" (i.e. the soul of man conceived as a bird) to the spot,\nor to keep it from straying at a particularly dangerous moment in\nthe life of its owner.\n\nThe pulut or glutinous rice is the kind of rice generally used for\nsacrificial banquets, e.g. for banquets at \"high places,\" etc.\n\nLustration is generally accomplished either by means of fire or of\nwater. The best examples of the former are perhaps the fumigation of\ninfants, and the api saleian or purificatory fire, over which women\nare half-roasted when a birth has taken place, but these being special\nand distinctive ceremonies, will be described with others of the same\nnature in Chapter VI.\n\nOne of the forms of lustration by water, however, appears rather to\ntake the place of a sub-rite, forming an integral portion of a large\nclass of ceremonies, such as those relating to Building, Fishing,\nAgriculture, Marriage, and so forth. Hence it will be necessary to\ngive a general sketch of its leading features in the present context.\n\nThe ceremony of lustration by water, when it takes the form of the\nsub-rite referred to, is called \"Tepong Tawar,\" which properly means\n\"the Neutralising Rice-flour (Water),\" \"neutralising\" being used\nalmost in a chemical sense, i.e. in the sense of \"sterilising\" the\nactive element of poisons, or of destroying the active potentialities\nof evil spirits.\n\nThe rite itself consists in the application [142] of a thin\npaste made by mixing rice-flour with water: this is taken up in a\nbrush or \"bouquet\" of leaves and applied to the objects which the\n\"neutralisation\" is intended to protect or neutralise, whether they\nbe the posts of a house, the projecting ends of a boat's ribs (tajok\np'rahu), the seaward posts of fishing-stakes (puchi kelong), or the\nforehead and back of the hands of the bride and bridegroom.\n\nThe brush must be first fumigated with incense, then dipped into the\nbowl which contains the rice-water, and shaken out almost dry, for if\nthe water runs down the object to which it is applied it is held to\n\"portend tears,\" whereas if it spreads equally all round (benchar)\nit is lucky. The composition of the brush, which is considered to be\nof the highest importance, appears to vary, but only within certain\nlimits. It almost invariably, in Selangor, consists of a selection of\nleaves from the following plants, which are made up in small bouquets\nof five, seven, or nine leaves each, and bound round with ribu-ribu (a\nkind of small creeper), or a string of shredded tree bark (daun t'rap).\n\nThe following is a list of the leaves generally used:--\n\n1. Leaves of the grass called sambau dara, which is said to be the\nsymbol of a \"settled soul\" (`alamat menetapkan semangat), and which\nhence always forms the core of the bouquet. [143]\n\n2. The leaves of the selaguri, which appears to be \"a shrub or\nsmall tree with yellow flowers (Clerodendron disparifolium, Bl.,\nVerbenace\u00e6; or Sida rhombifolia, L., Malvace\u00e6, a common small shrub\nin open country),\" [144] which is described as one of the first of\nshrubs (kayu asal), and is said to be used as a \"reminder of origin\"\n(peringatan asal).\n\n3. The leaves of the pulut-pulut (the exact identity of which I have\nnot yet ascertained, but which may be the Urena lobata, L., one of\nthe Malvaceae), which is said to be used for the same purpose as\nthe preceding.\n\n4. The leaves of the gandarusa (Insticia gandarusa, L., Acanthace\u00e6),\na plant described as \"often cultivated and half-wild--a shrub used\nin medicine.\"\n\nThe selection of this plant is said to be due to its reputation for\nscaring demons (`alamat menghalaukan hantu). So great is its efficacy\nsupposed to be, that people who have to go out when rain is falling\nand the sun shining simultaneously--a most dangerous time to be abroad,\nin Malay estimation,--put a sprig of the gandarusa in their belts.\n\n5. The leaves of the gandasuli (which I have not yet been able to\nidentify, no such name appearing in Ridley's plant-list, but which I\nbelieve to be a water-side plant which I have seen, with a white and\npowerfully fragrant flower). [145] It is considered to be a powerful\ncharm against noxious birth-spirits, such as the Langsuir.\n\n6. The leaves of the sapanggil (which is not yet identified).\n\n7. The leaves of the lenjuang merah, or \"the common red drac\u00e6na\"\n(Cordyline terminalis, var. ferrea, Liliace\u00e6). [146] This shrub is\nplanted in graveyards, and occasionally at the four corners of the\nhouse, to drive away ghosts and demons.\n\n8. The leaves of the sapenoh (unidentified), a plant with big round\nleaves, which is always placed outside the rest of the leaves in\nthe bunch.\n\n9. To the above list may be perhaps added the satawar, sitawar\nor tawar-tawar (Costus speciosus, L., Scitamine\u00e6, and Forrestia,\nspp. Commelinace\u00e6); and\n\n10. The satebal (Fagr\u00e6a racemosa, Jack., Loganiace\u00e6).\n\nLeaves of the foregoing plants and shrubs are made up, as has been\nsaid, in small sets or combinations of five, seven, or even perhaps of\nnine leaves a piece. These combinations are said to differ according to\nthe object to which the rice-water is to be applied. It is extremely\nunlikely, however, that all magicians should make the same selections\neven for the same objects--rather would they be likely to make use of\nsuch leaves on the list as happen to be most readily available. Still,\nhowever, as the only example of such differentiation which I have yet\nbeen able to obtain, I will give the details of three separate and\ndistinctive combinations, which were described to me by a Selangor\nmagician:--\n\n\n  (1) For a wedding ceremony      sambau dara      tied round with a\n                                  selaguri         string of shredded\n                                  pulut-pulut      tree-bark.\n                                  sapanggil\n                                  sapenoh\n\n  (2) For blessing                gandarusa        tied with the\n      fishing-stakes              selaguri         creeper ribu-ribu.\n                                  sapanggil\n                                  lenjuang merah\n                                  sapenoh\n\n\n  (3) For the ceremony of         lenjuang         tied with\n      taking the rice-soul        merah            ribu-ribu.\n                                  selaguri\n                                  pulut-pulut\n                                  sapanggil\n                                  sapenoh\n\n\nFurther inquiry and the collection of additional material will no\ndoubt help to elucidate the general principles on which such selections\nare made.\n\nShort rhyming charms are very often used as accompaniments of the rite\nof rice-water, but appear to be seldom if ever repeated aloud. The\nfollowing is a specimen, and others will be found in the Appendix:\n[147]--\n\n\n    \"Neutralising Rice-paste, true Rice-paste,\n    And, thirdly, Rice-paste of Kadangsa!\n    Keep me from sickness, keep me from death,\n    Keep me from injury and ruin.\"\n\n\nOther not less important developments of the idea of lustration by\nwater are to be found in such ceremonies as the bathing of mother and\nchild after a birth and the washing of the floor (basoh lantei) upon\nsimilar occasions, the bathing of the sick, of bride and bridegroom\nat weddings, of corpses (meruang), [148] and the annual bathing\nexpeditions (mandi Safar), which are supposed to purify the persons\nof the bathers and to protect them from evil (tolak bala).\n\nFasting, or the performance of religious penance, which is now\nbut seldom practised, would appear to have been only undertaken in\nformer days with a definite object in view, such as the production\nof the state of mental exaltation which induces ecstatic visions,\nthe acquisition of supernatural powers (sakti), and so forth.\n\nThe fast always took place, of course, in a solitary spot, and not\nunfrequently upon the top of some high and solitary hill such as Mount\nOphir (Gunong Ledang), on the borders of Malacca territory. Frequently,\nhowever, much lower hills, or even plains which possessed some\nremarkable rock or tree, would be selected for the purpose.\n\nSuch fasting, however, did not, as sometimes with us, convey to the\nMalays the idea of complete abstinence, as the magicians informed me\nthat a small modicum of rice contained in a ketupat (which is a small\ndiamond-shaped rice-receptacle made of plaited cocoa-nut leaf) was the\ndaily \"allowance\" of any one who was fasting. The result was that fasts\nmight be almost indefinitely prolonged, and the thrice-seven-days'\nfast of 'Che Utus upon Jugra Hill, on the Selangor coast, [149] is\nstill one of the traditions of that neighbourhood, whilst in Malay\nromances and in Malay tradition this form of religious penance is\nfrequently represented as continuing for years.\n\nFinally, I would draw attention to the strong vein of Sympathetic\nMagic or \"make believe\" which runs through and leavens the whole\nsystem of Malay superstition. The root-idea of this form of magic\nhas been said to be the principle that \"cause follows from effect.\"\n\n\"One of the principles of sympathetic magic is that any effect may\nbe produced by imitating it.... If it is wished to kill a person,\nan image of him is made and then destroyed; and it is believed that\nthrough a certain physical sympathy between the person and his image,\nthe man feels the injuries done to the image as if they were done to\nhis own body, and that when it is destroyed he must simultaneously\nperish.\" [150]\n\nThe principle thus described is perhaps the most important of all\nthose which underlie the \"Black Art\" of the Malays.\n\n\n\n\n\n\n\n\nCHAPTER IV\n\nThe Malay Pantheon\n\n\n(a) Gods\n\nA careful investigation of the magic rites and charms used by a\nnation which has changed its religion will not unfrequently show,\nthat what is generally called witchcraft is merely the d\u00e9bris of the\nolder ritual, condemned by the priests of the newer faith, but yet\nstubbornly, though secretly, persisting, through the unconquerable\nreligious conservatism of the mass of the people.\n\n\"There is nothing that clings longer to a race than the religious\nfaith in which it has been nurtured. Indeed, it is impossible for\nany mind that is not thoroughly scientific to cast off entirely the\nreligious forms of thought in which it has grown to maturity. Hence\nin every people that has received the impression of foreign beliefs,\nwe find that the latter do not expel and supersede the older religion,\nbut are engrafted on it, blent with it, or overlie it. Observances are\nmore easily abandoned than ideas, and even when all the external forms\nof the alien faith have been put on, and few vestiges of the indigenous\none remain, the latter still retains its vitality in the mind, and\npowerfully colours or corrupts the former. The actual religion of a\npeople is thus of great ethnographic interest, and demands a minute\nand searching observation. No other facts relating to rude tribes are\nmore difficult of ascertainment, or more often elude inquiry.\" [151]\n\n\"The general principle stated by Logan in the passage just quoted\nreceives remarkable illustration from a close investigation of the\nfolk-lore and superstitious beliefs of the Malays. Two successive\nreligious changes have taken place among them, and when we have\nsucceeded in identifying the vestiges of Brahmanism which underlie\nthe external forms of the faith of Muhammad, long established in all\nMalay kingdoms, we are only half-way through our task.\"\n\n\"There yet remain the powerful influences of the still earlier\nindigenous faith to be noted and accounted for. Just as the\nBuddhists of Ceylon turn in times of sickness and danger, not to the\nconsolations offered by the creed of Buddha, but to the propitiation\nof the demons feared and reverenced by their early progenitors,\nand just as the Burmese and Talaings, though Buddhists, retain in\nfull force the whole of the Nat superstition, so among the Malays,\nin spite of centuries which have passed since the establishment of\nan alien worship, the Muhammadan peasant may be found invoking the\nprotection of Hindu gods against the spirits of evil with which his\nprimitive faith has peopled all natural objects.\" [152]\n\n\"What was the faith of Malaya seven hundred years ago it is hard to\nsay, but there is a certain amount of evidence to lead to the belief\nthat it was a form of Brahmanism, and that, no doubt, had succeeded\nthe original spirit worship.\" [153]\n\nThe evidence of folk-lore, taken in conjunction with that supplied by\ncharm-books and romances, goes to show that the greater gods of the\nMalay Pantheon, though modified in some respects by Malay ideas, were\nreally borrowed Hindu divinities, and that only the lesser gods and\nspirits are native to the Malay religious system. It is true that some\nof these native gods can be with more or less distinctness identified\nwith the great powers of nature: the King of the Winds (Raja Angin)\nfor instance; \"Mambang Tali Harus,\" or the god of mid-currents (the\nMalay Neptune); the gods of thunder and lightning, of the celestial\nbodies, etc.; but none of them appear to have the status of the chief\ngods of the Hindu system, and both by land and water the terrible Shiva\n(\"Batara Guru\" or \"Kala\") is supreme. Yet each department of nature,\nhowever small, has its own particular godling or spirit who requires\npropitiation, and influences for good or evil every human action. Only\nthe moral element is wanting to the divine hegemony--the \"cockeyed,\"\nlimping substitute which does duty for it reflecting only too\ntruthfully the character of the people with whom it passes as divine.\n\nI will first take, in detail, the gods of Hindu origin. \"Batara (or\nBetara) Guru\" is \"the name by which Siva is known to his worshippers,\nwho constitute the vast majority of the Balinese, and who probably\nconstituted the bulk of the old Javanese.\" [154]\n\nIn the magic of the Peninsular Malays we find Vishnu the Preserver,\nBrahma the Creator, Batara Guru, Kala, and S'ri simultaneously appealed\nto by the Malay magician; and though it would, perhaps, be rash,\n(as Mr. Wilkinson says), to infer solely from Malay romances or Malay\ntheatrical invocations (many of which owe much to Javanese influence),\nthat Hinduism was the more ancient religion of the Malays, there is\nplenty of other evidence to prove that the \"Batara Guru\" of the Malays\n(no less than the Batara Guru of Bali and Java) is none other than\nthe recognised father of the Hindu Trinity. [155]\n\nOf the greater deities or gods, Batara Guru is unquestionably the\ngreatest. \"In the Hikayat Sang Samba (the Malay version of the\nBhaumakavya), Batara Guru appears as a supreme God, with Brahma and\nVishnu as subordinate deities. It is Batara Guru who alone has the\nwater of life (ayer utama (atama) jiwa) which brings the slaughtered\nheroes to life.\" [156]\n\nSo to this day the Malay magician declares that 'Toh Batara Guru\n(under any one of the many corruptions which his name now bears [157])\nwas \"the all-powerful spirit who held the place of Allah before the\nadvent of Muhammadanism, a spirit so powerful that he could restore\nthe dead to life; and to him all prayers were addressed.\"\n\nMr. Wilkinson, in the article from which we have already quoted,\ndeals with another point of interest, the expression sang-yang,\nor batara, which is prefixed to guru. After pointing out that yang\nin this case is not the ordinary Malay pronoun (yang, who), but an\nold word meaning a \"deity,\" he remarks, that so far as he has been\nable to discover, it is only used of the greater Hindu divinities,\nand not of inferior deities or demi-gods. Thus we find it applied to\nShiva and Vishnu, but never to the monkey-god Hanuman, or a deity of\nsecondary importance like Dermadewa. Such inferior divinities have\nonly the lesser honorific \"sang\" prefixed to their names, and in this\nrespect fare no better than mere mortals (such as Sang Sapurba and\nSang Ranjuna Tapa) and animals (such as, in fables, Sang Kanchil,\nMr. Mousedeer; and Sang Tikus, Mr. Rat).\n\n\"The expression batara is also limited to the greater Hindu divinities\n(except when used as a royal title), e.g. Batara Guru, Batara Kala,\nBatara Indra, Batara Bisnu, etc. Thus the expressions sang-yang and\nbatara are fairly coincident in their application. [158] But there\nare a few deities of whom the honorific sang-yang is used, but not\nbatara, e.g. sang-yang tunggal, 'the only God,' sang-yang sokma, etc.\n\n\"Thus batara would seem to be limited in use to the actual\nnames of Hindu deities as distinct from epithets describing those\ndeities. \"Batara Guru\" would seem to be an exception--the only one--to\nthis rule, and to point to the fact that the original meaning of\nguru had been lost sight of, and that the expression had come to be\nregarded only as a proper name.\"\n\nOccasionally, as is only to be expected, the Malays get mixed in\ntheir mythology, and of this Mr. Wilkinson gives two examples, one\nof the identification of Batara Guru (Shiva) with Brahma (Berahmana),\nand another of the drawing of a distinction between \"Guru\" (Shiva) and\n\"Mahadewa,\" which latter is only another name for the same divinity.\n\nSuch slips are inevitable among an illiterate people, and should\nalways be criticised by comparison with the original Hindu tenets,\nfrom which these ideas may be presumed to have proceeded.\n\nMr. Wilkinson quotes an extraordinary genealogy representing, inter\nalia, \"Guru as the actual father of the Hindu Trinity,\" and also of\n\"Sambu\" (whom he cannot identify), and \"Seri, who is the Hindu Sri,\nthe goddess of grain, and, therefore, a deity of immense importance\nto the old Javanese and Malays.\"\n\nOn this I would only remark that Sambu (or Jambu) is the first portion\nof the name almost universally ascribed to the Crocodile-spirit by\nthe Peninsular Malays. [159]\n\nIt would be beyond the scope of this work to attempt the identification\nof Batara Guru (Shiva) with all the numerous manifestations and titles\nattributed to him by the Malays, but the special manifestation (of\nShiva), which is called \"Kala,\" forms an integral part of the general\nconception, whether among the Malays or Hindus, and is, therefore,\ndeserving of some attention.\n\nThe Malay conception of Batara Guru seems to have been that he had\nboth a good and a bad side to his character. Though he was \"Destroyer\"\nhe was also \"Restorer-to-life,\" [160] and it would appear that these\ntwo opposite manifestations of his power tended to develop into two\ndistinct personalities, a development which apparently was never\nentirely consummated. This, however, is not the only difficulty, for\non investigating the limits of the respective spheres of influence\nof Batara Guru and Kala, we find that the only sphere, which is\nalways admitted to be under Kala's influence, is the intermediate\nzone between the respective spheres of influence of Batara Guru (as\nhe is called if on land, \"Si Raya\" if at sea) and a third divinity,\nwho goes by the name of \"'Toh Panjang Kuku,\" or \"Grandsire Long-Claws.\"\n\nNow Hindu mythology, we are told, knows next to nothing of the sea,\nand any such attempt as this to define the respective boundaries of\nsea and land is almost certain to be due to the influence of Malay\nideas. Again, the intermediate zone is not necessarily considered\nless dangerous than that of definitely evil influences. Thus the most\ndangerous time for children to be abroad is sunset, the hour when we\ncan \"call it neither perfect day nor night\"; so too a day of mingled\nrain and sunshine is regarded as fraught with peculiar dangers from\nevil spirits, and it would be quite in keeping with such ideas that\nthe intermediate zone, whether between high and low water-mark, or\nbetween the clearing and primeval forest, should be assigned to Kala,\nthe Destroyer. In which case the expression \"Grandsire Long-Claws\"\nmight be used to signify this special manifestation of Shiva on\nland, possibly through the personality of the Tiger, just as the\nCrocodile-spirit appears to represent Shiva by water. [161]\n\nWe thus reach a point of exceptional interest, for hunting, being\namong the old Hindus one of the seven deadly sins, was regarded as a\nlow pursuit, and one which would never be indulged in by a god. Yet I\nwas repeatedly told when collecting charms about the Spectre Huntsman\nthat he was a god, and, explicitly, that he was Batara Guru. This\nshows the strength of the Malay influences which had been at work,\nand which had actually succeeded in corrupting the character, so to\nspeak, of the supreme god of this borrowed Hindu Trinity. [162]\n\nThe Batara Guru of the Sea, who by some magicians, at all events,\nis identified with Si Raya (the \"Great One\"), and, probably wrongly,\nwith the God of Mid-currents [163] (Mambang Tali Harus), is of a much\nmilder character than his terrestrial namesake or compeer, and although\nsickness may sometimes be ascribed to the sea-spirit's wrath, it is\nneither so sudden nor so fatal as the sickness ascribed to the wanton\nand unprovoked malice of the Spectre Huntsman, or Spirit of the Land.\n\nFishermen and seafarers, on the other hand, obtain many a favour\nfrom him, and even hope to make friends with him by means of simple\nsacrifices and charms.\n\nSi Raya (or Madu-Raya) is said to have a family, his wife's name\nbeing Madu-ruti, and his children \"Wa' Ranai,\" and \"Si Kekas\" (the\nscratcher), all of whom, however, have their own separate spheres\nof influence. The \"Great One\" himself (Madu-Raya) rules over the sea\nfrom low-water mark (at the river's mouth) out to mid-ocean; and if\nhis identity with \"'Toh Rimpun `Alam\" is accepted, [164] his place\nof abode is at the navel of the seas, within the central whirlpool\n(Pusat Tasek), from the centre of which springs the Magic Tree (Pauh\nJanggi), on whose boughs perches the roc (garuda) of fable, and at\nwhose foot dwells the Gigantic Crab, whose entrance into and exit from\nthe cave in which he dwells is supposed to cause the displacement of\nwater which results in the ebb and flow of the tide. [165]\n\nThe only other divinities (of the rank of \"Mambangs\") which are of\nany importance are the \"White divinity,\" who dwells in the Sun, the\n\"Black divinity,\" who dwells in the Moon, and the \"Yellow divinity,\"\nwho dwells in the Yellow Sunset-glow, which latter is always considered\nmost dangerous to children.\n\nWhen there is a decided glow at sunset, any one who sees it takes\nwater into his mouth (di-kemam ayer) and dislodges it in the direction\nof the brightness, at the same time throwing ashes (di-sembor dengan\nabu) saying:--\n\n\n    Mambang kuning, mambang k'labu,\n    Pantat kuning di-sembor abu.\n\n\nThis is done \"in order to put out the brightness,\" the reason that\nit must be put out being that in the case of any one who is not very\nstrong (lemah semangat) it causes fever.\n\n\n\n\n(b) Spirits, Demons, and Ghosts\n\nThe \"Jins\" or \"Genii,\" generally speaking, form a very extensive class\nof quite subordinate divinities, godlings, or spirits, whose place\nin Malay mythology is clearly due, whether directly or indirectly, to\nMuhammadan influences, but who may be most conveniently treated here as\naffording a sort of connecting link between gods and ghosts. There has,\nit would appear, been a strong tendency on the part of the Malays to\nidentify these imported spirits with the spirits of their older (Hindu)\nreligion, but the only Genie who really rises to the level of one of\nthe great Hindu divinities is the Black King of the Genii (Sang Gala\n[166] Raja, or Sa-Raja Jin), who appears at times a manifestation\nof Shiva Batara Guru, who is confounded with the destructive side of\nShiva, i.e. Kala. This at least would appear to be the only theory on\nwhich we could explain the use of many of the epithets or attributes\nassigned to the King of the Genii, who is at one time called \"the\none and only God\"; at another, \"Bentara (i.e. Batara), Guru, the\nGenie that was from the beginning,\" and at another, \"the Land Demon,\nthe Black Batara Guru,\" etc.\n\nThe following is a description of this, the mightiest of the Genii:--\n\n\n    Peace be with you!\n    Ho, Black Genie with the Black Liver,\n    Black Heart and Black Lungs,\n    Black Spleen and tusk-like Teeth,\n    Scarlet Breast and body-hairs inverted,\n    And with only a single bone. [167]\n\n\nSo far as can be made out from the meagre evidence obtainable, the\nspirit thus described is identifiable with the Black King of Genii,\nwho dwells in the Heart of the Earth, and whose bride, Sang Gadin\n(or Gading), presented him with seven strapping Black Genii as\nchildren. [168]\n\nAltogether there are one hundred and ninety of these\n(Black?) Genii--more strictly, perhaps, one hundred and ninety-three,\nwhich coincides curiously with the number of \"Mischiefs\" (Badi),\nwhich reside in \"all living things.\" The resemblance, I may add,\ndoes not end here; for though the Genii may do good, and the \"Badi\"\ndo not, both are considered able to do infinite harm to mortals, and\nboth make choice of the same kind of dwelling-places, such as hollows\nin the hills, solitary patches of primeval forest, dead parasites on\ntrees, etc. etc.\n\nAs to the origin of these Genii, one magician told me that all \"Jins\"\ncame from the country \"Ban Ujan,\" which may possibly be Persia; [169]\nother magicians, however, variously derive them from the dissolution\nof various parts of the anatomy of the great snake \"Sakatimuna,\"\nof the \"First Great Failure\" to make man's image (at the creation\nof man); from the drops of blood which spirted up to heaven when the\nfirst twins, Abel and Cain (in the Malay version Habil and Kabil) bit\ntheir thumbs; from the big cocoa-nut monkey or baboon (berok besar),\nand so on.\n\nThe theory already mentioned, viz. that the Black King of the Genii\ngradually came to be identified with Kala, and later came gradually\nto be established as a separate personality, appears to be the only\none which will satisfactorily explain the relations subsisting between\nthe Black and White Genii, who are on the one hand distinctly declared\nto be brothers, whilst the White Genie is in another passage declared\nto be Maharaja Dewa or Mahadewa, which latter is, as we have already\nseen, a special name of Shiva.\n\nThis White Genie is said to have sprung, by one account, from the\nblood-drops which fell on the ground when Habil and Kabil bit their\nthumbs; by another, from the irises of the snake Sakatimuna's eyes\n(benih mata Sakatimuna), and is sometimes confused with the White\nDivinity ('Toh Mambang Puteh), who lives in the sun.\n\nThe name of his wife is not mentioned, as it is in the case of\nthe Black Genie, but the names of three of his children have been\npreserved, and they are Tanjak Malim Kaya, Pari Lang (lit. kite-like,\ni.e. \"winged\" Skate), and Bintang Sutan (or Star of Sutan). [170]\n\nOn the whole, I may say that the White Genie is very seldom mentioned\nin comparison with the Black Genie, and that whereas absolutely no\nharm, so far as I can find out, is recorded of him, he is, on the\nother hand, appealed to for protection by his worshippers.\n\nA very curious subdivision of Genii into Faithful (Jin Islam) and\nInfidel (Jin Kafir) is occasionally met with, and it is said, moreover,\nthat Genii (it is to be hoped orthodox ones) may be sometimes bought\nat Mecca from the \"Sheikh Jin\" (Headman of Genii) at prices varying\nfrom $90 to $100 a piece. [171]\n\nBesides these subdivisions, certain Genii are sometimes specifically\nconnected with special objects or ideas. Thus there are the Genii\nof the royal musical instruments (Jin Nemfiri, or Lempiri, Gendang,\nand Naubat), who are sometimes identified with the Genii of the State\n(Jin Karaja'an), and the Genii of the Royal Weapons (Jin Sembuana),\nboth of which classes of Genii are held able to strike men dead. The\nonly other Genie that I would here specially mention is the Jin\n`Afrit (sometimes called Jin Rafrit), from whom the \"White Man\" (a\ndesignation which is often specially used in the Peninsula as a synonym\nfor Englishman) is sometimes said to have sprung, but who belongs in\nArabian mythology to a higher class than the mere Genii. Before leaving\nthe subject of Genii, I must, however, point out the extremely common\njuxtaposition of the Arabic word \"Jin\" and the Malay \"Jembalang.\" From\nthe frequency with which this juxtaposition occurs, and from the\nfact that the two appear to be used largely as convertible terms,\nwe might expect to find that Jin and Jembalang were mere synonyms,\nboth applicable to similar classes of spirits. The process is not\nquite complete, however, as although the expression Jembalang Tunggal\n(the only Jembalang), is found as well as Jin Tunggal, the higher\nhonorific Sang Raja or Sa-Raja is never, so far as I am aware,\nprefixed to the word \"Jembalang,\" though it is frequently prefixed\nto \"Jin.\" Of the other members of the Malay hierarchy who owe their\nintroduction to Muhammadan influences, the only ones of importance\nare angels (Mala'ikat), prophets (Nabi), and headmen (Sheikh).\n\nI will take them in this order.\n\nOf the angels, unquestionably the most important are Azrael (`Azra'il\nor `Ijrail), Michael (Mika'il), Israfel (Israfil, Ijrafil, or\nSerafil), and Gabriel (Jibra'il or 'Jabra'il, often corrupted into\nRaja Brahil). There can be no doubt that the foregoing are meant\nfor the names of a group of four archangels, the name of Israfel\ncorresponding to Abdiel, who generally occupies the fourth place in\nour own angelic hierarchy.\n\nTheir customary duties are apportioned among the four great angels\nas follows:--\n\nAzrael is, as with us, the angel of death, who \"carries off the\nlives of all creatures\"; Israfel is \"lord of all the different airs\"\nin our body; Michael is the \"giver of daily bread\"; and Gabriel is\na messenger or \"bringer of news.\"\n\nSometimes, again, a White Angel (Mala'ikat Puteh) is mentioned,\ne.g. as being in \"charge of all things in the jungle,\" but what his\nspecific duties are in this connection does not transpire.\n\nIn an invocation addressed to the Sea-spirit, however, we find four\nmore such angels mentioned, all of whom hold similar charges:--\n\n\n    Chitar Ali is the angel's name, who is lord of the whirlpool;\n    Sabur Ali is the angel's name, who is lord of the winds;\n    Sir Ali is the angel's name, who is lord of the waters of the sea;\n    Putar Ali is the angel's name, who is lord of the rainbow.\n\n\nNo doubt the names of many more of the subordinate angels might\nbe collected, as we are repeatedly told that they are forty-four\nin number.\n\nOf the prophets (Nabi) there are an indefinite number, the title\nbeing applied to many of the more prominent characters who figure in\nour own Old Testament (as well as in the Koran), but who would not\nby ourselves be considered to possess any special qualifications for\nprophetic office. Among the more famous of these I may mention (after\nMuhammad and his immediate compeers) the prophet Solomon (sometimes\nconsidered--no doubt owing to his unrivalled reputation for magical\nskill--as the king of the Genii, whose assistance the hunter or\ntrapper is continually invoking); the prophet David, celebrated for\nthe beauty of his voice; and the prophet Joseph, celebrated for the\nbeauty of his countenance. Besides these (and others of the same type),\nthere is a group of minor prophets whose assistance is continually\ninvoked in charms; these are the prophet Tap (Tetap or Ketap?),\n\"lord of the earth;\" the prophet Khailir (Khaithir or Khizr), \"lord\nof water;\" the prophet Noah, \"lord of trees;\" and the prophet Elias,\n\"planter of trees.\"\n\nKhizr is often confounded with Elias. He discovered and drank of\nthe fountain of life (whence his connection with water), and will\nconsequently not die till the last trump.\n\nNext to the prophets comes the \"Sultan\" (Sultan), or \"King\" (Malik),\nboth of which Arabic titles, however, are somewhat rarely used by Malay\nmagicians. Still we find such expressions as Sa-Raja (Sang-Raja?) Malik\n(King of Kings) applied to Batara Guru.\n\nNext to these royal honorifics comes the title of \"Headman\" or\n\"Sheikh.\"\n\nThere are, it is usually stated, four of these Sheikhs who are\n\"penned\" (di-kandang) in the Four Corners of the Earth respectively,\nand whose names are `Abdul Kadir, `Abdul Muri, a third whose name is\nnot mentioned, and `Abdul `Ali. [172]\n\nSometimes they are called \"Sheikh `Alam\" (or Si Putar `Alam), and\nare each said to reside \"within a ring-fence of white iron.\" Hence\nwe obtain a perfectly intelligible meaning for the expression, \"Ask\npardon of the Four Corners of the World,\" i.e. of the Sheikhs who\nreside therein, though the phrase sounds ridiculous enough without\nsuch explanation.\n\nThe only other Arabic title which is perhaps worth noticing here\n[173] is that of \"Priest\" (Imam), which we find somewhat curiously\nused in an invocation addressed to the sea-spirit. \"Imam An Jalil is\nthe name of the 'Priest of the Sea.'\"\n\nIn the invocation addressed to the Sea-spirit we find the expression:--\n\n\"Jungle-chief of the World is the name of the Old Man of the Sea.\"\n\nThere can, however, be little doubt that this \"Old Man of the Sea\"\nis a mere synonym for Batara Guru.\n\nA set of expressions to which special reference should perhaps be\nmade consists of the titles used by the wild jungle tribes (Sakais),\nthe use of which is important as confirming the principle that the\n\"Autochthones\" are more influential with the spirits residing in their\nland than any later arrivals can be, whatever skill the latter may\nhave acquired in the magic arts of the country from whence they came.\n\n\"Abdullah bin Abdul Kadir, Munshi, in his Autobiography, has an\ninteresting passage on the beliefs of the Malays on the subject of\nspirits and demons, beliefs which are much more deeply-rooted than\nis generally supposed. He does not, however, differentiate between\nnational customs and beliefs, and those which have come in with\nthe Muhammadan religion. And indeed it is not easy to do so. Here,\neverything is classed under the generic term sheitan, which is Arabic,\nand we find the rakshasa of Hindu romances and the jin and `efrit of\nthe Arabian Nights in the company of a lot of Indo-Chinese spirits\nand goblins, who have not come from the West like the others:--\n\n\"I explained to Mr. M. clearly the names of all the sheitan believed\nin by Chinese and Malays; all ignorance and folly which have come\ndown from their ancestors in former times, and exist up to the\npresent day, much more than I could relate or explain. I merely\nenumerated the varieties, such as hantu, sheitan, [174] polong,\n[175] pontianak, penanggalan, [176] jin, [177] pelisit, [178]\nmambang, [179] hantu pemburu, [180] hantu rimba, jadi-jadian, [181]\nhantu bengkus, [182] bota, gargasi, raksaksa, [183] nenek kabayan,\n[184] himbasan, [185] sawan, [186] hantu mati di-bunoh, [187]\nbajang, [188] katagoran, sempak-kan, puput-kan, [189] `efrit, [190]\njemalang, [191] terkena, [192] ubat guna. [193] Besides all these\nthere are ever so many ilmu-ilmu (branches of secret knowledge),\nall of which I could not remember, such as gagak, [194] penundok,\n[195] pengasih, [196] kebal, [197] kasaktian, [198] tuju, [199]\n`alimun, [200] penderas, [201] perahuh, [202] chucha, [203] pelali,\n[204] perangsang, [205] and a quantity of others. All these are firmly\nbelieved in by the people. Some of these arts have their professors\n(guru) from whom instruction may be got. Others have their doctors,\nwho can say this is such and such a disease, and this is the remedy\nfor it, and besides these there are all those arts which are able to\ncause evil to man. When Mr. M. heard all this he was astonished and\nwondered, and said, 'Do you know the stories of all these?' I replied,\n'If I were to explain all about them it would fill a large book,\nand the contents of the book would be all ignorance and nonsense\nwithout any worth, and sensible persons would not like to listen to\nit, they would merely laugh at it.'\" [206]\n\nTo the foregoing the following list of spirits and ghosts may be added.\n\nThe Hantu Kubor (Grave Demons) are the spirits of the dead, who are\nbelieved to prey upon the living whenever they get an opportunity. With\nthem may be classed the \"Hantu orang mati di-bunoh,\" or \"spirits of\nmurdered men.\"\n\n\"The Hantu Ribut is the storm-fiend that howls in the blast and revels\nin the whirlwind.\" [207]\n\nThe Hantu Ayer and Hantu Laut are Water and Sea-spirits, and the\nHantu Bandan is the Spirit of the Waterfall, which \"may often be seen\nlying prone on the water, with head like an inverted copper (kawah),\"\nwhere the water rushes down the fall between the rocks.\n\nThe Hantu Longgak [208] is continually looking up in the air. Those\nwho are attacked by him foam at the mouth.\n\nThe Hantu Rimba (Deep-forest Demon), Hantu Raya [209] (\"Great\"\nDemon), Hantu Denei (Demon of Wild-beast-tracks), the Hantu-hantuan\n(Echo-spirits), and I think the Hantu Bakal, are all spirits of the\njungle, but are perhaps somewhat less localised than the large class\nof spirits (such as the Malacca-cane, gharu, gutta, and camphor-tree\nspirits) which are specially associated with particular trees.\n\nThe Hantu B'rok is the Baboon Demon (the B'rok being what is generally\ncalled the \"cocoa-nut monkey,\" a sort of big baboon); it is sometimes\nsupposed to take possession of dancers, and enable them, whilst\nunconscious, to perform wonderful climbing feats.\n\nThe Hantu Belian, according to many Selangor Malays, is a tiger-spirit\nwhich takes the form of a bird. This bird is said to be not unlike the\nraquet-tailed king-crow (chenchawi), and to sit on the tiger's back;\nwhence it plucks out the tiger's fur and swallows it, never allowing\nit to fall to the ground. [210]\n\nThe Hantu Songkei [211] is the spirit who so often interferes with\nthe toils for catching wild animals and snares for wildfowl (yang\nkachau jaring dan rachik). He is described as being invisible below\nthe breast, with a nose of enormous length, and eye-sockets stretched\nsideways to such an extent that he can see all round him.\n\nThe following charm is recited in order to \"neutralise\" his evil\ninfluence:--\n\n\n    Peace be with you, grandson of the Spectre Huntsman,\n    Whose Dwelling-place is a solitary patch of primeval forest,\n    Whose Chair is the nook between the buttresses (of trees),\n    Whose Leaning-post the wild Areca-palm,\n    Whose Roof the (leaves of the) Tukas,\n    Whose Body-hairs are leaves of the Resam,\n    Whose Mattress leaves of the Lerek,\n    Whose Swing the (tree) Medang Jelawei,\n    And whose Swing-ropes are Malacca-cane-plants\n    The Gift of His Highness Sultan Berumbongan,\n    Who dwelt at Pagar Ruyong,\n    In the House whose posts were heart of the Tree-nettle,\n    Whose threshold a stem of Spinach,\n    Strewn over with stems of the Purut-purut,\n    Whose Body-hairs were inverted,\n    And whose Breasts were four in number,\n    To whom belonged the Casting-net for Flies,\n    And whose drum was \"headed\" with the skins of lice.\n    Break not faith with me,\n    (Or) you shall be killed by the Impact of the Sanctity of the\n    Four Corners of the World,\n    Killed by the Impact of the Forty-four Angels,\n    Killed by the Impact of the Pillar of the Ka`bah,\n    Killed by the Thrust of the sacred Lump of Iron,\n    Killed by the Shaft of the Thunderbolt,\n    Killed by the Pounce of Twilight Lightning,\n    Killed by the Impact of the Thirty Sections of the Koran,\n    Killed by the Impact of the Saying, \"There is no god but God,\"\n        etc.\n\n\nGiants are called Bota (Bhuta), Raksasa, and Gargasi (gasi-gasi or\ngegasi), or sometimes Hantu Tinggi (\"Tall Demons\"), the first two of\nthese names being clearly derivable from a Sanskrit origin.\n\nIn addition to those enumerated we may add the various classes of\n\"good people,\" such as the Bidadari (or Bediadari) or Peri (fairies\nand elves), which are of foreign origin, and the \"Orang Bunyian,\"\na class of Malay spirits about whom very little seems known. The\nlatter appear to be a race of good fairies, who are so simple-minded\nthat they can be very easily cheated. Thus it is always said of them,\nthat whenever they come into a hamlet, as they may occasionally do,\nto buy anything, they always pay without bargaining whatever price\nis asked, however exorbitant it may be. I have been told of their\nexistence at Kapar village (near Klang in Selangor), at Jugra, where\nit was said they might formerly be heard paddling their boats upon\nthe river when no boat was visible, and elsewhere.\n\nBesides these there are several kinds of bloodsucking (vampire) demons,\nwhich are mostly Birth-spirits; and also certain incubi, such as the\nHantu Kopek, which is the Malay equivalent of our own \"night-mare.\"\n\n\n\n\n\n\n\n\nCHAPTER V\n\nMagic Rites connected with the Several Departments of Nature\n\n\n(a) Air\n\n\n1. WIND AND WEATHER CHARMS\n\nNot the least important attribute of the Malay magician in former\ndays was his power of controlling the weather--a power of which Malay\nmagic incantations still preserve remarkable traces.\n\nThus when the wind fails and the sails of a boat are flapping (kalau\nlayer k'lepek-k'lepek), a Selangor magician would not unfrequently\nsummon the wind in the following terms:--\n\n\n    \"Come hither, Sir, come hither, my Lord,\n    Let down your locks so long and flowing.\"\n\n\nAnd if the wind is contrary he would say:--\n\n\n    \"Veer round, Wind, a needle or twain (of the compass),\n    A needle to (let me) fetch Kapar. [212]\n    However heavy the merchandise that I carry unassisted,\n    Let me repair to Klang for the (morning) meal,\n    And Langat for the (evening) bathe.\n    Come hither, Sir, come hither, my Lord,\n    And let down your locks so long and flowing.\"\n\n\nAgain, if the wind grew violent he would say:--\n\n\n    \"Eggs of the House-lizard, Eggs of the Grass-lizard,\n    Make a trio with Eggs of the Tortoise.\n    I plant this pole thus in the mid-stream\n    (That) Wind and Tempest may come to naught.\n    Let the White (ones) turn into Chalk,\n    And the Black (one) into Charcoal. [213]\n\n\nSometimes the magician will fasten a rice-spoon (chemcha) [214]\nhorizontally to the mast of the vessel, and repeat some such charm\nas the following:--\n\n\n    \"The bird 'Anggau-anggau' flies\n    To perch on the house of Malim Palita.\n    May you die as you lean, may you die from a push,\n    May you die by this 'sending' of 'Prince Rice-spoon's.'\" [215]\n\n\nOf rain-making ceremonies in Selangor there now remains little but\ntradition. Yet a Langat Malay told me that if a Malay woman puts\nupon her head an inverted [216] earthenware pan (b'langa), and then,\nsetting it upon the ground, fills it with water and washes the cat\nin it until the latter is more than half drowned, heavy rain will\ncertainly ensue. [217]\n\nOn the other hand the recital of the following charm will, it is\nbelieved, effectually stop the heaviest downpour:--\n\n\n    \"Though the stem of the Meranti tree [218] rocks to and fro\n    (in the storm),\n    Let the Yam leaves be as thick as possible, [219]\n    That Rain and Tempest may come to naught.\"\n\n\nWith the foregoing should be classed such charms as are used by the\nMalays to dispel the yellow sunset glow. [220]\n\n\n\n\n2. BIRDS AND BIRD CHARMS\n\nThe chief features of the Bird-lore of the Peninsular Malays, which,\nas will appear in the course of this chapter, is strongly tinged with\nanimism, have been thus described by Sir William Maxwell:--\n\n\"Ideas of various characters are associated by Malays with birds of\ndifferent kinds, and many of their favourite similes are furnished by\nthe feathered world. The peacock strutting in the jungle, the argus\npheasant calling on the mountain peak, the hoot of the owl, and the\ncry of the night-jar, have all suggested comparisons of various kinds,\nwhich are embodied in the proverbs of the people. [221] The Malay\nis a keen observer of nature, and his illustrations, drawn from such\nsources, are generally just and often poetical.\n\n\"The supernatural bird Gerda (Garuda, the eagle of Vishnu), who\nfigures frequently in Malay romances, is dimly known to the Malay\npeasant. If, during the day, the sun is suddenly overcast by clouds\nand shadow succeeds to brilliancy, the P\u00earak Malay will say \"Gerda is\nspreading out his wings to dry.\" [222] Tales are told, too, of other\nfabulous birds [223]--the jintayu, which is never seen, though its\nnote is heard, and which announces the approach of rain; [224] and the\nchandrawasi, which has no feet. The chandrawasi lives in the air, and\nis constantly on the wing, never descending to earth or alighting on\na tree. Its young even are produced without the necessity of touching\nthe earth. The egg is allowed to drop, and as it nears the earth it\nbursts, and the young bird appears fully developed. The note of the\nchandrawasi may often be heard at night, but never by day, and it is\nlucky, say the Malays, to halt at a spot where it is heard calling.\n\n\"There is an allusion to this bird in a common pantun--a kind of\nerotic stanza very popular among the Malays:--\n\n\n    \"Chandrawasi burong sakti,\n    Sangat berkurong didalam awan.\n    Gonda gulana didalam hati,\n    Sahari tidak memandang tuan. [225]\n\n\n\"Nocturnal birds are generally considered ill-omened all over the\nworld, and popular superstition among the Malays fosters a prejudice\nagainst one species of owl. If it happens to alight and hoot near\na house, the inhabitants say significantly that there will soon be\n'tearing of cloth' (koyah kapan) for a shroud. This does not apply\nto the small owl called punggok, which, as soon as the moon rises,\nmay often be heard to emit a soft plaintive note. The note of the\npunggok is admired by the Malays, who suppose it to be sighing for\nthe moon, and find in it an apt simile for a desponding lover.\n\n\"The baberek or birik-birik, another nocturnal bird, is a harbinger\nof misfortune. This bird is said to fly in flocks at night; it has\na peculiar note, and a passing flock makes a good deal of noise. If\nthese birds are heard passing, the P\u00earak peasant brings out a sengkalan\n(a wooden platter on which spices are ground), and beats it with a\nknife, or other domestic utensil, calling out as he does so: \"Nenek,\nbawa hati-nia\" (\"Great-grandfather, bring us their hearts\"). This is\nan allusion to the belief that the bird baberek flies in the train\nof the Spectre Huntsman (hantu pemburu), who roams Malay forests\nwith several ghostly dogs, and whose appearance is the forerunner\nof disease or death. \"Bring us their hearts\" is a mode of asking\nfor some of his game, and it is hoped that the request will delude\nthe hantu pemburu into the belief that the applicants are ra`iyat,\nor followers of his, and that he will, therefore, spare the household.\n\n\"The baberek, [226] which flies with the wild hunt, bears a striking\nresemblance to the white owl, Totosel, the nun who broke her vow,\nand now mingles her \"tutu\" with the \"holloa\" of the Wild Huntsman of\nthe Harz. [227]\n\n\"The legend of the Spectre Huntsman is thus told by the P\u00earak Malays:--\n\n\"In former days, at Katapang, in Sumatra, there lived a man whose\nwife, during her pregnancy, was seized with a violent longing for the\nmeat of the pelandok (mouse-deer). But it was no ordinary pelandok\nthat she wanted. She insisted that it should be a doe, big with male\noffspring, and she bade her husband go and seek in the jungle for what\nshe wanted. The man took his weapons and dogs and started, but his\nquest was fruitless, for he had misunderstood his wife's injunctions,\nand what he sought was a buck pelandok, big with male offspring,\nan unheard-of prodigy.\n\n\"Day and night he hunted, slaying innumerable mouse-deer, which he\nthrew away on finding that they did not fulfil the conditions required.\n\n\"He had sworn a solemn oath on leaving home that he would not return\nunsuccessful, so he became a regular denizen of the forest, eating\nthe flesh and drinking the blood of the animals which he slew, and\npursuing night and day his fruitless search. At length he said to\nhimself: 'I have hunted the whole earth over without finding what I\nwant; it is now time to try the firmament.' So he holloa'd on his dogs\nthrough the sky, while he walked below on the earth looking up at them,\nand after a long time, the hunt still being unsuccessful, the back of\nhis head, from constantly gazing upwards, became fixed to his back,\nand he was no longer able to look down at the earth. One day a leaf\nfrom the tree called Si Limbak fell on his throat and took root there,\nand a straight shoot grew upwards in front of his face. [228] In this\nstate he still hunts through Malay forests, urging on his dogs as\nthey hunt through the sky, with his gaze evermore turned upwards. [229]\n\n\"His wife, whom he left behind when he started on the fatal chase,\nwas delivered in due time of two children--a boy and a girl. When\nthey were old enough to play with other children, it chanced one day\nthat the boy quarrelled with the child of a neighbour with whom he was\nplaying. The latter reproached him with his father's fate, of which the\nchild had hitherto been ignorant, saying: 'Thou art like thy father,\nwho has become an evil spirit, ranging the forests day and night,\nand eating and drinking no man knows how. Get thee to thy father.'\n\n\"Then the boy ran crying to his mother and related what had been said\nto him. 'Do not cry,' said she, 'it is true, alas! that thy father\nhas become a spirit of evil.' On this the boy cried all the more,\nand begged to be allowed to join his father. His mother yielded at\nlast to his entreaties, and told him the name of his father and\nthe names of the dogs. He might be known, she said, by his habit\nof gazing fixedly at the sky and by his four weapons--a blow-pipe\n(sumpitan), a spear, a kris, and a sword (klewang). 'And,' added she,\n'when thou hearest the hunt approaching, call upon him and the dogs\nby name, and repeat thy own name and mine, so that he may know thee.'\n\n\"The boy entered the forest, and, after he had walked some way, met\nan old man who asked him where he was going. 'I go to join my father,'\nsaid the lad. 'If thou findest him,' said the old man, 'ask him where\nhe has put my chisel which he has borrowed from me.' This the boy\npromised to do, and continued his journey. After he had gone a long\nway he heard sounds like those made by people engaged in hunting. As\nthey approached, he repeated the names which his mother had told\nhim, and immediately found himself face to face with his father. The\nhunter demanded of him who he was, and the child repeated all that\nhis mother had told him, not forgetting the message of the old man\nabout the chisel. Then the hunter said: 'Truly thou art my son. As\nfor the chisel, it is true that when I started from home I was in\nthe middle of shaping some bamboos to make steps for the house. I\nput the chisel inside one of the bamboos. Take it and return it to\nthe owner. Return now and take care of thy mother and sister. As for\nhim who reproached thee, hereafter we will repay him. I will eat his\nheart and drink his blood, so shall he be rewarded.'\n\n\"From that time forward the Spectre Huntsman has afflicted mankind,\nand many are those whom he has destroyed. Before dismissing his son,\nhe desired him to warn all his kindred never to use bamboo for making\nsteps for a house, and never to hang clothes to dry from poles stuck in\nbetween the joists supporting the floor, and thus jutting out at right\nangles with a house, 'lest,' said he, 'I should strike against such\npoles as I walk along. Further,' he continued, 'when ye hear the note\nof the bird birik-birik at night, ye will know that I am walking near.'\n\n\"Then the boy returned to his mother and delivered to her and all\ntheir kindred the injunctions of the lost man. One account says that\nthe woman followed her spectre husband to the forest, where she joins\nin the chase with him to this day, and that they have there children\nborn in the woods. The first boy and girl retained their human form,\naccording to this account, but some Pawangs say that the whole family\nare in the forest with the father. [230]\n\n\"Numerous mantra, or charms, against the evil influence of the\nWild Huntsman are in use among the Pawangs, or medicine-men of\nP\u00earak. These are repeated, accompanied by appropriate ceremonies,\nwhen the disease from which some sick person is suffering has been\ntraced to an encounter with the hantu pemburu. [231]\n\n\"The following may serve as a specimen:--\n\n\n    \"Bi-smi-ll\u00e1hi-r-rahm\u00e1ni-r-rahim.\n    Es-salamu `aleykum Hei Si Jidi laki Mah Jadah.\n\n    Pergi buru ka-rimba Ranchah Mahang.\n    Katapang nama bukit-nia,\n    Si Langsat nama anjing-nia,\n    Si Kumbang nama anjing-nia,\n    Si Nibong nama anjing-nia,\n    Si Pintas nama anjing-nia,\n    Si Aru-Aru nama anjing-nia,\n    Timiang Balu nama sumpitan-nia,\n    Lankapuri nama lembing-nia,\n    Singha-buana nama mata-nia,\n    Pisau raut panjang ulu\n    Akan pemblah pinang berbulu.\n    Ini-lah pisau raut deripada Maharaja Guru,\n    Akan pemblah prut hantu pemburu.\n    Aku tahu asal angkau mula menjadi orang Katapang.\n    Pulang-lah angkau ka rimba Ranchah Mahang.\n    Jangan angkau meniakat-meniakit pada tuboh badan-ku.\n\n\n\n    In the name of God, the Compassionate, the Merciful,\n    Peace be on thee, O Si Jidi, husband of Mah Jadah.\n\n    Go thou and hunt in the forest of Ranchah Mahang.\n    Katapang is the name of thy hill,\n    Si Langsat is the name of thy dog,\n    Si Kumbang is the name of thy dog,\n    Si Nibong is the name of thy dog,\n    Si Pintas is the name of thy dog,\n    Si Aru-Aru is the name of thy dog,\n    Timiang Balu is the name of thy blow-pipe\n    Lankapuri is the name of thy spear,\n    Singha-buana is the name of its blade,\n    The peeling-knife with a long handle\n    Is to split in twain the fibrous betel-nut.\n    Here is a knife from Maharaja Guru,\n    To cleave the bowels of the Hunter-Spirit.\n    I know the origin from which thou springest,\n    O man of Katapang.\n    Get thee back to the forest of Ranchah Mahang.\n    Afflict not my body with pain or disease.\n\n\n\"In charms intended to guard him who repeats them, or who wears them\nwritten on paper, against the evil influences of the Spectre Huntsman,\nthe names of the dogs, weapons, etc., constantly vary. The origin of\nthe dreaded demon is always, however, ascribed to Katapang [232] in\nSumatra. This superstition strikingly resembles the European legends of\nthe Wild Huntsman, whose shouts the trembling peasants hear above the\nstorm. It is, no doubt, of Aryan origin, and, coming to the Peninsula\nfrom Sumatra, seems to corroborate existing evidence tending to show\nthat it is partly through Sumatra that the Peninsula has received Aryan\nmyths and Indian phraseology. A superstitious prejudice against the\nuse of bamboo in making a step-ladder for a Malay house and against\ndrying clothes outside a house on poles stuck into the framework,\nexists in full force among the P\u00earak Malays.\n\n\"The note of the birik-birik at night, telling as it does of the\napproach of the hantu pemburu, is listened to with the utmost dread\nand misgiving. The Bataks in Sumatra call this bird by the same\nname--birik-birik. It is noticeable that in Batak legends regarding\nthe creation of the world, the origin of mankind is ascribed to\nPutri-Orta-Bulan, the daughter of Batara-Guru, who descended to the\nearth with a white owl and a dog.\" [233]\n\nTo the information contained in the foregoing passage I would add\nthe following observations:--\n\nCharms for neutralising the power of the Spectre Huntsman are by no\nmeans uncommon, and though they almost invariably differ in unimportant\ndetails, such as the names of his dogs and weapons, they still bear\nstrong and unmistakable family likeness. Still there are some versions\nwhich contain important divergencies (two or three of these versions\nwill be found in the Appendix), and it will only be after the diligent\ncollation and compilation of a great many versions that the real germ\nor nucleus of the myth as known to the Malays will be clearly apparent.\n\nOne of the charms given in the Appendix evidently alludes to a\ndifferent version of the story; the lines which contain the allusion\nbeing as follows:--\n\n\n    \"I know your origin, O man of penance,\n    Whose dwelling was upon the hill of Mount Ophir,\n    [You sprang] from a son of the Prophet Joseph who was wroth with\n    his mother,\n    Because she would eat the hearts of the birds of Paradise.\"\n\n\nYet even here, if we except the obvious interpolation of the reference\nto the \"son of the Prophet Joseph,\" the task of reconciling the\nconflicting versions may be easier than would appear at first\nsight. [234]\n\nA still more curious deviation occurs in another version, [235]\nwhere the Spectre Huntsman's poniard and k'ris are declared to be the\ninsignia of the great Spirit-King Rama. The passage is as follows:--\n\n\n    \"With a blind crow as his guide,\n    The giant demon, Si Adunada,\n    Carries (his weapons) slung over his shoulder with back bent\n    double.\n    Salampuri is the name of his poniard (sekin),\n    Silambuara the name of his k'ris,\n    The insignia of the Demon Rama.\"\n\n\nThat it is his weapons which the Spectre Huntsman's son (Adunada)\ncarries on his back appears from a passage below, which runs:--\n\n\n    \"O Si Adunada, with the sword slung at your back,\n    Bent double you come from the lightwood swamps,\n    We did not guess that you were here.\"\n\n\nThis reference to Rama opens up a long vista of possibilities, but\nfor the present it will be sufficient to remark that the Spectre\nHuntsman himself is almost universally declared by the Malays to be\nthe King of the Land-folk (Raja orang darat). It is on account of\nthis kingship that his weapons receive distinguishing titles such as\nare given to royal weapons. This, too, is the reason that he is so\nmuch more dreaded by Malays than ordinary spirits of evil; his mere\ntouch being considered sufficient to kill, by the exercise of that\ndivine power which all Malay Rajas are held to possess. [236]\n\nTo return from the foregoing digression: there are many other curious\nlegends connected with Birds. Thus, in 1882, Captain Kelham wrote\nas follows:--\n\n\"From Mr. W. E. Maxwell, H.M. Assistant Resident, of L\u00e2rut, I hear\nthat the Malays have a strange legend connected with one of the\nlarge Hornbills; but which species I was not able to find out. It is\nas follows:--\n\n\"'A Malay, in order to be revenged on his mother-in-law (why, the\nlegend does not relate), shouldered his axe and made his way to the\npoor woman's house, and began to cut through the posts which supported\nit. After a few steady chops the whole edifice came tumbling down,\nand he greeted its fall with a peal of laughter. To punish him for his\nunnatural conduct he was turned into a bird, and the tebang mentuah\n(literally, He who chopped down his mother-in-law) may often be heard\nin the jungle uttering a series of sharp sounds like the chop of an\naxe on timber, followed by Ha! ha! ha!'\" [237]\n\nThe following account of the bird-lore of the Malay Peninsula was\ncompiled by me from notes supplied to the Selangor Journal [238]\nby the late Sir William Maxwell:--\n\nThe Night-jar (Burong cheroh [239]) takes its name from the word\napplied to the second stage in the operation of husking rice. Malay\nwomen husk rice by pounding it in a mortar with a wooden pestle. The\nhusked grain is then commonly winnowed in a sieve, and the unhusked\nrice (antah) which remains has to be separated from the husked rice\nand pounded over again. The second process, which is called ckeroh,\nis that from which the night-jar derives its name, the quick fancy of\nthe Malay hearing in the note of the bird the slow measured stroke of\na pestle (antan) descending in a mortar (lesong). This is possibly\nthe foundation of the legend that the Night-jar is a woman who,\nwhile engaged in husking rice by moonlight, was turned into a bird\nin consequence of a quarrel with her mother. Another name for the\nnight-jar is burong chempak.\n\nThe Burong sepah putri (\"Princess's betel-quid\") belongs to the\nHoney-birds or Bee-eaters, of which there are several species,\nremarkable chiefly for their brilliant metallic plumage. [A quaint\nstory is told in explanation of its name: once upon a time the Owl\n(ponggok) fell in love with the Princess of the Moon (Putri Bulan)\nand asked her to marry him. She promised to do so, if he would\nallow her first to finish her quid of betel undisturbed; but before\nfinishing it she threw it down to the earth, where it took the form\nof the small bird in question. The Princess then requested the Owl\nto make search for it, but as, of course, he was unable to find it,\nthe proposed match fell through. This is the reason why the Owl,\nto quote the Malay proverb, \"sighs longingly to the Moon,\" and is\nthe type of the plaintive lover. [240]]\n\nThe Burong tinggal anak (lit. \"Good-bye, children\" bird) is a small\nbird whose note is to be heard at the season when the young rice is\nsprouting (musim padi pechah anak). As soon as her young are hatched\nout this bird dies in the nest, repeating the words \"Tinggal anak\"\n(\"Good-bye, children\"), and the maggots which breed in her corpse\nafford an unnatural nourishment to her unsuspecting offspring.\n\nBurong diam 'kau Tuah, or \"Hold your peace, Tuah,\" is the name of a\nsmall bird which is said to repeat the words--\n\n\n    \"Diam 'kau, Tuah,\n    K'ris aku ada,\"\n\n\nor,\n\n\n    \"Hold thy peace, Tuah,\n    My k'ris (dagger) is with me.\"\n\n\nThe story runs that once upon a time there was a man who had a slave\ncalled Tuah, who answered him back, and with whom he accordingly\nfound fault, using the words given above. In the transport of his\nrage he was turned into a bird.\n\nThe bird called Kuau in Perak (kuau is the name given in Malacca and\nSelangor to the argus pheasant, which in Perak is called kuang) is\nabout the size of the mynah (gambala kerbau), and is said to have been\nmetamorphosed from a woman, the reason of whose transformation is not\nknown. It is said to be unknown on the right bank of the Perak River.\n\nThe \"'Kap-kap' bird\" is the name of a night-bird of evil omen, whose\nnote heard at night prognosticates death.\n\nThe Tearer of the shroud (Burong charik kapan) is also a night-bird,\nwith a slow, deliberate note which the Malays declare sounds exactly\nlike the tearing of cloth. [241] This signifies the tearing of\nthe shroud, and unerringly forebodes death. Yet another night-bird\nominous of approaching dissolution is the Tumbok larong. This bird,\nlike the two preceding, is probably a variety of owl; the first and\nthird are only found inland at a distance from the sea.\n\n'Toh katampi (\"Old-man-winnow-the-rice-for-the-burial-feast,\"\nas Sir Frank Swettenham calls him, [242]) is a species of horned\nowl, which derives its name from a word meaning to winnow (tampi,\nmenampi). Malays say that this bird has a habit of treading upon the\nextremities of its own wings, and fluttering the upper part while thus\nholding them down. This singular habit produces a sound resembling\nthat of winnowing.\n\nThe 'Toh katampi is larger than the Jampuk, another species of owl,\nwhich is popularly supposed to enter the fowl-house and there live\non the intestines of fowls, which it extracts during life by means\nof a certain charm (`elmu pelali, a charm similar to those used by\nthe Malays for filing teeth, etc.) which it uses in order to perform\nthe operation painlessly.\n\nThe \"Luck-bird\" (Burong untong) is a very small white bird about\nthe size of a canary. It builds a very small white nest, which if\nfound and placed in a rice-bin possesses the valuable property of\nsecuring a good harvest to its owner. As, however, the nest is built\non branches in places difficult of access it is but rarely found,\nand Malays will give $10 for a genuine specimen, while sellers are\nknown to ask as much as $25.\n\nThe Ruwak-ruwak is a kind of Heron whose nest if discovered would give\nthe possessor the power of becoming invisible (alimun). But as neither\nnest nor eggs can usually be found it is held to be childless. Yet,\nhowever, if it is possible to approach sufficiently near, when the bird\nis heard calling in the swamps, it may be seen dipping a twig or else\nits bent leg into the water, and accompanying its action with its call,\nas if it were bathing a child on its knee; hence the Malay who hears\nits note says mockingly, \"the Ruwak-ruwak is bathing its young one.\"\n\nTukang is the name given in Kedah to a kind of Hornbill, which is\nbelieved to be the same as the langlin of Perak. The horn is of\na yellow tinge, and is made into buttons, which, the Malays say,\nturn to a livid colour whenever the wearer is about to fall sick,\nand black when he is threatened by the approach of poison. [243]\n\nThe Merbu (? merbok) is a variety of Dove which brings good luck to\nits owner. Instances have been known where all the houses in a village\nhave been burnt except that which contained a merbu; indeed, treatises\nhave been written on the subject of keeping them. When the merbu dies\nits body merely shrivels up instead of breeding worms, which, it is\nadded, would be worth keeping as curiosities should any appear. [244]\n\nThe bird called Pedrudang is a diver which has the power of remaining\nunder water for a very long time. It is only to be found where the fish\ncalled kelesah exist in large quantities. The eggs of the kelesah are\nof great size, and the Malays say, therefore, that it cohabits with\nthe pedrudang. These eggs are considered a delicacy by the Malays,\nwho make them into a sort of custard pudding (s'ri-kaya).\n\nTo the Ground-pigeon (Tekukur) belongs the following story:--\"Once\nupon a time there was a maiden who lived in the forest with her parents\nand little sister. When she grew up she was troubled by an anxiety to\naccompany her father in his expeditions to the forest, where he was\nengaged in clearing the ground for a rice-plantation. Her parents,\nhowever, persuaded her to stay at home; first until the trees were\nfelled, then until the fallen timber had been burnt off, then till the\nrice had been planted, and then again till it was cut. When, however,\nthey attempted to put her off yet once more, until the rice should be\ntrodden out, she could bear it no longer, and taking off her bracelets\nand earrings, which she left behind the door, and placing her little\nsister in the swinging-cot, she changed herself into a ground-dove\nand flew away to the clearing. [She retained her necklace, however,\nand this accounts for the speckled marks on this dove's neck.] On\narriving at the spot where her parents were engaged at work, she\nalighted on a dead tree stump (changgong), and called out thrice to her\nmother, 'Mother, mother, I have left my earrings and bracelets behind\nthe door, and have put my little sister in the swing.' Her mother,\namazed at these words, hastened home, and found her daughter gone. She\nthen returned to the bird, which repeated the same words as before,\nthis time, however, concluding with the coo of a dove. In vain the\ndistressed parents endeavoured to recapture her, by cutting down the\ntree on which she had perched; before they had done so she flew to\nanother, and after following her from tree to tree for several miles\nthey were obliged to desist, and she was never recaptured.\" [245]\n\nThe following notes on birds are taken from a reprint [246] of\n\"Museum Notes\" by Mr. L. Wray, jun., the official curator of the\nPerak Museum. Mr. Wray says:--\n\n\"The Weaver-bird, which makes the long hanging bottle-shaped nests\noccasionally seen hanging from the branches of a low tree, is said\nto use a golden needle in the work; and it is affirmed that if the\nnest is carefully picked to pieces, without breaking any part of it,\nthe needle will be found; but if it is pulled ruthlessly apart, or\nif even a single piece of the grass of which it is made is broken in\nunravelling it, the golden needle will disappear. The makers of these\ncurious and beautiful nests are said to always choose trees that are\ninfested with red ants or wasps, or which grow in impassable swamps.\"\n\nThe Weaver-bird (Ploceus Baya, Blyth) is called (in Selangor) Burong\nTempua or Chiak Raya. It is said to use only the long jungle grass\ncalled lalang for making its nest, which latter is called buah rabun,\nand is used by the Malays for polishing sheaths and scabbards. When an\ninfant keeps crying, one of the parents takes the weaver-bird's nest,\nreduces it to ashes, and fumigates the child by thrice moving it round\nin a circle over the smoke. Whilst doing so, the parent either stands\nup with the right toe resting upon the toe of the left foot, or else\nsquats upon the left heel, bending the right knee, and saying, 'As the\nweaver-bird's young in its nest, so rest and weep not' (Bagimana anak\ntempua dalam sarang-nya, bagitu-lah 'kau diam jangan menangis). To\nthe above I may add that besides the ordinary bottle-shaped nest,\nthe weaver-birds also occasionally make a hood-shaped, or rather a\nhelmet-shaped nest, which is alleged by the Malays to be the male\nbird's 'swing' (buayan). This 'swing' resembles the upper half of an\nordinary bottle-shaped nest, with a perch across it, which latter is\nalso woven of grass. On the walls of the swing, just over each end of\nthe perch, is a small daub of clay. The Malays allege that the male\nbird swings in it while the hen bird is sitting, and that the young\ntoo 'take the air' in it as soon as they are able to fly so far. Into\nthe two daubs of mud over the perch the male bird (say the Malays)\nsticks fire-flies to give itself light at night.\n\n\"The King crow [247] is called by the Malays the Slave of the Monkeys\n(Burong hamba kra). It is a pretty, active, noisy little bird,\nincessantly flying about with its two long racquet-shaped tail feathers\nfluttering after it. They say that when it has both of these feathers\nit has paid off its debt and is free, but when it is either destitute\nof these appendages, or has only one, it is still in bondage.\n\n\"The Gray Sea-eagle [248] is called Burong hamba siput 'the Slave of\nthe Shell-fish,' and its office is to give warning by screaming to\nthe shell-fish of the changes of the tide, so that they may regulate\ntheir movements, and those species which crawl about on the mud at\nlow water may know when to take refuge in the trees and escape the\nrising tide, or when the tide is falling, that they may know when to\ndescend to look for food.\n\n\"The Burong demam, or 'Fever bird,' is so called from its loud,\ntremulous note, and the Malays say that the female bird calls in its\nfever-stricken voice to its mate to go and find food, because it has\nfever so badly that it cannot go itself. This bird is probably one\nof the large green barbets. The note is often heard, and doubtless\nthe bird has been collected, but it is one thing shooting a bird and\nanother identifying it as the producer of a certain note.\n\n\"Another bird, the White-breasted Water-hen, a frequenter of the\nedges of reedy pools and the marshy banks of streams, is reputed to\nbuild a nest on the ground which has the property of rendering any\none invisible who puts it on his head. The prevailing idea among the\nMalays is that the proper and legitimate use to put it to is to steal\nmoney and other species of property.\"\n\nThe next few notes on Malay bird-lore were collected by the writer\nin Selangor:--\n\nThe Toucan or small Hornbill (Enggang) was metamorphosed from a man\nwho, in conjunction with a companion, broke into the house of an old\nman living by himself in the jungle, and slew him for the sake of\nhis wealth. When life was extinct they threw a sheet over the body,\nand proceeded to ransack the house, throwing the loot into a second\nsheet close to the corpse. Day was about to dawn, when a false alarm\ninduced them to make a hurried departure, so that they picked up the\nsheet with their loot and made off with it, carrying it slung hastily\nupon a pole between them. As they proceeded on their way day commenced\ngradually to dawn, and the man behind noticing something unexpected\nabout the bundle, and divining the cause, called out to his companion\n\"Orang!\" (pr. o rang) \"The man!\" His companion, misunderstanding\nhis exclamation, thought he meant that they were pursued by \"a man,\"\nand only went all the faster, until, on hearing his comrade repeat\nthe cry a second and a third time, he turned round, and there saw the\nfeet of the man he had murdered protruding from the sheet, a sight\nwhich startled him to such a degree that he turned into a bird upon\nthe spot, and flew away into a tree, repeating as he went the fatal\ncry of \"O'Rang! 'Rang!\" which had caused the transformation. And to\nthis day, whenever the Malay hears among the tree-tops the cry of\n\"'Rang! 'rang!\" he knows that he is listening to the cry of the\nmurderer. [249]\n\nThe Argus-pheasant [250] and the Crow [251] in the days of King\nSolomon were bosom friends, and could never do enough to show their\nmutual friendship. One day, however, the argus-pheasant, who was then\ndressed somewhat dowdily, suggested that his friend the crow should\nshow his skill with the brush by decorating his (the argus-pheasant's)\nfeathers. To this the crow agreed, on condition, however, that the\narrangement should be mutual. The argus-pheasant agreed to this,\nand the crow forthwith set to work, and so surpassed himself that the\nargus-pheasant became, as it is now, one of the most beautiful birds in\nthe world. When the crow's task was done, however, the argus-pheasant\nrefused to fulfil his own part of the bargain, excusing himself\non the plea that the day of judgment was too near at hand. Hence a\nfierce quarrel ensued, at the end of which the argus-pheasant upset\nthe ink-bottle over the crow, and thus rendered him coal-black. [252]\nHence the crow and the argus-pheasant are enemies to this day.\n\nThe bird called \"Barau-barau\" is said to have once been a bidan\n(midwife) whose employers (anak bidan) refused to pay her for her\nservices, and kept constantly putting her off. Her patience, however,\nhad its limits, and one day, after experiencing the usual evasion,\nshe broke out into a torrent of intemperate language, in the midst\nof which she was changed into a bird, whose querulous note may be\nrecognised as the voice of the aged woman as she cries out for the\npayment of her just wages.\n\nAbout the big Kingfisher (Pekaka) an amusing parallel to the fable\nof the Fox and the Crow is related. It is said that this kingfisher\nonce caught a fish, and flew to a low branch just overhanging the\nwater to devour it. The fish, seeking for a means to save his life,\ndecided to try the effect of a speech, and accordingly addressed his\ncaptor in the following verses, judiciously designed to appeal at\nonce to her vanity and compassion:--\n\n\n    \"O Kingfisher! Kingfisher!\n    What a glistening, glittering beak!\n    Yet while you, Big Sister, are filling your maw,\n    Little Brother will lose his life.\"\n\n\nAt this critical juncture the Kingfisher opens her beak to laugh,\nand the fish slips back into his native element and escapes!\n\n\n\n\nFowling Ceremonies\n\nIdeas of sympathetic magic run very strongly through all ceremonies\nconnected with the taking of wild birds, such for instance as\njungle-fowl or pigeon.\n\nThe commonest method of snaring jungle-fowl is to take a line (called\nrachik), with a great number of fine nooses attached to it, and set\nit so as to form a complete circle, enclosing an open space in the\nforest. You must bring a decoy-bird with you, and the instructions\nwhich I collected say that you should on arriving enter the circle,\nholding the bird like a fighting cock, and repeat these lines:--\n\n\n    \"Ho, Si Lanang, Si Tempawi,\n    Come and let us play at cock-fighting\n    On the border-line between the primary and secondary forest-growth.\n    Your cock, Grandsire, is spurred with steel.\n    Mine is but spurred with bamboo.\"\n\n\nHere deposit the bird upon the ground. The challenge of the decoy-bird\nwill then attract the jungle-fowl from all directions, and as they\ntry to enter the circle (in order to reach the decoy), they will\nentangle themselves in the nooses.\n\nAs often as you succeed, however, in catching one, you must be careful\nto cast the \"mischief\" out of it, using the same form of words as is\nused to drive the \"mischief\" out of the carcase of the deer.\n\nThe method of catching wild pigeon is much more elaborate, and brings\nthe animistic ideas of the Malays into strong relief, the \"souls\"\nof the wild pigeon being repeatedly referred to.\n\nFirst you build a small sugar-loaf (conical) hut (called bumbun) in\na carefully selected spot in the jungle. This hut may be from four\nto five feet high, is strongly built of stakes converging to a point\nat the top, and is thickly thatched with leaves and branches. The\nreason for making it strong is that there is always an off-chance\nthat you may receive a visit from a tiger. At the back of the hut\nyou must leave a small square opening (it can hardly be dignified\nwith the name of a door), about two feet high and with a flap to it,\nthrough which you can creep into the hut on your hands and knees. [I\nmay remark, parenthetically, that you will find the hut very damp,\nvery dark, and very full of mosquitoes, and that if you are wise you\nwill take with you a small stock of cigarettes.] In front of the hut,\nthat is to say, on the side away from the door, if you want to proceed\nin the orthodox way, you will have to clear a small rectangular space,\nand put up round it on three sides (right, left, and front opposite\nthe hut) a low railing consisting of a single bar about 18 inches\nfrom the ground. This is to rail off what is called \"King Solomon's\nPalace-yard,\" and will also be useful from a practical point of view,\nas it will serve as a perch for your \"decoy.\" [253]\n\nThe instructions proceed as follows:--\n\nBefore entering the hut the wizard must go through what is called the\n\"Neutralising Rice-paste\" (tepong tawar) ceremony, first in the centre\nof the enclosed space, and then in each corner successively, beating\neach of the forked sticks (uprights) at the corners with a bunch\nof leaves. He must then take the decoy-tube, and after reciting the\nappropriate charm, sound a long-drawn note in each corner successively,\nand then insert the mouth-end of it into the hut through a hole in\nthe thatch, supporting the heavy outer end upon a forked upright\nstick. Then entering the hut, he slips the noose at the end of the\ndecoy-bird's rod on to the decoy-bird's feet, and pushing the bird\nout through the front door of the hut, makes it flutter on to one of\nthe horizontal rods, where it will sit, if well trained, and call its\ncompanions. After a time the decoy-bird's challenge is met by first\none and then many counter challenges, then the wild pigeon approach,\nthere is a great fluttering of wings, and presently one of the first\narrivals flies down and commences to walk round and round the hut. Then\nthe wizard awaits his opportunity, and as the pigeon passes in front of\nthe door he pushes out one of the rods with a noose at the end, slips\nthe noose over the bird's neck or feet, and drags it into the hut.\n\nThe hut must be used, if possible, before the leaves with which it\nis thatched have faded, as the wild pigeon are less likely to be\nsuspicious of the hut when its thatch is green.\n\nIn the way just described any number of pigeon can be taken, a bag\nof twenty or thirty being a fair average for a day's work under\nfavourable conditions.\n\nThe \"call\" will occasionally, for some unexplained reason, attract\nto the spot wild animals such as deer (especially mouse-deer) and\ntigers. Is it not possible that the story of the lute of Orpheus may\nhave had its origin in some old hunting custom of the kind?\n\nThe following are specimens of the charms used by the wizard:--\n\nWhen you are about to start (to decoy pigeons) say--\n\n\n    \"It is not I who am setting out,\n    It is 'Toh Bujang Sibor [254] who is setting out.\"\n\n\nThen sound the decoy-tube (buluh dekut) thrice loudly, and say--\n\n\n    \"I pray that they (the pigeons) may come in procession, come\n    in succession,\n    To enter into this bundle [255] of ours.\"\n\n\nNow set out, and when you reach the conical hut (bumbun) say--\n\n\n    \"My hut's name is the Magic Prince,\n    My decoy's name is Prince Distraction,\n    Distraught be ye, O Kapor [256] (pigeon),\n    Distraught be ye, O Puding[3] (pigeon),\n    Distraught be ye, O Sarap[3] (pigeon),\n    Distraught (with desire) to enter our bundle.\"\n\n\nOr else when you first reach the hut, \"take the (leaves of) the branch\nof a tree which is as high as your head, the leaves of the branch of\na tree which is as high as your waist, the leaves of the branch of a\ntree which is as high as your knee, and the leaves of a tree which\nis only as high as your ankle-joint. Make them all into a bunch,\nand with them \"flick\" the outside of the hut, saying these lines--\n\n\n    \"Dok Ding [stands for the] 'Do'ding' Pigeon,\n    Which makes three with the Madukara Pigeon,\n    The twig breaks, and the twig is pressed down,\n    And our immemorial customs are restored.\"\n\n\nWhen scattering the rice, say--\n\n\n    \"Sift, sift the broken rice-ends,\n    Sift them over the rush-work rice-bag,\n    As one disappears another is invited,\n    Invited and brought down.\n    If you descend not, the Bear-cat (Binturong) shall devour you,\n    If you come not, wild beasts shall devour you,\n    And if you perch on a twig, you shall fall headlong,\n    If you perch on a bough, you shall be killed by a woodcutter,\n    If you perch on a leaf, you shall be bitten by the leaf-snake,\n    If you descend to the ground, you shall be bitten by a venomous\n    serpent,\n    If you fly upwards, you shall be swooped upon by kites and eagles,\n    (That is) if you descend not.\n    Cluck, cluck! souls of Queen Kapor, of Princess Puding, and\n    Handmaid Sarap.\n    Come down and assemble in King Solomon's audience-hall,\n    And put on King Solomon's breast-ornaments and armlets.\"\n\n\nWhen sprinkling the rice-paste (tepong tawar) on the uprights at each\ncorner of the railed-off enclosure, say--\n\n\n    \"Neutralising rice-paste, genuine rice-paste,\n    Add plumpness to plumpness,\n    Let pigeon come down to the weight of thousands of pounds,\n    And alight upon the Ivory Hall,\n    Which is carpeted with silver, and whose railings are of amalgam,\n    Unto the dishes of Her Highness Princess Lebar Nyiru (Broad-sieve).\n    Come in procession, come (in succession),\n    The 'assembly-flower' begins to unfold its petals,\n    Come down in procession, come down as stragglers,\n    King Solomon's self has come to call you.\n    Sift, sift (the rice) over the rice-bag,\n    King Solomon's self bids you haste.\n    Sift, sift the rice-ends,\n    Sift them over the rush-work bag.\n    As one disappears another is invited,\n    Is invited and escorted down.\n    Sift, sift the rice-ends,\n    Sift them over the salt-bag,\n    As one disappears another is invited,\n    And escorted inside (the hut).\"\n\n\nWhen you are sounding the call (melaung), stand in the middle of the\nenclosure and say:--\n\n\n    \"Cluck, cluck! soul of Princess Puding, of Queen Kapor, and\n    Queen Sarap,\n    Enter ye into our Bundle,\n    And perch upon the Ivory Railing.\n    Come in procession, come in succession,\n    The assembly-flower unfolds its petals.\n    Come down in procession, come down in succession,\n    King Solomon's self is come to call you.\n    If you do not come down, the Bear-cat shall eat you,\n    If you do not appear, wild beasts shall devour you,\n    If you perch upon a twig, you shall fall headlong\n    (All over) the seven valleys and seven knolls of rising ground.\n    If ye go to the hills, ye shall get no food;\n    If ye go to the forest-pools, ye shall get no drink.\"\n\n\nOr else the following:--\n\n\n    \"Cut the mengkudu [257] branch,\n    Cut it (through) and thrust it downwards.\n    Let those which are near be the first to arrive,\n    And those which are far off be sent for,\n    Let those which have eggs, leave their eggs,\n    And those which have young, desert their young,\n    Let those which are blind, come led by others,\n    And those which have broken limbs, come on crutches.\n    Come and assemble in King Solomon's audience-hall.\n    Cluck, cluck! souls of Queen Kapor, Princess Puding, Handmaid\n    Sarap,\n    Come down and assemble in King Solomon's audience-hall,\n    And put on King Solomon's necklace (breast-ornaments) and\n    armlets.\" [258]\n\n\nWhen about to enter the hut say--\n\n\n    \"[Hearken], O Hearts of Wild Doves,\n    Cut we the Rod of Invitation,\n    This hut is named the Magic Prince,\n    This tube is named Prince Distraction,\n    Distraught (be ye) by day, distraught by night,\n    Distraught (with longing) to assemble in King Solomon's Hall,\n    Cluck, cluck! souls of Queen Kapor,\" etc. (as before). [259]\n\nWhen you have just entered, and before you seat yourself, say--\n\n\n    \"Sift, sift the rice-ends,\n    Sift them over a rush-work rice-bag,\" etc. (as before).\n\n\nPut your lips to the decoy-tube, and sound the call, saying--\n\n\n    \"Cut the mengkudu stem;\n    Cut it (through) and thrust it downwards,\" etc. (as before).\n\n\n(or else some longer version, such as one of those given in the\nAppendix). When the wild pigeon have arrived and have entered the\nenclosure or \"Palace-yard,\" wait till they are in a good position,\nand then push out one of the rods with the fine noose at the end,\nslip the noose over the bird's neck, and drag it into the house,\nsaying as you do so--\n\n\n    \"Wak-wak [stands for] a heron on the kitchen shelf,\n    Covered over with the top of a cocoa-nut shell,\n    Do you move aside, Sir Bachelor, Master of the Ceremonies,\n    I wish to ensnare the necks of the race of wild doves.\"\n\n\nNow that you understand the process of decoying pigeon with a\npigeon-call, I must explain something of the curious nomenclature used\nby the wizard; for during the ceremony you must never call a spade a\nspade. In the first place, the hut must not on any account be mentioned\nas such: it is to be called the Magic Prince--why so called, it is hard\nto say, but most likely the name is used in allusion to the wizard who\nis concealed inside it. The name given to the calling-tube itself is\nmore appropriate, as it is called \"Prince Distraction\" (Raja Gila),\nthis name of course being an allusion to the extraordinary fascination\nwhich it evidently exercises on the pigeon. Then the decoy (or rather,\nperhaps, the rod to which it is linked) is called Putri Pemonggo',\nor the Squatting Princess. Next to these come three Princesses which\nprove to be merely the representatives of three important species of\nwild pigeon. Their names, though variously given, are perhaps most\ncommonly known as Princess \"Kapor,\" Princess \"Sarap,\" and Princess\n\"Puding.\"\n\nFinally, even the rod used for ensnaring the pigeon has its own\nspecial name, Si Raja Nyila (Prince Invitation).\n\n\"King Solomon's necklaces\" and armlets are of course the nooses with\nwhich they are to be snared, and which will catch them either by the\nneck or by the leg.\n\nThe Princesses are invited to enter a gorgeous palace:--\n\n\n    \"Come down, pigeons, in your myriads,\n    And perch upon the 'Ivory Hall,'\n    (That is) carpeted with silver, and railed with amalgam,\n    (Come down) to the dishes of Her Highness Princess Lebar Nyiru\n    (Broad-sieve).\" [260]\n\n\nThe \"dishes of Her Highness Princess Broad-sieve\" cleverly suggest\nan abundance of provender such as is likely to appeal to a hungry bird!\n\nIn another version the three Princesses are invited to enter the\n\"Palace Tower\" called \"Fatimah Passes\" (Mahaligei Fatimah Lalu).\n\nMoreover those who issue the invitation are no respecters of persons:--\n\n\n    \"Let those which are near, arrive the first,\n    Let those which are far off be sent for,\n    Let those which have eggs, leave their eggs,\n    Those which have young, leave their young,\n    Those which are blind, be led by others,\n    Those which have broken limbs, come on crutches;\n    Come and assemble in King Solomon's Audience-Chamber.\" [261]\n\n\nAnd a similar passage in another charm says--\n\n\n    \"Let those which are near, arrive the first,\n    Let those which are far off be sent for,\n    Cluck! cluck! souls of the children of forest doves,\n    Come ye down and assemble together\n    In the fold of God and King Solomon.\"\n\n\nIf blandishments fail, however, there is to be no doubt about the\npunishments in store for their wilful Highnesses: thus, a little later,\nwe find the alternative, a thoroughgoing imprecation calculated to\n\"convince\" the most headstrong of birds:--\n\n\n    \"I call you, I fetch you down,\n    If you come not down you shall be eaten by the Bear-cat,\n    You shall be choked to death with your own feathers,\n    You shall be choked to death with a bone in your throat.\n    If you perch on a creeper you shall be entangled by it,\n    If you settle on a leaf you shall be bitten by the 'leaf snake,'\n    Come you down quickly to God's fold and King Solomon's.\"\n\n\nAnd an imprecation of similar import says--\n\n\n    \"[If you do not come down, the Bear-cat shall eat you],\n    If you perch on a bough, you shall slip off it,\n    If you perch on a creeper, you shall slide off it,\n    If you perch upon a leafless stump, the stump shall fall;\n    If you settle on the ground, the ground-snake shall bite you,\n    If you soar up to heaven, the eagle shall swoop upon you.\"\n\n\n\n\n(b) Earth\n\n\n1. BUILDING CEREMONIES AND CHARMS\n\nThe first operation in building is the selection of the site. This\nis determined by an elaborate code of rules which make the choice\ndepend--firstly, upon the nature of the soil with respect to colour,\ntaste, and smell; secondly, upon the formation of its surface; and,\nthirdly, upon its aspect:--\n\n\"The best soil, whether for a house, village, orchard, or town, is a\ngreenish yellow, fragrant-scented, tart-tasting loam: such a soil will\nensure abundance of gold and silver unto the third generation. [262]\n\n\"The best site, whether for a house, village, orchard, or town,\nis level. [263]\n\n\"The best aspect (of the surface) is that of land which is low upon\nthe north side and high upon the south side: such a site will bring\nabsolute peacefulness.\" [264]\n\nWhen you have found a site complying with more or less favourable\nconditions, in accordance with the code, you must next clear the ground\nof forest or undergrowth, lay down four sticks to form a rectangle in\nthe centre thereof, and call upon the name of the lords of that spot\n(i.e. the presiding local deities or spirits). Now dig up the soil\n(enclosed by the four sticks), and taking a clod in your hand, call\nupon the lords of that spot as follows:--\n\n\n    \"Ho, children of Mentri [265] Guru,\n    Who dwell in the Four Corners of the World,\n    I crave this plot as a boon.\"\n\n\n(Here mention the purpose to which you wish to put it.)\n\n\n    \"If it is good, show me a good omen,\n    If it is bad, show me a bad omen.\" [266]\n\n\nWrap the clod up in white cloth, and after fumigating it with incense,\nplace it at night beneath your pillow, and when you retire to rest\nrepeat the last two lines of the above charm as before and go to\nsleep. If your dream is good proceed with, if bad desist from, your\noperations. Supposing your dream to be \"good,\" you must (approximately)\nclear the site of the main building and peg out the four corners with\ndead sticks; then take a dead branch and heap it up lightly with earth\n(in the centre of the site?); set fire to it, and when the whole heap\nhas been reduced to ashes, sweep it all up together and cover it over\nwhile you repeat the charm (which differs but little from that given\nabove). Next morning uncover it early in the morning and God will\nshow you the good and the bad.\n\nThe site being finally selected, you must proceed to choose a day for\nerecting the central house-post, by consulting first the schedule of\nlucky and unlucky months, and next the schedule of lucky and unlucky\ndays of the week. [267]\n\n[The best time of day for the operation to take place is said to be\nalways seven o'clock in the morning. Hence there seems to be no need\nto consult a schedule to discover it, though some magicians may do so.]\n\nThe propitious moment having been at last ascertained, the erection\nof the centre-post will be proceeded with. First, the hole for its\nreception must be dug (the operation being accompanied by the recital\nof a charm) and the post erected, the greatest precautions being taken\nto prevent the shadow of any of the workers from falling either upon\nthe post itself or upon the hole dug to receive it, sickness and\ntrouble being otherwise sure to follow. [268]\n\n[The account in the Appendix, of which the above is a r\u00e9sum\u00e9, omits\nto describe the sacrifice which has to be made before the erection of\nthe centre-post, which has therefore been drawn from the instructions\nof other magicians.]\n\n\"When the hole has been dug and before the centre-post is actually\nerected, some sort of sacrifice or offering has to be made. First\nyou take a little brazilwood (kayu sepang), a little ebony-wood\n(kayu arang), a little assafoetida (inggu), and a little scrap-iron\n(tahi besi), and deposit them in the hole which you have dug. Then\ntake a fowl, [269] a goat, or a buffalo [according to the ascertained\nor reputed malignity of the locally presiding earth-demon (puaka)],\nand cut its throat according to Muhammadan custom, spilling its blood\ninto the hole. Then cut off its head and feet, and deposit them within\nthe hole to serve as a foundation for the centre-post to rest upon\n(buat lapik tiang s'ri). Put a ring on your little finger out of\ncompliment to the earth-spirit (akan membujok jembalang itu), repeat\nthe charm [270] and erect the post.\" [271]\n\nAnother form of the above ceremony was described to me by a magician\nas follows:--\n\n\"Deposit in the hole a little scrap-iron and tin-ore, a candle nut\n(buah k'ras or buah gorek), a broken hatchet head (b'liong patah),\nand a cent (in copper). Wait till everybody else has returned home,\nand, standing close to the hole, pick up three clods (kepal) of\nearth, hold them (genggam) over the incense, turn 'right-about-face'\nand repeat the charm. [272] Then take the three clods home (without\nonce turning round to look behind you till you reach home), place\nthem under your sleeping pillow and wait till nightfall, when you may\nhave either a good or a bad dream. If the first night's dream be bad,\nthrow away one of the clods and dream again. If the second night's\ndream be bad, repeat the process, and whenever you get a good dream\ndeposit the clod or clods under the butt-end of the centre-post to\nserve as a foundation.\"\n\nA magician gave me this specimen of a charm used at this ceremony\n(of erecting the centre-post):--\n\n\n    \"Ho, Raja Guru, Maharaja Guru,\n    You are the sons of Batara Guru.\n    I know the origin from which you spring,\n    From the Flashing of Lightning's spurs;\n    I know the origin from which you spring,\n    From the Brightening of Daybreak.\n    Ho, Spectre of the Earth, Brains of the Earth, Demon of the Earth,\n    Retire ye hence to the depths of the Ocean,\n    To the peace of the primeval forest.\n    Betwixt you and me\n    Division was made by Adam.\"\n\n\nAnother rule of importance in house-building is that which regulates\nthe length of the threshold, as to which the instructions are as\nfollows:--\n\n\"Measure off (on a piece of string) the stretch (fathom) of the arms\nof her who is to be mistress of the proposed house. Fold this string\nin three and cut off one third. Take the remainder, fold it in eight\nand cut off seven-eighths. Take the remaining eighth, see how many\ntimes it is contained in the length of the threshold, and check off\nthe number (of these measurements) against the \"category\" (bilangan)\nof the \"eight beasts\" [273] (benatang yang d'lapan). This category\nruns as follows:--(1) The dragon (naga); (2) the dairy-cow (sapi); (3)\nthe lion (singa); (4) the dog (anjing); (5) the draught-cow (lembu);\n(6) the ass (kaldei); (7) the elephant (gajah), and (8) the crow\n(gagak), all of which have certain ominous significations. If the\nlast measurement coincides with one of the unlucky beasts in the\ncategory, such as the crow (which signifies the death of the master\nof the house), the threshold is cut shorter to make it fit in with\none that is more auspicious.\" [274]\n\nThe names of the \"eight beasts,\" coupled with the events which they\nare supposed to foreshadow, are often commemorated in rhyming stanzas.\n\nHere is a specimen:--\n\n\nI.--The Dragon (naga).\n\n    \"A dragon of bulk, a monster dragon,\n    Is this dragon that turns round month by month. [275]\n    Wherever you go you will be safe from stumbling-blocks,\n    And all who meet you will be your friends.\"\n\n\nII.--The Dairy-Cow (sapi).\n\n    \"There is the smoke of a fire in the forest,\n    Where Inche `Ali is burning lime;\n    They were milking the young dairy-cow,\n    And in the midst of the milking it sprawled and fell down dead.\"\n\n\nIII.--The Lion (singa).\n\n    \"A lion of courage, a lion of valour,\n    Is the lion gambolling at the end of the Point.\n    The luck of this house will be lasting,\n    Bringing you prosperity from year to year.\"\n\n\nIV.--The Dog (anjing).\n\n    \"The wild dog, the jackal,\n    Barks at the deer from night to night;\n    Whatever you do will be a stumbling-block;\n    In this house men will stab one another.\"\n\n\nV.--The Draught-Cow (lembu).\n\n    \"The big cow from the middle of the clearing\n    Has gone to the Deep Forest to calve there.\n    Great good luck will be your portion.\n    Never will you cease to be prosperous.\"\n\n\nVI.--The Ass (kaldei).\n\n    \"The ass within the Fort\n    Carries grass from morn to eve;\n    Whatever you pray for will not be granted,\n    Though big your capital, the half will be lost.\"\n\n\nVII.--The Elephant (gajah).\n\n    \"The big riding elephant of the Sultan\n    Has its tusks covered with amalgam.\n    Good luck is your portion,\n    No harm or blemish will you suffer.\"\n\n\nVIII.--The Crow (gagak).\n\n    \"A black crow soaring by night\n    Has perched on the house of the great Magic Prince;\n    Great indeed is the calamity which has happened:\n    Within the house its master lies dead.\"\n\n\nIn close connection with the ceremonies for the selection of individual\nhouse sites are the forms by which the princes of Malay tradition\nselected sites for the towns which they founded. The following extract\nwill perhaps convey some idea of their character:--\n\n\"One day Raja Marong Maha Podisat went into his outer audience hall,\nwhere all his ministers, warriors, and officers were in attendance,\nand commanded the four Mantris to equip an expedition with all the\nnecessary officers and armed men, and with horses and elephants, arms\nand accoutrements. The four Mantris did as they were ordered, and when\nall was ready they informed the Raja. The latter waited for a lucky\nday and an auspicious moment, and then desired his second son to set\nout. The Prince took leave after saluting his father and mother, and\nall the ministers, officers, and warriors who followed him performed\nobeisance before the Raja. They then set out in search of a place of\nsettlement, directing their course between south and east, intending\nto select a place with good soil, and there to build a town with fort,\nmoat, palace, and balei. [276] They amused themselves in every forest,\nwood, and thicket through which they passed, crossing numbers of\nhills and mountains, and stopping here and there to hunt wild beasts,\nor to fish if they happened to fall in with a pool or lake.\n\n\"After they had pursued their quest for some time they came to the\ntributary of a large river which flowed down to the sea. Farther\non they came to a large sheet of water, in the midst of which were\nfour islands. The Prince was much pleased with the appearance of the\nislands, and straightway took a silver arrow and fitted it to his\nbow named Indra Sakti, and said: 'O arrow of the bow Indra Sakti,\nfall thou on good soil in this group of islands; wherever thou mayest\nchance to fall, there will I make a palace in which to live.' He then\ndrew his bow and discharged the arrow, which flew upwards with the\nrapidity of lightning, and with a humming sound like that made by a\nbeetle as it flies round a flower, and went out of sight. Presently\nit came in sight again, and fell upon one of the islands, which on\nthat account was called Pulau Indra Sakti. On that spot was erected a\ntown with fort, palace, and balei, and all the people who were living\nscattered about in the vicinity were collected together and set to\nwork on the various buildings.\" [277]\n\nEven in the making of roads through the forest it would appear that\nsacrificial ceremonies are not invariably neglected. On one occasion\nI came upon a party of Malays in the Labu jungle who were engaged in\nmaking a bridle-track for the Selangor Government. A small bamboo\ncenser, on which incense had been burning, had been erected in the\nmiddle of the trace; and I was informed that the necessary rites\n(for exorcising the demons from the trace) had just been successfully\nconcluded.\n\n\n\n\n2. BEASTS AND BEAST CHARMS\n\nAll wild animals, more especially the larger and more dangerous\nspecies, are credited in Malay folklore with human or (occasionally)\nsuperhuman powers.\n\nIn the pages which now follow I shall deal with the folklore which\nrefers to the more important animals, first pointing out their\nanthropomorphic traits, then detailing some of the more important\ntraditions about them, and finally, where possible, describing the\nmethods of hunting them.\n\n\n\nThe Elephant\n\nOf the Elephant we read:--\n\n\"The superstitious dread entertained by Malays for the larger animals\nis the result of ideas regarding them which have been inherited\nfrom the primitive tribes of Eastern Asia. Muhammadanism has not\nbeen able to stamp out the deep-rooted feelings which prompted the\nsavage to invest the wild beasts which he dreaded with the character\nof malignant deities. The tiger, elephant, and rhinoceros [278] were\nnot mere brutes to be attacked and destroyed. The immense advantages\nwhich their strength and bulk gave them over the feebly-armed savage\nof the most primitive tribes naturally suggested the possession of\nsupernatural powers; and propitiation, not force, was the system by\nwhich it was hoped to repel them. The Malay addresses the tiger as\nDatoh (grandfather), and believes that many tigers are inhabited\nby human souls. Though he reduces the elephant to subjection, and\nuses him as a beast of burden, it is universally believed that the\nobservance of particular ceremonies, and the repetition of prescribed\nformulas, are necessary before wild elephants can be entrapped and\ntamed. Some of these spells and charms (mantra) are supposed to have\nextraordinary potency, and I have in my possession a curious collection\nof them, regarding which, it was told me seriously by a Malay, that in\nconsequence of their being read aloud in his house three times all the\nhens stopped laying! The spells in this collection are nearly all in\nthe Siamese language, and there is reason to believe that the modern\nMalays owe most of their ideas on the subject of taming and driving\nelephants to the Siamese. Those, however, who had no idea of making\nuse of the elephant, but who feared him as an enemy, were doubtless the\nfirst to devise the idea of influencing him by invocations. This idea\nis inherited, both by Malays and Siamese, from common ancestry.\" [279]\n\nTo the above evidence (which was collected by Sir W. E. Maxwell no\ndoubt mainly in Perak) I would add that at Labu, in Selangor, I heard\non more than one occasion a story in which the elephant-folk were\ndescribed as possessing, on the borders of Siam, a city of their own,\nwhere they live in houses like human beings, and wear their natural\nhuman shape. This story, which was first told me by Ungku Said Kechil\nof Jelebu, was taken down by me at the time, and ran as follows:--\n\n\"A Malay named Laboh went out one day to his rice-field and found\nthat elephants had been destroying his rice.\n\n\"He therefore planted caltrops of a cubit and a half in length in\nthe tracks of the offenders. That night an elephant was wounded in\nthe foot by one of the caltrops, and went off bellowing with pain.\n\n\"Day broke and Laboh set off on the track of the wounded elephant,\nbut lost his way, and after three days and nights journeying, found\nhimself on the borders of a new and strange country. Presently he\nencountered an old man, to whom he remarked 'Hullo, grandfather,\nyour country is extraordinarily quiet!' The old man replied,\n'Yes, for all noise is forbidden, because the king's daughter is\nill.' 'What is the matter with her?' asked Si Laboh. The old man\nreplied that she had trodden upon a caltrop. Si Laboh then asked,\n'May I see if I can do anything to help her?'\n\n\"The old man then went and reported the matter to the king, who\nordered Si Laboh to be brought into his presence.\n\n\"[Now the country which Si Laboh had reached was a fine open country\non the borders of Siam. It is called 'Pak Henang,' and its only\ninhabitants are the elephant-people who live there in human guise. And\nwhoever trespasses over the boundaries of that country turns into\nan elephant.]\n\n\"Then Si Laboh saw that the king's daughter, whose name was Princess\nRimbut, was suffering from one of the caltrops which he himself\nhad planted. He therefore extracted it from her foot, so that she\nrecovered, and the king, in order to reward Si Laboh, gave him the\nPrincess in marriage.\n\n\"Now when they had been married a long time, and had got two children,\nSi Laboh endeavoured to persuade his wife to accompany him on a visit\nto his own country. To this the Princess replied 'Yes; but if I go\nyou must promise never to add to the dish any young tree-shoots at\nmeal-time.' [280]\n\n\"On this they started, and at the end of the first day's journey\nthey halted and sat down to eat. But Si Laboh had forgotten the\ninjunctions of his wife, and put young tree-shoots into the dish with\nhis rice. Then his wife protested and said, 'Did I not tell you not\nto put young tree-shoots into your food?' But Si Laboh was obstinate,\nand merely replied, 'What do I care?' so that his wife was turned\nback into an elephant and ran off into the jungle. Then Si Laboh wept\nand followed her, but she refused to return as she had now become\nan elephant. Yet he followed her for a whole day, but she would not\nreturn to him, and he then returned homewards with his children.\n\n\"This is all that is known about the origin of elephants who are\nhuman beings.\"\n\nA Malay charm which was given me (at Labu) to serve as a protection\nagainst elephants (pendinding gajah) gives the actual name of the\nElephant King--\n\n\n    \"O Grandfather Moyang Kaban,\n    Destroy not your own grandchildren.\"\n\n\nGhost elephants (gajah kramat) are not uncommon. They are popularly\nbelieved to be harmless, but invulnerable, and are generally supposed\nto exhibit some outward and visible sign of their sanctity, such as\na stunted tusk or a shrunken foot. They are the tutelary genii of\ncertain localities, and when they are killed the good fortune of the\nneighbourhood is supposed to depart too. Certain it is, that when\none of these ghost elephants was shot at Klang a year or two ago,\nit did not succumb until some fifty or sixty rifle-bullets had been\npoured into it, and its death was followed by a fall in the local\nvalue of coffee and coffee land, from which the district took long\nto recover. [281]\n\nA ghost elephant is very often thought to be the guardian spirit\nof some particular shrine--an idea that is common throughout the\nPeninsula.\n\nOther general ideas about the elephant are as follows:--\n\n\"Elephants are said to be very frightened if they see a tree stump that\nhas been felled at a great height from the ground, as some trees which\nhave high spreading buttresses are cut, because they think that giants\nmust have felled it, and as ordinary-sized men are more than a match\nfor them they are in great dread of being caught by creatures many\ntimes more powerful than their masters. Some of the larger insects of\nthe grasshopper kind are supposed to be objects of terror to elephants,\nwhile the particularly harmless little pangolin (Manis pentadactyla)\nis thought to be able to kill one of these huge beasts by biting its\nfoot. The pangolin, by the bye, is quite toothless. Another method in\nwhich the pangolin attacks and kills elephants is by coiling itself\ntightly around the end of the elephant's trunk, and so suffocating\nit. This idea is also believed in by the Singhalese, according to\nMr. W. T. Hornaday's Two Years in the Jungle.\" [282]\n\nThe foregoing passage refers to Perak, but similar ideas are common in\nSelangor, and they occur no doubt, with local variations, in every\none of the Malay States. Selangor Malays tell of the scaring of\nelephants by the process of drawing the slender stem of the bamboo\ndown to the ground and cutting off the top of it, when it springs\nback to its place.\n\nThe story of the \"pangolin\" is also told in Selangor with additional\ndetails. Thus it is said that the \"Jawi-jawi\" tree (a kind of banyan)\nis always avoided by elephants because it was once licked by the\narmadillo. The latter, after licking it, went his way, and \"the\nelephant coming up was greatly taken aback by the offensive odour,\nand swore that he would never go near the tree again. He kept his\noath, and his example has been followed by his descendants, so that\nto this day the 'Jawi-jawi' is the one tree in the forest which the\nelephant is afraid to approach.\" [283]\n\nThe following directions for hunting the elephant were given me by\nLebai Jamal, a famous elephant hunter of Lingging, near the Sungei\nUjong border:--\n\n\"When you first meet with the spoor of elephant or rhinoceros, observe\nwhether the foot-hole contains any dead wood, (then) take the twig of\ndead wood, together with a ball of earth as big as a maize-cob taken\nfrom the same foot-hole (if there is only one of you, one ball will\ndo, if there are three of you, three balls will be wanted, if seven,\nseven balls, but not more). Then roll up your ball of earth and the\ntwig together in a tree-leaf, breathe upon it, and recite the charm\n(for blinding the elephant's eyes), the purport of which is that if\nthe quarry sees, its eyesight shall be destroyed, and if it looks,\nits eyesight shall be dimmed, by the help of God, the prophet, and\nthe medicine-man, who taught the charm.\n\n\"Now slip your ball of earth into your waistband just over the navel,\nand destroy the scent of your body and your gun. To do this, take\na bunch of certain leaves [284] (daun sa-cherek), together with\nstem-leaves of the betel-vine (kerapak sirih), leaves of the wild\ncamphor (chapa), and leaves of the club-gourd (labu ayer puteh),\nbreak their midribs with your left hand, shut your eyes, and say\n'As these tree leaves smell, so may my body (and gun) be scented.'\n\n\"When the animal is dead, beat it with an end of black cloth, repeating\nthe charm for driving away the 'mischief' (badi) from the carcase,\nwhich charm runs as follows:--\n\n\n   \"Badiyu, Mother of Mischief, Badi Panji, Blind Mother,\n    I know the origin from which you sprang, [285]\n    Three drops of Adam's blood were the origin from which you sprang,\n    Mischief of Earth, return to Earth,\n    Mischief of Ant-heap, return to Ant-heap,\n    Mischief of Elephant, return to Elephant, [286]\n    Mischief of Wood, return to Wood,\n    Mischief of Water, return to Water,\n    Mischief of Stone, return to Stone\n    And injure not my person.\n    By the virtue of my Teacher,\n    You may not injure the children of the race of Man.\"\n\n\nThe perquisites of the Pawang (magician) are to be \"a little black\ncloth and a little white cloth,\" and the only special taboo mentioned\nby Lebai Jamal was \"on no account to let the naked skin rub against\nthe skin of the slain animal.\"\n\nBefore leaving the subject of elephants, I may add that Raja Ja`far\n(of Beranang in Selangor) told me that Lebai Jamal, when charged by an\nelephant or rhinoceros, would draw upon the ground with his finger a\nline which the infuriated animal was never able to cross. This line,\nhe said, was called the Baris Laksamana, or the \"Admiral's Line,\"\nand the knowledge of how to draw it was naturally looked upon as a\ngreat acquisition.\n\n\n\n\nThe Tiger\n\n\"The Tiger is sometimes believed to be a man or demon in the form\nof a wild beast, and to the numerous aboriginal superstitions which\nattach to this dreaded animal Muhammadanism has added the notion which\nconnects the Tiger with the Khalif Ali. One of Ali's titles throughout\nthe Moslem world is 'the Victorious Lion of the Lord,' and in Asiatic\ncountries, where the lion is unknown, the tiger generally takes the\nplace of the 'king of beasts.'\" [287]\n\nBut the anthropomorphic ideas of the Malays about the Tiger go yet\nfarther than this. Far away in the jungle (as I have several times\nbeen told in Selangor) the tiger-folk (no less than the elephants)\nhave a town of their own, where they live in houses, and act in every\nrespect like human beings. In the town referred to their house-posts\nare made of the heart of the Tree-nettle (t'ras jelatang), and their\nroofs thatched with human hair--one informant added that men's bones\nwere their only rafters, and men's skins their house walls--and there\nthey live quietly enough until one of their periodical attacks of\nfierceness (mengganas) comes on and causes them to break bounds and\nrange the forest for their chosen prey.\n\nThere are several of these tiger-villages or \"enclosures\" in the\nPeninsula, the chief of them being Gunong Ledang (the Mount Ophir\nof Malacca), just as Pasummah is the chief of such localities in\nSumatra. [288] So too, from Perak, Sir W. E. Maxwell writes in 1881:--\n\n\"A mischievous tiger is said sometimes to have broken loose from its\npen or fold (pechah kandang). This is in allusion to an extraordinary\nbelief that, in parts of the Peninsula, there are regular enclosures\nwhere tigers possessed by human souls live in association. During\nthe day they roam where they please, but return to the kandang at\nnight.\" [289]\n\nVarious fables ascribe to the tiger a human origin. One of these,\ntaken down by me word for word from a Selangor Malay, is intended to\naccount for the tiger's stripes. The gist of it ran as follows:--\n\n\"An old man picked up a boy in the jungle with a white skin, green\neyes, and very long nails. Taking the boy home his rescuer named him\nMuhammad Yatim (i.e. 'Muhammad the fatherless'), and when he grew\nup sent him to school, where he behaved with great cruelty to his\nschoolfellows, and was therefore soundly beaten by his master ('Toh\nSaih Panjang Janggut, i.e. 'Toh Saih Long-beard), who used a stick made\nof a kind of wood called los [290] to effect the chastisement. At the\nfirst cut the boy leapt as far as the doorway; at the second he leapt\nto the ground, at the third he bounded into the grass, at the fourth\nhe uttered a growl, and at the fifth his tail fell down behind him\nand he went upon all fours, whereat his master (improvising a name to\ncurse him by), exclaimed, 'This is of a truth God's tiger! (Harimau\nAllah). Go you,' he added, addressing the tiger, 'to the place where\nyou will catch your prey--the borderland between the primeval forest\nand the secondary forest-growth, and that between the secondary\nforest-growth and the plain--catch there whomsoever you will, but\nsee that you catch only the headless. Alter no jot of what I say,\nor you shall be consumed by the Iron of the Regalia, and crushed by\nthe sanctity of the thirty divisions of the Koran.'\" Hence the tiger\nis to this day compelled to \"ask for\" his prey, and uses divination\n(bertenung), as all men know, for the purpose of discovering whether\nhis petition has yet been granted.\n\nHence, too, he carries on his hide to this very day the mark of the\nstripes with which he was beaten at school.\n\nThe method of divination said to be practised by the tiger is as\nfollows: The tiger lies down and gazes (bertenung) at leaves which he\ntakes between his paws, and whenever he sees the outline of a leaf\ntake the shape of one of his intended victims, without the head, he\nknows it to be the sign that that victim has been \"granted\" to him,\nin accordance with the very terms of his master's curse.\n\nI once asked (at Labu) how it was known that the tiger used divination,\nand was told this story of a man who had seen it:--\n\n\"A certain Malay had been working, together with his newly-married\nwife, in the rice-fields at Labu, and on his stepping aside at\nnoon into the cool of the forest, he saw a tiger lying down among\nthe underwood apparently gazing at something between its paws. By\ncreeping stealthily nearer he was able at length to discern the object\nat which the tiger was gazing, and it proved to be, to his intense\nhorror, a leaf which presented the lineaments of his wife, lacking\nonly the head. Hurrying back to the rice-field he at once warned the\nneighbours of what he had seen, and implored them to set his wife in\ntheir midst and escort her homeward. To this they consented, but yet,\nin spite of every precaution, the tiger broke through the midst of\nthem and killed the woman before it could be driven off. The bereaved\nhusband thereupon requested them to leave him alone with the body\nand depart, and when they had done so, he took the body in his arms,\nand so lay down embracing it, with a dagger in either hand. Before\nsunset the tiger returned to its kill, and leapt upon the corpse,\nwhereupon the husband stabbed it to the heart, so that the points of\nthe daggers met, and killed it on the spot.\"\n\nThe power of becoming a man- or were-tiger (as it has sometimes\nbeen called), is supposed to be confined to one tribe of Sumatrans,\nthe Korinchi Malays, many of whom are to be met with in the Malay\nNative States. This belief is very strongly held, and on one occasion,\nwhen I asked some Malays at Jugra how it could be proved that the man\nreally became a tiger, they told me the case of a man some of whose\nteeth were plated with gold, and who had been accidentally killed\nin the tiger stage, when the same gold plating was discovered in the\ntiger's mouth. [291]\n\nOf the strength of the Malay belief in were-tigers Mr. Clifford\nwrites:--\n\n\"The existence of the Malayan Loup Garou to the native mind is a fact,\nand not a mere belief. The Malay knows that it is true. Evidence, if\nit be needed, may be had in plenty; the evidence, too, of sober-minded\nmen, whose words in a Court of Justice would bring conviction to the\nmind of the most obstinate jurymen, and be more than sufficient to\nhang the most innocent of prisoners. The Malays know well how Haji\n`Abdallah, the native of the little state of Korinchi in Sumatra, was\ncaught naked in a tiger trap, and thereafter purchased his liberty\nat the price of the buffaloes he had slain while he marauded in the\nlikeness of a beast. They know of the countless Korinchi men who have\nvomited feathers, after feasting upon fowls, when for the nonce they\nhad assumed the forms of tigers; and of those other men of the same\nrace who have left their garments and their trading packs in thickets\nwhence presently a tiger has emerged. All these things the Malays know\nhave happened, and are happening to-day, in the land in which they\nlive, and with these plain evidences before their eyes, the empty\nassurances of the enlightened European that Were-Tigers do not, and\nnever did exist, excite derision not unmingled with contempt.\" [292]\n\nWriting on the same theme, Sir Frank Swettenham says:--\n\n\"Another article of almost universal belief is that the people of a\nsmall State in Sumatra called Korinchi have the power of assuming at\nwill the form of a tiger, and in that disguise they wreak vengeance\non those they wish to injure. Not every Korinchi man can do this,\nbut still the gift of this strange power of metamorphosis is pretty\nwell confined to the people of the small Sumatran State. At night\nwhen respectable members of society should be in bed, the Korinchi man\nslips down from his hut, and, assuming the form of a tiger, goes about\n'seeking whom he may devour.'\n\n\"I have heard of four Korinchi men arriving in a district of Perak,\nand that night a number of fowls were taken by a tiger. The strangers\nleft and went farther up country, and shortly after only three of\nthem returned and stated that a tiger had just been killed, and they\nbegged the local headman to bury it.\n\n\"On another occasion some Korinchi men appeared and sought hospitality\nin a Malay house, and there also the fowls disappeared in the night,\nand there were unmistakable traces of the visit of a tiger, but the\nnext day one of the visitors fell sick, and shortly after vomited\nchicken-feathers.\n\n\"It is only fair to say that the Korinchi people strenuously deny\nthe tendencies and the power ascribed to them, but aver that they\nproperly belong to the inhabitants of a district called Chen\u00e2ku in\nthe interior of the Korinchi country. Even there, however, it is only\nthose who are practised in the elemu sehir, the occult arts, who are\nthus capable of transforming themselves into tigers, and the Korinchi\npeople profess themselves afraid to enter the Chen\u00e2ku district.\" [293]\n\nThere are many stories about ghost tigers (rimau kramat), which are\ngenerally supposed to have one foot a little smaller than the others\n(kaki tengkis). During my stay in the Langat district I was shown\non more than one occasion the spoor of a ghost tiger. This happened\nonce near Sepang village, on a wet and clayey bridle-track, where\nthe unnatural smallness of one of the feet was very conspicuous. Such\ntigers are considered invulnerable, but harmless to man, and are looked\nupon generally as the guardian spirits of some sacred spot. One of\nthese sacred spots was the shrine (kramat) of 'Toh Kamarong, about\ntwo miles north of Sepang village. This shrine, it was alleged, was\nguarded by a white ghost elephant and ghost tiger, who ranged the\ncountry round but never harmed anybody. One day, however, a Chinaman\nfrom the neighbouring pepper plantations offered at this shrine a\npiece of pork, which, however acceptable it might have been to a\nChinese saint, so incensed the orthodox guardians of this Muhammadan\nshrine that one of them (the ghost tiger) fell upon the Chinaman and\nslew him before he could return to his house.\n\nBy far the most celebrated of these ghost tigers, however, were the\nguardians of the shrine at the foot of Jugra Hill, which were formerly\nthe pets of the Princess of Malacca (Tuan Putri Gunong Ledang). Local\nreport says that this princess left her country when it was taken\nby the Portuguese, and established herself on Jugra Hill, a solitary\nhill on the southern portion of the Selangor coast, which is marked\non old charts as the \"False Parcelar\" hill.\n\nThe legend which connects the name of this princess with Jugra Hill\nwas thus told [294] by Mr. G. C. Bellamy (formerly of the Selangor\nCivil Service).\n\n\"Bukit Jugra (Jugra Hill) in its isolated position, and conspicuous\nas it is from the sea, could scarcely escape being an object of\nveneration to the uneducated Malay mind. The jungle which clothes its\nsummit and sides is supposed to be full of hantus (demons or ghosts),\nand often when talking to Malays in my bungalow in the evening have\nour discussions been interrupted by the cries of the langswayer (a\nfemale birth-demon) in the neighbouring jungle, or the mutterings\nof the bajang (a familiar spirit) as he sat on the roof-tree. But\nthe 'Putri' (Princess) of Gunong Ledang holds the premier position\namongst the fabulous denizens of the jungle on the hill, and it is\nstrange that places so far apart as Mount Ophir and Bukit Jugra should\nbe associated with one another in traditionary lore. The story runs\nthat this estimable lady, having disposed of her husband by pricking\nhim to death with needles, [295] decided thenceforth to live free\nfrom the restrictions of married life. She was thus able to visit\ndistant lands, taking with her a cat [296] of fabulous dimensions\nas her sole attendant. This cat appears to have been a most amiable\nand accommodating creature, for on arriving at Jugra he carried the\nPrincess on his back to the top of the hill. Here the lady remained\nfor some time, and during her stay constructed a bathing-place for\nherself. Even to this day she pays periodical visits to Jugra Hill,\nand although she herself is invisible to mortal eye, her faithful\nattendant, in the shape of a handsome tiger, is often to be met with as\nhe prowls about the place at night. He has never been known to injure\nany one, and is reverently spoken of as a rimau kramat (ghost tiger).\"\n\nTo the above story Mr. C. H. A. Turney (then Senior District Officer\nand stationed at Jugra) added the following:--\n\n\"The Princess and the stories about her and the tiger are well known,\nand the latter are related from mother to daughter in Langat.\n\n\"There are, however, they say, one or two omissions; instead of one\ntiger there were two, the real harimau kramat and an ambitious young\ntiger who would also follow the Princess in her round of visits. This\nbrute came to an untimely and ignominious end (as he deserved to) at\nthe hands of one Innes, who was disturbed whilst reading a newspaper,\nand this can be verified by Captain Syers.\n\n\"The other tiger jogged along gaily with his phantom mistress, and\nmade night hideous with his howlings and prowlings all about the\nJugra Hill. He was really kramat, and was said to have been shot at\nby several Malays, and the present Sergeant-Major Allie, now stationed\nat Kuala Lumpur, can vouch for this.\" [297]\n\nI myself collected at the time the following extra details:--\n\n\"The local version of the legend about the kramat at the foot of Jugra\nHill runs somewhat as follows:--Once upon a time one Nakhoda Ragam was\ntravelling with his wife (who is apparently to be identified with the\nPrincess of Malacca, Tuan Putri Gunong Ledang) in a boat (sampan),\nwhen the latter pricked him to death with a needle (mati di-chuchok\njarum). His blood flooded the boat (darah-nya hanyut dalam sampan),\nand presently the woman in the boat was hailed by a vessel sailing\npast her. 'What have you got in that boat?' said the master of the\nvessel, and the Princess replied: 'It is only spinach-juice' (kuah\nbayam). She was therefore allowed to proceed, and landed at the foot\nof Jugra Hill, where she buried all that yet remained of her husband,\nwhich consisted of only one thigh (paha). [298] She also took ashore\nher two cats, which were in the boat with her, and which, turning into\nghost tigers, became the guardians of this now famous shrine.\" [299]\n\nTigers are naturally too fierce to be tracked by the Malays, and\nare usually caught in specially constructed traps (penjara rimau),\nor killed by a self-acting gun or spear-trap (b'lantek s'napang,\nb'lantek terbang, b'lantek parap, etc.); but even in this case the\nPawang explains to the tiger that it was not he but Muhammad who set\nthe trap. There are, however, as might be expected, a great number of\ncharms intended to protect the devotee in various ways from the tiger's\nclaws and teeth. Of these I will give one or two typical specimens.\n\nSometimes a charm is used to keep the tiger at a distance (penjauh\nrimau):--\n\n\n    \"Ho, Bersenu! Ho, Berkaih!\n    I know the origin from which you sprang;\n    (It was) Sheikh Abuniah Lahah Abu Kasap.\n    Your navel originated from the centre of your crown,\n    Your breasts are [to be seen] in [the spoor of] your\n    fore-feet. [300]\n    May you go wide (of me) as the Seven Tiers of Heaven,\n    May you go wide (of me) as the Seven Tiers of Earth;\n    If you do not go wide,\n    You shall be a rebel unto God,\" etc.\n\n\nSometimes the desired effect is expected to be obtained by a charm\nfor locking the tiger's jaws:--\n\n\n    \"Ho, Sir Cruncher! Ho, Sir Muncher!\n    Let the twig break under the weight of the wild goose.\n    Fast shut and locked be (your jaws), by virtue of `Ali Mustapah,\n    OM. Thus I break (the tusks of) all beasts that are tusked,\n    By virtue of this Prayer from the Land of Siam.\" [301]\n\n\nThe next specimen is described as a \"charm for fascinating\" (striking\nfear into) a \"tiger and hardening one's own heart\":--\n\n\n    \"O Earth-Shaker, rumble and quake!\n    Let iron needles be my body-hairs,\n    Let copper needles be my body-hairs!\n    Let poisonous snakes be my beard,\n    A crocodile my tongue,\n    And a roaring tiger in the dimple of my chin.\n    Be my voice the trumpet of an elephant,\n    Yea, like unto the roar of the thunderbolt.\n    May your lips be fast closed and your teeth clenched;\n    And not till the Heavens and the Earth are moved\n    May your heart be moved\n    To be wroth with or to seek to destroy me.\n    By the virtue of 'There is no god but God,'\" etc.\n\n\nTo which may be added--\n\n\n    \"Kun! Payah Kun!\n    Let (celestial) splendour reside in my person.\n    Whosoever talks of encountering me,\n    A cunning Lion shall be his opponent.\n    O all ye Things that have life\n    Endure not to confront my gaze!\n    It is I who shall confront the gaze of you,\n    By the virtue of 'There is no god but God.'\"\n\n\nWhen tigers were wounded, it was said (in Selangor) that they would\ndoctor themselves with ubat tasak, which is the name generally\ngiven to a sort of poultice used by those who have just undergone\ncircumcision. And when a tiger was killed a sort of public reception\nwas formerly always accorded to him on his return to the village.\n\nThough I have not seen the actual reception (generally miscalled a\n\"wake\"), I once saw near Kajang in Selangor a tiger which had been\nprepared for the ceremony. The animal was propped up on all fours\nas if alive, and his mouth kept open by propping the roof with a\nstick. It was unfortunately impossible for me to wait for the ceremony,\nbut from a description which I received afterwards, it was evidently\nregarded as a sort of \"reception\" given by the people of the village\nto a live and powerful war-chief or champion (hulubalang) who had\ncome to pay them a visit, the dancing and fencing which takes place\non such occasions being intended for his entertainment.\n\nOne of these ceremonies, which took place in Jugra in Selangor,\nwas thus described:--\n\n\n\n\nA Tiger's Wake\n\n\"At 10 A.M. a great noise of rejoicing, with drums and gongs,\napproaching Jugra by the river, was heard, and on my questioning\nthe people, I was told Raja Yakob had managed to shoot a tiger\nwith a spring gun behind Jugra Hill, and was bringing it in state\nto the Sultan. I went over to the Sultan's at Raja Yakob's request\nto see the attendants on the slaughter of a tiger. The animal was\nsupported by posts and fastened in an attitude as nearly as possible\napproaching the living. Its mouth was forced open, its tongue allowed\nto drop on one side, and a small rattan attached to its upper jaw was\npassed over a pole held by a man behind. This finished, two swords\nwere produced and placed crosswise, and a couple of Panglimas [302]\nselected for the dance; the gongs and drums were beaten at a quick\ntime, the man holding the rattan attached to the tiger's head pulled\nit, moving the head up and down, and the two Panglimas, after making\ntheir obeisance to the Sultan, rushed at their swords, and holding\nthem in their hands commenced a most wild and exciting dance. They\nspun around on one leg, waving their swords, then bounded forward and\nmade a thrust at the tiger, moving back quickly with the point of the\nweapon facing the animal; they crawled along the ground and sprung over\nit uttering defiant yells, they cut and parried at supposed attacks,\nfinally throwing down their weapons and taunting the dead beast by\ndancing before it unarmed. This done, Inas told me the carcase was\nat my disposal.\n\n\"The death of the tiger now establishes the fact of the existence\nof tigers here, for asserting which I have been pretty frequently\nlaughed at. However this is not the Jugra pest, a brute whose death\nwould be matter for general rejoicing, the one now destroyed being\na tigress 8 feet long and 2 feet 8 inches high.\" [303]\n\nI may add that both the claws and whiskers of tigers are greatly\nsought after as charms, and are almost invariably stolen from a tiger\nwhen one is killed by a European. I have also seen at Klang a charm\nwritten on tiger's skin.\n\n\n\n\nThe Deer [304]\n\nAnthropomorphic ideas are held by the Malays almost as strongly in\nthe case of the Deer as of any other animal.\n\nThe Deer is, by all Malays, believed to have sprung from a man who\nsuffered from a severe ulcer or abscess (chabuk) on the leg, (which\nis supposed to have left its trace on the deer's legs to this day). Of\nthe Perak form of this legend Sir William Maxwell writes as follows:--\n\n\"The deer (rusa) is sometimes believed to be the metamorphosed body\nof a man who has died of an abscess in the leg (chabuk), because it\nhas marks on the legs which are supposed to resemble those caused by\nthe disease mentioned. Of course there are not wanting men ready to\ndeclare that the body of a man who has died of chabuk has been seen\nto rise from the grave and to go away into the forest in the shape\nof a deer.\" [305]\n\nThe Selangor legend is practically identical with that current\nin Perak.\n\nThe deer are frequently addressed, in the charms used by the hunters,\nexactly as if they were human beings, e.g.--\n\n\n    \"If you wish to wear bracelets and rings\n    Stretch out your two fore-feet.\"\n\n\nThese rings and bracelets are of course the nooses which depend from\nthe toils.\n\nIn a charm of similar import we find:--\n\n\n    \"Ho, Crown Prince (Raja Muda) with your Speckled Princess\n    (Putri Dandi),\n    Rouse you quickly (from your slumbers)\n    And clasp (round your neck) King Solomon's necklace.\"\n\n\nI may add that in some places the Pawang (magician) will himself first\nenter the toils, probably with the object of deceiving the stag as\nto their nature and purpose.\n\nThe ceremonies for hunting deer are somewhat intricate, and it\nwill perhaps be best to commence by giving a general description of\ndeer-catching as practised by the Malays.\n\n\"This pastime\" [306] (deer-catching) \"is one the Malay delights\nin. After a rainy night, deer may be easily traced to their lair by\ntheir footprints, and as they remain stationary by day the hunters\nhave ample time to arrange their apparatus. When the hiding-place\nis discovered all the young men of the kampong [307] assemble,\nand the following ceremony is performed before they sally out on\nthe expedition: Six or eight coils of rattan rope, about an inch in\ndiameter, are placed on a triangle formed with three rice-pounders,\nand the oldest of the company, usually an experienced sportsman, places\na cocoa-nut shell filled with burning incense in the centre, and taking\nsprigs of three bushes, viz. the jellatang, sapunie, and sambon [308]\nplants (these, it is supposed, possess extraordinary virtues), he\nwalks mysteriously round the coils, beating them with the sprigs, and\nerewhile muttering some gibberish, which, if possessing any meaning,\nthe sage keeps wisely to himself. During the ceremony the youths\nof the village look on with becoming gravity and admiration. It is\nbelieved that the absence of this ceremony would render the expedition\nunsuccessful, the deer would prove too strong for the ropes, and the\nwood demons frustrate their sport by placing insurmountable obstacles\nin their way. Much faith appears to be placed in the ceremony. Each\ncoil referred to above is sixty to seventy fathoms long, and to the\nrope running nooses, made also of rattan rope, are attached about\nthree feet apart from each other. On reaching the thicket wherein\nthe deer are concealed, stakes are driven into the ground a few\nfeet apart in a straight line, the coils are then opened out, and\nthe rope attached to the stakes, two or three feet above the ground,\nwith the nooses hanging down, and two of the party conceal themselves\nnear the stakes armed with knives for the purpose of despatching\nthe deer when entangled in the nooses. The remainder of the hunters\narrange themselves on the opposite side of the thicket and advance\ntowards it, shouting and yelling at the top of their voices. The deer,\nstartled from their rest, spring to their feet and naturally flee from\nthe noise towards the nooses, and in a short time are entangled in\nthem. As they struggle to escape, the concealed hunters rush out and\ndespatch them. Occasionally the flight is prolonged till the major\nparty arrives, and then the noble creatures soon fall beneath the\nspears and knives of their assailants. The animal is divided between\nthe sportsmen.\" [309]\n\nThe \"gibberish\" employed by the deer Pawangs when the latter enter\nthe jungle is intended to induce the wood demons and earth demons to\nrecede, or at least to dissuade them from active interference with the\nproceedings. Charms are also employed by the Pawang, as he proceeds,\nfrom time to time, to \"ask for\" a tree (to which the toils may be\nfastened); to \"ask for\" a deer; to unroll and suspend the toils; to\ncall upon the spirits (who are the herdsmen of the deer) to drive\nthe latter down to meet the dogs; to turn back the deer when they\nhave got away; to \"prick\" or urge on the dogs, or make them bark;\nto stop wild dogs from barking in the jungle, or those of the pack\nfrom barking at the wrong moment; to deceive the deer as to the\nreality of the toils used by the hunters; to deceive the spirits as\nto the identity of the hunting-party; and, finally, to drive out the\n\"mischief\" (badi) from the carcase of the slain animal; examples of\nall of which will be found in the course of the next few pages.\n\nThe first charm which I give is one used in \"asking for deer\":--\n\n\n    \"Ho! master of me your slave, Sidi the Dim-eyed,\n    Si Lailanang and Si Laigan his brother,\n    Si Deripan, Si Baung, Si Bakar,\n    Si Songsang (Sir Topsy Turvy), Si Berhanyut (Sir Floater),\n    Si Pongking, Si Temungking!\n    I demand Deer, a male and a female,\n    Blunt-hoofed, hard-browed,\n    Long-eared, tight-waisted,\n    Shut-eyed, shaggy-maned, spotted;\n    If not the shut-eyed, the shaggy-maned and the spotted,\n    The \"rascal,\" the starveling, the mere skeleton.\n    Most fervently we beg this boon, by the light of this very\n    same day,\n    By virtue of the 'kiraman katibin.' [310]\n    And here is the token of my petition.\" [311]\n\n\nThe directions proceed:--\n\n\n\"On first entering the jungle, say--\n\n\n    \"Ho, Hantu Bakar, Jembalang Bakar,\n    Turn a little aside,\n    That I may let loose my body-guard.\"\n\n\n(By which the \"pack\" is no doubt intended.)\n\n\n\"When you meet the slot, examine the slot. If it is a little shortened\non one side, the quarry is in some danger; if it has gone lame of\none hoof, it is a sign that it will be killed within seven days.\n\n\"After entering the jungle, and finding the dogs, wait for the dogs\nto bark, and then give out this 'cooee'--\n\n\n    \"Ho! Si Lanang, Si Lambaun,\n    Si Ketor, Si Becheh!\n\n    Ye Four Herdsmen of the Deer,\n    Come ye down to meet the dogs.\n    And refuse not to come down\n    Or ye shall be rebels unto God, etc.\n    It is not I who am huntsman,\n    It is Pawang Sidi (wizard Sidi) that is huntsman;\n    It is not I whose dogs these are,\n    It is Pawang Sakti (the 'magic wizard') whose dogs these are;\n    Let Dang Durai cross the water,\n    It is only a civet-cat that is left for me.\n    Grant this by virtue of my teacher, 'Toh Raja--\n    May his art be yet more powerful in my hands. [312]\n    By virtue of 'There is no god but God,'\" etc.\n\n\n\nA deer Pawang ('Che Indut) also gave me this charm for recital when\nthe support (lit. \"shoulder\") of the noose is being cut (for which\npurpose it would appear that a young tree of the kind called \"Delik\"\nis usually taken).\n\n\n    \"The Delik's branches spread out horizontally (at the top), [313]\n    Chop at it, and it will produce roots.\n    Though its bark is destroyed, a cudgel is still left for people's\n    bones,\n    Even though it be worked on by the charm Kalinting Bakar.\" [314]\n\n\nFrom the same source I obtained this charm, addressed to the Deer,\nbut intended for fixing the scent (menetapkan bau), and for suspending\nthe toils (memasang jerat):--\n\n\n    \"Teng [315] [stands for] the satengteng flower,\n    Ascend ye the twin stream.\n    If you delight in bracelets and rings\n    Push forward your two fore-feet.\n\n\n\"When setting the nooses (bubohkan perindu jerat) say, addressing\nthe deer as before:--\n\n\n    \"Be filled with yearning, be filled with longing,\n    As the Holy Basil grows even to a rock,\n    Be filled with yearning as you sit, be filled with yearning as\n    you go,\n    Fast-bound by love of this noose of mine.\"\n\n\nThe directions given me by another Pawang commenced with a charm for\nemboldening the dogs, after which the account proceeds:--\n\n\n\"When you have finished (the charm referred to), take seven steps\nforward, leaving the toils behind you, and standing erect, look\nforward and call as follows:--\n\n\n    \"O all ye Saids (lawful descendants of the Prophet),\n    Unto you, my Lords, belong the Deer,\n    Si Lambaun was the origin of the Deer,\n    Si Lanang is their Herdsman,\n    Drive ye the Deer into our toils.\n    This causeway of rock (titian batu) is your high road and\n    market-square,\n    The resort of innumerable people.\n    Follow, follow in long procession,\n    And let the \"Assembly\"-Flower unfold its petals.\n    Come in procession, come in succession,\n    Our toils have come to summon you to the spot.\n    Ho, Deer that are unfortunate, Deer that are curst,\n    Enter this path of mine which is empty of men.\n    On the left stand spearmen,\n    On the right stand spearmen,\n    And whichever of (those two) ways you go,\n    By that self-same way will you be turned back.\n\n\n\"Now proceed till you meet the stag, and as he rouses himself from\nslumber, say:--\n\n\n    \"Ho, Crown Prince with your Speckled Princess,\n    Rouse you in haste and slip on King Solomon's royal breast\n    ornament.\n    Receive it, receive it in your turn,\n    And do ye (huntsmen) shout 'Bi' again and again.\n\n\n\"[Here the spearmen right and left shout in concert.]\n\n\"So, too, when spearing the deer, say--\n\n\n    \"It is not I who spear you,\n    It is Pawang Sidi who spears you.\n\n\n\"When you have secured a deer, flick (kebaskan) the carcase thrice\nin a downward direction with a black cloth or with a leafy spray (if\nyou will), such as the deer feed upon, for instance with the sendayan\n(or sendereian, a kind of sedge), or with fern-shoots, and call out:--\n\n\n    \"O Si Lanang, Si Lambaun,\n    Si Ketor, Si Becheh, who are Four Persons,\n    Take back your own share (of the carcase). [316]\n\n\n\"Here 'take the representative parts, pierce them with a rattan line,\nand suspend them from a tree.'\"\n\n\nBut the fullest account of this ceremony (of driving out the mischief\nfrom the carcase) runs as follows:--\n\n\n\"When you have caught the deer, cast out the mischief from it (buang\ndia-punya badi). To effect this, take a black jacket such as can cast\nout this mischief (if no black jacket is obtainable, take the branch\nof any tree), and stroke (the carcase) from the head downwards to\nthe feet and the rump, saying as you do so:--\n\n\n    \"Ho Badi Serang, Badi Mak Buta,\n    Si Panchor Mak Tuli,\n    It is not I who cast out these mischiefs,\n    It is the Junior Dogboy who casts them out.\n    It is not I who cast out these mischiefs,\n    It is the Dogboy Rukiah who casts them out.\n    It is not I who cast out these mischiefs,\n    It is Muka\u00ebl [317] (Michael) who casts them out.\n    It is not I who cast out these mischiefs,\n    It is Israfel who casts them out.\n    It is not I who cast out these mischiefs,\n    It is Azrael who casts them out.\n    It is not I who cast out these mischiefs,\n    It is Mukarael (?) who casts them out.\n    I know the origin of these mischiefs,\n    They are the offspring of the Jin Ibni Ujan, [318]\n    Who dwell in the open spaces and hill-locked basins.\n    Return ye to your open spaces and hill-locked basins,\n    And do me no harm or scathe.\n    I know the origin from which you spring,\n    From the offspring of the Jin Ibni Ujan do ye spring.\n\n\n\"Here take small portions of his eyes, ears, mouth, nose, hind-feet,\nfore-feet, hair (of his coat), liver, heart, spleen and horns (if it\nbe a stag), wrap them up in a leaf, and deposit them in the slot of\nhis approaching tracks, saying: 'O Mentala (Batara) Guru, one a month,\ntwo a month, three a month, four a month, five a month, six a month,\nseven a month (be the deer which fall) by night to you, by day to\nme. One deer I take with me, and one I leave behind.'\"\n\n\nA deer Pawang named 'Che Indut gave me a charm for turning the deer\nback upon their tracks, \"though their flesh was torn to rags and their\nbones well-becudgelled.\" It concluded with the following appeal to\nthe spirits:--\n\n\n    \"Ho (ye Spirits) turn back my Deer!\n    If you do not turn them back,\n    At sea ye shall get no drink,\n    Ashore ye shall find no food.\n    By virtue of the word of God,\" etc.\n\n\nI will conclude with the following charm, believed to be a means of\nbringing the stag low:--\n\n\n\"Measure off three sticks (probably dead wood taken from the slot of\nthe deer, as in the case of the elephant), their length being measured\nby the distance from the roof of your mouth to the teeth of the lower\njaw. Lay these sticks in a triangular form inside the slot of the\nstag, press the left thumb downwards in the centre of the triangle,\nand humble your heart. This will humble the deer's heart too.\"\n\n\nThe Mouse-deer or chevrotin is the \"Brer Rabbit\" of the Malays. It\nfigures in many proverbial sayings and romances, in which it is\ncredited with extraordinary sagacity, and is honoured by the title of\n\"Mentri B'lukar,\" the \"Vizier of the (secondary) Forest-Growth.\" [319]\n\nIt is generally taken by means of a snare called tapah pelandok, but\nsometimes by tapping on the ground with sticks (mengetok pelandok),\nthe sound of which is supposed to imitate the drumming of the buck's\nfore-feet upon the ground in rutting-time, by which the attention of\nthe doe is attracted. Whatever the reason may be, there is no doubt\nthat the method is often successful.\n\nWhen this \"tapping\" method is adopted, the charms used are similar\nto those used for calling the big deer, e.g.--\n\n\n    \"Arak-arak iring-iring\n    Kembang bunga si Panggil-Panggil,\n    Datang berarak, datang beriring,\n    Raja Suleiman datang memanggil.\n\n    Follow in procession, follow in succession,\n    The Assembly-flower has opened its petals.\n    Come in procession, come in succession,\n    King Solomon comes to summon you.\"\n\n\nBut at the end of the charm is added, \"Ini-lah gong-nya,\" i.e. \"This\nis his (King Solomon's) gong.\"\n\nThe stick which is used may be of any kind of wood except a creeper,\nand the best place for the operation is where the ground sounds\nhollow when tapped. Either three, five, or seven leaves must, however,\nbe laid on the spot before the tapping is commenced.\n\nThe directions for setting the snare (jerat or tapah pelandok) were\ntaken down by me as follows:--\n\nFirst look for a tree whose sap is viscid, and chop at it thrice\n(with a cutlass). If the splinters fall, one the right and the other\nthe wrong way up (lit. one prone and the other supine), it is a bad\nsign (though it is a good sign when one is setting a trap); for in\nthe case of a snare they must fall the wrong way up (supine).\n\nWhen this is done, commence to set the snare near the foot of a tree,\nat about a fathom's distance, and say:--\n\n\n    \"As a cocoa-nut shell rocks to and fro\n    When filled with clay,\n    Avaunt ye, Jembalang and Badi,\n    That I may set this snare.\"\n\n\nNext you say:--\n\n\n    \"Ho, Sir 'Pointed-Hoof,'\n    Sir 'Sharp-Muzzle,'\n    Do you step upon this snare that I have spread\n    Within two days or three.\n    If you do not step upon this snare that I have spread\n    Within two days or three,\n    You shall be choked to death with blood in your throat,\n    You shall be in sore straits within the limits of your own\n    Big Jungle.\n    At sea you shall get no drink,\n    Ashore you shall get no food,\n    By virtue of,\" etc.\n\n\n\n\nHunting-Dogs\n\nHunting-dogs are spoken to continually as if they were human\nbeings. Several examples of this occur in the deer charms.\n\nThus we find the following passage addressed to the dogs:--\n\n\n    \"Let not go the scent,\n    Formidable were you from the first;\n\n    Hot-foot, hot-foot, do you pursue,\n    If you do not pursue hot-foot,\n    I will minimise my benediction (lit. my 'Peace be with you').\n    If it (the deer) be a buck, you shall have him for a brother;\n    If it be a doe, you shall have her for a wife.\"\n\n\nSo too, again, after calling several dogs by name, the Pawang gets\ntogether the accessories (leaves of the tukas and lenjuang, a brush\nof leaves (sa-cherek) and a black cloth), and exclaims:--\n\n\n    \"Bark, Sir Slender-foot; bark, Sir Brush-tail.\"\n\n\nThe Pawang generally tries to deceive the deer as to his ownership\nof the hunting-dogs. Thus he will say:--\n\n\n    \"It is not I whose dogs these are,\n    It is the magical deer Pawang whose dogs these are.\"\n\n\nSo, too, they are called by certain specific names (according to\ntheir breed and colour), which are in several cases identical with\nthe names of the dogs with which the wild Spectre Huntsman (the\nmost terrible of all personified diseases in the Malay category)\nhunts down his prey. [320]\n\nUgliness is by no means looked upon as a disadvantage, but rather\nthe opposite. An ugly dog is apparently formidable. Thus we find a\ndog addressed as follows:--\n\n\n    \"Let not go the scent (of the quarry)\n    As you were formidable (lit. ugly) [321] from the first.\"\n\n\nAgain, the description of the \"good points\" of some of these dogs\nwhich is given in the Appendix would, if ugliness and formidability are\nconvertible terms, satisfy the most exacting whipper-in, the so-called\ngood points being for the most part a mere list of deformities. These\npoints, however, are merely the external sign of the Luck to which\ndogs, as well as human beings, are believed to be born. In a fine\npassage we are told:--\n\n\n    \"From the seven Hills and the seven Valleys\n    Comes the intense barking of my Dogs.\n    My Dogs are Dogs of Luck,\n    Not Luck that is adventitious,\n    But Luck incarnate with their bodies.\n    Go tread upon the heaped and rotting leaves,\n    And never desert the scent.\"\n\n\nSpeaking of dog-lore generally, it may be remarked that though dogs\nare very frequently kept by the Malays, it is considered unlucky to\nkeep them. \"The dog ... is unlucky. He longs for the death of his\nmaster, an event which will involve the slaying of animals at the\nfuneral feast, when the bones will fall to the dogs. When a dog is\nheard howling at night, he is supposed to be thinking of the broken\nbones (niat handak mengutib tulang patah).\" [322]\n\nEven the wild dogs in the jungle [323] are warned not to bark, and\nare addressed as if they were human:--\n\n\n    \"If you bark your windpipe shall burst,\n    If you smack your lips your tongue shall be docked.\n\n    If you come nearer, you shall break your leg;\n\n    Return to the big virgin jungle,\n    Return to your caverns and hill-locked basins,\n    To the stream which has no head-waters,\n    To the pond which was never dug,\n    To the waters which bear no passengers,\n    To the fountain-head which is [never] dry.\n    If you do not return, you shall die,\n    Cursed by the First Pen (i.e. the Human Tongue),\n    Pierced by the twig of a gomuti-palm, [324]\n    Impaled by a palm thatch-needle,\n    Transfixed by a porcupine's quill.\"\n\n\n\n\nBears and Monkeys\n\n\"The Bear [325] is believed to be the mortal foe of the Tiger, which\nhe sometimes defeats in single combat. (Bruang, the Malay word for\n'bear,' has a curious resemblance to our word 'Bruin.' [326]) A story\nis told of a tame bear which a Malay left in charge of his house and\nof his sleeping child while he was absent from home. On his return\nhe missed his child, the house was in disorder, as if some struggle\nhad taken place, and the bear was covered with blood. Hastily drawing\nthe conclusion that the bear had killed and devoured the child, the\nenraged father slew the animal with his spear, but almost immediately\nafterwards he found the carcase of a tiger, which the faithful\nbear had defeated and killed, and the child emerged unharmed from\nthe jungle, where she had taken refuge. It is unnecessary to point\nout the similarity of this story to the legend of Beth-Gelert. It\nis evidently a local version of the story of the Ichneumon and the\nSnake in the Pancha-tantra.\" [327]\n\nMonkeys and men have always been associated in native tradition,\nand Malay folklore is no exception to the rule. Thus we get the\ntradition of the great man-like ape, the Mawas (a reminiscence of\nthe orang-outang or mias of Borneo), which is said to make shelters\nfor itself in the forks of trees, and to be born with the blade of a\ncutlass (woodknife) in place of the bone of the forearm, so that it is\nable to cut down the undergrowth as it walks through the jungle. It\nis believed, moreover, occasionally to carry off and mate with human\nkind. [328]\n\nThe Siamang (Hylobates lar), [329] which walks on its hind-legs, is,\nhowever, the species which is most commonly associated in legend with\nthe human race; in fact, it is not impossible that there may sometimes\nhave been a confusion between its name (siamang) and Semang, which is\nthe name of one of the aboriginal (Negrito) races of the interior. The\nfollowing Malay legend, which I took down at Labu in Selangor is\nbelieved to explain its origin, and also that of the Bear: [330]--\n\nOnce upon a time her Highness the Princess Telan became the affianced\nbride of Si Malim Bongsu. After the betrothal Si Malim Bongsu sailed\naway and did not return when the period of the engagement, which was\nfixed at from three to four months, came to an end.\n\nThen Si Malim Panjang, elder brother of Si Malim Bongsu, decided to\ntake the place of his younger brother, and be married to the Princess\nTelan. The latter, however, repelled his advances, and he therefore\nattacked her savagely; but she turned herself into an ape (siamang)\nand escaped to the jungle, so that Si Malim Panjang desisted from\npursuit. Then the ape climbed up into a pagar-anak tree which grew\non the sea-shore, and leaned over the sea, and there she chanted\nthese words:--\n\n\n    \"O my dear Malim Bongsu,\n    You have broken your solemn promise and engagement,\n    And I have to take upon myself the form of an ape.\"\n\n\nNow Si Malim Bongsu was passing at the time, and on recognising the\nvoice of the Princess Telan he took a blow-gun and shot her so that\nshe fell into the sea. Then he took rose-water and sprinkled it over\nher, so that she resumed her natural shape, and they started to go\nhome together. Still, however, Si Malim Bongsu would not wed her, but\npromised that he would do so when he came back from his next voyage,\nwhereupon the Princess chanted these words:--\n\n\n    \"If you do not return within three months\n    You will find me turned into an ape.\"\n\n\nThe same course of events, however, happened as before. Malim Bongsu\ndid not return at the time appointed; his elder brother, Malim Panjang\nonce more attacked her, and, leaping towards an areca palm, she once\nmore became an ape, whereupon she chanted as before:--\n\n\n    \"O my dear Malim Bongsu,\n    You have broken your solemn promise and engagement,\n    And I am forced to become an ape.\"\n\n\nAgain Malim Bongsu, as he passed by, heard and recognised her voice;\nbut upon learning that he had been for the second time the cause of\nhis Princess's troubles, he exclaimed, \"Better were it for me were I\nnothing but a big fish\"; and leaping into the water he disappeared,\nand was changed into a big fish as he desired.\n\nNow the Princess's nurse (who was called \"The Daughter of Sakembang\nChina\") was at the same time transformed into a bear, and as they\nwere bathing at the time when they were surprised, and had not time\nto wash off all the soap (rice-cosmetic), the white marks on the\nbreast and brows of the bear and on the breast and brows of the ape\n(siamang) have remained unto this day.\n\nOccasionally the opposite transformation is believed to take place,\nsome species of the monkey tribe being supposed to turn into fish.\n\nThus the k'ra (Macacus cynomolgus) is believed to develop into a\nspecies of fish called senunggang, and of the fish called kalul (kalui\nor kalue), Sir W. E. Maxwell writes: \"The ikan kalul (is believed)\nto be a monkey transformed. Some specially favoured observers have\nseen monkeys half through the process of metamorphosis--half-monkey\nand half-fish.\" [331] The species of monkey which is believed to\nturn into the ikan kalul is, as I was told in Selangor, the b'rok or\n\"cocoa-nut monkey.\"\n\n\"Berhakim kapada brok\" is a Malay proverbial expression which means,\n\"'To make the monkey judge,' or, 'to go to the monkey for justice.' A\nfable is told by the Malays of two men, one of whom planted bananas\non the land of the other. When the fruit was ripe each claimed it,\nbut not being able to come to any settlement they referred the matter\nto the arbitration of a monkey (of the large kind called brok). The\njudge decided that the fruit must be divided; but no sooner was this\ndone than one of the suitors complained that the other's share was\ntoo large. To satisfy him the monkey reduced the share of the other\nby the requisite amount, which he ate himself. Then the second suitor\ncried out that the share of the first was now too large. It had to be\nreduced to satisfy him, the subtracted portion going to the monkey\nas before. Thus they went on wrangling until the whole of the fruit\nwas gone, and there was nothing left to wrangle about. Malay judges,\nif they are not calumniated, have been known to protract proceedings\nuntil both sides have exhausted their means in bribes. In such cases\nthe unfortunate suitors are said to berhakim kapada brok.\" [332]\n\n\n\n\nThe Wild Pig and Other Animals\n\nThere are several superstitions about the Wild Boar which prove that\nit was not always regarded as an unclean animal.\n\nOf these the following recipe, which was given me by a Jugra (Selangor)\nMalay, for turning brass into gold is the most remarkable:--\n\n\"Kill a wild pig and rip open its paunch. Sew up in this a quantity\nof old 'scrap' brass, pile timber over it, burn it, and then leave\nit alone until the grass has grown right over it. Then dig up the\ngold.\" Again, certain wild boars are believed to carry on their tushes\na talisman of extraordinary power, which is called rantei babi, or\n\"Wild Boar's Chain.\" This chain consists, it is asserted, of three\nlinks of various metals (gold, silver, and amalgam), and is hung up\non a shrub by the wild boar when he is enjoying his wallow, so that it\nis occasionally stolen by Malays who know his habits. I may add that,\naccording to a Malay at Langat, the \"were-tiger\" (rimau jadi-jadian)\noccasionally appears in the shape of a wild boar escaping from a grave,\nin the centre of which may be afterwards seen the hole by which the\nanimal has escaped.\n\n\"Among the modern Malays avoidance of the flesh of swine and of\ncontact with anything connected with the unclean animal is, of course,\nuniversal. No tenet of El-Islam is more rigidly enforced than this. It\nis singular to notice, among a people governed by the ordinances of\nthe Prophet, traces of the observance of another form of abstinence\nenjoined by a different religion. The universal preference of the\nflesh of the Buffalo to that of the Ox in Malay countries is evidently\na prejudice bequeathed to modern times by a period when cow-beef was\nas much an abomination to Malays as it is to the Hindus of India\nat the present day. This is not admitted or suspected by ordinary\nMalays, who would probably have some reason, based on the relative\nwholesomeness of buffalo and cow-beef, to allege in defence of their\npreference of the latter to the former.\" [333]\n\nTo the above I may add that it is invariably the flesh of the Buffalo,\nand not that of the Ox, which is eaten sacrificially on the occasion\nof festivities. [334] But the flesh of the so-called White (albino)\nBuffalo (kerbau balar) is generally avoided as food, though I have\nknown it to be prescribed medicinally (as in the case of Raja Kahar, a\nson of H.H. the Sultan of Selangor, the circumstances of whose illness\nwill be detailed elsewhere). [335] As might be expected, a story\nis told by the Malays to account for this distinction. The general\noutline of the tale is to the effect that a Malay boy (a mere child)\nfell into the big rice-bin (kepok) in his parents' absence and was\nsuffocated by the rice. After some days the body began to decompose,\nand the ooze emanating from the rice-bin was licked up by a buffalo\nbelonging to the boy's parents. The attention of these latter being\nthus attracted to the rice-bin, they found therein the remains of\ntheir child, and thereupon cursed the buffalo, which (we are led\nto infer) became \"white,\" and has remained so ever since. According\nto one version, a ground-dove (tekukur) was implicated both in the\noffence and the punishment which followed it. Wherefore to this day\nno man eats of the flesh of either of the offenders.\n\nPerhaps the most extraordinary transformation in which the Malays\nimplicitly believe is that of the Squirrel, which is supposed to be\ndeveloped from a large caterpillar called ulat sentadu. [336]\n\nAbout the Cat there are many superstitions which show that it is\nbelieved to possess supernatural powers. Thus it is supposed to be\nlucky to keep cats because they long for a soft cushion to lie upon,\nand so (indirectly) wish for the prosperity of their master. [337]\nOn the other hand, cats must be very carefully prevented from rubbing\nup against a corpse, for it is said that on one occasion when this was\nneglected, the badi or Evil Principle which resides in the cat's body\nentered into the corpse, which thus became endowed with unnatural\nlife and stood up upon its feet. So too the soaking of the cat in\na pan of water until it is half-drowned is believed to produce an\nabundance of rain. [338] It is, besides, believed to be extremely\nunlucky to kill cats. Of this superstition Mr. Clifford says:--\n\n\"It is a common belief among Malays that if a cat is killed he who\ntakes its life will in the next world be called upon to carry and\npile logs of wood, as big as cocoa-nut trees, to the number of the\nhairs on the beast's body. Therefore cats are not killed; but if they\nbecome too daring in their raids on the hen-coop or the food rack,\nthey are tied to a raft and sent floating down stream, to perish\nmiserably of hunger. The people of the villages by which they pass\nmake haste to push the raft out again into mid-stream, should it in\nits passage adhere to bank or bathing-hut, and on no account is the\nanimal suffered to land. To any one who thinks about it, this long\nand lingering death is infinitely more cruel than one caused by a blow\nfrom an axe; but the Malays do not trouble to consider such a detail,\nand would care little if they did.\" [339]\n\nBefore leaving the subject of cats, I must mention the belief that the\n\"fresh-water fish called ikan belidah\" was \"originally a cat.\" Sir\nW. E. Maxwell says that many Malays refuse to eat it for this reason,\nand adds, \"They declare that it squalls like a cat when harpooned,\nand that its bones are very white and fine like a cat's hairs.\" [340] A\nstory is also sometimes told to account both for the general similarity\nof habits of the cat and the tiger and for the fact that the latter,\nunlike most of the Felid\u00e6, is not a tree-climber. It is to the effect\nthat the cat agreed to teach the tiger its tricks, which it did,\nwith the exception of the art of climbing trees. The tiger, thinking\nit had learnt all the cat's tricks, proceeded to attack its teacher,\nwhen the cat escaped by climbing up a tree; so the tiger never learnt\nhow to climb and cannot climb trees to this day.\n\nEven the smallest and commonest of mammals, such as Rats and Mice,\nare the objects of many strange beliefs. Thus \"clothes which have\nbeen nibbled by rats or mice must not be worn again. They are sure\nto bring misfortune, and are generally given away in charity.\" [341]\n\nSo too on the Selangor coast a mollusc called siput tantarang or\nmentarang is believed to have sprung from a mouse; and many kinds of\ncharms, generally addressed to the \"Prophet Joseph\" (Nabi Yusuf), are\nresorted to in order to drive away rats and mice from the rice-fields.\n\nThe following passage describes the general ideas about animal\nsuperstitions which prevail on the east coast of the Peninsula:--\n\n\"The beliefs and superstitions of the Fisher Folk would fill many\nvolumes. They believe in all manner of devils and local sprites. They\nfear greatly the demons that preside over animals, and will not\nwillingly mention the names of birds or beasts while at sea. Instead,\nthey call them all ch\u00eaweh [342]--which, to them, signifies an\nanimal, though to others it is meaningless, and is supposed not to be\nunderstanded of the beasts. To this word they tack on the sound which\neach beast makes in order to indicate what animal is referred to;\nthus the pig is the grunting ch\u00eaweh, the buffalo the ch\u00eaweh that says\n'uak,' and the snipe the ch\u00eaweh that cries 'kek-kek.' Each boat that\nputs to sea has been medicined with care, many incantations and other\nmagic observances having been had recourse to, in obedience to the\nrules which the superstitious people have followed for ages. After\neach take the boat is 'swept' by the medicine man with a tuft of\nleaves prepared with mystic ceremonies, which is carried at the bow\nfor the purpose. The omens are watched with exact care, and if they\nbe adverse no fishing-boat puts to sea that day. Every act in their\nlives is regulated by some regard for the demons of the sea and air,\nand yet these folk are nominally Muhammadans, and, according to that\nfaith, magic and sorcery, incantations to the spirits, and prayers to\ndemons, are all unclean things forbidden to the people. But the Fisher\nFolk, like other inhabitants of the Peninsula, are Malays first and\nMuhammadans afterwards. Their religious creed goes no more than skin\ndeep, and affects but little the manner of their daily life.\" [343]\n\n\n\n\n3. VEGETATION CHARMS\n\nThe Vegetation Spirit of the Malays \"follows in some vague and partial\nway,\" to use Professor Tylor's words, from the analogy of the Animal\nSpirit. It is difficult to say, without a more searching inquiry than\nI have yet had the opportunity of making, whether Malay magicians\nwould maintain that all trees had souls (semangat) or not. All that we\ncan be certain of at present is that a good many trees are certainly\nsupposed by them to have souls, such, for instance, as the Durian,\nthe Cocoa-nut palm, and the trees which produce Eagle-wood (gharu),\nGutta Percha, Camphor, and a good many others.\n\nWhat can be more significant than the words and actions of the men who\nin former days would try and frighten the Durian groves into bearing;\nor of the toddy-collector who addresses the soul of the Cocoa-nut\npalm in such words as, \"Thus I bend your neck, and roll up your hair;\nand here is my ivory toddy-knife to help the washing of your face\";\n[344] or of the collectors of jungle produce who traffic in Eagle-wood,\nCamphor, and Gutta (the spirits of the first two of which trees are\nconsidered extremely powerful and dangerous) or, above all, of the\nreapers who carry the \"Rice-soul\" home at harvest time?\n\nA special point in connection with the Malay conception of the\nvegetation soul perhaps requires particular attention, viz. the fact\nthat apparently dead and even seasoned timber may yet retain the\nsoul which animated it during its lifetime. Thus, the instructions\nfor the performance of the rites to be used at the launching of a\nboat (which will be found below under the heading \"The Sea, Rivers,\nand Streams\") [345] involve an invocation to the timbers of the boat,\nwhich would therefore seem to be conceived as capable, to some extent,\nof receiving impressions and communications made in accordance with\nthe appropriate forms and ceremonies.\n\nSo, too, a boat with a large knot in the centre of the bottom is\nconsidered good for catching fish, and in strict conformity with\nthis idea is the belief that the natural excrescences (or knobs)\nand deformities of trees are mere external evidences of an indwelling\nspirit. So, too, the fruit of the cocoa-nut palm, when the shell lacks\nthe three \"eyes\" to which we are accustomed, is believed to serve in\nwarfare as a most valuable protection (pelias) against the bullets of\nthe enemy, and the same may be said in a minor degree of the joints of\n\"solid\" bamboo (buluh tumpat) which are occasionally found, whilst to a\nslightly different category belong the comparatively numerous examples\nof \"Tabasheer\" (mineral concretions in the wood of certain trees),\nwhich are so highly valued by the Malays for talismanic purposes. Such\ntrees as the Mali mali, Rotan jer'nang (Dragon's-blood rattan), Buluh\nkasap (rough bamboo), etc., are all said to supply instances of the\nconcretions referred to, but the most famous of them all is without\ndoubt the so-called \"cocoa-nut pearl,\" of which I quote the following\naccount from Dr. Denys's Descriptive Dictionary of British Malaya.\n\n\n\n\nCocoa-nut Pearls\n\nThe following remarks concerning these peculiar accretions are\nextracted from Nature:--\n\n\"During my recent travels,\" Dr. Sidney Hickson writes to a scientific\ncontemporary, \"I was frequently asked by the Dutch planters and others\nif I had ever seen 'a cocoa-nut stone.' These stones are said to be\nrarely found (1 in 2000 or more) in the perisperm of the cocoa-nut,\nand when found are kept by the natives as a charm against disease and\nevil spirits. This story of the cocoa-nut stone was so constantly\ntold me, and in every case without any variation in its details,\nthat I made every effort before leaving to obtain some specimens,\nand eventually succeeded in obtaining two.\n\n\"One of these is nearly a perfect sphere, 14 mm. in diameter, and the\nother, rather smaller in size, is irregularly pear-shaped. In both\nspecimens the surface is worn nearly smooth by friction. The spherical\none I have had cut into two halves, but I can find no concentric or\nother markings on the polished cut surfaces.\n\n\"Dr. Kimmins has kindly submitted one-half to a careful chemical\nanalysis, and finds that it consists of pure carbonate of lime without\nany trace of other salts or vegetable tissue.\n\n\"I should be very glad if any of your readers could inform me if\nthere are any of these stones in any of the museums, or if there is\nany evidence beyond mere hearsay of their existence in the perisperm\nof the cocoa-nut.\" [346]\n\nOn this letter Mr. Thiselton Dyer makes the following\nremarks:--\"Dr. Hickson's account of the calcareous concretions\noccasionally found in the central hollow (filled with fluid--the\nso-called 'milk') of the endosperm of the seed of the cocoa-nut is\nextremely interesting. It appears to me a phenomenon of the same\norder as tabasheer, to which I recently drew attention in Nature.\n\n\"The circumstances of the occurrence of these stones or 'pearls'\nare in many respects parallel to those which attend the formation\nof tabasheer. In both cases mineral matter in palpable masses is\nwithdrawn from solution in considerable volumes of fluid contained\nin tolerably large cavities in living plants; and in both instances\nthey are monocotyledons.\n\n\"In the case of the cocoa-nut pearls the material is calcium carbonate,\nand this is well known to concrete in a peculiar manner from solutions\nin which organic matter is also present.\n\n\"In my note on tabasheer I referred to the reported occurrence of\nmineral concretions in the wood of various tropical dicotyledonous\ntrees. Tabasheer is too well known to be pooh-poohed; but some\nof my scientific friends express a polite incredulity as to the\nother cases. I learn, however, from Prof. Judd, F.R.S., that he\nhas obtained a specimen of apatite found in cutting up a mass of\nteak-wood. The occurrence of this mineral under these circumstances\nhas long been recorded; but I have never had the good fortune to see\na specimen.\" [347]\n\n\n\n\nThe Durian\n\nThe Durian tree (for an account of whose famous fruit the classical\ndescription in Wallace's Malay Archipelago may be referred to) is a\nsemi-wild fruit-tree, whose stem frequently rises to the height of some\neighty or ninety feet before the branches are met with. It is generally\nplanted in groves, which are often to be found in the jungle when all\nother traces of former human habitation have completely disappeared,\nthough even then its fruit, if tradition says true, is as keenly\nfought over by the denizens of the forest (monkeys, bears, and tigers)\nas ever it was by their temporary dispossessors. Interspersed among\nthe Durian trees will be found numerous varieties of orchard trees\nof a less imperial height, amongst which may be named the Rambutan,\n[348] Rambei, [349] Lansat, [350] Duku, [351] Mangostin, [352] and\nmany others. A small grove of these trees, which was claimed by the\nlate Sultan `Abdul Samad of Selangor, grew within about a mile of my\nbungalow at Jugra, and I was informed that in years gone by a curious\nceremony (called Menyemah durian) was practised in order to make the\ntrees more productive. On a specially selected day, it was said,\nthe village would assemble at this grove, and (no doubt with the\nusual accompaniment of the burning of incense and scattering of rice)\nthe most barren of the Durian trees would be singled out from the\nrest. One of the local Pawangs would then take a hatchet (beliong)\nand deliver several shrewd blows upon the trunk of the tree, saying:--\n\n\n    \"Will you now bear fruit or not?\n    If you do not I shall fell you.\" [353]\n\n\nTo this the tree (through the mouth of a man who had been stationed for\nthe purpose in a Mangostin tree hard by) was supposed to make answer:--\n\n\n    \"Yes, I will now bear fruit;\n    I beg you not to fell me.\" [354]\n\n\nI may add that it was a common practice in the fruit season for the\nboys who were watching for the fruit to fall (for which purpose they\nwere usually stationed in small palm-thatch shelters) to send echoing\nthrough the grove a musical note, which they produced by blowing\ninto a bamboo instrument called tuang-tuang. I cannot, however,\nsay whether this custom now has any ceremonial significance or not,\nthough it seems not at all unlikely that it once had. [355]\n\n\n\n\nThe Malacca Cane\n\nNo less distinct are the animistic ideas of the Malays relating to\nvarious species of the Malacca-cane plant. Mr. Wray of the Perak\nMuseum writes as follows:--\n\n\"A Malacca-cane with a joint as long as the height of the owner will\nprotect him from harm by snakes and animals, and will give him luck in\nall things. What is called a samambu bangku [356] or baku, possesses\nthe power of killing any one even when the person is only slightly\nhurt by a blow dealt with it. These are canes that have died down\nand have begun to shoot again from near the root. They are very rare,\none of eighteen inches in length is valued at six or seven dollars,\nand one long enough to make a walking stick of, at thirty to fifty\ndollars. At night the rotan samambu plant is said to make a loud noise,\nand, according to the Malays, it says, 'Bulam sampei, bulam sampei,'\n[357] meaning that it has not yet reached its full growth. They are\noften to be heard in the jungle at night, but the most diligent search\nwill not reveal their whereabouts. The rotan manoh [358] is also\nsaid to give out sounds at night. The sounds are loud and musical,\nbut the alleged will-o'-the-wisp character of the rattans which are\nsupposed to produce them seems to point to some night-bird, tree-frog,\nor lizard as being the real cause of the weird notes, though it is\njust possible that the wind might make the rattan leaves vibrate in\nsuch a way as to cause the sounds.\" [359]\n\nIn Selangor it is the stick-insect (keranting) which is believed to be\nthe embodiment of the \"Malacca-cane spirit\" (Hantu Samambu), by which\nlast name it is most commonly called. These stick-insects are believed\nby the Selangor Malays to produce the sounds to which Mr. Wray refers,\nand in order to account for their peculiar character a story is told,\nthe main features of which are as follows:--\n\nOnce upon a time a married couple fell out, and the husband\nsurreptitiously introduced stones into the cooking-pot in place\nof the yams which his wife was cooking. Then he went off to climb\nfor a cocoa-nut, and as he climbed, he mocked her by calling out\n\"Masak belum? Masak belum?\" (\"Are they cooked yet? Are they cooked\nyet?\"). What she did by way of retaliation is not clear, but as\nhe climbed and mocked her, she is said to have retorted, \"Panjat\nbelum? Panjat belum?\" (\"Have you climbed it yet? Have you climbed\nit yet?\"), a reply which clearly shows that her woman's wit had been\nat work, and that she was not going to allow her husband to get the\nbetter of her. [360] However this may be, a deadlock ensued, the result\nof which was that both parties were transformed into stick-insects,\nbut were yet condemned to mock each other as they had done during\nthe period of their human existence.\n\nI have often from my boat, during dark nights on the Langat river,\nlistened to the weird note which my Malays invariably ascribed to\nthese insects, and which is not inaptly represented by one of the\nMalay names for them, viz. \"belum-belam.\" I have not yet, however,\nsucceeded in identifying the real producer of the note, of which all I\ncan say at present is, that although it may not be itself discoverable,\nthe Malays look upon it as a certain guide to the localities where\nthe Malacca-canes grow.\n\n\n\n\nThe Tualang or Sialang Tree\n\nSo too of the Tualang-tree Mr. Wray writes:--\n\n\"One of the largest and stateliest of the forest trees in Perak is that\nknown as Toallong, or Toh Allong; [361] it has a very poisonous sap,\nwhich produces great irritation when it comes in contact with the\nskin. Two Chinamen who had felled one of these trees in ignorance,\nhad their faces so swelled and inflamed that they could not see out of\ntheir eyes, and had to be led about for some days before they recovered\nfrom the effects of the poison. Their arms, breasts, and faces were\naffected, and they presented the appearance of having a very bad attack\nof erysipelas. These trees are supposed to be the abiding-places of\nhantu, or spirits, when they have large hollow projections from the\ntrunk, called rumah hantu, or spirit houses. These projections are\nformed when a branch gets broken off near the trunk, and are quite\ncharacteristic of the tree. There are sometimes three or four of them\non a large tree, and the Malays have a great objection to cutting down\nany that are so disfigured, the belief being that if a man fells one\nhe will die within the year. As a rule these trees are left standing\nwhen clearings are made, and they are a source of trouble and expense\nto planters and others, who object to their being left uncut.\n\n\"The following series of events actually happened:--A Malay named\nPanda Tambong undertook, against the advice of his friends, to fell\none of the Toh Allong trees, and he almost immediately afterwards was\ntaken ill with fever, and died in a few weeks' time. Shortly after\nthis some men were sitting plaiting ataps [362] under the shade\nof another of these ill-omened trees, when, without any warning,\na large branch fell down, breaking the arm of one man, and more or\nless injuring two others. There was not a breath of wind at the time,\nor anything else likely to determine the fall of the branch. After\nthis it was decided to have the tree felled, as there were coolie\nhouses nearly under it. There was great difficulty in getting any\none to fell it. Eventually a Penang Malay undertook the job, but\nstipulated that a Pawang, or sorcerer, should be employed to drive\naway the demons first. The Pawang hung pieces of white and red cloth\non sticks round the tree, burnt incense in the little contrivances\nmade of the split leaf-stalks of the bertam palm, used by the Malays\nfor that purpose, cut off the heads of two white fowls, sprinkled\nthe blood over the trunk, and in the midst of many incantations the\ntree was felled without any mishap; but, strange to say, the Pawang,\nwho was a haji [363] and a slave-debtor of the Toh Puan Halimah,\ndied about nine months afterwards.\" [364]\n\nThere appears to be very little reason to doubt that the word Tualang\n('Toh Alang or Sialang) is the name not of a particular species of\ntree, but rather the generic name of all trees in which wild bees have\nbuilt their nests, so that in reality it simply means a \"Bee-Tree.\"\n\nI have not yet succeeded in obtaining any of the Malay charms used\nby the collectors of these bees' nests, except such as are used\nby Sakais under Malay influence on the Selangor coast, the Sakais\nbeing most usually the collectors. Some of these latter, however,\nwere pure Malay charms, and may perhaps be considered, in the absence\nof charms collected from Malays, as evidence of at least secondary\nimportance. One of these charms commences as follows:--\n\n\n    \"Here is the Peeling-knife, the knife with the long handle,\n    Stuck into the buttress of a Pulai-Tree.\" [365]\n\n\nAnd another, which is almost word for word the same, as follows:--\n\n\n    \"Here is the Peeling-knife, the knife with the long handle,\n    With which to stab (lit. peck at) the buttress of the\n    Pulai-Tree.\" [366]\n\n\nIt will be noticed that both refer to the Pulai-tree by name, and\nnot to the Tualang. The footnote which I here quote with reference\nto the customs of Siak is, almost word for word, equally true of the\nBee-Trees in Selangor. [367]\n\nOther haunted trees (pokok berhantu) are the Jawi-jawi, the Jelotong,\nand Berombong, of which the following tradition will perhaps suffice:--\n\n\"All trees,\" according to Malay tradition, \"were planted by 'the\nProphet Elias,' [368] and are in the 'Prophet Noah's' charge. In\nthe days of King Solomon, trees could speak as well as birds and\nanimals, and several of the trees now to be seen in the forest are\nreally metamorphosed human beings. Such are the 'Jelotong' and the\n'Berombong,' which in the days of King Solomon were bosom friends,\nuntil there broke out between them an unfortunate quarrel, which\nterminated in 'Si Jelotong's' lacing the skin of 'Si Berombong' all\nover with stabs from his dagger, the effect of which stabs remains\nvisible to this day. Si Berombong, on the other hand, cursed Si\nJelotong with his dying breath, praying that he might be turned into a\ntree without any buttresses to support his trunk, a prayer which was,\nof course, duly fulfilled. Thus originated the lack of buttresses\nat the base of the former tree, and the laced and slashed bark of\nthe latter.\"\n\n\n\n\nThe Lime-Tree\n\nYet another tree whose spirit is the object, as it were, of a special\ncult, [369] is the lime-tree, which is revered and looked up to almost\nas their chief patron by the theatrical players (orang ma'yong) of\nPenang. The invocations addressed to this spirit show that, as in\nmost branches of magic, every part of the tree had its appropriate\n\"alias.\" Thus the root was called the \"Seated Prince,\" the trunk\nthe \"Standing Prince,\" the bark the \"Prince Stretching Himself,\"\nthe boughs the \"Stabbing Prince,\" the leaves the \"Beckoning Prince,\"\nthe fruit the \"Prince loosing an arrow.\"\n\n\n\n\nThe Eagle-wood Tree\n\nThe following account of Eagle-wood and of the tree which produces\nit is quoted from the Journal of the Straits Asiatic Society:--\n\n\"In Crawfurd's Dictionary of the Malay Archipelago [370] I find the\nfollowing:--'Agila, the Eagle-wood of commerce.--Its name in Malay\nand Javanese is kalambak or kalambah, but it is also known in these\nlanguages by that of gharu or kayu gharu, gharu-wood, a corruption of\nthe Sanskrit agahru.... There can be no doubt but that the perfumed\nwood is the result of disease in the tree that yields it, produced\nby the thickening of the sap into a gum or resin.'\n\n\"This 'Eagle-wood of commerce,' under its more familiar name gharu, is\none of the rarest and most valuable products of our Malayan jungles,\nand the following notes may be of interest. They are the result of\ninquiries amongst the Malays and Pawangs in Ulu Muar and Johol, and\nI am indebted to Mr. L. J. Cazalas for much assistance in obtaining\nthe information contained in them.\n\n\"The gharu-tree is a tall forest tree, sometimes reaching the size\nof fifteen feet in diameter. The bark is of a silvery gray colour,\nand the foliage close and dense, of a dark hue. The Malay name for the\ntree is \"tabak,\" and no other may be used by the Pawang when in search\nof the kayu gharu. [371] Gharu, the diseased heart-wood of the tabak,\nis found in trees of all sizes, even in trees of one foot in diameter,\nthus showing that the disease attacks the tree at an early stage.\n\n\"The gharu is found in pockets, and may sometimes be discovered by\nthe veins which run to these pockets. In other trees the veins are\nabsent, which renders the process of searching more difficult. The\ntree is generally cut down and left to rot, which exposes the gharu\nin about six months.\n\n\"'Pockets' are found to contain as much as 104 catties; a single tree\nhas been known to yield 400 catties. [372] Gharu is seldom found in\nthe sap-wood, generally in the heart-wood or teras.\n\n\"Many tabak-trees do not contain gharu at all. To select the\nright trees is the special province of the Pawang or wise man. The\ntabak-trees are under the care of certain hantu or wood-spirits, and\nit would be hopeless for the uninitiated to attempt to find gharu;\neven the Pawang has to be very careful.\n\n\"The following is the process as far as I have been able to ascertain\nit:--\n\n\"On the outskirts of the forest the Pawang must burn incense, and\nrepeat the following charm or formula:--\n\n\n\"Homali hamali [373] matilok (mandillah ?) serta kalam mandiyat serta\nteboh. Turun suhaya [374] trima suka turun kadim serta aku kabul kata\ngharu mustajak [375] kata Allah Berkat la ilaha il'allah. Hei Putri\nBelingkah, [376] Putri Berjuntei, Putri Menginjan [377] aku meminta\nisi tabak. Ta'boleh di surohkan, ta'boleh lindong kapada aku kalau\ndi-suroh di-lindong-kan biar dur\u00e2ka kapada tuhan.\"\n\n\n\"There is no \"pantang gharu\" except that the words \"isi\" and \"tabak\"\nmust be used instead of \"tras\" and \"gharu.\" [378]\n\n\"He then proceeds to search for a likely tree, and upon finding\none he again burns incense and repeats the spell as above. The tree\nhaving been cut down, the next thing is to separate the gharu from\nthe sap-wood. The best way is to let the tree rot, but the Pawang is\noften \"hard-up,\" and does not mind wasting some of the gharu in his\nhurry to realise.\n\n\"The following are said to be the tests for finding gharu in a\nstanding tree:--\n\n\n    1. The tree is full of knots. (Berbungkol.)\n    2. The bark full of moss and fungus. (Bertumuh berchandawan.)\n    3. Heart-wood hollow. (Berlobang.)\n    4. Bark peeling off. (Bergugor kulit.)\n    5. A clear space underneath. (Mengelenggang.)\n    6. Stumps jutting out. (Berchulak.)\n    7. Tree tapering. (Bertirus.)\n    8. The falling of the leaves in old trees.\n\n\n\"There are great differences in the quality of gharu, and great care\nis taken in classifying them. It requires a skilled man to distinguish\nbetween some of the varieties.\n\n\"The names are as follow:--\n\n\n    1. Chandan. [379]\n    2. Tandok.\n    3. Menjulong-ulong. [380]\n    4. Sikat.\n    5. Sikat Lampam. [381]\n    6. Bulu Rusa.\n    7. Kemandangan.\n    8. Wangkang.\n\n\n\"The chandan (pada tiada champur) is oily, black, and glistening. It\nsinks in water.\n\n\"The tadak very closely resembles the chandan.\n\n\"The menjulong-ulong may be distinguished from the chandan and the\ntandok by its length and small breadth. Splinters, 36 inches long,\nhave been found evidently from veins, not pockets. [382]\n\n\"Sikat (bertabun champur kubal dan teras), fibrous, with slight lustre,\nwill just float in water. Black and white streaks.\n\n\"Sikat lampam--the same as sikat, only white streaks more prominent.\n\n\"Bulu Rusa will float in water, fibrous, generally of a yellow colour.\n\n\"Kemandangan floats in water, whitish, fibrous fragments small.\n\n\"Wangkang floats in water, fibrous blocks whitish in colour.\n\n\"The chandan tree differs from other gharu-trees in having a maximum\ndiameter of about 1 1/2 feet, and very soft sap-wood.\n\n\"Gharu varies in price between 200 and 50 dollars a pikul [383]\naccording to the variety. The chandan and the tandok are the most\nvaluable.\n\n\"Chinese and Malays burn it in their houses on high days and\nfestivals--the latter generally take a supply with them on the\npilgrimage to Mecca. The better varieties are used in the manufacture\nof aromatic oils.\" [384]\n\nBefore setting out to search for gharu, the gharu-wizard burns incense\nand repeats these words, \"O Grandsire Duita, Divinity of Eagle-wood,\nif you are far, be so good as to say so; if you are near, be so\ngood as to say so,\" and then sets out on his quest. On finding a\nkaras-tree he chops the bark of the trunk lightly with his cutlass,\nand then puts his ear to the trunk to listen. If he hears a kind\nof low singing, or rather whispering noise (bunyi ting ting) in the\ntree, he takes this as a signification that the tree contains gharu\n(isi), [385] and after marking the bark with a cross (silang ampat)\nhe collects wood to build a temporary shelter (pondong) for himself,\nand when about to plant the first post repeats the following charm:--\n\n\n    \"O Grandsire Batara of the Earth, Earth-Genie, Earth-Spirit,\n    Idol of Iron, Son of Wani, Solitary Wani,\n    Son of Wayah, Bandan the Solitary,\n    I ask you to show me (an eagle-wood tree),\n    If you do not do so\n    You shall be a rebel against God,\" etc.\n\n\nThe result of this invocation is, or should be, that the gharu-spirit\nappears to the wizard (generally, no doubt, in a dream), and\ninforms him what kind of sacrifice he requires on this particular\noccasion. Whatever kind of sacrifice is asked for, must of course\nbe given, with the exception of a human sacrifice which, as it is\nexpressly stated, may be compounded by the sacrifice of a fowl.\n\nWhen the tree has been felled you must be exceedingly careful to see\nthat nobody passes between the end of the fallen trunk and the stump;\nwhoever does so will surely be killed by the \"eagle-wood spirit,\"\nwho is supposed to be extremely powerful and dangerous. I myself\nreceived a warning to this effect from some Labu Malays when I saw\none of these trees felled. Malays maintain that men are frequently\nkilled by this spirit (mati de' Hantu Gharu), but that they may\nbe recalled to life if the following recipe is acted upon:--\"Take\ntwo 'cubits' (?) of 'Panchong leaves' (daun panchong dua heta),\nflowers of the sunting mambang, and 'bullock's eye' limes (limau\nmata kerbau), squeeze [the limes(?)] and rub them over the corpse,\nsaying, 'Sir Allah! Sir Mangga Tangan! God's Essence is in your heart\n(lit. liver). God's attributes are in your eyes. Go and entertain\nthe male Borer-Bee that is in your heart and liver.' The dead man\nwill then revive and stand upon his feet.\"\n\nThe most important point about eagle-wood, however, from the animistic\npoint of view, is the Pawang's use of the gharu merupa, a strangely\nshaped piece of eagle-wood which possesses a natural resemblance to\nsome animal or bird. It is believed to contain the soul of the tree,\nand therefore is always, when possible, carried by the collectors of\neagle-wood in the belief that it will aid them in their search. I\nmyself once owned one of these gharu merupa, which possessed a\nremarkable resemblance to a bird. This appears to me very fairly\nsufficient evidence to prove that the tree-soul is not supposed by\nthe Malays necessarily to resemble a tree. [386]\n\n\n\n\nCamphor\n\nThe following account of the superstitious notions connected with\nthe search for Camphor (kapur Barus) is extracted from a paper by\nMessrs. H. Lake and H. J. Kelsall [387]:--\n\n\"The chief interest attaching to the Kapur Barus in Johor lies in\nthe superstitions connected with the collection of the camphor by\nthe natives, or Orang Hulu. [388]\n\n\"Amongst these superstitions the most important is the use of a special\nlanguage, the subject of the present paper, which has been the means\nof preserving some remnants of the aboriginal dialects of this part\nof the Malay Peninsula. This language is called by the Orang Hulu\n\"Pantang Kapur\"; pantang means forbidden or tabooed, and in this case\nrefers to the fact that in searching for the camphor the use of the\nordinary Malay language is pantang, or forbidden. In addition to this\nthere are restrictions as to food, etc.\n\n\"This Camphor language is first referred to by Mr. Logan in his\naccount of the aboriginal tribes of the Malay Peninsula, [389] and\nhe gives a list of eighty words, thirty-three of which are Malay or\nderived from Malay.\"\n\n\"The Jakuns believe that there is a \"bisan,\" or spirit, which presides\nover the camphor-trees, and without propitiating this spirit it is\nimpossible to obtain the camphor. This bisan makes at night a shrill\nnoise, and when this sound is heard it is a sure sign that there are\ncamphor-trees near at hand. (This bisan is really one of the Cicadas\nwhich are so numerous in the Malayan jungles.)\n\n\"When hunting for camphor the natives always throw a portion of their\nfood out into the jungle before eating, as an offering to the bisan.\n\n\"No prayers are offered up, but all food must be eaten dry,\ni.e. without sumbul, [390] or stewed fish, or vegetables. Salt must\nnot be pounded fine; if it is eaten fine, the camphor when found will\nbe in fine grains; but if eaten coarse the grains of camphor will\nbe large. In rainy weather the cry of the bisan is not heard. At\ncertain seasons regular parties of Jakuns, and sometimes Malays,\ngo into the jungle to search for camphor, and they remain there as\nlong as three or four months at a time. Not only must the men who go\ninto the jungle to search for the camphor speak the 'Pantang Kapur,'\nbut also the men and women left at home in the Kampongs.\n\n\"The camphor occurs in the form of small grains deposited in the cracks\nin the interior of the trunk of the tree. Camphor is only found in the\nolder trees, and not in all of these, and to obtain it the tree must\nbe cut down and split up. There are certain signs which indicate when\na tree contains camphor, one of which is the smell emitted from the\nwood when chipped. A man who is skilled in detecting the presence of\ncamphor is called Penghulu Kapur. [391] The camphor when taken away\nfrom the tree is washed, and all chips of wood and dirt carefully\nremoved, and it is then sold to Chinese traders at Kwala Indau at\nprices varying according to the quality from $15 to $40 per katti.\n\n\"The Camphor language consists in great part of words which are\neither Malay or of Malay origin, but contains, as above mentioned,\na large number of words which are not Malay, but which are presumably\nremnants of the original Jakun dialects, which are apparently almost\nobsolete otherwise in the Indau and Sembrong districts of Johor.\" [392]\n\n\n\n\nGutta-percha\n\nThe trees from which Gutta-percha is taken are also supposed to be\ninhabited by a spirit; but this, the Gutta-spirit, being far less\ndangerous than the Eagle-wood spirit, fewer precautions are taken in\ndealing with it. In the invocation addressed to the Gutta-spirit,\nthe petitioner asks for the boon of a drop of the spirit's blood,\nwhich of course is an indirect way of asking for the tree's sap.\n\nHere is a specimen of the charms used by the gutta-collectors:--\n\n\n    \"Ho, Prince S'ri Bali,\n    Prince S'ri Bandang,\n    I wish to crave the boon of a drop of blood;\n    May the yield be better than from this notch of mine.\n\n\n(Here the speaker notches the tree.)\n\n\n    \"If it be not better\n    You shall be a rebel unto God,\" etc. [393]\n\n\n\n\nThe Cocoa-nut Palm\n\nThe following instructions to be followed by toddy-collectors (who\ntap the Cocoa-nut palm for its juice, which is boiled into sugar)\nwere given me by a Kelantan Malay ('Che `Abas of Klanang):--\n\n\"When you are about to set foot against the base of the trunk (i.e. to\nstart climbing) repeat these lines:--\n\n\n    \"Peace be with you, O Abubakar!\n    Drowse not as you keep watch and ward in the heart of this tree\n    (umbi).\"\n\n\nHere climb half-way up and say:--\n\n\n    \"Peace be with you, Little Sister, Handmaiden Bidah,\n    Drowse not as you keep watch and ward in the middle of the trunk,\n    Come and accompany me on my way up this tree.\"\n\n\nHere climb up among the leaf-stalks, lay hold of the central shoot,\ngive it three shakes, and say--\n\n\n    \"Peace be with you, Little Sister, Youngest of the Princesses,\n    Drowse not as you keep watch and ward over the central shoot,\n    Do you accompany me on my way down this tree.\"\n\n\nNow commence by bending down one of the blossom-sheaths, lay hold of\nthe central shoot, and thrice repeat the following lines:--\n\n\n    \"Peace be with your Highnesses, Princesses of the Shorn Hair and\n    (perpetual) Distillation,\n    Who are (seen) in the curve (lit. swell) and the ebbing away of\n    the Blossom-sheath,\n    Of the Blossom-sheath Si Gedebeh Mayang,\n    Seven Princesses who are the Handmaidens of Si Mayang.\"\n\n\n(Here the speaker addresses the soul (or rather souls) of the tree.)\n\n\n    \"Come hither, Little One, come hither,\n    Come hither, Tiny One, come hither,\n    Come hither, Bird, come hither,\n    Come hither, Filmy One, come hither.\n    Thus I bend your neck,\n    Thus I roll up your hair,\n    And here is an Ivory Toddy-knife to help the washing of your face.\n\n    Here is an Ivory Toddy-knife to cut you short,\n    And here is an Ivory Cup to hold under you,\n    And there is an Ivory Bath that waits below for you.\n    Clap your hands and splash in the Ivory Bath,\n    For it is called the 'Sovereign Changing Clothes.'\" [394]\n\n\n\n\nRules for planting various Crops\n\nThe following rules have an evident bearing upon the subject of\nvegetable animism. They were collected at Langat, in Selangor:--\n\nThe time to plant Sugar-cane is at noon: this will make it sweeter,\nby drying up the juice and leaving the saccharine matter. If you plant\nit in the early morning its joints will be too long, if in the middle\nof the day they will be short.\n\nPlant Maize with a full stomach, and let your dibble be thick, as\nthis will swell the maize ear.\n\nFor Plantains (or Bananas) you must dig a big hole, and the evening\nis the time to plant them. The evening is the quicker, and if planted\nafter the evening meal they fill out better.\n\nPlant Sweet Potatoes on a starry night to ensure their filling out\nproperly (by getting plenty of eyes?)\n\nPlant Cucumbers and Gourds on a dark moonless night, to prevent them\nfrom being seen and devoured by fire-flies (api-api).\n\nPlant Cocoa-nuts when the stomach is overburdened with food (kalau kita\n'nak sangat berak); run quickly and throw the cocoa-nut into the hole\nprepared for it without straightening the arm; if you straighten it\nthe fruit-stalk will break. Plant them in the evening, so that they\nmay bear fruit while they are still near the ground. When you pick\nseed cocoa-nuts off the tree somebody should stand at the bottom of\nthe tree and watch whether the \"monkey-face\" of each seed cocoa-nut,\nas it is thrown down, turns either towards himself or the base of the\ntree, or whether it looks away from both. In the former case the seed\nwill be good, in the latter it is not worth planting.\n\nPlant Rice in the early morning, about five, because that is the hour\nat which infants (the Rice Soul being considered as an infant) get up.\n\n\n\n\nThe Cultivation of Rice\n\nThe most important contribution of the Malays to the animistic theory\nof vegetation is perhaps to be found in the many strange ceremonies\nwith which they surround the culture of Rice. In order to properly\nunderstand the significance of these ceremonies, however, a proper\nunderstanding of the Malay system of rice-planting is essential,\nand I therefore quote in extenso a description of rice-culture,\nwhich possesses the additional interest of being translated from the\ncomposition of a Malay: [395]--\n\n\"It is the established custom in Malacca territory to plant rice once\na year, and the season for doing so generally falls about the month\nof Zilka`idah or Zilhijah. [396]\n\n\"In starting planting operations, however, the object is, if possible,\nto coincide with the season when the West wind blows, because at\nthat time there are frequent rains, and accordingly the earth of the\nrice-field becomes soft and easy to plough. Moreover, in planting\nrice it is an invariable rule that there must be water in the field,\nin order that the rice may sprout properly; though, on the other hand,\nif there is too great a depth of water the rice is sure to die. It\nhas also been observed that as a rule the season of the West wind\ncoincides with the fourth month [397] of the Chinese calendar, and\nsometimes also with the month of Zilka`idah or Zilhijah. [398]\n\n\"2. In olden time the order of planting operations was as\nfollows:--First, the elders had to hold a consultation with the Pawang;\nthen the date was fixed; then Maulud [399] prayers were read over\nthe 'mother-seed,' and benzoin, (incense) supplied by the Pawang,\nwas burned; then all the requisites for rice-planting were got ready,\nviz.:--\n\n\n\"(1) A strong buffalo (to pull the plough).\n(2) A plough with its appurtenances (to turn over the earth and the\n    short weeds).\n(3) A harrow with its appurtenances (to level and break up small the\n    clods of earth left by the plough).\n(4) A roller with its appurtenances (to knock down the long weeds,\n    such as sedges, in fields that have lain fallow for a long while).\n(5) A wood-cutter's knife, to mend any of the implements that may\n    get out of order at the time of ploughing.\n(6) A hoe to repair the embankments and level the higher grounds.\n(7) A scythe [400] to cut the long weeds.\n(8) And a whip to urge the buffalo on if he is lazy.\n\n\n\"3. When the proper season has arrived for beginning the work of\nplanting, and the elders have come to an agreement with the Pawang,\nthen on some Friday after the service in the Mosque the Penghulu\naddresses all the people there present, saying that on such a day of\nthe month every one who is to take part in rice-cultivation must bring\nto the Mosque half a quart of grain (for 'mother-seed') in order that\nMaulud prayers may be read over it. (At that time ketupats [401] and\nlepats [402] are prepared for the men who are to read those prayers.)\n\n\"When the Maulud prayers are over, every man goes down to the\nrice-field, if possible on the same day or the next one, in order to\nbegin ploughing the nursery plot, that is, the plot which is near\nhis house or in which he has been in the habit of sowing the seed\nevery year.\n\n\"But if a man has a great number of plots, he will begin by ploughing\nhalf of them, and then at the end of the month of Zilhijah he must\ndiligently prepare the nursery plot so as to be ready in about ten\ndays' time.\n\n\n\n\nOf Sowing\n\n\"4. Before sowing one must first of all lay out the grain, both the\nseed-grain and the 'mother-seed,' each separately, to dry. It must then\nbe soaked in a vessel (a bucket or pot) for two days and two nights,\nafter which it is taken out, strained and spread quite evenly on a\nmat with fresh leaves (areca-nut fronds are best), and every afternoon\none must sprinkle water on it in order that the germ may quickly break\nthrough, which will happen probably in two days' time or thereabouts.\n\n\"5. While the seed is soaking, the nursery plot must be carefully\nprepared; that is to say, it must be ploughed over again, harrowed,\nlevelled, ditched, and the soil allowed to settle; the embankments\nmust be mended, and the surface made smooth. When the germs have\nsprouted the seed is taken to the nursery plot. Benzoin supplied by\nthe Pawang is burnt, and the plot sprinkled with tepong tawar. [403]\nThen a beginning is made by sowing the 'chief of the seed,'\ni.e. 'mother-seed,' in one corner of the nursery prepared for the\npurpose, and about two yards square; afterwards the rest of the seed\nis sown all over the plot. It is well to sow when the plot contains\nplenty of water, so that all the germs of the seed may be uppermost,\nand the roots may not grow long, but may be pulled up easily. The\ntime for sowing must be during the dark half of the month, so that\nthe seedlings may be preserved from being eaten by insects. [404]\n\n\"Three days after the seed is sown the young shoots begin to rise\nlike needles, and at that time all the water should be drawn off\nthe plot; after seven days they are likened to a sparrow's tail,\nand about the tenth or fifteenth day they break out into blades. At\nthat period the water is again let into the plot, little by little,\nin order that the stalks of the seedlings may grow thick.\n\n\"The seedlings have to remain in the nursery for at least forty or\nforty-four days from the time of sowing before they are sufficiently\ngrown; it is best to let them remain till they are about seventy\ndays old.\n\n\"6. While the seedlings are in the nursery the other plots are\nbeing ploughed, one after another; and this is called the first\nploughing. Then the embankments are mended and re-formed with earth,\nso that the water in the field may not escape and leave it dry. After\nthe embankments have been mended the harrowing begins: a start is\nmade with the plot that was first ploughed (other than the nursery\nplot), for there the earth will have become soft, and the weeds being\nrotten after many days of soaking in the water will form a sort of\nmanure. Each plot is so dealt with in its turn. Then all have to be\nploughed once more (which is called the second ploughing) and harrowed\nagain; for the first harrowing merely breaks up the clods of earth,\nand a second is required to reduce them to a fine state and to kill\nthe weeds. Most people, having first used an iron harrow, use a\nwooden one for the second harrowing, in order that the earth may\nbe broken up quite fine. Their rice is sure to thrive better than\nthat of people who are less careful; for in rice-planting, as the\nsaying goes, there is 'the plighted hope of good that is to come,'\nin the way of bodily sustenance I mean. So day by day the different\nplots are treated in the way that has been described in connection\nwith the nursery plot in paragraph 5 above.\n\n\n\n\nOf Planting\n\n\"7. When the seedling rice has been in the nursery long enough,\nand the fields are clean and ready for planting (which will be about\nthe month of Safar, or August) the seedlings are pulled up and tied\ntogether with strips of dried palas [405] leaves into bundles of\nthe size known as sachekak (i.e. the space enclosed by the thumb\nand the index finger when their ends meet). If the roots and blades\nare long the ends can be clipped a little, and the roots are then\nsteeped in manure. This manure is made of buffalo bones burnt with\nchaff till they are thoroughly calcined, and then pounded fine,\npassed through a sieve and mixed with mud: that is the best kind of\nmanure for rice-planting, and is known as 'stock manure.' (It can\nalso be applied by merely scattering it in the fields. In that case,\nafter cutting off the ends of the blades, the seedlings are planted,\nand afterwards, when they are green again and appear to be thriving,\nthe manure is scattered over the whole field. There are some places,\ntoo, where no manure at all is used because of the perennial richness\nof the soil.)\n\n\"Afterwards the seedlings are allowed to remain exposed to the air\nfor about two nights, and then taken to the field to be planted. The\nbundles are broken up, and bunches of four or five plants together\nare planted at intervals of a span all over the different plots till\nall are filled up. If there are very many plots, ten or fifteen female\nlabourers can be engaged to assist in planting, and likewise in pulling\nup the seedlings, at a wage of four cents for every hundred bundles.\n\n\n\n\nOf the Rice after it has been Transplanted\n\n\"8. Ten days after the young rice has been transplanted it recovers\nits fresh green colour; in thirty days the young shoots come out;\nin the second month it increases more and more, and in the third it\nbecomes even all over. After three months and a half its growth is\nstayed, and in the fourth month it is styled bunting kechil.\n\n\"At that stage the stalk has only five joints, and from that period\nit must be fumigated daily till the grain appears.\n\n\"About the time when the stalk has six joints it is called bunting\nbesar; in forty days more the grain is visible here and there, and\ntwenty days later it spreads everywhere. At this time all the water in\nthe field must be drawn off so that the grain may ripen quickly. After\nfive or six days it ripens in patches, and a few days later the rice\nis altogether ripe.\n\n\"From the time of transplanting to the time when it is ripe is reckoned\nsix months, not counting the days spent in ploughing and in growing\nit in the nursery, which may be a month or two, or even (if there\nare many plots) as much as three months to the end of the ploughing.\n\n\n\n\nOf Reaping and taking the Soul of the Rice\n\n\"9. When one wishes to begin reaping the grain one must first have\nthe Pawang's permission, and burn benzoin supplied by him in the field.\n\n\"The following implements must be got ready, viz.:--\n\n\"(1) A small basket to hold the rice cut first, known as the 'Soul\nof the Rice' (semangat padi).\n\n(2) A jari lipan [406] to put round the small basket.\n\n(3) A string of terap [407] bark to tie up the rice that is cut first.\n\n(4) A small stem of bamboo, of the variety known as buloh kasap,\nwith a flag attached, which is to be planted in the small basket as\na sign of the 'Soul of the Rice' that has been cut first.\n\n(5) A small white cloth to wrap up the 'Soul of the Rice.'\n\n(6) An anchak [408] to hold the brasier.\n\n(7) A brasier, in which to burn the incense provided by the Pawang.\n\n(8) A nail and a kind of nut, known as buah keras, [409] to be put\ninto the anchak together with the brasier.\n\n\"When the rice is ripe all over, one must first take the 'Soul' out\nof all the plots of one's field. You choose the spot where the rice\nis best and where it is 'female' (that is to say, where the bunch of\nstalks is big) and where there are seven joints in the stalk. You begin\nwith a bunch of this kind and clip seven stems to be the 'soul of the\nrice'; and then you clip yet another handful to be the 'mother-seed'\nfor the following year. The 'Soul' is wrapped in a white cloth tied\nwith a cord of terap bark, and made into the shape of a little child\nin swaddling clothes, and put into the small basket. The 'mother-seed'\nis put into another basket, and both are fumigated with benzoin, and\nthen the two baskets are piled the one on the other and taken home,\nand put into the kepuk (the receptacle in which the rice is stored).\n\n\"10. One must wait three days (called the pantang tuai) before one may\nclip or cut any more of the rice. At first only one or two basketfuls\nof rice are cut; the rice is dried in the sun, winnowed in a winnowing\nbasket, and cleaned in a fanning machine, pounded to free it from the\nhusk, so that it becomes beras (husked rice), and then boiled so that\nit becomes nasi (cooked rice), and people are invited to feast on it.\n\n\"11. Then a bucket is made for the purpose of threshing the rest of\nthe rice, and a granary built to keep it in while it remains in the\nfield, and five or six labourers are engaged to reap and thresh it\n(banting). [410] Their hours of working are from 6 to 11.30 A.M.,\nand all the rice they thresh they put into the granary.\n\n\"12. If the crop is a good one a gallon of seed will produce a\nhundredfold. Each plot in a field takes about a gallon of seed.\n\n\"13. When the rice has all been cut it is winnowed in order to get\nrid of the chaff, and then laid out in the sun till quite dry, so\nthat it may not get mouldy if kept for a year.\n\n\"Then the wages of the labourers are taken out of it at the rate of\ntwo gallons out of every ten. When that is settled, if the rice is\nnot to be sold, it is taken home and put into the rice-chest.\n\n\"Whenever you want to eat of it, you take out a basketful at a time\nand dry it in the sun. Then you turn it in the winnowing basket, and\nclean it in the fanning machine, pound it to convert it into beras,\nand put a sufficiency of it in a pot and wash it. Enough water is\nthen poured over it to cover it, and it is put on the kitchen fire\ntill it is boiled and becomes nasi, when it can be eaten.\n\n\"14. The custom of reaping with a sickle (sabit) and threshing the\nrice as described in paragraph 11 is a modern method, and is at present\nmainly practised by the people living in the neighbourhood of the town\nof Malacca, in order to get the work done quickly; but in olden times\nit was not allowed, and even to this day the people who live in the\ninland parts of the territory of Malacca prefer to clip their rice\nwith a tuai, [411] and put it into their baskets a handful at a time\n[i.e. without threshing it]. (If labourers are employed to do this\ntheir wage is one-tenth of the rice cut.) It takes ever so many days\nto get the work done, but the idea is that this method is the pious\none, the 'Soul of the Rice' not being disturbed thereby. A good part\nof the people hold this belief, and assert that since the custom of\nthreshing the rice has been introduced, the crops have been much less\nabundant than in years of olden time when it was the custom to use\nthe tuai only.\n\n\"15. If a man has broad fields so that he is unable to plant them\nall by his own labour, he will often allow another to work them on an\nagreement, either of equal division of the produce (each bearing an\nequal share of the hire of a buffalo and all other expenses incidental\nto rice-planting), or of threefold division (that is, for example,\nthe owner bears all expenses, in which case the man who does the work\ncan get a third of the produce; or the latter bears all expenses,\nin which case the owner only gets a third of the produce). Or again,\nthe land can be let; for instance, a field which ordinarily produces\na koyan [412] of rice a year will fetch a rent of about two hundred\ngallons more or less.\n\n\"16. Every cultivator who does not act in accordance with the ordinance\nlaid down in paragraphs 9 and 10 above, will be in the same case as\nif he disregarded all the prohibitions laid down in connection with\nplanting. If a man does not carry out this procedure he is sure to\nfail in the end; his labour will be in vain and will not fulfil his\ndesires, for the virtue of all these ordinances and prohibitions lies\nin the fact that they protect the rice, and drive away all its enemies,\nsuch as grubs, rats, swine, and the like.\" [413]\n\nI will now deal with the ceremonies indicated in the foregoing article\nfrom the ceremonial point of view exclusively.\n\n\n\n\nThe Sowing of the Rice-Seed\n\nThe ceremony to be observed at the sowing of the rice-seed was thus\ndescribed to me by the Pawang who performed the reaping ceremony\ndescribed below:--\n\n\"First arrange four poles upon the ground, so as to form a rectangular\nframe (galang dapor), in the middle of the clearing. Then plant in\nsuccession at the four corners--\n\n\n    \"1. A young banana-tree.\n     2. A plant of lemon grass (serai).\n     3. A stem of sugar-cane (of the kind called lanjong).\n     4. A plant of saffron (kunyit).\n\n\nPerform the operation carefully, so that they are all likely to live.\n\n\"In the centre of the ground enclosed by the frame deposit a cocoa-nut\nshell full of water.\n\n\"Early next morning go out and observe the omens. If the frame has\nmoved aside (berkuak) ever so little, or if the water has been spilt,\nit is a bad omen. But if not, and if the water in the cocoa-nut\nshell has not been spilt, or if a black ant (semut) or a white ant\n(anei-anei) is found in the water, it is a good sign.\n\n\"When good omens have been obtained, proceed by planting rice-seed in\nseven holes with a dibble of satambun wood, repeating the following\ncharm:--\n\n\n    \"In the name of God, etc.,\n    Peace be with you, Prophet 'Tap,\n    Here I lodge with you, my child, S'ri Gading, Gemala Gading, [414]\n    But within from six months to seven\n    I will come and receive it back,\n    Cluck, cluck, soul! cluck, cluck, soul! cluck, cluck, soul!\"\n\n\n\n\nThe Planting out of the Young Rice\n\nThe following account (by Mr. C. O. Blagden) of the ceremony of\nplanting out the young rice (from the rice-nursery) appeared in the\nJournal of the Straits Asiatic Society in 1896:--\n\n\"In agricultural operations the animistic ideas of the Malays are\nclearly apparent: thus, before the rice is cut a sort of ritual\nis performed which is known as puji padi, and which is regarded,\napparently, as a kind of propitiatory service, a sort of apology to\nthe padi (rice) for reaping it. The padi is usually sprinkled with\ntepong tawar (flour mixed with water) before the reaping is commenced,\nand the first lot cut is set apart for a ceremonial feast.\n\n\"At planting there are also ceremonies: as a rule the beginning of\nthe planting season is ushered in by a visit of the whole body of\nvillagers to the most highly revered kramat in the neighbourhood,\nwhere the usual offerings are made and prayers are said. Sometimes,\nhowever, there is a special service known as bapua, [415] consisting\nof a sort of mock combat, in which the evil spirits are believed to\nbe expelled from the rice-fields by the villagers: this is not done\nevery year, but once in three or four years.\n\n\"Another occasional service of a peculiar character, which is not\nof very frequent occurrence, is the ceremony which would perhaps be\nbest described as the propitiation of the earth-spirit. Some years\nago I happened, by chance, to be present at a function of this kind,\nand as its details may be of some interest as illustrating the wide\ndispersion of certain points of ritual, I will end these notes by\ngiving a full description of it as noted down at the time. It was\nin the month of October, and I happened to be out shooting snipe in\nthe padi-fields of the village of Sebatu on a Sunday morning, when\nI was met by the Penghulu, the headman of the village, who asked me\nto leave off shooting for an hour or so. As I was having fair sport,\nI naturally wanted to know the reason why, so he explained that the\nnoise of gunshots would irritate the hantu, and render unavailing the\npropitiatory service which was then about to begin. Further inquiry\nelicited the statement that the hantu in question was the one who\npresided over rice-lands and agricultural operations, and as I was\ntold that there would be no objection to my attending the ceremony,\nI went there and then to the spot to watch the proceedings. The place\nwas a square patch of grass-lawn a few yards wide, which had evidently\nfor years been left untouched by the plough, though surrounded by\nmany acres of rice-fields. On this patch a small wooden altar had been\nbuilt: it consisted simply of a small square platform of wood or bamboo\nraised about three or four feet above the ground, each corner being\nsupported by a small sapling with the leaves and branches left on it\nand overshadowing the platform, the sides of which appeared to face\naccurately towards the four cardinal points. To the western side was\nattached a small bamboo ladder leading from the ground to the edge\nof the platform. At the four corners of the patch of grass were four\nlarger saplings planted in the ground. On the branches of all these\ntrees were hung a number of ketupats, which are small squarish bags\nplaited of strips of the leaves of the screw-pine (mengkuang) or some\nsimilar plant, like the material of which native bags and mats are\nmade. A larger ketupat hung over the centre of the altar, and all\nof them were filled with a preparation of boiled rice. On the altar\nwere piled up various cooked foods laid on plantain leaves, including\nthe flesh of a goat cooked in the ordinary way, as well as rice and\ndifferent kinds of condiments and sweetmeats. The Pawang was present as\nwell as a number of the villagers, and soon after my arrival with the\nPenghulu the ceremony began by some of the villagers producing out of\na bag the skin of a black male goat with the head and horns attached\nand containing the entrails (the flesh having been cooked and laid on\nthe altar previously). A large iron nail four or five inches long,\nand thick in proportion, was placed vertically in a hole about two\nfeet deep which had been dug under the altar, and the remains of the\ngoat were also buried in it, with the head turned towards the east, the\nhole being then closed and the turf replaced. Some of the goat's blood,\nin two cocoa-nut shells (tempurong), was placed on the ground near\nthe south side and south-west corner of the altar close to the ladder.\n\n\"The Pawang, after assisting at these preliminaries, then took his\nstand at the west side of the altar, looking eastward: he covered\nhis head, but not his face, with his sarong wrapped round it like a\nshawl, and proceeded to light a torch, the end of which was tipped\nwith incense (kemenyan). With this he touched the bottom of the altar\nplatform four times. He then took a cup of tepong tawar and dipped in\nit a small bundle of four kinds of leaves, with which he then sprinkled\nthe north-west and south-east corners of the platform. He then\ncoughed three times--whether this was part of the ritual, or a purely\nincidental occurrence, I am unable to say, as it was not practicable\nto stop the ceremony for the purpose of asking questions--and again\napplied the torch under the altar and sprinkled with tepong tawar\nall the corners of it, as well as the rungs of the ladder.\n\n\"At this stage of the proceedings four men stationed in the rice-field\nbeyond the four corners of the patch of turf, each threw a ketupat\ndiagonally across to one another, while the rest of the assembly,\nheaded by the Penghulu, chanted the kalimah, or Muhammadan creed,\nthree times.\n\n\"Then a man holding a large bowl started from a point in the rice-field\njust outside the north side of the patch of turf, and went round it\n(first in a westerly direction). As he walked, he put handfuls of the\nrice into his mouth and spat or vomited them out, with much noise, as\nif to imitate violent nausea, into the field. He was followed closely\nby another who also held a bowl filled with pieces of raw tapioca root\nand beras bertih (rice roasted in a peculiar way), [416] which he threw\nabout into the field. Both of them went right round the grass plot. The\nPawang then took his cup of tepong tawar and sprinkled the anak padi,\nthat is, the rice-shoots which were lying in bundles along the south\nand east sides of the altar ready for planting. Having sprinkled them\nhe cut off the ends, as is usually done; and after spitting to the\nright and to the left, he proceeded to plant them in the field. A\nnumber of others then followed his lead and planted the rest of the\nrice-plants, and then a sweetmeat made of cocoa-nut and sugar was\nhanded round, and Muhammadan prayers were said by some duly qualified\nperson, an orang `alim or a lebei, and the ceremony was concluded.\n\n\"It was explained to me that the blood and the food were intended for\nthe hantu, and the ladder up to the altar was for his convenience;\nin fact the whole affair was a propitiatory service, and offers\ncurious analogies with the sacrificial ceremonials of some of the\nwild aboriginal tribes of Central India who have not been converted\nto Hinduism or Islam. That it should exist in a Malay community\nwithin twenty miles of the town of Malacca, where Muhammadanism\nhas been established for about six [417] centuries, is certainly\nstrange. Its obvious inconsistency with his professed religion\ndoes not strike the average Malay peasant at all. It is, however,\nthe fact that these observances are not regarded with much favour\nby the more strictly Muhammadan Malays of the towns, and especially\nby those that are partially of Arab descent. These latter have not\nmuch influence in country districts, but privately I have heard\nsome of them express disapproval of such rites and even of the\nceremonies performed at kramats. According to them, the latter might\nbe consistent with Muhammadan orthodoxy on the understanding that\nprayers were addressed solely to the Deity; but the invocation of\nspirits or deceased saints and their propitiation by offerings could\nnot be regarded as otherwise than polytheistic idolatry. Of course\nsuch a delicate distinction--almost as subtle as that between dulia\nand latria in the Christian worship of saints--is entirely beyond the\naverage Malay mind; and everything is sanctioned by immemorial custom,\nwhich in an agricultural population is more deeply-rooted than any\nbook-learning; so these rites are likely to continue for some time,\nand will only yield gradually to the spread of education. Such as they\nare, they seem to be interesting relics of an old-world superstition.\n\n\"I have mentioned only a few such points, and only such as have been\nbrought directly to my knowledge; there are hosts of other quaint\nnotions, such as the theory of lucky and unlucky days and hours, on\nwhich whole treatises have been written, and which regulate every\nmovement of those who believe in them; the belief in amulets and\ncharms for averting all manner of evils, supernatural and natural;\nthe practice during epidemics of sending out to sea small elaborately\nconstructed vessels which are supposed to carry off the malignant\nspirits responsible for the disease (of which I remember a case a few\nyears ago in the village of Sempang, where the beneficial effect was\nmost marked); the widespread belief in the power of menuju, that is,\ndoing injury at a distance by magic, in which the Malays believe the\nwild junglemen especially to be adepts; the belief in the efficacy of\nforms of words as love-charms and as a protection against spirits and\nwild beasts--in fact, an innumerable variety of superstitious ideas\nexist among Malays.\" [418]\n\n\n\n\nThe Reaping Ceremony\n\nOn the 28th January 1897 I witnessed (at Chodoi, in the Kuala Langat\ndistrict of Selangor) the ceremony of fetching home the Rice-soul.\n\nTime of Ceremony.--I arrived at the house belonging to the Malay owner\nof the rice-field a little past 8 A.M., the hour at which the ceremony\nwas to take place having been fixed at angkat kening (about 9 A.M.) a\nfew days previously. On my arrival I found the Pawang (sorceress),\nan aged Selangor woman, seated in front of the baskets required for\nthe ceremony. [419]\n\nAccessories.--At her extreme left stood one of the circular brass\ntrays with high sides which are called dulang by the Malays, containing\nthe following objects:--\n\n\n     1. A small bowl of \"parched rice\" (b'ras ber'tih).\n     2. A small bowl of \"saffron rice\" (b'ras kunyit).\n     3. A small bowl of \"washed rice\" (b'ras basoh).\n     4. A small bowl of \"oil of frankincense.\"\n     5. A small bowl of \"oil of Celebes\" (minyak Bugis).\n     6. A small bowl of \"incense\" (kem'nyan).\n     7. A small bundle of incense (in addition to the bowl).\n     8. One of the hard jungle-nuts called buah k'ras (the candle-nut).\n     9. One of the shells called k'rang (a cockle shell).\n    10. A hen's egg.\n    11. A stone (a small block of quartz).\n    12. A large iron nail.\n    13 to 15. Three Malay reaping instruments (penuwei). [420]\n\n\nClose to the dulang stood a cocoa-nut shell filled with the tepong\ntawar, which plays so prominent a part in Malay magic ceremonies, and\na brush made up of the leaves of seven different plants, bound up as\nusual with a cord of kulit t'rap (the bark of the Wild Breadfruit),\nand ribu-ribu (a kind of small creeper). The plants which supplied\nthe leaves of which the brush was composed, were as follows:--\n\n1. Sapenoh. 2. Sapanggil. 3. Jenjuang (or lenjuang) merah (the Red\nDrac\u00e6na). 4. Gandarusa. 5. Pulut-pulut. 6. Selaguri. 7. Sambau dara\n(a kind of grass).\n\nBut the most interesting object was a small oval-shaped basket bound\nwith the ribu-ribu creeper, and about fourteen inches long, which\nwas standing just in front of the three rice-baskets and close to the\nPawang, and which, as I afterwards found out, was intended to serve as\nthe cradle of the Rice-soul (or \"Rice-baby\"). I examined it, however,\nand found that as yet it only contained the following objects:--\n\n\n1. A strip of white cloth (folded up and lying at the bottom of\n   the basket).\n2. Some parti-coloured thread (benang panchawarna or pancharona).\n3. A hen's egg.\n4. One of the hard jungle-nuts (candle-nuts) already referred to.\n5. A cockle shell (k'rang).\n6. A long iron nail.\n7. Five cubits of red cloth by means of which the soul-basket was to\n   be slung round the neck of its bearer. (The correcter custom would\n   require an expensive cloth of the kind called jong sarat, or the\n   \"Loaded Junk,\" according to my informant the Pawang.)\n\n\nThree new Malay skirts or sarongs were added, (one to each basket),\nand everything being ready, the various receptacles described above\nwere entrusted to five female bearers (Penjawat), who descended\nfrom the house, with the Pawang at their head, and set out for the\nrice-field. Before they had gone many yards they were joined by the\nowner of the field, who walked in front of them bearing what was\ncalled the junjongan padi. This was the stem and leaves of a dark\nred kind of sugar-cane, which was used in substitution for the black\nor \"raven\" variety (tebu gagak) which, the Pawang explained, would\nhave been used in preference if it had been obtainable. Meanwhile\nthe procession passed on, and the Pawang repeated as we went the\nfollowing prayer to the spirits:--\n\n\n   \"In the name of God, the merciful, the compassionate,\n    Peace be with thee, O Prophet 'Tap, in whose charge is the Earth,\n    I know the origin of the Rice, S'ri Gading, Gemala Gading,\n    That (dwelleth at) the end of the clearing, and that (dwelleth at)\n    the beginning (top) of the clearing;\n    That is scattered broadcast, that is cast headlong,\n    That is over-run (!) by the ants called Silambada.\n    Ho, Dang 'Pok, Dang Meleni, [421] (and)\n    Dang Salamat, who carriest the pole slung on thy back,\n    Gather together and press hitherwards your attendants.\n    May safety and our daily bread be granted us by God.\"\n\n\nOn reaching the rice the procession filed through a lane already\nmade in the rice, until the \"mother-sheaf\" was reached from which the\nRice-soul was to be taken. But immediately on arriving at the spot,\nand before depositing the rice-baskets on the ground, the Pawang\nrepeated these lines:--\n\n\n   \"Herons from all this region,\n    Roost ye upon the shaft of my bow;\n    Retire ye, O Spectral Reapers,\n    That we may deposit our baskets upon the ground.\"\n\n\nHere the baskets were deposited, and the Pawang took up her station\nin front of the mother-sheaf, of which mention has just been made.\n\nCovering her head with a flowing white cloth of which the ends fell\nupon her shoulders, the Pawang now stood up facing the sheaf, and waved\nthe ends of this cloth thrice upward to the right, thrice upward to\nthe left, and finally thrice upward to the right again. Then for a\nfew moments she stood still, close to the sheaf with her head bent\nforward and buried among the ears, after which she reseated herself\nand dabbled the tepong tawar thrice upon the roots of the sheaf. One\nof the female bearers now planted the stem of the sugar-cane upright\nin the centre of the sheaf, [422] whilst the Pawang sprinkled it with\nthe tepong tawar, and then holding the sharpened end of it over the\nincense, fumigated it, saying:--\n\n\n   \"Peace be with thee, O Prophet 'Tap!\n    Lo, I plant this Sugar-cane\n    For you to lean against,\n    Since I am about to take away this Soul of yours, S'ri Gading,\n    And carry it home to your palace,\n    Cluck, cluck, soul! cluck, cluck, soul! cluck, cluck, soul!\"\n\n\nHere the Pawang and Penjawat (Female Bearer), together proceeded to\nplant the sugar-cane in the centre of the sheaf, and (pressing the\nsheaf more tightly round the sugar-cane) drew the waist of the sheaf\ntogether and belted it with some of the outer stems of the sheaf\nitself; then the Pawang applied the tepong tawar once more to the\nsheaf, and after fumigating it in the usual manner, ran her hands up\nit. Next she took in one hand (out of the brass tray) the stone and\nthe egg, cockle-shell and candle-nut, and with the other planted the\nbig iron nail in the centre of the sheaf close to the foot of the\nsugar-cane. Then she took in her left hand the cord of tree-bark,\nand after fumigating it, together with all the vessels of rice and\noil, took up some of the rice and strewed it round about the sheaf,\nand then tossed the remainder thrice upwards, some of it falling upon\nthe rest of the company and myself.\n\nThis done, she took the end of the cord in both hands, and encircling\nthe sheaf with it near the ground, drew it slowly upward to the waist\nof the sheaf, and tied it there, after repeating what is called the\n\"Ten Prayers\" (do`a sapuloh) without once taking breath:--\n\n\n   \"The first, is God,\n    The second, is Muhammad,\n    The third, Holy Water of the five Hours of Prayer by Day and Night,\n    The fourth, is Pancha Indra,\n    The fifth, the Open Door of Daily Bread,\n    The sixth, the Seven Stories of the Palace-Tower,\n    The seventh, the Open Door of the Rice-sifting Platform,\n    The eighth, the Open Door of Paradise,\n    The ninth, is the Child in its Mother's Womb,\n    The tenth, is the Child created by God, the reason of its creation\n    being our Lord.\n    Grant this, `Isa! [423]\n    Grant this, Moses!\n    Grant this, Joseph!\n    Grant this, David!\n    Grant me, from God (the opening of) all the doors of my daily\n    bread, on earth, and in heaven.\"\n\n\nThis prayer completed, [424] she dug up with the great toe of the\nleft foot a small lump of soil, and picking it up, deposited it in\nthe centre of the sheaf.\n\nNext she took the contents of the soul-basket (the egg and stone,\ncandle-nut and shell as before), and after anointing them with oil and\nfumigating them, replaced them in the basket; then taking the penuwei\nsulong (\"Eldest Rice-cutter\"), anointed the blade with the oil of\nfrankincense, and inserting the thumb of the right hand into her mouth,\npressed it for several moments against the roof of her palate. On\nwithdrawing it she proceeded to cut the first seven \"heads\" of rice,\nrepeating \"the Ten Prayers\" as she did so. Then she put the seven\n\"heads\" together, and kissed them; turned up the whites of her eyes\nthrice, and thrice contracting the muscles of her throat with a sort\nof \"click,\" swallowed the water in her mouth. [425] Next she drew the\nsmall white cloth which she took from the soul-basket for the purpose\nacross her lap, and laying the little bundle of seven ears in it,\nanointed them with oil and tied them round with parti-coloured thread\n(benang panchawarna), after which she fumigated them with the incense,\nand strewing rice of each kind over them, folded the ends of the cloth\nover them, and deposited them as before in the basket, which was handed\nto the first bearer. Then standing up, she strewed more rice over the\nsheaf, and tossing some backwards over her head, threw the remainder\nover the rest of the party, saying \"tabek\" (\"pardon\") as she did so,\nand exclaiming \"kur semangat, kur semangat, kur semangat!\" (\"cluck,\ncluck, soul!\") in a loud voice. Next she pushed the cocoa-nut shell\n(which had contained the tepong tawar) into the middle of the sheaf,\nand removed all traces of the lane which had been trodden round the\nsheaf (to make it accessible) by bending down the surrounding ears\nof rice until the gap was concealed.\n\nThen the First Bearer, slinging the basket of the Rice-child about her\nneck (by means of the red cloth before referred to), took an umbrella\n[426] from one of the party, and opened it to shield the Rice-child\nfrom the effects of the sun, and when the Pawang had reseated herself\nand repeated an Arabic prayer (standing erect again at the end of it\nwith her hands clasped above her head), this part of the ceremony\ncame to an end. Moving on to another part of the field, the Pawang\nnow cut the next seven \"heads\" and deposited them in one of the three\nrice-baskets, which she then handed to one of the female bearers,\ntelling her and her two companions to reap the field in parallel\nstraight lines facing the sun, until they had filled the three\nrice-baskets, after which they were to return to the house. Leaving\nthe three reapers at their task, I followed the Pawang and Eldest\nBearer (the latter still shielding the Rice-child from the sun\nwith the umbrella) and arrived in time to witness the reception\nof the party as they reached the foot of the house-ladder. Here\n(on the threshold) we were met by the wife of the owner, and other\nwomen of his family, the former thrice calling out as we approached,\n\"Apa khabar?\" (\"What news?\"), and thrice receiving the reply, \"Baik\"\n(\"It is well\"). On receiving this reply for the third time she threw\nsaffron-rice over the Pawang and repeated these lines:--\n\n\n    \"Chop the 'tree' Galenggang (a kind of shrub),\n    Chop it to pieces in front of the door:\n    Yonder comes One swinging (her) arms;\n    That (methinks) is a child of mine.\"\n\n\nTo which the Pawang immediately replied:--\n\n\n    \"Chop the young bamboo-shoots as fine as you can,\n    If you wish to stupefy the fish in the main stream.\n    In good sooth I have crossed the stream,\n    For great was my desire to come hither.\"\n\n\nAnd the bearer of the Rice-child added--doubtless on the Rice-child's\nbehalf:--\n\n\n    \"This measure is not a measure filled with pepper,\n    But a measure filled with rice-husks.\n    My coming is not merely fortuitous,\n    But great (rather) was my desire, the wish of my heart.\"\n\n\nShe then entered the house and laid the Rice-child (still in its\nbasket) on a new sleeping-mat with pillows at the head. About\ntwenty minutes later the three Bearers returned, [427] each of\ntheir rice-baskets covered with a sarong. These baskets were carried\ninto the bedroom and deposited in order of size on the mat at the\nfoot of the soul-basket, the largest basket being the nearest to the\nsoul-basket. Finally, the Pawang removed the sarongs which covered each\nbasket and deposited them on the Rice-child's pillow, and sticking\nthe \"penuweis\" into her hair, fumigated the entire row of baskets\nand the Rice-child, and covered them over with the long white cloth,\nafter which the wife of the master of the house was told to observe\ncertain rules of taboo for three days.\n\nThe following were the taboos imposed upon her:--\n\n\n1. Money, rice, salt, oil, tame animals, etc., were forbidden to\n   leave the house, though they might enter it without ill\n   consequences.\n2. Perfect quiet must be observed, as in the case of a new-born child.\n3. Hair might not be cut.\n4. The reapers, till the end of the reaping, were forbidden to let\n   their shadows fall upon the rice. (Yang menuwei sampei habis\n   menuwei, tiada buleh menindeh bayang.)\n5. The light placed near the head of the Rice-child's bed might not\n   be allowed to go out at night, whilst the hearth-fire might not be\n   allowed to go out at all, night or day, for the whole three days.\n\n\nThe above taboos are in many respects identical with those which have\nto be observed for three days after the birth of a real child.\n\nI may add that every day, when the reapers start their reaping,\nthey have to repeat the following charm:--\n\n\n   \"A swallow has fallen, striking the ground,\n    Striking the ground in the middle of our house-yard;\n    But ye, O Shadows and Spectral Reapers,\n    See that ye mingle not with us.\"\n\n\nWhen reaping, they must cover their heads and must face the sun,\nno matter what hour of the day it is, in order to prevent their own\nshadows from falling upon the rice in the basket at their side.\n\nPounding the first of the padi.--I witnessed this ceremony three\ndays later, at about 9 A.M. The three baskets filled with the first\nreapings were removed from the mat on which they had been placed, and\ntheir contents emptied out upon a new mat, to each corner of which\nfour rice-ears were tied, and trodden out (di-irekkan) by the owner\nof the field. Then the rice was poured back into two of the baskets,\nand the straw of the rice \"heads\" was plaited into a wreath. [428]\n\nDrying the first of the padi.--Preparations being complete, the two\nbaskets full of newly-cut rice were carried down the steps and out\nto an open part of the field, a little way from the house, and there\nspread on a mat in the sun to dry. To spread it properly is not an\neasy matter, the operator (who in this case was the owner), standing\non the mat and spreading the grains with a long sweeping motion of the\nhand from one side of the mat to the other (the process being called\ndi-kekar, di-kachau, or membalikkan jemoran). In the present case\nseveral objects were placed in the centre of the mat, consisting of--\n\n\n1. A basket-work stand (one of those used for the cooking-pots,\n   and called lekar jantan).\n2. A bowl of water deposited upon this stand and intended \"for the\n   Rice-soul (semangat padi) to drink when it becomes thirsty with\n   the heat of the sun.\"\n3. A big iron nail.\n4. A candle-nut (buah k'ras).\n5. Six trodden-out rice \"heads,\" a couple of which tied in a slip knot\n   (simpul pulih) are fastened to each corner of the matting.\n\n\nPounding of the rice from the three baskets.--When the rice had been\nsufficiently dried, it was once more collected in the baskets, and\ncarried back to the house to be pounded. [429] That operation took\nplace the same evening, when the rice was pounded and winnowed [430]\nin the ordinary way, the only noteworthy addition being the tying of\nbunches of the grass called sambau dara to the upper ends of the long\nwooden pestles which the Malays use for the pounding operation.\n\nDisposal of the empty rice-stalks from the three baskets.--The chaff\nthus obtained was deposited in a heap by the owner of the field in\na place where three paths met, crowned with a wreath made of the\nempty rice-stalks, and covered by a big stone which was intended,\nI was told, to keep it from being blown away.\n\nThe sugar-cane was left to grow in the midst of the mother-sheaf,\nuntil the latter should be reaped by the wife of the owner; when\nthis takes place, it is carried back to the house and used for next\nyear's reaping. Meanwhile the \"heads\" of the mother-sheaf are pounded,\nand the grain thus obtained is mixed with the grain obtained from\nthe Rice-soul, and deposited in the rice-bin (kepok) together with\na stone, a lump of rosin (damar), and a wreath composed of the empty\nrice-ears. I may add that I saw the articles which had been deposited\nin the previous year in the rice-bin of the Malay at whose house I\nwitnessed the ceremony which I have just described.\n\nI did not witness the preliminary search for the mother-sheaf (in which\nthe Rice-soul was supposed to be contained), but it was described to\nme by the Pawang, and performed for my benefit by the people of the\nhouse. The Pawang's description ran as follows: In order to confine\nthe \"Rengkesa\" (a Spectral Reaper) to the boundaries, visit the four\ncorners of the field, and at each corner tie a knot in a rice-leaf,\nand hold your breath while you repeat the following charm:--\n\n\n   \"In the name of God, etc.,\n    A swallow has fallen striking the ground,\n    Striking the ground in the middle of our house-yard.\n    But ye, O Shadows and Spectral Reapers (Rengkesa),\n    Have your appointed place on the Boundaries (of this field).\n    By virtue of,\" etc.\n\n\nThese noxious spirits being thus confined to the Four Corners, you\nmay search in safety till you find one of the special varieties of\nrice-ear in which the Rice-soul resides.\n\nThere are several varieties, of which the best is called Tongkat\nMandah; it may be described as an ordinary \"rice-head\" bending over\nto meet the tip of a second (adventitious) \"rice-head,\" but it is\nproduced only by a freak of nature. There is some risk connected with\nthis variety, however, for if the \"Reception (Sambut) Ceremony\" is\nnot properly performed the owner will die. The second best is called\n\"The Kite\" (Lang). The third best is called \"The Veiled Princess\"\n(Putri Bertudong); in this case the sheath of the \"head\" is of unusual\nlength, and overshadows the \"head\" itself. A fourth kind is called\nPadi Bertel'kum, and is described as a \"Female Rice\" (padi betina);\nlike the \"Veiled Princess,\" it has an unusually well-developed sheath;\nwhilst a fifth kind is the \"Padi Mendhara\"--a rice-plant whose leaves\nshow white lines or markings.\n\nHow women should reap on ordinary occasions.--Whenever women go out\nto reap they should repeat certain charms before leaving the house,\n[431] and again before depositing their baskets on the ground. Their\nheads should be covered, and they should always be careful to reap,\nas has been said, facing the sun, to prevent their shadow from falling\nupon the rice in the basket at their side. Occasionally, however,\nthe body is uncovered, and I was even told of one, Inche Fatimah of\nJugra, in Selangor, who when reaping stripped herself bare from the\nwaist upwards, and when asked why she did so said it was \"to make the\nrice-husks thinner, as she was tired of pounding thick-husked rice.\"\n\nThe sheaf which is left standing after the taking home of the\nRice-soul is called the Mother of the Rice-soul (Ibu Semangat Padi),\nand treated as a newly-made mother; that is to say, young shoots of\ntrees (putik-putik kayu) are taken, pounded together (di-tumbok), and\nscattered broadcast (di-tabor) every evening for three successive days.\n\nWhen the three days are up you take cocoa-nut pulp (isi niyor) and\nwhat are called \"goat flowers\" (bunga kambing), mix them, and eat\nthem with a little sugar, spitting some of the mixture out among\nthe rice. [So, after a birth (as the Pawang informed me), the young\nshoots of the jack-fruit (kababal nangka), the rose-apple (jambu),\nand certain kinds of banana (such as pisang abu and pisang Benggala),\nand the thin pulp of young cocoa-nuts (kelongkong niyor) are mixed\nwith dried fish, salt, acid (asam), prawn-condiment (b'lachan), and\nsimilar ingredients, to form a species of salad (rojak). For three\nsuccessive days this salad is administered to mother and child,\nthe person who administers it saying, if the child be a girl,\n\"Your mother is here, eat this salad,\" and if the child be a boy,\n\"Your father is here, eat this salad.\"]\n\nInvariably, too, when you enter the rice-clearing (menempoh ladang)\nyou must kiss the rice-stalks (chium tangkei padi), saying, \"Cluck,\ncluck, soul of my child!\" (kur, semangat anak aku!) just as if you\nwere kissing an infant of your own.\n\nThe last sheaf (as I think I have said) is reaped by the wife of the\nowner, who carries it back to the house (where it is threshed out\nand mixed with the Rice-soul). The owner then takes the Rice-soul\nand its basket and deposits it in the big circular rice-bin used by\nthe Malays, together with the product of the last sheaf. Some of the\nproduct of the first seven \"heads\" will be mixed with next year's seed,\nand the rest will be mixed with next year's tepong tawar. [432]\n\n\n\n\n4. MINERALS AND MINING CHARMS\n\nIn the Western States of the Peninsula by far the most important\nbranch of industry has for many years been that of Tin-mining. Though\nsomething like 90 per cent of the labourers employed in the mines are\nChinese, the ceremonies used at the opening of tin-mines are purely\nMalay in character.\n\nThe post of mining wizard, once a highly lucrative one, was in\npast days almost always filled by a Malay, though occasionally the\nservices of a Jungle-man (Sakai) would be preferred. These mining\nwizards enjoyed in their palmy days an extraordinary reputation,\nsome of them being credited with the power of bringing ore to a place\nwhere it was known that no ore existed; some, too, were believed to\npossess the power of sterilising such ore as existed, and of turning\nit into mere grains of sand.\n\nThe ore itself is regarded as endued not only with vitality, but also\nwith the power of growth, ore of indifferent quality being regarded\nas too young (muda), but as likely to improve with age. Sometimes,\nagain, it is described as resembling a buffalo, in which shape it\nis believed to make its way from place to place underground. This\nidea, however, is probably based upon traditions of a lode, though\nit is quite in keeping with Malay ideas about the spirits residing\nin other minerals, the Gold spirit being supposed to take the shape\nof a kijang or roe-deer (whence the tradition of a golden roe-deer\nbeing found at Raub in Pahang).\n\nIn connection with the subject of tin-mining the account contributed\n[433] in 1885 by Mr. Abraham Hale (then Inspector of Mines in the Kinta\ndistrict of Perak) to the Journal of the Straits Asiatic Society is\nof such value as to necessitate its being quoted in extenso. It will\nbe followed by such notes upon mining invocations as I was able to\ncollect in Selangor, after which a few remarks upon the Malay theory of\nanimism in minerals generally will bring the subject to a conclusion.\n\nTo commence with Mr. Hale's account:--\"The valley of the Kinta is,\nand has been for a very long time, essentially a mining country. There\nare in the district nearly five hundred registered mines, of which\nthree are worked by European Companies, the rest being either private\nmines, i.e. mines claimed by Malays, which have been worked by them\nand their ancestors for an indefinite period, or new mines, in other\nwords new concessions given indifferently on application to Malays and\nChinese. There are about three hundred and fifty private Malay mines,\nand it is with these principally that the following paper will deal.\n\n\"So far, no lodes have been discovered in Kinta; it is, however,\nprobable that, as the country is opened up and prospectors get up\namongst the spurs of the main range, the sources of the stream tin\nwill come to light.\n\n\"Mining in Kinta, like mining in L\u00e2rut, is for stream tin, and this\nis found literally everywhere in Kinta; it is washed out of the sand\nin the river-beds--a very favourite employment with Mandheling women;\nKinta natives do not affect it much, although there is more than one\nstream where a good worker can earn a dollar per day; it is mined for\nin the valley, and sluiced for on the sides of hills; and, lastly,\na very suggestive fact to a geologist, it has been found on the tops\nof isolated limestone bluffs and in the caves [434] which some of\nthem contain.\n\n\"This stream tin has probably been worked for several centuries in\nKinta; local tradition says that a very long time ago Siamese were the\nprincipal miners, and there is evidence that very extensive work has\nbeen done here by somebody at a time when the method was different\nfrom that which is commonly adopted by Kinta Malays at the present\nday. There are at least fifty deep well-like pits on the Lahat hill,\naveraging about eight feet in diameter and perhaps twenty feet deep.\n\n\"Further up country I have seen a large pit which the natives called\na Siamese mine; this is about fifty feet in diameter and over twenty\nfeet deep, and its age may be conjectured from the virgin forest\nin which it is situated. Besides these, at many places extensive\nworkings are continually brought to light as the country is opened\nup, and these appear to have been left undisturbed for at least a\nhundred years. Further evidence of old work is furnished by slabs\nof tin of a shape unlike that which has been used in Perak in the\nmemory of living persons; and only a few weeks ago two very perfect\n'curry stones' of an unusual shape and particularly sharp grit were\nfound at a depth of eight feet in natural drift. These may, perhaps,\nhave been used to grind grain.\n\n\"So peculiarly is Kinta a mining district, that even the Sakais\nof the hills do a little mining to get some tin sand wherewith to\nbuy the choppers and sarongs which the Malays sell to them at an\nexorbitant price.\n\n\"The Malay pawang, or medicine-man, is probably the inheritor of\nvarious remnants and traditions of the religion which preceded\nMuhammadanism, and in the olden time this class of persons derived\na very fair revenue from the exercise of their profession, in\npropitiating and scaring those spirits who have to do with mines and\nminers; even now, although the Malay pawang may squeeze a hundred\nor perhaps two hundred dollars out of the Chinese towkay [435]\nwho comes to mine for tin in Malaya, the money is not perhaps badly\ninvested, for the Chinaman is no prospector, whereas a good Malay\npawang has a wonderful 'nose' for tin, and it may be assumed that the\nChinese towkay and, before his time, the Malay miner, would not pay\na tax to the pawang unless they had some ground for believing that,\nby employing him and working under his advice, there would be more\nchance of success than if they worked only on their own responsibility.\n\n\"The pawang being a person who claims to have powers of divination\nand other imperfectly understood attributes, endeavours to shroud\nhis whole profession in more or less of mystery. In his vocabulary,\nas in that of the gutta-hunters, special terms are used to signify\nparticular objects, the use of the ordinary words being dropped;\nthis is called 'bah\u00e2sa pantang.' [436]\n\n\"The following are some of the special terms alluded to:--\n\n\"Ber-olak tinggi, [437] instead of gajah--elephant. The elephant\nis not allowed on the mine, or must not be brought on to the actual\nworks, for fear of damage to the numerous races and dams; to name him,\ntherefore, would displease the spirits (hantu).\n\n\"Ber-olak d\u00e2por, instead of kuching--cat. Cats are not allowed on\nmines, nor may the name be mentioned.\n\n\"A tiger of enormous size called Ber-olak is said to haunt\nKinta. The legend about him is as follows:-- A long time ago, in the\npre-Muhammadan days, a man caught a tiger kitten and took it home;\nit grew up quite tame and lived with the man until he died, when\nit returned to the jungle and grew to an enormous size, nine cubits\n(hasta) long; it is still there, though nobody ever sees it; it does\nno harm, but sometimes very large tracks are seen, and men hear its\nroar, which is so loud that it can be heard from Chemor to B\u00e2tu Gajah;\nwhen heard in the dry season, it is a sure prognostication of rain\nin fifteen days' time.\n\n\"Sial, [438] instead of kerbau--water-buffalo. The buffalo is not\nallowed on the mine for the same reason as the elephant.\n\n\"Salah nama, [439] instead of limau nipis--lime (fruit). If limes are\nbrought on to a mine, the hantu (spirits) are said to be offended;\nthe particular feature of the fruit, which is distasteful, appears\nto be its acidity. It is peculiar that Chinese have this superstition\nconcerning limes as well as Malays; not very long ago a Chinese towkay\nof a mine complained that the men of a rival kongsi [440] had brought\nlimes and squeezed the juice into his head race, and, furthermore,\nhad rubbed their bodies with the juice mixed with water out of his\nhead race, and he said they had committed a very grave offence,\nand asked that they might be punished for it.\n\n\"With Malays this appears to be one of the most important pantang [441]\nrules, and to such a length is it carried that belachan (shrimp-paste)\nis not allowed to be brought on to a mine for fear it should induce\npeople to bring limes as well, lime-juice being a necessary adjunct\nto belachan when prepared for eating.\n\n\"Buah rumput, [442] or bunga rumput, instead of biji--tin sand.\n\n\"Akar, or akar hidop, [443] instead of ular--snake.\n\n\"Kunyit, [444] instead of lipan--centipede.\n\n\"Batu puteh, [445] instead of timah--metallic tin.\n\n\"It was important that the Pawang should be a marked man as to\npersonal appearance; for this reason there are certain positions of\nthe body which may be assumed by him only when on the mine. These\nattitudes are--first, standing with the hands clasped behind the\nback; and, secondly, with the hands resting on the hips. This second\nposition is assumed when he is engaged in 'invocating' the 'spirits'\nof a mine; the pawang takes his station in front of the genggulang,\n[446] having a long piece of white cloth in his right hand, which he\nwaves backwards and forwards over his shoulder three times, each time\ncalling the special hantu whom he wishes to propitiate, by name; whilst\nengaged in this invocation his left hand rests on his hip. During the\nperformance of any professional duty he is also invariably dressed\nin a black coat; this nobody but the pawang is allowed to wear on a\nmine. These attitudes and the black coat comprise what is technically\ntermed the pakei pawang.\n\n\"The professional duty of the pawang of a mine consists in carrying out\ncertain ceremonies, for which he is entitled to collect the customary\nfees, and in enforcing certain rules for the breach of which he levies\nthe customary fines. [447]\n\n\"At the time of the opening of a mine he has to erect a genggulang,\n[448] and to call upon the tutelary hantu of the locality to assist\nin the enterprise. The fee for this is one bag (karong) of tin sand.\n\n\"At the request of the miners, instead of a genggulang a kapala nasi\n[449] may be erected, as cheaper and more expeditious. The fee is\none gantang [450] of tin sand.\n\n\"He also assists in the ceremony of hanging the ancha [451] in the\nsmelting-house; his principal associate in this is the Panglima Klian,\nwho draws the ancha up to its proper position close under the attaps.\n\n\"1. Raw cotton must not be brought on to a mine in any shape, either\nin its native state or as stuffing of bolsters or mattresses. The fine\n(hukum pawang) is $12.50; the ordinary pillow used by a miner is made\nof some soft wood.\n\n\"2. Black coats and the attitudes designated pakei pawang [452]\nmay not be assumed by any one on the mine, with the exception of the\npawang. (Hukum pawang, $12.50.)\n\n\"3. The gourd used as a water vessel by Malays, all descriptions\nof earthenware, glass, and all sorts of limes and lemons, and the\nouter husk of the cocoa-nut, are prohibited articles on mines. (Hukum\npawang, $12.50.)\n\n\"Note.--All eating- and drinking-vessels should be made of cocoa-nut\nshell or of wood: the noise made by earthenware and glass is said\nto be offensive to the hantu. But in the case of a breach of this\nregulation the pawang would warn the offenders two or three times\nbefore he claimed the fine.\n\n\"4. Gambling and quarrelling are strictly forbidden on mines; the\nfine is claimed for the first offence. (Hukum pawang, $12.50.)\n\n\"5. Wooden aqueducts (palong) must be prepared in the jungle a long\nway from the mine. (Hukum pawang, $12.50.)\n\n\"The noise of the chopping is said to be offensive to the hantu.\n\n\"6. Any breach of the bahasa pantang is an offence. (Hukum pawang,\n$12.50.)\n\n\"7. Charcoal must not be allowed to fall into the races. (Hukum\npawang, $12.50.)\n\n\"8. A miner must not wear and go to work on the mine in another man's\ntrousers. (Hukum pawang, one karong of tin sand.)\n\n\"Note.--This applies only to the senar seluar basah, or working\ndress. It is also an offence to work in the garment called sarong.\n\n\"9. If the chupak (measure) of the mine is broken, it must be renewed\nwithin three days. (Hukum pawang, one bhara of tin.)\n\n\"10. No weapon may be brought within the four posts of the\nsmelting-house which immediately surround the furnace. (Hukum pawang,\n$1.25.)\n\n\"11. Coats may not be worn within this space. (Hukum pawang, $1.25.)\n\n\"12. These posts may not be cut or hacked. (Hukum pawang, one slab\nof tin.)\n\n\"13. If a miner returns from work, bringing back with him some tin\nsand, and discovers that somebody has eaten the cold rice which he\nhad left at home, he may claim from the delinquent one karong of tin\nsand. The pawang adjudicates in the matter.\n\n\"14. An earthenware pot (priok) which is broken must be replaced\nwithin three days. (Hukum pawang, one karong of tin sand.)\n\n\"15. No one may cross a race in which a miner is sluicing without\ngoing some distance above him, up stream; if he does he incurs a\npenalty of as much tin sand as the race contains at the moment,\npayable to the owner of the race. The pawang adjudicates.\n\n\"16. A kris, or spear, at a mine, if without a sheath, must be\ncarefully wrapped in leaves, even the metal setting (simpei) must\nbe hidden. Spears may only be carried at the \"trail.\" (Hukum pawang,\nuncertain.)\n\n\"17. On the death of any miner, each of his comrades on that mine\npays to the pawang one chupak (penjuru) of tin sand.\n\n\"It will be noticed that the amount of the majority of these fines\nis $12.50; this is half of the amount of the fine which, under the\nMalay customary law, a chief could impose on a ra`iyat [453] for minor\noffences. It is also the amount of the customary dowry in the case of a\nmarriage with a slave or with the widow or divorced wife of a ra`iyat.\n\n\"The Malay miner has peculiar ideas about tin and its properties;\nin the first instance, he believes that it is under the protection\nand command of certain spirits whom he considers it necessary to\npropitiate; next he considers that the tin itself is alive and has many\nof the properties of living matter, that of its own volition it can\nmove from place to place, that it can reproduce itself, and that it has\nspecial likes--or perhaps affinities--for certain people and things,\nand vice versa. Hence it is advisable to treat tin-ore with a certain\namount of respect, to consult its convenience, and what is, perhaps,\nmore curious, to conduct the business of mining in such a way that\nthe tin-ore may, as it were, be obtained without its own knowledge!\"\n\nMr. Hale adds an interesting vocabulary of Malay mining terms from\nwhich the following words are extracted as being specially connected\nwith the superstitions of the miners:--\n\n\nAncha.--A square frame 1' 6'' \u00d7 1' 6'', composed of strips of split\nbamboo for the floor and four pieces of peeled wood for the sides. The\nproper wood is kayu sungkei, [454] because it has flat even twigs and\nleaves which lie flat and symmetrically; these must be bound together\nwith a creeper: rattan may not be used; it is hung to the tulang\nbumbong [455] just under the attaps [456] of the smelting-shed; it\nis used as an altar, the offerings made by the miners to the spirits\nbeing placed on it.\n\nGenggulang.--The platform or altar erected by the pawang at the\nopening of a mine. It should be built entirely of kayu sungkei. The\nwood is peeled, except the four branches which serve as posts; these\nare only peeled up to the twigs and leaves, which are left on, about\n4 feet 6 inches from the ground. At 3 feet 3 inches from the ground\na square platform of round peeled sticks, about 1 foot 3 inches each\nway, is arranged; one foot above the level of the platform a sort\nof railing is fixed round three sides of the square, and from the\nopen side a ladder with four steps reaches down to the ground; the\nrailing is carried down to the ground on each side of the ladder,\nand supports a fringe of cocoa-nut leaves (jari-lipan). The whole\nerection must be tied together with creepers; rattan must not be used.\n\nJari lipan.--A fringe made of the young white leaflets of the cocoa-nut\npalm plaited together. [457]\n\nJampi.--The incantation of the pawang.\n\nKapala nasi.--A stake of peeled wood (kayu sungkei) stuck in the\nground; the top of this is split into four so as to support a platform\nsimilar to that of the genggulang. Offerings are made upon it. [458]\n\nPantang burok mata.--The period of mourning observed when a death\noccurs at a mine.\n\nMourning consists in abstention from work (in the case of a neighbour\nor comrade) for three days, or, in the case of the death of the pawang,\npenghulu kelian, or the feudal chief, for seven days. The expression is\nderived from the supposition that in three days the eyes of a corpse\nhave quite disappeared. Chinese miners have a similar custom; whoever\ngoes to assist in the burial of a corpse must not only abstain from\nwork, but must not go near the mine or smelting furnace for three\ndays. [459]\n\nPerasap.--Half a cocoa-nut shell, a cup, or any other vessel, in\nwhich votive offerings of sweet-smelling woods and gums are burnt.\n\nSangka.--A receptacle in which to burn offerings of sweet woods and\ngums; it is made of a stick of bamboo about three feet long, one end\nbeing split and opened out to receive the charcoal; it is stuck in\nthe ground near races and heaps of tin sand. [460]\n\nTatin gulang.--The pawang's fee for the ceremony of erecting a\ngenggulang. [461]\n\n\nThe following notes on tin-mining in Selangor were contributed to\nthe Selangor Journal by Mr. J. C. Pasqual, a well-known local miner:--\n\n\"The Malay mining pawang will soon be a thing of the past, and many a\npawang has returned to tilling the soil in place of his less legitimate\noccupation of imposing upon the credulity of the miners. The reason for\nthis is not far to seek, as the Malay miner, as well as the Chinese\nminer, of the old school, with their thousand-and-one superstitions,\nhas given place to a more modern and matter-of-fact race, who place\nmore reliance for prospecting purposes on boring tools than on\nthe divination and jampi of the pawang. But the profession of the\npawang has not altogether died out, as he is sometimes called into\nrequisition for the purpose of casting out evil spirits from the mines;\nof converting amang [462] (pyrites) into tin-ore, and of invoking the\nspirits of a mine previous to the breaking of the first sod in a new\nventure. These ceremonies generally involve the slaying of a buffalo,\na goat, or fowls, and the offering of betel-leaf, incense, and rice,\naccording to the means of the towkay lombong.\n\n\"The term pawang is now used by the Chinese to indicate the 'smelter'\n(Chinese) of a mine (probably from the fact that this office was\nformerly the monopoly of the Malay pawang).\n\n\"To the pawangs are attributed extraordinary powers, for besides\ninducing tin-ore to continue or become plentiful in a mine, he\ncan cause its disappearance from a rich 'claim' by the inevitable\njampi, this latter resource being resorted to by way of revenge in\ncases where the towkay lombong (or labor) fails to carry out his\npecuniary obligation towards the pawang whose aid he had invoked in\nless prosperous times. Some of the stories told of the prowess of\npawangs are very ridiculous; for instance, a native lady in Ulu Langat\n(for women are also credited with the pawang attributes), who was the\npawang of Sungei Jelok in Kajang, could command a grain of tin-ore to\ncrawl on the palm of her hand like a live worm. [463] The failure of\nthe Sungei Jelok mines was attributed to her displeasure on account\nof an alleged breach of contract on the part of the towkay lombong.\n\n\"The term pawang is sometimes used as a verb in the sense of 'to\nprospect' a sungei or stream; thus in alluding to certain streams or\nmines, it is not uncommon to hear a Malay say that they have been\nprospected (sudah di-pawangkan) by 'Inche' So-and-so--meaning that\nthe stream had been discovered and proved by a pawang prior to the\nopening of the mines.\" [464]\n\nIn a later article Mr. Pasqual says: \"It is believed that tin will\neven on rare occasions announce its presence by a peculiar noise\nheard in the stillness of night, and that some birds and insects by\ntheir chirrupings and whirrings will proclaim its whereabouts.\" [465]\n\nIn a still later article, after briefly referring to the use of\nthe bhasa pantang, or \"Taboo Language,\" by tin-miners in Selangor,\nMr. Pasqual proceeds:--\n\n\"There are, again, certain acts which are forbidden. In the mine,\nespecially if the karang [466] has not yet been removed, it is\nforbidden to wear shoes or carry an umbrella. This rule, it seems,\noriginated with the coolies themselves, who in olden times insisted\nthat the Towkay Labur should take off his shoes and close his\numbrella whenever he visited the mine, so that, as they alleged,\nthe spirits might not be offended. But their real object was not to\nallow him to pry too much into the mine, in case it might not bear\nscrutiny; and thus, by depriving him of the protection from the sun\nand from the rough mining quartz which would have been afforded by\nthe umbrella and shoes, they prevented him from going about here,\nthere, and everywhere, and making unpleasant inquiries, as he would\notherwise have liked to do.\n\n\"Quarrelling and fighting in the mine is strictly forbidden, as it\nhas a tendency to drive away the ore.\n\n\"Bathing in the mine is not allowed.\n\n\"A man must not work in the mine with only his bathing-cloth around\nhis body. He must wear trousers.\n\n\"If a man takes off his sun hat and puts it on the ground, he must\nturn it over and let it rest upon its crown.\n\n\"Limes cannot be brought into the mine. This superstition is peculiar\nto the Malay miner, who has a special dread of this fruit, which,\nin pantang language, he calls salah nama (lit. 'wrong name') instead\nof limau nipis.\n\n\"In looking at the check-roll it is forbidden to point at the names\nwith the finger. No one may examine the check-roll at night with an\nopen light, owing more probably to the fear of setting it on fire\nthan to superstitious prejudices.\n\n\"It is considered unlucky for a man to fall off the mining ladder,\nfor, whether he is hurt or not, he is likely to die within the year.\n\n\"An outbreak of fire in the mine is considered an omen of\nprosperity. Several mines have been known to double or treble their\noutput of tin after the occurrence of a fire.\n\n\"It is unlucky for a coolie to die in the kongsi house. When,\ntherefore, a man is very sick and past all hopes of recovery, it is\ncustomary to put him out of the house in an extempore hut erected in\nthe scrub, so that death may not take place in the kongsi amongst the\nliving. His chuleis [467] attend him during his last hours and bury\nhim when dead. These and other superstitious ideas and observances are,\nhowever, fast dying out, though it would still be an unsafe experiment\nto enter a mine with shoes on and an umbrella over your head.\" [468]\n\nThe remaining notes on mining ceremonies and charms were collected\nby me in Selangor. On reaching the tin-bearing stratum, the tin-ore\nis addressed by name:--\n\n\n   \"Peace be with you, O Tin-Ore,\n    At the first it was dew that turned into water,\n    And water that turned into foam,\n    And foam that turned into rock,\n    And rock that turned into tin-ore;\n    Do you, O Tin-Ore, lying in a matrix of solid rock,\n    Come forth from this matrix of solid rock;\n    If you do not come forth\n    You shall be a rebel in the sight of God.\n    Ho, Tin-Ore, Sir 'Floating Islet,'\n    'Flotsam-at-sea,' and 'Flotsam-on-land,'\n    Do you float up to the surface of this my tank, [469]\n    Or you shall be a rebel to God,\" etc.\n\n\nSometimes each grain of ore appears to be considered as endowed with a\nseparate entity or individuality. Thus we find in another invocation\nthe following passage, where the wizard is addressing the grains\nof ore:--\n\n\n   \"Do You (Grains of Ore) that are on the Hills descend to the\n    Plains,\n    You that are at the Head-waters descend to Mid-stream,\n    You that are at the Estuary ascend to Mid-stream.\n    And assemble yourselves together in this spot.\n\n    Assemble yourselves together, 'Rice-grains' and 'Spinach-seed,'\n    'Tobacco-seed,' 'Millet,' and 'Wild Ginger-Seed,'\n    Assemble ye together in this spot.\n    I am desirous of excavating this spot,\n    And of making a mine here;\n    If ye do not assemble yourselves together\n    I shall curse you;\n    You shall be turned into dust, and turned into air,\n    And you shall also be turned into water.\"\n\n\nThe separate personality of each individual grain is remarkably clear\nin the above passage. The names of the different kinds of seed are\nin allusion to the various shapes and sizes of the grains of ore.\n\nYet in the very same charm various kinds of lizards and centipedes are\nbegged to \"bring the tin-ore with them, some of them a grain or two,\nsome of them a fistful or two, some of them a gallon or two, some of\nthem a load or two,\" and so on. No doubt the wizard was determined\nto allow the grains no loophole for escape.\n\nThe objects of the charms employed by the mining wizards are the\nfollowing:--\n\n(1) To clear the jungle of evil spirits (and propitiate the good\nones?) before starting to fell, as is shown by the following passage:--\n\n\n   \"O Grandfather King Solomon, Black King Solomon,\n    I desire to fell these woods,\n    But it is not I who am in charge of these woods,\n    It is Yellow King Solomon who is in charge of them,\n    And Red King Solomon who is in charge of them.\n    It is I who fell the jungle,\n    But only with the permission of those two persons.\n    Rise, rise, O Ye who watch it (the tin?),\n    [Here are] three 'chews' of betel for you, and three cigarettes,\n    O Maimurup, O Maimerah, O Gadek Hitam,\n    Si Gadek Hitam (Black Grannie) from Down-stream,\n    Si Gadek Kuning (Yellow Grannie) from Up-stream,\n    And Si Maimerah from Mid-stream.\"]\n\n\n(Here some lines follow which are as yet untranslatable.)\n\n\n   \"Retire ye and avaunt from hence,\n    If ye retire not from hence,\n    As you stride, your leg shall break,\n    As you stretch your hand out, your hand shall be crippled,\n    As you open your eye (to look), your eyeball shall burst,\n    Your eye stabbed through with a thorn of the T'rong Asam, [470]\n    And your hand pierced with the Sega jantan, [471]\n    And your finger-nails with Heart of Brazilwood.\n    Moreover, your tongue shall be slit with a bamboo splinter,\n    For thus was it sworn by 'Grandfather Sakernanaininaini' [472]\n    Into the leaf (of the) Putajaya,\n    Upon the summit of the mountain of Ceylon.\n\n    I know the origin from which you spring,\n    From the Black Blood and the Red,\n    That was your origin.\n    We are two sons of one father, but with different inheritances;\n    In my charge is Gold and Tin-ore,\n    In yours are Rocks and Sand,\n    With chaff and bran.\"\n\n\n(2) To clear evil spirits away from the ground before commencing\nthe work of excavation. The charm for this is given in the Appendix,\nbut is little more than a list of names.\n\n(3) To propitiate the local spirits and induce the tin-ore to show\nitself, when the tin-bearing stratum is reached, by means of the\ncharm quoted above.\n\n(4) To induce the spirits to partake of a banquet which is spread\nfor them in a receptacle intended to be the model of a royal\naudience-chamber.\n\nThis, the \"spirits' audience-chamber\" (as it is called), is usually\nfrom two to three feet square, and is filled with offerings similar in\ncharacter to those usually deposited on the sacrificial tray (anchak),\nwith the addition, however, of certain articles which are considered\nto be specially representative of the miners' food. These articles are\nsugar-cane, plantains, yams, sweet potatoes, and fish, etc.; all of\nwhich should be placed together with the customary offerings in the\n\"spirits' audience-chamber.\" Outside the \"audience-hall,\" at each of\nthe two front corners, should be placed a red and a white flag and\na wax taper; and at each of the two back corners should be placed a\ntaper, making in all four flags and seven tapers.\n\nA standard censer (perasapan) must be erected in front of the\n\"audience-chamber,\" and a second small censer must also be obtained,\nso that burning incense may be \"waved\" to and fro underneath the floor\nof the audience-chamber in order to fumigate it before the offerings\nare deposited inside it.\n\nDuring the fumigation a charm is recited, in which the assistance\nof the spirits of certain canonized Muhammadan worthies is invoked,\nconcluding thus:--\n\n\n   \"Peace be with you, O White Sheikh, wizard of the virgin jungle,\n    Wizards old, and wizards young,\n    Come hither and share the banquet I have prepared for you.\n    I crave pardon for all mistakes,\n    For all shortcomings I beg pardon in every particular.\"\n\n\nThen when the tapers are all lighted and the offerings ready, a\nfurther charm is recited, which begins as follows:--\n\n\n   \"Ho, White Sheikh, king of the virgin jungle,\n    It is you to whom belong all people of the jungle and virgin\n    forest,\n    Do you, whose back is turned towards heaven,\n    Give your orders to all the Elders of the earth and Princes who\n    are here,\n    You who here hold the position of Indra,\n    Come hither and partake of my banquet.\n\n    I wish to ask for your assistance,\n    I wish to open (excavate) this mine.\" [473]\n\n\nThe chief taboos are the killing of any sort of living creature within\nthe mine; to wear a sarong (Malay skirt); to bring into the mine the\nskin of any beast; and to wear shoes or use an umbrella within the\nmine. These are some of the perpetual taboos, but no doubt there are\nmany others.\n\nIn the case of a sacrifice, however, the white buffalo may of course be\nkilled, not within the mine itself, but still upon its brink; and when\nthis is done, the head is buried, and small portions (which must be\n\"representative\" of every part of the carcase) should be taken and\ndeposited in the \"audience-chamber.\"\n\nAmong the seven days' taboos are mentioned the killing of any living\ntimber (within the precincts of the mine?), lewdness, and the praising\nor admiring of the \"grass seed\" (puji buah rumput), which is the name\nby which the tin-ore must invariably be called within the precincts\nof the mine. This last taboo is due to the use of a special mining\nvocabulary to which the greatest attention was formerly paid, and\nwhich did not differ very greatly from that used in Perak.\n\nAnother account of the ceremony runs as follows; I give it word for\nword as I took it down from my Malay informant:--\n\n\"Take five portions of cooked and five portions of uncooked fowls,\nboth white and black, together with black pulut rice, [474] millet-seed\n(sekoi), seeds of the chebak China, etc. etc. When all is ready, burn\nincense, scatter the black rice with the right hand over the bottom of\na tray, i.e. an anchak (such as is used for offerings to the spirits),\nfumigate and deposit the offerings in five portions upon this layer\nof rice (one portion going to each corner and one to the middle of\nthe tray). Take black cloth, five cubits long, fumigate it, and wave\nit thrice round the head with the right hand from left to right,\nrepeating the following invocation (serapah):--\n\n\n   \"O Grandfather 'Batin' [475] the Elder,\n    In whose charge are caverns and hill-locked basins,\n    O Grandfather 'Batin' the Younger,\n    In whose charge are all these your civil and military companies,\n    May the Ore which is on the Hills descend to the Plain,\n    May that which is Up-stream descend to Mid-stream,\n    And that which is Down-stream ascend to Mid-stream,\n    Assemble you together, O Ores, in this spot;\n    It is not I who call you,\n    It is Grandfather Batin the Elder who calls you,\n    It is Batin the Younger who calls you,\n    It is the Elder Wizard who calls you,\n    It is the Younger Wizard who calls you,\n    Assemble yourselves together, Rubbish and Trash,\n    House-lizards, 'Kalerik,' Centipedes, and Millipedes,\n    And partake of my banquet.\n    Let whosoever comes bring me ore,\n    A ketong [476] or two,\n\n    A fistful or two,\n    An arai [477] or two,\n    A gallon or two,\n    A basket or two,\n    Assemble yourselves together, Boiled Rice-seed,\n    Spinach-seed, Tobacco-seed, Millet-seed, Wild Ginger-seed,\n    Assemble yourselves together in this spot.\n    I wish to excavate this spot,\n    I wish to open a mine:\n    If you do not come, if you do not gather yourselves together,\n    I shall curse you;\n    You shall turn into dust, into air, and into water.\n    By virtue of the magic arts of my teacher be my petition granted.\n    It is not I who petition,\n    It is the Elder Wizard who petitions,\n    It is the Younger Wizard who petitions.\n    By the grace of 'There is no god but God,'\" etc.\n\n\nThe foregoing descriptions of mining ceremonies and charms refer to\ntin only, but in so far as general animistic ideas go, they might be\nequally well applied to other metals, such as silver and gold.\n\nIt has already been remarked that as the Tin spirit is believed\nto take the form of a buffalo, so the Gold spirit is said to take\nthe form of a golden roe-deer (kijang). Of the ceremonies which the\nMalays believe to be essential for successful gold-mining, not much\ninformation has yet been published. In Denys' Descriptive Dictionary,\nhowever, we read the following:--\n\n\"Gold is believed to be under the care and in the gift of a dewa,\nor god, and its search is therefore unhallowed, for the miners must\nconciliate the dewa by prayers and offerings, and carefully abstain\nfrom pronouncing the name of God or performing any act of worship. Any\nacknowledgment of the sovereignty of Allah offends the dewa, who\nimmediately 'hides the gold,' or renders it invisible. At some of\nthe great limbongan [478] mas or gold-pits in the Malay States of the\ninterior, any allusion to the Deity subjects the unwitting miner to\na penalty which is imposed by the Pengh\u00fblu. The qualities of the gold\nvary greatly in the same country. The finest gold brought to market is\nthat of the principality of Pahang, on the eastern side of the Malay\nPeninsula, which brings a higher price than even that of Australia\nby better than three per cent. The gold is all obtained by washing,\nand the metal has never been worked, and scarcely even traced to\nthe original veins. It is mostly in the form of powder or dust--the\nmas-urai of the Malays, literally 'loose or disintegrated gold.'\" [479]\n\nGold, silver, and an amalgam formed of the two, are regarded as\nthe three most precious metals, and of these gold is, to a very\nuncertain and partial extent, still sometimes regarded as a royal\nprerogative. [480]\n\nOf Silver still less information has been collected than of gold. This,\nhowever, is but natural, as silver has not yet been found in payable\nquantities, whereas many gold mines exist. It is just possible,\nhowever, that silver may be worked by the Malays on a small scale\nin the Siamese-Malay States, as it would be difficult on any other\nhypothesis to account for the following invocation, which was given\nme by a Malay of Kelantan ('Che `Abas):--\n\n\n   \"Peace be with you, O Child of the Solitary Jin Salaka (Silver),\n    I know your origin.\n    Your dwelling-place is the Yellow Cloud Rock;\n    The Place of your Penance the Sea of Balongan Darah;\n    The Place of your Penance is a Pond in every stream;\n    The Place of your Birth was the Bay where the Wind Dies;\n    Ho, Child of the Solitary Jin Salaka,\n    Come hither at this time, this very moment,\n    I wish to make you a propitiatory offering, to banquet you on\n    arrack and toddy.\n    If you do not come hither at this very moment\n    You shall be a rebel unto God,\n    And a rebel unto God's Prophet Solomon,\n    For I am God's Prophet Solomon.\"\n\n\nNo other metals, so far as I am aware, are worked to any extent in the\nPeninsula, yet there is the clearest possible evidence of animistic\nideas about Iron. Thus for the Sacred Lump of Iron which forms part of\nthe regalia of more than one of the petty Sultans in the Peninsula,\nthe Malays entertain the most extraordinary reverence, not unmingled\nwith superstitious terror. [481] It is upon this \"Lump of Iron,\"\nwhen placed in water, that the most solemn and binding oath known to\nthose who make use of it is sworn; and it is to this \"Lump of Iron\"\nthat the Malay wizard refers when he recites his category of the most\nterrible denunciations that Malay magic has been able to invent. [482]\n\nIt is possible that there may be, in the Malay mind at all events, some\nconnection between the supernatural powers ascribed to this portion\nof the regalia and the more general use of iron as a charm against\nevil spirits. For the various forms of iron which play so conspicuous\na part in Malay magic, from the long iron nail which equally protects\nthe new-born infant and the Rice-Soul from the powers of evil, to the\nbetel-nut scissors which are believed to scare the evil spirits from\nthe dead, are alike called the representatives (symbols or emblems)\nof Iron (tanda besi). So, too, is the blade of the wood-knife, or\ncutlass, which a jungle Malay will sometimes plant in the bed of a\nstream (with its edge towards the source) before he will venture to\ndrink of the water. So, too, is the blade of the same knife, upon the\nside of which he will occasionally seat himself when he is eating alone\nin the forest; both of these precautions being taken, however, as I\nhave more than once been told, not only to drive away evil spirits,\nbut to \"confirm\" the speaker's own soul (menetapkan semangat).\n\nEven Stone appears to be regarded as distinctly connected with ideas of\nanimism. Thus the stone deposited in the basket with the Rice-soul, the\nstone deposited in the child's swinging cot by way of a substitute when\nthe child is temporarily taken out of it, and above all the various\nconcretions to be found from time to time both in the bodies of animals\n(\"Bezoar\" stones) and in the stems or fruit of trees (as tabasheer),\nare examples of this. Examples of tabasheer have already been quoted\n(under Vegetation Charms), but a few remarks about Bezoar stones may\nbe of interest.\n\nThe Bezoar stones known to the Peninsular Malays are usually obtained\neither from monkeys or porcupines. Extraordinary magical virtues are\nattached to these stones, the gratings of which are mixed with water\nand administered to the sick. [483]\n\nI was once asked $200 for a small stone which its owner kept in\ncotton-wool in a small tin box, where it lay surrounded by grains of\nrice, upon which he declared that it fed. [484] I asked him how it\ncould be proved that it was a true Bezoar stone (which it undoubtedly\nwas not), and he declared that if it were placed upon an inverted\ntumbler and touched with the point of a k'ris (dagger) or a lime-fruit\nit would commence to move about. Both tests were therefore applied in\nmy presence, but the motion of the Bezoar stone in each case proved\nto be due to the most overt trickery on the part of the owner, who\nby pressing on one side of the stone (which was spherical in shape)\nnaturally caused it to move; in fact I was easily able to produce\nthe same effect in the same way, as I presently showed him, though\nof course he could not be brought to admit the deception. [485]\n\nBefore I leave this portion of the subject, I may mention that magic\npowers are very generally ascribed to the \"celts\" or \"stone-age\"\nimplements which are frequently found in the Peninsula, and are called\nthunderbolts (batu halilintar). They are not unfrequently grated and\nmixed with water and drunk like the Bezoar stones, but usually they\nare kept merely as a touch-stone for gold.\n\n\n\n\n(c) Water\n\n1. PURIFICATION BY WATER\n\nThe following description (by Sir W. E. Maxwell) of the bathing\nceremony, as practised by the Perak Malays, may be taken as typical\nof this subject:--\n\n\"Limes are used in Perak, as we use soap, when a Malay has resolved on\nhaving a really good \"scrub.\" They are cut in two and squeezed (ramas)\nin the hand. In Penang a root called sintok is usually preferred to\nlimes. When the body is deemed sufficiently cleansed the performer,\ntaking his stand facing the East, spits seven times, and then counts\nup seven aloud. After the word tujoh (seven) he throws away the\nremains of the limes or sintok to the West, saying aloud, Pergi-lah\nsamua sial jambalang deripada badan aku ka pusat tasek Paujangi,\n'Misfortune and spirits of evil begone from my body to the whirlpool\nof the lake Paujangi!' Then he throws (jurus) a few buckets of water\nover himself, and the operation is complete.\n\n\"The lake Paujangi is situated in mid-ocean, and its whirlpool most\nlikely causes the tides. All the waters of the sea and rivers are\nfinally received there. It is probably as eligible an abode for\nexorcised spirits as the Red Sea was once considered to be by our\nforefathers.\"  [486]\n\nThe ceremony just described is evidently a form of purification\nby water. Similar purificatory ceremonies form an integral part of\nMalay customs at birth, adolescence, marriage, sickness, death, and\nin fact at every critical period of the life of a Malay; but will be\nmost conveniently discussed in detail under each of the particular\nheadings referred to. The tepong tawar ceremony (for the details of\nwhich see Chapter III., and which is perhaps the commonest of all\nMalay magic rites) would also seem to have originated from ideas of\nceremonial purification.\n\n\n\n2. THE SEA, RIVERS, AND STREAMS\n\nThe Malays have been from time immemorial a sea-faring race, and are\nquite as superstitious in their ideas of the sea as sailors in other\nparts of the world.\n\nAs has been already indicated, [487] their animistic notions\ninclude a belief in Water Spirits, both of the sea and of rivers,\nand occasionally this belief finds expression in ritual observances.\n\nThus, for instance, it was formerly the custom to insert a number of\nsugar-palm twigs (segar kabong) into the top of the ship's mast, making\nthe end of it look not unlike a small birch of black twigs. [488]\n\nThis was intended to prevent the Water Spirit (Hantu Ayer) from\nsettling on the mast. His appearance when he does settle is described\nas resembling the glow of fire flies or of phosphorescence in the\nsea--evidently a form of St. Elmo's fire.\n\nThe ship being a living organism, one must, of course, when all is\nready, persuade it to make a proper start. To effect this you go on\nboard, and sitting down beside the well (petak ruang), burn incense\nand strew the sacrificial rice, and then tapping the inside of the\nkeelson (jintekkan serempu) and the next plank above it (apit lempong),\nbeg them to adhere to each other during the voyage, e.g.:--\n\n\n   \"Peace be with you, O 'big Medang' and 'low-growing Medang!'\n    Be ye not parted brother from brother,\n    I desire you to speed me, to the utmost of your power,\n    To such and such a place;\n    If ye will not, ye shall be rebels against God,\" etc.\n\n\nI need hardly explain, perhaps, that \"big medang\" and \"low-growing\nmedang\" are the names of two varieties of the same tree, which are\nsupposed in the present instance to have furnished the timber from\nwhich these different parts were made.\n\nThen you stand up in the bows and call upon the Sea Spirits for their\nassistance in pointing out shoals, snags, and rocky islets. [489]\n\nSometimes a talisman is manufactured by writing an Arabic text on a\nleaf which is then thrown into the sea.\n\nSo, too, it is not unusual to see rocks in mid-stream near the mouths\nof rivers adorned with a white cloth hanging from a long stick or pole,\nwhich marks them out as \"sacred places,\" and sometimes in rapids\nwhere navigation is difficult or dangerous, offerings are made to\nthe River Spirits, as the following quotation will show:--\n\n\"We commenced at last to slide down a long reach of troubled water\nperceptibly out of the horizontal. The raft buried itself under the\nsurface, leaving dry only our little stage, and the whole fabric shook\nand trembled as if it were about to break up. Yelling 'Sambut, sambut'\n('Receive, receive') to the spirits of the stream, whom Kulup Mohamed\nwas propitiating with small offerings of rice and leaves, the panting\nboatmen continued their struggles until we shot out once more into\nsmooth deep water, and all danger was over.\" [490]\n\nThe importance of rivers in the Malay Peninsula, and for that matter,\nin Malayan countries generally, can hardly be overrated. It was\nby the rivers that Malay immigration, coming for the most part, if\nnot entirely, from Sumatra, entered the interior of the Peninsula,\nand before the influx of Europeans had superseded them by roads and\nrailways the rivers were the sole means of inland communication. All\nold Malay settlements are situated on the banks of rivers or streams,\nboth on this account and because of the necessity of having a plentiful\nsupply of water for the purpose of irrigating the rice-fields, which\nconstitute the main source of livelihood for the inhabitants.\n\nAccordingly the backbone, so to speak, of a Malay district is the river\nthat runs through it, and from which in most cases the district takes\nits name; for here, as elsewhere, the river-names are generally older\nthan the names of territorial divisions. They are often unintelligible\nand probably of pre-Malayan origin, but are sometimes derived from\nthe Malay names of forest trees. As a rule every reach and point has a\nname known to the local Malays, even though the river may run through\nforest and swamp with only a few villages scattered at intervals of\nseveral miles along its banks.\n\nOf river legends there are not a few. The following extract relates\nto one of the largest rivers of the Peninsula, the river Perak,\nwhich gives its name to the largest and most important of the Malay\nStates of the West Coast. Perak means silver, though none is mined\nin the country; and the legend is a fair specimen of the sort of\nstory which grows up round an attempt to account for an otherwise\ninexplicable name:--\n\n\"On their return down-stream, the Raja and his followers halted at\nChigar Galah, where a small stream runs into the river Perak. They were\nstruck with astonishment at finding the water of this stream as white\nas santan (the grated pulp of the cocoa-nut mixed with water). Magat\nTerawis, who was despatched to the source of the stream to discover\nthe cause of this phenomenon, found there a large fish of the kind\ncalled haruan engaged in suckling her young one. She had large white\nbreasts from which milk issued. [491]\n\n\"He returned and told the Raja, who called the river 'Perak'\n('silver'), in allusion to its exceeding whiteness. Then he returned\nto Kota Lama.\" [492]\n\n\n\n\n3. REPTILES AND REPTILE CHARMS\n\nThe Crocodile\n\nOf the origin of the Crocodile two conflicting stories, at least,\nare told. One of these was collected by Sir William Maxwell in Perak;\nthe other was taken down by me from a Labu Malay in Selangor, but\nI have not met with it elsewhere; a parallel version of the story\nquoted by Maxwell being the commonest form of the legend in Selangor\nas well as Perak.\n\nSir William Maxwell's account runs as follows:--\n\n\"In the case of the crocodile, we find an instance of a dangerous\nanimal being regarded by Malays as possessed of mysterious powers,\nwhich distinguish him from most of the brute creation, and class him\nwith the tiger and elephant. Just as in some parts of India sacred\ncrocodiles are protected and fed in tanks set apart for them by\nHindus, so in Malay rivers here and there particular crocodiles are\nconsidered kramat (sacred), and are safe from molestation. On a river\nin the interior of Malacca I have had my gun-barrels knocked up when\ntaking aim at a crocodile, the Malay who did it immediately falling\non his knees in the bottom of the boat and entreating forgiveness,\non the ground that the individual reptile aimed at was kramat, and\nthat the speaker's family would not be safe if it were injured. The\nsource of ideas like this lies far deeper in the Malay mind than his\nMuhammadanism; but the new creed has, in many instances, appropriated\nand accounted for them. The connection of the tiger with Ali, the\nuncle of the prophet, has already been explained. A grosser Muhammadan\nfable has been invented regarding the crocodile.\n\n\"This reptile, say the P\u00earak Malays, was first created in the\nfollowing manner:--\n\n\"There was once upon a time a woman called Putri Padang Gerinsing,\nwhose petitions found great favour and acceptance with the Almighty.\n\n\"She it was who had the care of Siti Fatima, the daughter of the\nProphet. One day she took some clay and fashioned it into the likeness\nof what is now the crocodile. The material on which she moulded the\nclay was a sheet of upih (the sheath of the betel-nut palm). This\nbecame the covering of the crocodile's under-surface. When she\nattempted to make the mass breathe it broke in pieces. This happened\ntwice. Now it chanced that the Tuan Putri had just been eating\nsugar-cane, so she arranged a number of sugar-cane joints to serve\nas a backbone, and the peelings of the rind she utilised as ribs. On\nits head she placed a sharp stone, and she made eyes out of bits of\nsaffron (kuniet); the tail was made of the mid-rib and leaves of a\nbetel-nut frond. She prayed to God Almighty that the creature might\nhave life, and it at once commenced to breathe and move. For a long\ntime it was a plaything of the Prophet's daughter, Siti Fatima; but\nit at length became treacherous and faithless to Tuan Putri Padang\nGerinsing, who had grown old and feeble. Then Fatima cursed it, saying,\n'Thou shalt be the crocodile of the sea, no enjoyment shall be thine,\nand thou shalt not know lust or desire.' She then deprived it of its\nteeth and tongue, and drove nails into its jaws to close them. It is\nthese nails which serve the crocodile as teeth to this day. Malay\nPawangs in P\u00earak observe the following methods of proceeding when\nit is desired to hook a crocodile:--To commence with, a white fowl\nmust be slain in the orthodox way, by cutting its throat, and some\nof its blood must be rubbed on the line (usually formed of rattan)\nto which the fowl itself is attached as bait. The dying struggles\nof the fowl in the water are closely watched, and conclusions are\ndrawn from them as to the probable behaviour of the crocodile when\nhooked. If the fowl goes to a considerable distance the crocodile\nwill most likely endeavour to make off; but it will be otherwise if\nthe fowl moves a little way only up and down or across the stream.\n\n\"When the line is set the following spell must be repeated: 'Aur\nDangsari kamala sari, sambut kirim Tuan Putri Padang Gerinsing;\ntidak di-sambut mata angkau chabut' ('O Dangsari, lotus-flower,\nreceive what is sent thee by the Lady Princess Padang Gerinsing;\nif thou receivest it not, may thy eyes be torn out'). As the bait\nis thrown into the water the operator must blow on it three times,\nstroke it three times, and thrice repeat the following sentence, with\nhis teeth closed and without drawing breath: 'Kun kata Allah sapaya\nkun kata Muhammad tab paku,' ('Kun saith God, so kun saith Muhammad;\nnail be fixed.') Other formulas are used during other stages of the\nproceedings.\" [493]\n\nThe rarer story, to which allusion has been made, was the following:--\n\n\"There was a woman who had a child which had just learnt to sit up\n(tahu dudok), and to which she gave the name of 'Sarilang.' One day\nshe took the child to the river-side in order to bathe it, but during\nthe latter operation it slipped from her grasp and fell into the\nriver. The mother shrieked and wept, but as she did not know how to\ndive she had to return home without her child. That night she dreamed\na dream, in which her child appeared and said, 'Weep no more, mother,\nI have turned into a crocodile, and am now called 'Grandsire Sarilang'\n('Toh Sarilang): if you would meet me, come to-morrow to the spot\nwhere you lost me.' Next morning, therefore, the mother repaired to\nthe river and called upon the name of her child, whereupon her child\nrose to the surface, and she saw that from the waist downwards he had\nalready turned into a crocodile, though he was still human down to the\nwaist. Now the child said, 'Come back again after fourteen days, and\nremember to bring an egg and a plantain (banana).' She therefore went\nagain at the time appointed, and having called upon him by his new name\n('Toh Sarilang), he again came to the surface, when she saw that from\nthe waist upwards he had also now turned into a crocodile. So she gave\nhim the egg and the plantain, and he devoured them, and when he had\ndone so he said, 'Whenever the crocodiles get ferocious (ganas), and\ncommence to attack human beings, take a plantain, an egg, and a handful\nof parched rice, and after scattering the rice on the river, leave the\negg and the plantain on the bank, calling upon my name ('Toh Sarilang)\n[494] as you do so, and their ferocity will immediately cease.'\"\n\nThe notes on crocodile folklore which will now be given were reprinted\nin the Selangor Journal from the \"Perak Museum Notes\" of Mr. Wray.\n\n\"When the eggs of a crocodile are hatching out, the mother watches;\nthe little ones that take to their native element she does not molest,\nbut she eats up all those which run away from the water, but should\nany escape her and get away on to the land they will change into\ntigers. Some of these reptiles are said to have tongues, and when\npossessed of that organ they are very much more vicious and dangerous\nthan the ordinarily formed ones. When a crocodile enters a river it\nswallows a pebble, so that on opening the stomach of one it is only\nnecessary to count the stones in it to tell how many rivers it has been\ninto during its life. The Malays call these stones kira-kira dia,\n[495] on this account. The Indians on the banks of the Orinoco,\non the other hand, assert that the alligator swallows stones to\nadd weight to its body to aid it in diving and dragging its prey\nunder water. Crocodiles inhabiting a river are said to resent the\nintrusion of strangers from other waters, and fights often take place\nin consequence. According to the Malays they are gifted with two pairs\nof eyes. The upper ones they use when above water, and the under pair\nwhen beneath the surface. This latter pair is situated half-way between\nthe muzzle and the angle of the mouth, on the under surface of the\nlower jaw. These are in reality not eyes, but inward folds of skin\nconnected by a duct with a scent gland, which secretes an unctuous\nsubstance of a dark gray colour, with a strong musky odour. Medicinal\nproperties are attributed to the flesh of the males, which are\nbelieved to be of very rare occurrence, and to be quite unable to\nleave the water by reason of their peculiar conformation. The fact\nis that the sexes are almost undistinguishable, except on dissection,\nand therefore the natives class all that are caught as females. While\non this subject, it may be worth mentioning that at Port Weld there\nused to be a tame crocodile which would come when called. The Malays\nfed it regularly, and said it was not vicious, and would not do any\nharm. It was repeatedly seen by the yearly visitants to Port Weld,\nor Sapetang, as the place was then called, and was a fine big animal,\nwith a bunch of seaweed growing on its head. Some one had it called,\nand then fired at the poor thing; whether it was wounded or only\nfrightened is uncertain, but it never came again.\" [496]\n\nThe following notes upon the same subject were collected by me in\nSelangor:--\n\nThe female crocodile commonly builds her nest, with or without the\naid of the male, among the thorny clumps of lempiei (or dempiei) trees\njust above high-water mark, using the fallen leaves to form the nest,\nand breaking up the twigs with her mouth. The season for laying is\nsaid, in the north of the Peninsula, to coincide with the time \"when\nthe rice-stalks swell with the grain,\" i.e. the end of the wet season.\n\nThe most prolific species of crocodile is reputed to be the buaya\nlubok, or Bight crocodile (also called buaya rawang, or Marsh\ncrocodile), which lays as many as fifty or sixty eggs in a single\nnest. Other varieties, I may add, are the buaya tembaga (Copper\ncrocodile), the buaya katak (Dwarf crocodile), which is, as its name\nimplies, \"short and stout,\" and the buaya hitam or besi (Black or\nIron crocodile), which is reported to attain a larger size than any\nother variety. This latter kind is often moss-grown, and is hence\ncalled buaya berlumut (Mossy crocodile). The largest specimen of this\nvariety of which I have had any reliable account is one which measured\n\"four fathoms, less one hasta\" (about 23 feet), and which was caught\nin the time of Sultan Mahmat at Sungei Sembilang, near Kuala Selangor,\nby one Nakhoda Kutib.\n\nThe buaya jolong-jolong, which has attracted attention owing to its\nreputed identification with the gavial of Indian waters, and which\nis therefore no true crocodile, is pointedly described by Malays as\nseparating itself from the other species.\n\nFinally, there is the buaya gulong tenun (the \"Crocodile that Rolls\nup the Weft\"?), which is not, however, the name of a separate variety,\nbut is the name applied to the Young Person or New Woman of the world\nof crocodile-folk--the aggressive female who \"snaps\" at everything\nand everybody for the mere glory of the snap!\n\n\"After hatching,\" says Mr. Wray, \"the mother watches, and ... eats up\nall those which run away from the water, but should any escape her and\nget away on to the land they will turn into tigers.\" There is perhaps\nmore point in the Selangor tradition, according to which the little\nrunaways turn, not into tigers, but into \"iguanas\" (Monitor lizards).\n\nAs regards the want of a tongue, which is supposed to be common\nto all crocodiles, it is said they were so created by design, in\norder that they might not acquire too pronounced a \"taste\" for human\nflesh. Hence the proverb which declares that no carrion is too bad\nfor them to welcome: \"Buaya mana tahu menolak bangkei?\" (\"When will\ncrocodiles refuse corpses?\") [497]\n\nAfter the outbreak of ferocity (ganas) among the crocodiles in the\nKlang River last year, some account of the way in which the crocodile\nis here said to capture and destroy his human victims may prove\nof interest.\n\nEvery crocodile has, according to the Selangor Malay, three sets of\nfangs, which are named as follows: (1) si hampa daya [498] (two above\nand two below), at the tip of the jaws; (2) entah-entah (two in the\nupper and two in the lower jaw), half-way up; (3) charik kapan (two\nin the upper and two in the lower jaw), near the socket of the jaws.\n\nThe first may be translated by \"Exhaust your devices\"; the second by\n\"Yes or no\"; and the third by \"Tear the shroud,\" the latter being\na reference to the selvage which, among the Malays, is torn off the\nshroud and afterwards used for tying it up when the corpse has been\nwrapped in it.\n\nIf a man is caught by the \"Exhausters of all Resources,\" he has\na fair chance of escape; if caught by the \"Debateable\" teeth his\nescape is decidedly problematical; but if caught by the \"Tearers of\nthe Shroud,\" he is to all intents and purposes a dead man. Whenever\nit effects a capture the crocodile carries its victim at once below\nthe surface, and either tries to smother him in the soft, thick mud\nof the mangrove swamp, or pushes him under a snag or projecting root,\nwith the object of letting him drown, while it retires to watch him\nfrom a short distance. After what it considers a sufficient interval\nto effect its purpose, the crocodile seizes the body of the drowned\nman and rises to the surface, when it \"calls upon the Sun, Moon,\nand Stars to bear witness\" that it was not guilty of the homicide--\n\n\n    \"Bukan aku membunoh angkau,\n    Ayer yang membunoh angkau.\"\n\n\nWhich, being translated, means--\n\n\n    \"It was not I who killed you,\n    It was water which killed you.\" [499]\n\n\nAfter thrice repeating this strange performance, the crocodile\nagain dives and proceeds to prepare the corpse for its prospective\nbanquet. Embracing the corpse with its \"arms,\" and curving the tip of\nits powerful tail under its own belly (until the tail is nearly bent\ndouble), it contrives to break the backbone of the victim, and then\npicking up the body once more with its teeth, dashes it violently\nagainst a trunk or root in order to break the long bones of the\nlimbs. When the bones are thus so broken as to offer no obstruction,\nit swallows the body whole--thus affording a remarkable parallel to\nthe boa in its method of devouring its prey, and recalling Darwinian\nideas of their cousin-hood. Miraculous escapes have, however,\noccasionally occurred. Thus Lebai `Ali was caught by a crocodile\nat Batu Burok (Kuala Selangor), one evening as the tide was ebbing,\nand the crocodile, after smothering him effectually (as it thought)\nin the thick mud, retired to await the end. Insensibly, however, it\nfloated farther and farther off with the falling tide, and Lebai `Ali,\nseeing his opportunity, made a bold and successful dash for freedom.\n\nA similar case was that of Si Ka', who was pushed under a bamboo\nroot on the river bank by the crocodile which caught him, and who,\nafter waiting till his formidable enemy had floated a little farther\noff than usual, drew himself up by an overhanging stem and swarmed up\nit. At the same moment the crocodile made a rush, and actually caught\nhim by the great toe, which latter, however, he willingly surrendered\nto his enemy as the price of his liberty.\n\nA yet more marvellous escape, was that of the youth belonging to\nthe Government launch at Klang, who escaped, it is related, by the\ntime-honoured expedient of putting his thumbs into the crocodile's\neyes. In connection with this latter exploit, by the way, Malay\nauthorities assert that the crocodile's eyes protrude from their\nsockets on stalks (like those of a crab) so long as he stays under\nwater, the stalks being \"as long as the forefinger,\" so that it is\nquite an easy matter to catch hold of these living \"pegs.\"\n\nFor the rest, crocodiles are said by the Malays to have a sort of\nfalse stomach divided into several pouches or sacs, one sac being\nfor the stones which they swallow, and another for the clothes and\naccoutrements of their human victims, these pouches being in addition\nto their real stomach (in which the remains of monkeys, wild pig,\nmouse-deer, and other small animals are found), and, in the case\nof female specimens, the ovary. The second pair of eyes in the neck\nwhich, Mr. Wray says, they are supposed to use when below the surface,\nare in Selangor supposed to be used at night, whence they are called\nmata malam, or night-eyes, as opposed to their real eyes which they\nare supposed to use only by day.\n\nAs regards the stones, which crocodiles undoubtedly swallow, they are\nsometimes supposed to enable each male crocodile to keep an account\nof the number of rivers which it has entered, of the number of bights\nit has lived in, or even of the number of its human victims. The\nnoise which crocodiles make when fighting resembles a loud roar or\nbellow, and the Malays apply the same word menguak to the bellow of\nthe crocodile as well as to that of the buffalo.\n\nThe wrath of the crocodile-folk is provoked by those who wish to\nshoot them, in various ways, of which, perhaps, the commonest is\nto dabble a sarong, or (as is said to be more effectual) a woman's\nmosquito-curtain, in the water of the river where they live. So also\nto keep two sets of weights and measures (one for buying and another\nfor selling, as is sometimes done by the Chinese), is said to be a\ncertain means of provoking their indignation.\n\nThe crocodile-wizard is sometimes credited with the power of calling\nthe crocodile-folk together, and of discovering a man-eater among\nthem, and an eye-witness lately described to me the scene on one such\noccasion. A Malay had been carried off and devoured by a crocodile\nat Larut, and a Batu Bara man, who went by the sobriquet of Nakhoda\nHassan, undertook to discover the culprit. Sprinkling some of the\nusual sacrificial rice-paste (tepong tawar) and \"saffron\" rice upon\nthe surface of the river, he called out in loud tones to the various\ntribes of crocodiles in the river, and summoned them to appear on\nthe surface. My informant declares that not less than eight or ten\ncrocodiles actually appeared, whereupon the Pawang commanded them\nall to return to the bottom with the exception of the one which was\nguilty. In a few moments only one crocodile remained on the surface,\nand this one, on being forthwith killed and cut open, was found to\ncontain the garments of the unfortunate man who had been captured by\nit. Similar stories of the prowess of crocodile charmers are told by\nthe Javanese. [500]\n\nI shall now proceed to describe the methods and ceremonies used\nfor the catching of crocodiles. The following is a description by\nMr. J. H. M. Robson, of Selangor, of the most usual method, at all\nevents in Selangor, but it would appear from remarks upon the subject\nin Dr. Denys' work, that live as well as dead bait is commonly used:--\n\n\"A small piece of hard wood, about 6 in. or 8 in. long, and about\nthree-quarters of an inch thick, is sharpened at both ends, and to\nthe middle of this the end of a yard of twine is firmly fastened,\nthe twine having about a dozen strands just held together by say a\ncouple of knots, so as to prevent the crocodile from biting it through,\nas the strands simply get between his teeth; to the other end of this\ntwine is fastened a single uncut rattan, at least 20 feet long, which\ncan be only a quarter of an inch in diameter, but may with advantage\nbe a little bigger; a small stick affixed to the end of the line, to\nact as a visible float, completes this part of the gear. Probably a\ncrocodile will eat anything, but he is certainly partial to chicken--at\nleast that bait is always successful in the Sepang river--so, having\nkilled some sort of fowl, the body is cut right through the breast\nlengthways from head to tail, and the small piece of pointed hard\nwood inserted, and the bird bound up again with string. Next, two\npieces of light wood are nailed together, forming a small floating\nplatform about a foot square, and on this the fowl is placed, raised\non miniature trestles. The small platform thus furnished is placed in a\nlikely spot near the bank, and the rattan line is hitched over a small\nbranch or a stake, so that the bait platform may not be carried away\nby the tide. By the next morning the rattan line, bait and platform\nmay all have disappeared, which probably means that the crocodile,\nhaving swallowed the fowl, has gone off with the rattan in tow, a tug\nbeing sufficient to set it free, whilst the platform, thus released,\nhas drifted away. A crocodile will try the aggressive sometimes, so,\nwhen going in pursuit, it is better to have a boat than a sampan, [501]\nbut Malay paddles are the most convenient in either case. It is also\nadvisable to have a second man with a rifle. The crocodile has probably\na favourite place up-stream, so the boatmen paddle up on the look-out\nfor the rattan (which always floats), finding it at length close to\nthe mangrove roots bordering on the river, perhaps. The boat-hook\npicks up the floating-stick end of the line, and, with a couple of\nboatmen on to this and a crocodile at the other end, with the small\npointed hard wood stick across his throat, the excitement begins. The\ncrocodile plunges about amidst the mangrove roots under the water,\nand then makes a rush; the rattan is paid out again and the boat\nfollows; then he rushes under the boat, perhaps at the boat, whilst\nthe line is steadily pulled in. This sort of thing may last some time,\nbut the only thing to be afraid of is the rattan's getting twisted\nround a bakau [502] root under water, which might prevent a capture;\notherwise, after a good deal of playing of a rather violent nature,\nthe continual pulling of the rattan-holders in the boat, or his own\naggressiveness, induces him to show his head above the surface, whereat\nthe rifles crack, and the crocodile dies, though often not till four\nor five bullets have been put into different parts of his body.\" [503]\n\nI will now proceed to describe the religious ceremonies which accompany\nthis performance.\n\nThe following outline of the ceremonies used in catching a crocodile\nwho is known to be a man-eater, was taken down by me from the mouth of\na noted crocodile-wizard on the Langat river. First, you take strips of\nbark of a river-side bush or tree called baru-baru (which must be cut\ndown at a single stroke), and fasten them together at each end only, so\nthat they form a rope with divided (unravelled) strands. This will form\nthat part of your tackle which corresponds to the gut (perambut) of a\nfishing line, (i.e. the part just above the hook), and the advantage\nof it is that the loose strands get between the crocodile's teeth,\nand prevent it from being bitten through as a rope would certainly be.\n\nNext, you take a piece of the bottommost rung of a house-ladder\n(anak tangga bongsu), and sharpen it to a point at both ends, so\nas to form a cross-piece (palang) such as will be likely to stick\nin the crocodile's throat. Having fastened one end of the \"gut\"\nround the middle of the cross-piece, and the other to your rattan\nline, the length of which may be from ten to fifteen fathoms or so,\naccording to the depth of the river at the spot where the crocodile\nis supposed to lie, you must next cut down a young tree to serve as\nthe pole (chanchang) to which the floating platform and bait may be\nsubsequently attached. This pole may be of any kind of wood except\nbamboo; so when you have found a suitable tree, take hold of it with\nthe left hand and chop at it thrice with the right, saying a charm\nas you do so--\n\n\n   \"Peace be with you, O Prophet Tetap, in whose charge is the earth,\n    Peace be with you, O Prophet Noah, Planter of Trees,\n    I petition for this tree to serve as a mooring-post for my\n    crocodile-trap;\n    If it is to kill him (the crocodile), do you fall supine,\n    If it is not to kill him, do you fall prone.\" [504]\n\n\nThese last two lines refer to the omens which are taken from the way\nthe tree falls; the \"supine\" position being that of a crocodile which\nhas \"turned turtle,\" whereas the prone position would be its natural\nattitude as it swims.\n\nThen start making the floating platform or raft (rakit) by chopping\na plantain stem (any kind will do) into three lengths (di-k'ratkan\ntiga), and then skewering these lengths together at their ends so as\nto form a triangle.\n\nInto the apex of this triangle firmly plant the lower end of a strong\nand springy rod, making the upper end curve over slightly in a forward\ndirection (di-pasang-nya kayu melentor ka-atas) and securing it in\nits position by two lashings, which are carried down from its tip and\nfastened to the two front corners of the triangle. Then utter the charm\nand plant the pole by the river-side in the spot you have selected,\nholding your breath and making believe that you are King Solomon\n(di-sifatkan kita Raja Suleiman) as it sinks into the ground. The\ncharm consists of these lines:--\n\n\n   \"Peace be with you, O Prophet Khailir,\n    In whose charge is the water;\n    Peace be with you, O Prophet Tetap,\n    In whose charge is the earth;\n    Pardon, King of the Sea, Deity of Mid-currents,\n    I ask only for the 'guilty' (crocodiles),\n    The innocent do you assist me to let go,\n    And drive out only the guilty which devoured So-and-so.\n    If you do not do so, you shall die,\" etc.\n\n\nNow prepare the bait. To do this you must kill a fowl (in the orthodox\nway), cut it partly open and insert the ladder-rung into its body,\nwrapping the flesh and feathers round it, and binding the whole bird\nseven times round and seven times across with a piece of rattan,\nnot forgetting, however, to observe silence and hold your breath as\nyou pass the first rattan lashing round the fowl's carcase. When you\nhave finished binding it up as directed, chew some betel-leaf and\neject (semborkan) the chewed leaf upon the fowl's head, repeating\nthe appropriate charm. [505] Then hook the bait (sangkutkan umpan)\non to the tip of the bent rod (on no account tie it on, as it must\nbe left free for the crocodile to swallow), and having prepared the\nwonted accessories--including three chews of betel-leaf, a richek of\nginger (halia bara sa-richek), and seven white pepper-corns (lada\nsulah tujoh biji)--breathe (jampikan) upon the betel-leaf, and at\nthe end of the invocation eject the chewed betel-leaf upon the head\nof the cock intended for the bait.\n\nThe charm to be recited (which makes allusion to the fable concerning\nthe supposed origin of the crocodile) runs as follows:--\n\n\n   \"Follow in procession, follow in succession,\n    The 'Assembly-flower' begins to unfold its petals;\n    Come in procession, come in succession,\n    King Solomon's self comes to summon you.\n    Ho, Si Jambu Rakai, I know your origin;\n    Sugar-cane knots forty-four were your bones,\n    Of clay was formed your body;\n    Rootlets of the areca-palm were your arteries,\n    Liquid sugar made your blood,\n    A rotten mat your skin,\n    And a mid-rib of the thatch-palm your tail,\n    Prickles of the pandanus made your dorsal ridge,\n    And pointed berembang suckers your teeth. [506]\n    If you splash with your tail it shall break in two,\n    If you strike downwards with your snout it shall break in two,\n    If you crunch with your teeth they shall all be broken.\n    Lo, Si Jambu Rakai, I bind (this fowl) with the sevenfold binding,\n    And enwrap it with the sevenfold wrapping\n    Which you shall never loosen or undo.\n    Turn it over in your mouth before you swallow it.\n    O, Si Jambu Rakai, accept this present from Her Highness Princess\n    Rundok, from Java: [507]\n    If you refuse to accept it,\n    Within two days or three\n    You shall be ... choked to death with blood,\n    Choked to death by Her Highness Princess Rundok, from Java.\n    But if you accept it,\n    A reach up-stream or a reach down-stream, there do you await me;\n    It is not my Word, it is King Solomon's Word;\n    If you are carried down-stream see that you incline up-stream,\n    If you are carried up-stream see that you incline down-stream,\n    By virtue of the Saying of King Solomon, 'There is no god but\n    God,'\" etc.\n\n\nThen take a canoe paddle (to symbolise the crocodile's tail) and\nsome strong thread, fasten one end of the thread to the front of\nthe floating platform, and the other end to the bow of your boat,\nback water till it grows taut, and strike the surface of the water\nthrice with the aforesaid \"mock\" crocodile's tail. If the first time\nyou strike it the sound is clearest (terek bunyi) it is an omen that\nthe crocodile will swallow the bait the first day; if the second time,\nit will be the second day when he does so; if the third time, it will\nbe the third day. But every time you strike the water you must say\nto yourself, \"From Fatimah was your origin\" (Mani Fatimah asal'kau\njadi), in order to make the crocodile bold. After striking the water\nyou may go home and rest; but you must get up again in any case at\nabout two in the afternoon (dlohor), and whatever happens you must\nremember never to pass underneath a low overhanging bough (because\nsuch a bough would resemble the bent rod of the floating platform),\nand never (for the time being) to eat your curry without starting\nby swallowing three lumps of rice successively. If you do this it\nwill help the bait to slide more easily down the crocodile's throat,\nand in the same way you must never, until the brute is safely landed,\ntake any bones out of the meat in your curry--if you do, the wooden\ncross-piece is sure to get loose and work out of the fowl--so it\nis just as well to get somebody to take the bones out of your meat\nbefore you begin, otherwise you may at any moment be compelled to\nchoose between swallowing a bone and losing all your labour.\n\nI will pass on to the final capture. The crocodile has taken the\nbait, we will say, and with the last of the ebb, not unfrequently in\na perilously rickety boat, you go out to look for the tell-tale end\nof the line that floats up among the forked roots of the mangrove\ntrees. First you must go to the place where you left the floating\nplatform; take hold of the pole to which it is moored and press it\ndownwards into the river-bottom, saying (to the hooked crocodile)\nas you do so:--\n\n\n   \"Do not run away,\n    Our agreement was a cape (further) up-stream,\n    A cape (further) down-stream.\" [508]\n\n\n(Here hold your breath and press upon the pole.) Then wait for the\ntide to turn, search for the end of the line (which, being of rattan,\nis sure to float) up and down the river banks, and when you find it\ntake hold of the end and give it three tugs, repeating as you do so\nthis \"crippling charm\":--\n\n\n   \"I know the origin from which you sprang,\n    From Fatimah did you take your origin.\n    Your bones (she made from) sugar-cane knots,\n    Your head from the cabbage of a cocoa-nut palm,\n    The skin of your breast from the leaf-case of a palm,\n    Your blood from saffron,\n    Your eyes from the star of the east,\n    Your teeth from the pointed suckers of the berembang tree,\n    Your tail from the sprouting of a thatch-palm.\"\n\n\nAs you utter the last words give the end of the line three twists\n(pioh) and then clench the teeth upon it (katup di gigi) thrice,\nholding your breath as you do so; then jerk it (rentak) thrice\nand haul upon it (runtun); if you feel much resistance slack it off\nagain and repeat the ceremony, using the \"crippling charm\" as before,\n\"until you break all the bones in his body.\" Besides this, in order\nto drive the \"mischief\" out of the crocodile, you may say:--\n\n\n   \"Pardon, King of the Sea, God of Currents,\n    I wish to drive the 'mischief' out of this crocodile.\" [509]\n\n\nAnd strike the water and middle of the line with the end of the\nline itself.\n\nNow you haul on the line, and the crocodile comes up to the top with a\nrush, and the fun begins. As he comes up to the surface you ask him,\n\"Was it you who caught So-and-so?\" [510] And if he wishes to reply\nin the affirmative he will bellow loudly. When he does so, say,\n\"Wind yourself up\" (\"lilit\"), and he will wind the line round his\nmuzzle. And when you want to kill him, chop across the root of his\ntail with a cutlass; this will kill him at once.\n\nI may add that it is not generally wise to keep a captured crocodile\nalive overnight, as he happens to be one of the client\u00e8le of a\ncertain powerful hantu (spirit) named Langsuir [511] who comes to the\nassistance of his follower at night and endows him with supernatural\nstrength, thus enabling him, if he is not very sufficiently tied up, to\nget loose, which might be awkward. You should also never bring one into\nthe house, on account of an understanding, prejudicial to yourself,\nwhich exists between him and the common house-lizard (chichak).\n\nOf the folklore which is concerned with other classes of \"reptilia\"\nthat which deals with Snakes is the most important.\n\n\"The gall-bladder of the python, uler sawah, is in great request\namong native practitioners. This serpent is supposed to have two\nof these organs, one of which is called lampedu idup, or the live\ngall-bladder. It is believed that if a python is killed and this organ\nis cut out and kept, it will develop into a serpent of just twice\nthe size of that from which it was taken. The natives positively\nassert that the python attains a length of sixty to seventy feet,\nand that it has been known to have killed and eaten a rhinoceros.\n\n\"One of the pit vipers is exceedingly sluggish in its movements,\nand will remain in the same place for days together. One individual\nthat was watched, lay coiled up on the branch of a tree for five\ndays, and probably would have remained much longer, but at the end\nof that time it was caught and preserved. The Malays call it ular\nkapak daun, and they say that it is fed three times a day by birds,\nwho bring it insects to eat. One man went so far as to say that he\nhad actually once seen some birds engaged in feeding one of these\nbeautiful bright-green snakes.\" [512]\n\nIn Selangor, as in Perak, the \"live gall-bladder\" of the python will\n(it is believed), if kept in a jar, develop into a serpent; when\ndried it is in great request as a remedy for small-pox. The story that\nMr. Wray tells of the pit viper (ular kapak daun) is in Selangor told\nof a snake called chintamani. Selangor Malays say that it was once\nupon a time a Raja of the country, and that the birds which bring it\nfood were then its subjects. A Malay told me that he once saw this\noperation, and that the birds fed it with insects. It is reputed to\nbe a perfectly harmless snake, and it is considered extremely lucky\nto keep one of the species in one's house, or even to see it. It\nis described as of a bright and glittering blue [513] colour (biru\nberkilat-kilat), and is frequently referred to in charms, especially\nthose connected with the Rice-soul ceremony, and is sometimes said\nto spring from the egg of the chandrawasih or bird of paradise.\n\nThe cobra (ular tedong) is said to have a bright stone (kemala or\ngemala) [514] in its head, the radiance of which causes its head\nto be visible on the darkest night. A \"snake bezoar\" (guliga ular)\nis also said to be occasionally found in the back of a snake's head\n(?), whilst the snake-stone (batu ular) is carried in its mouth.\n\nThis batu ular is a prize for the possession of which snakes are not\nunfrequently believed to fight, and appears to correspond to the pearl\nfor which in Chinese legendary lore the dragons of that country were\nbelieved to engage in mortal combat. A Malay remarked to me that it\nwas always worth while if one came upon two snakes thus engaged to kill\nthem both, as one of them was sure to possess this much-coveted stone,\nwhich is said to confer an almost certain victory upon its possessor.\n\nAnother species of \"snake-stone,\" which is said to be manufactured by\nPawangs from gold, silver, amalgam (of silver and gold), tin, iron,\nand quicksilver, is called Buntat Raksa, and is said to be invaluable\nin case of snake-bite. It is believed that this stone will adhere\nto the wound, and will not fall off until it has sucked out all the\npoison. One of these stones, which was sold to me in Selangor for a\ndollar, was about an inch long and oval in shape; it was evidently\nmade of some mixture of metals, and was perforated so as to enable\nit to be carried on a string.\n\nThe ular gantang is said to be a snake, though from the description\ngiven it would seem more likely to be some species of slow-worm\nor blind-worm. It is only a \"few inches\" long, and is \"black,\" and\nthere is said to be little if any difference between its head and\nits tail. It is considered to be extremely lucky, and when a Malay\nmeets it, he spreads out his head-cloth or turban on the ground,\nand allows it to enter, when he carries it home and keeps it.\n\nTo dream of being bitten by a snake is thought to portend success in\na love affair. [515]\n\n\"A horned toad, known as katak bertandok, but not the common one of\nthat name (Megalophrys nasuta, Gunther), has a very bad reputation\nwith the Malays. It is said to live in the jungle on the hills, and\nwherever it takes up its abode all the trees and plants around wither\nand die. So poisonous is it, that it is dangerous even to approach it,\nand to touch or be bitten by it is certain death.\n\n\"The bite of the common toad (Bufo melanostictus, Cantor) is also said\nto prove fatal. That toads have no teeth is an anatomical detail that\ndoes not seem to be thought worthy of being taken into account.\n\n\"The supposed venomous properties of this useful and harmless tribe\nhave a world-wide range. In Shakespeare many allusions to it are made;\none of them, which mentions the habit of hibernation possessed by\nthose species which inhabit the colder parts of the earth, says--\n\n\n   'In the poison'd entrails throw,\n    Toad, that under coldest stone\n    Days and nights hast thirty-one,\n    Swelter'd venom sleeping got,\n    Boil thou first i' the charmed pot.'\n\n\n\"In another, reference is made to the toad-stone, which seems to be\nrepresented in Malayan tradition by the pearl carried in the bodies\nof the hamadryad, the cobra, and the bungarus, the three most deadly\nsnakes of the Peninsula:--\n\n\n   'Sweet are the uses of adversity,\n    Which, like the toad, ugly and venomous,\n    Wears yet a precious jewel in its head.'\n\n\n\"There is some foundation of fact for the popular belief, as toads\nsecrete an acrid fluid from the skin, which appears to defend them\nfrom the attacks of carnivorous animals.\" [516]\n\nIt may not be out of place to give here a Malay tradition about a\nspecies of snail:--\n\n\"A strange superstition is attached to a small snail which frequents\nthe neighbourhood of the limestone hills in Perak. It belongs to the\nCyclophorid\u00e6, and is probably an Alyc\u00e6us. Among the grass in the shadow\nof a grazing animal these creatures are to be discovered, and if one of\nthem is crushed it will be found to be full of blood, which has been\ndrawn in a mysterious way from the veins of the animal through its\nshadow. Where these noxious snails abound, the cattle become emaciated\nand sometimes even die from the constant loss of blood. In the folklore\nof other countries many parallels to this occur, but they differ in\neither the birds, bats, or vampires, who are supposed to prey on the\nlife-blood of their fellows, going direct to the animals to suck the\nblood, instead of doing so through the medium of their shadows.\" [517]\n\n\n\n\n4. FISHING CEREMONIES\n\nFish are in many cases credited by the Malay peasant with the same\nportentous ancestry as that which he attributes to some of the larger\nanimals and birds.\n\n\"Many Malays refuse to eat the fresh-water fish called ikan belidah,\n[518] on the plea that it was originally a cat. They declare that it\nsqualls like a cat when harpooned, and that its bones are white and\nfine like a cat's hairs. Similarly the ikan tumuli is believed to be\na human being who has been drowned in the river, and the ikan kalul\nto be a monkey transformed. Some specially favoured observers have\nseen monkeys half through the process of metamorphosis--half-monkey\nand half-fish.\" [519]\n\nSimilarly, the Dugong (Malay duyong) is asserted by some Malays to\nhave sprung from the remains of a pig, which Muhammad himself dined\noff before he pronounced pork to be the accursed thing. Being cast by\nthe Prophet into the sea, it revived and took the shape of the dugong,\nin which shape it is still to be found off the coast of Lukut and Port\nDickson, where it feeds upon sea-grass (rumput setul), in common with\na species of small tripang or b\u00eache-de-mer. [520]\n\nThe origin of the Eel (ikan b'lut) is derived from a stem of the\ng'li-g'li plant; the \"white-fish\" (ikan puteh) from splinters, or\nrather shavings of wood (tatal kayu or tarahan kayu); the senunggang\nfish from the long-tailed monkey (k'ra); the aruan fish from a frog\n(katak) or lizard (mengkarong); the bujok fish from charred fire-logs\n(puntong api); the telan fish from the creeping roots of the yam (sulur\nk'ladi); and so on. There is even the leaf of a certain tree which is\nsometimes said to turn into a fish (the ikan belidah), [521] while the\nfollowing story is held to account for the origin of the Porpoise:--\n\nOnce upon a time there was a fishing-wizard (Pawang Pukat) who had\nencountered nothing but misfortune from first to last, and who at\nlength determined to put forth all his skill in magic in one last\ndesperate effort to repay the burden of debt which threatened to crush\nhim. One day, therefore, having tried his luck for the last time,\nand still caught nothing, he requested his comrades to collect an\nimmense quantity of mangrove leaves in their boat. Having carried\nthese leaves out to the fishing-ground, he scattered them on the\nsurface of the water, together with a few handfuls of parched and\nsaffron-stained rice, repeating a series of most powerful spells as he\ndid so. The next time they fished, the leaves had turned into fish of\nall shapes and sizes, and an immense haul of fish was the result. The\nwizard then gave directions for the payment in full of all his debts\nand the division of the balance among his children, and then without\nfurther warning plunged into the sea only to reappear as a porpoise.\n\n\"A species of fish-like tadpole, [522] found at certain seasons of\nthe year in the streams and pools, is supposed to divide when it\nreaches maturity, the front portion forming a frog and the after-part\nor tail becoming the fish known as ikan kli, one of the cat-fishes\nor Silurid\u00e6. In consequence of this strange idea many Malays will\nnot eat the fish, deeming it but little better than the animal from\nwhich it is supposed to have been cast.\n\n\"The ikan kli is armed with two sharp barbed spines attached to the\nfore-part of the pectoral fins, and can and does inflict very nasty\nwounds with them, when incautiously handled. The spines are reputed to\nbe poisonous, but it is believed that if the brain of the offending\nfish is applied to the wound, it will act as a complete antidote to\nthe poisonous principle, and the wound will heal without trouble. The\nEnglish cure for hydrophobia--that is, 'the hair of the dog that bit\nyou'--will occur to all as a modification of the same idea.\" [523]\n\nThe fish called seluang is used for purposes of magic. It is supposed\nthat any one who pokes out its eyes with a special needle (which must\nbe one out of a score--the packets being made up in scores--and must\npossess a torn eye) will be able to inflict blindness, by sympathy,\nupon any person against whom he has a grudge. [524]\n\nThe fish called kedera is supposed to change into a sea-bird.\n\nI will now proceed to describe the ceremony which is supposed to\nsecure an abundant catch of fish in the stakes.\n\nIn January 1897 I witnessed the ceremony of sacrificing at the\nfishing-stakes (menyemah b'lat) which took place at the hamlet\nof Ayer Hitam (lit. \"Blackwater\"), in the coast district of Kuala\nLangat (Selangor). The chief performer of the rites was an old Malay\nnamed Bilal Umat, who had owned one of the fishing-stakes in the\nneighbourhood for many years past, and had annually officiated at the\nceremony which I was about to witness. I and my small party arrived\nin the course of the morning, and were received by Bilal Umat, who\nconducted us to the long, low palm-thatch building (bangsal kelong),\njust above high-water mark, in which he and his men resided during\nthe fishing-season. Here we found that a feast was in course of\npreparation, but what most attracted my attention was the sight of\nthree large sacrificial basket-work trays, [525] each about 2 1/2 feet\nsquare, and with high fringed sides which were suspended in a row from\nthe roof of the verandah, on the seaward side of the building. These\ntrays were empty, but had been lined with banana leaves to prepare\nthem for the reception of the offerings, which latter were displayed\nupon a raised platform standing just in front of them.\n\nShortly after our arrival the loading of the trays commenced. First\nBilal Umat took a large bowl of parched rice, and poured it into\nthe trays, until the bottom of each tray was filled with a layer of\nparched rice about an inch in depth.\n\nNext he took a bowl of saffron-stained rice, and deposited about\nfive portions of it in the centre and four corners of each tray;\nthen he made a similar distribution of small portions of washed rice,\nof sweet potatoes (k'ledek), of yams (k'ladi), of tapioca (ubi kayu),\nof bananas (pisang), and betel-leaf (sirih)--there being two sets,\none cooked and one uncooked, of each of these portions, except the\nlast. Finally, he added one cigarette to each portion, the cigarette\nbeing intended for the spirits to smoke after their meal!\n\nA fine black goat, \"without blemish and without spot,\" had been killed\nby Bilal Umat early that morning, and he now deposited its head in\nthe middle of the central tray, two of the feet in the middle of the\nright-hand tray, and the other two feet in the middle of that on the\nleft. To each of these three central portions were now added small\nportions of the animal's viscera (liver, spleen, lights, tripe, heart,\netc.), and then the small diamond-shaped (ketupat) and cylindrical\n(lepat) rice-bags [526] were suspended in the usual manner. A wax\ntaper was added to each portion of each tray, and the loading of the\ntrays declared complete.\n\nEverything being now ready, Bilal Umat carried a smoking censer\nthrice round the row of trays (walking always towards the left),\nand then lighting the five wax tapers of the left-hand tray, directed\ntwo of his men to take down this tray and sling it on a pole between\nthem. This they did, and we set off in procession along the sandy\nforeshore at the back of the building until we came to a halt at a\nspot about fifty yards off, where Bilal Umat suspended the tray from\nthe branch of a mangrove-tree about five feet from the ground. This\ndone, he faced round towards the land, and breaking off a branch\nof the tree, gave utterance to three stentorian cooees, which he\nafterwards informed me were intended to notify the Land Spirits (Orang\ndarat, lit. \"Land Folk\") of the fact that offerings were awaiting\ntheir acceptance. Returning to the house, he manufactured one of the\nleaf-brushes [527] which the Malays always used for the \"Neutralising\nRice-paste\" (tepong tawar) rite, and we then started in a couple of\nboats for the fishing-stakes, taking with us the two remaining trays.\n\nOf these two trays, one was suspended by Bilal Umat from a high wooden\ntripod which had been erected for the purpose, the site selected being\nthe centre of a shoal about half-way between the fishing-stakes and the\nhouse. The third tray, which contained the head of the goat (kapala\nkambing dengan buah-nya), was then taken on to the fishing-stakes,\nBilal Umat disposing of a large quantity of miscellaneous offerings\nwhich he had brought with him in a basket by strewing them upon the\nsurface of the sea as we went along. [528]\n\nOn reaching the stakes, the Pawang (Bilal Umat) suspended the tray\nfrom a projecting pole at the seaward end of the fishing-stakes,\n[529] and then seating himself upon one of the timbers almost\ndirectly underneath it, scattered handfuls of saffron-stained rice,\n\"washed\" rice, and native cigarettes upon the water, just outside\nthe two seaward posts at the end of the stakes, and emptied out\nthe remainder of the parched rice upon the water just inside the\n\"head\" of the stakes. Then he recited a charm, stirred the bowl of\nneutralising rice-paste (tepong tawar) with the brush of leaves,\nand taking the latter out of the bowl, sprinkled, or rather daubed it\nfirst upon the two \"tide-braces\" of the stakes (first upon the left\n\"tide-brace,\" and then upon the right), then upon the heads of the\ntwo upright posts next to the tide-braces, and then delegated the\nbrush to two assistants. One of these sprinkled the heads of all the\n(remaining) upright posts in the seaward compartment of the stakes,\nwhile the other boarded the big boat belonging to the stakes, and\nsprinkled the boat and all its gear from stem to stern (commencing\non the left side of the bows, and working right down to the stern,\nand then recommencing on the right and working down to the stern\nagain). Finally, the same assistant returning to the stakes, washed\nthe rice-bowl in the sea just beneath the place where Bilal Umat was\nsitting, and fastened up the leaf-brush to the left-hand head-post\n(kayu puchi kiri) at the seaward end of the stakes. To the above\naccount I may add that a number of taboos are still pretty rigorously\nenforced by the fishing-wizards (Pawang B'lat) upon the coast of\nSelangor. I was never allowed to take either an umbrella or boots\ninto the fishing-stakes when I visited them--the spirits having,\nI was told, the strongest possible objection to the use of either.\n\nOther \"perpetual taboos\" (pantang salama-lama-nya) are to bathe\nwithout wearing a bathing-cloth (mandi telanjang), to throw the wet\nbathing-cloth over the shoulder when returning to the house, and to\nrub one foot against the other (gosok satu kaki dengan lain). Sarongs,\numbrellas, and shoes must never on any pretence be worn. I may add that\nthe first pole planted is called Turus Tuah (tua?), and if the response\nof the spirits to the invocation be favourable, it is believed that\nit will enter the ground readily, as if pulled from below. The only\nseven-days' taboo which I have heard mentioned (though, no doubt,\nthere are many others) is the scrupulous observance of chastity.\n\nA boat which possesses a knot in the centre of its keel, or to which\nthe smell of fish long adheres (p'rahu peranyir, or perhanyir),\nis supposed to bring good luck to the fishermen.\n\nThere is also a regular \"taboo language\" used by the fishermen,\nof which the following are examples:--\n\n\n   \"Fish = daun kayu (tree-leaves) or sampah laut (jetsam).\n    Snake = akar hidup (living creeper).\n    Crocodile = batang kayu (tree-log).\n    Seaward compartment of the stakes (bunohan) = kurong.\"\n\n\nAt the close of the ceremony Bilal Umat repeated to me one of the\nkelong [530] invocations which he had just been making use of, and\nwhich ran as follows:--\n\n\n   \"Peace be with you, God's Prophet, 'Tap!\n    Peace be with you, God's Prophet, Khizr!\n    Peace be with you, God's Prophet, Noah!\n    Peace be with you, god of the Back-water!\n    Peace be with you, god of the 'Bajau'!\n    Peace be with you, god of Mid-currents!\n    Peace be with you, god of the Yellow Sunset-glow!\n    Peace be with you, Old Togok the Wizard!\n    Peace be with you, O Elder Wizard!\n    It is not I who make you this peace-offering,\n    It is Old Togok the Wizard who makes it.\n    It is the Elder Wizard who makes it,\n    By the order of Old Aur Gading (lit. 'Ivory Bamboo').\n    By virtue of 'There is no god,'\" etc. [531]\n\n\nThe following was the charm used by the Pawang at the planting of\nthe first pole of a jermal: [532]--\n\n\n   \"Peace be with you, Eldest Wizard, First of Wizards, Allah,\n    And Musa, the Converser with Allah.\n    Sedang Bima, Sedang Buana,\n    Sedang Juara, and King of the Sea,\n    Come let us all together\n    Plant the pole of this jermal.\"\n\n\nEven when fishing with rod and line, a serapah (invocation) of some\nsort, such as the following, was generally used:--\n\n\n   \"Ho, God of Mid-currents,\n    See that you do not agitate my hook!\n    If my hook is to the left,\n    Do you go to the right.\n    If my hook is to the right,\n    Do you go to the left.\n    If you approach this hook of mine\n    You shall be cursed by the Saying of God,\" etc.\n\n\n(Before casting the line, a chew of betel-leaf should be thrown into\nthe water.)\n\nAnother very common rhyming charm would frequently be addressed to\nthe fish:--\n\n\n   \"Swallow (lit. receive) the gut of my line,\n    Be it broken sooner than torn from my hands,\n    If you tear it from my hands\n    Your eye shall be plucked out.\"\n\n\n\n\n(d) Fire\n\n1. PRODUCTION OF FIRE\n\n\"Procuring fire by friction is an accomplishment as common to the\nMalay as to the North American Indian. The process is, however,\nslightly different. While the latter resorts to circular friction,\nthe Malay cuts a notch on the converse surface of a bamboo, across\nwhich he rapidly rubs another piece cut to a sharp edge. A fine\npowder is rubbed away and this ignites. Bamboo is also used as a\nflint with tinder. The all-pervading match, however, is alone used\nin all districts under foreign influence.\" [533]\n\nThe foregoing description requires to be supplemented, for the method\nof procuring fire by circular friction is hardly (if at all) less\ncommon among the Malays than the method of cross friction. The former\nprocess takes the form of the well-known \"fire-drill,\" both the block\nand the upright stick being generally made of mahang wood. The upright\nstick is frequently worked by a species of \"bow,\" such as that used\nby carpenters, and is kept from jumping out of the socket in which\nit revolves by means of a cocoa-nut shell, which is pressed down from\nabove. When cross friction is used, a long narrow slit is usually cut,\nfollowing the grain, in the convex surface of the piece of bamboo,\nthe dust which is rubbed away falling through it and gradually forming\na little pile which presently ignites. It is hardly necessary to cut a\nnotch for the cross-piece, as a groove is very quickly worn when the\nfriction is started. A species of fire-syringe has also, I believe,\nbeen collected by Mr. L. Wray in Perak.\n\n\n\n\n2. FIRE CHARMS\n\nIn procuring fire by circular or cross friction the performer will\noften say, by way of a charm--\n\n\n   \"The Mouse-deer asks for Fire [534]\n    To singe his mother-in-law's feathers.\"\n\n\nThe \"mouse-deer's mother-in-law\" is the name of a small bird, which is\nsaid to have very gay plumage of five colours and to resemble the green\npigeon (punei) in shape, and the explanation of this charm is said\nto be that in the days of King Solomon, when both the mouse-deer and\nhis mother-in-law wore their human forms, the Mouse-deer was greatly\nannoyed by the conduct of his mother-in-law, who kept dancing in front\nof him as he went. A quarrel ensued, [535] as the result of which they\nwere both transformed into the shapes which they now respectively bear;\nbut the mother-in-law has not yet abandoned her exasperating tactics,\nand may still often be seen tantalising the Mouse-deer by hopping in\nfront of it as it goes along.\n\nThere are still some traces of the influence of animistic ideas\nin that part of Malay folklore which is concerned with fire. If an\ninflammable object, such as wood, falls by accident into the fire,\na stick must be used in extracting it, and the stick left, as a\nsubstitute, in its place.\n\nThe hearth-fire (api dapor) must never be stepped over\n(di-langkah-nya), nor must the rice-pot which stands upon it, as in\nthe latter case the person who does so will be \"cursed by the Rice.\"\n\nBoth fire and smoke (fumigation) are a good deal used by the Malays\nfor purposes of ceremonial purification, but the details of such\nrites cannot be conveniently discussed except in connection with the\ncomplete ceremonies of which they form a part; they will accordingly\nbe found under such headings as Birth, Adolescence, Marriage, Medicine,\nand Funerals. [536]\n\n\n\n\n\n\n\n\nCHAPTER VI\n\nMAGIC RITES AS AFFECTING THE LIFE OF MAN\n\n\n1. BIRTH-SPIRITS\n\nWe now come to the spirits which are believed to attack both women\nand children at childbirth.\n\nThese are four in number: the Bajang, which generally takes the form\nof a pole-cat (musang) and disturbs the household by mewing like a\ngreat cat; the Langsuir, which takes the form of an owl with long\nclaws, which sits and hoots upon the roof-tree; the Pontianak or\nMati-anak, which, as will be seen presently, is also a night-owl,\nand is supposed to be a child of the Langsuir, and the Penanggalan,\nwhich is believed to resemble a trunkless human head with the sac\nof the stomach attached to it, and which flies about seeking for an\nopportunity of sucking the blood of infants.\n\nWith the above are often associated the Polong, which is described as\na diminutive but malicious species of bottle-imp, and the Pelesit,\nwhich is the name given to a kind of grasshopper (or cricket?), but\nthese latter, though often associated with the regular birth-spirits,\npartake also of the character of familiar spirits [537] or bottle-imps,\nand are usually private property.\n\nI will now take these spirits in the above order. The Bajang, as I have\nsaid, is generally described as taking the form of a pole-cat (musang),\nbut it appears to be occasionally confused with the Pelesit. Thus\na Malay magician once told me that the Bajang took the form of a\nhouse-cricket, and that when thus embodied it may be kept by a man,\nas the Pelesit may be kept by a woman. This statement, however,\nmust not be accepted without due reserve, and it may be taken as a\ncertainty that the usual conception of the Bajang's embodiment is a\npole-cat. [538]\n\nI need hardly say that it is considered very dangerous to children,\nwho are sometimes provided with a sort of armlet of black silk threads,\ncalled a \"bajang bracelet\" (g'lang bajang), which, it is supposed,\nwill protect them against it. On the opposite page will be seen\na remarkable drawing [539] (of which a facsimile is here given),\nwhich appears to represent the outline of a Bajang, \"scripturally\"\nmodified to serve as a counter-charm against the Bajang itself. [540]\n\nThe following account of the Bajang is by Sir Frank Swettenham:--\n\n\"Some one in the village falls ill of a complaint the symptoms of\nwhich are unusual; there may be convulsions, unconsciousness, or\ndelirium, possibly for some days together or with intervals between\nthe attacks. The relatives will call in a native doctor, and at her\n(she is usually an ancient female) suggestion, or without it, an\nimpression will arise that the patient is the victim of a b\u00e2jang. Such\nan impression quickly develops into certainty, and any trifle will\nsuggest the owner of the evil spirit. One method of verifying this\nsuspicion is to wait till the patient is in a state of delirium,\nand then to question him or her as to who is the author of the\ntrouble. This should be done by some independent person of authority,\nwho is supposed to be able to ascertain the truth.\n\n\"A further and convincing proof is then to call in a 'Pawang' skilled\nin dealing with wizards (in Malay countries they are usually men),\nand if he knows his business his power is such that he will place\nthe sorcerer in one room, and, while he in another scrapes an iron\nvessel with a razor, the culprit's hair will fall off as though the\nrazor had been applied to his head instead of to the vessel! That is\nsupposing he is the culprit; if not, of course he will pass through\nthe ordeal without damage.\n\n\"I have been assured that the shaving process is so efficacious\nthat, as the vessel represents the head of the person standing his\ntrial, wherever it is scraped the wizard's hair will fall off in a\ncorresponding spot. It might be supposed that under these circumstances\nthe accused is reasonably safe, but this test of guilt is not always\nemployed. What more commonly happens is that when several cases of\nunexplained sickness have occurred in a village, with possibly one or\ntwo deaths, the people of the place lodge a formal complaint against\nthe supposed author of these ills, and desire that he be punished.\n\n\"Before the advent of British influence it was the practice to kill the\nwizard or witch whose guilt had been established to Malay satisfaction,\nand such executions were carried out not many years ago.\n\n\"I remember a case in Perak less than ten years ago, when the people\nof an up-river village accused a man of keeping a b\u00e2jang, and the\npresent Sultan, who was then the principal Malay judge in the State,\ntold them he would severely punish the b\u00e2jang if they would produce\nit. They went away hardly satisfied, and shortly after made a united\nrepresentation to the effect that if the person suspected were allowed\nto remain in their midst they would kill him. Before anything could be\ndone they put him, his family, and effects on a raft and started them\ndown the river. On their arrival at Kuala Kangsar the man was given\nan isolated hut to live in, but not long afterwards he disappeared.\n\n\"The hereditary b\u00e2jang comes like other evils, the unsought heritage\nof a dissolute ancestry, but the acquired b\u00e2jang is usually obtained\nfrom the newly-buried body of a stillborn child, which is supposed to\nbe the abiding-place of a familiar spirit until lured therefrom by the\nsolicitations of some one who, at dead of night, stands over the grave\nand by potent incantations persuades the b\u00e2jang to come forth.\" [541]\n\n\"It is all very well for the Kedah ladies to sacrifice their shadows\nto obtain possession of a pelsit, leaders of society must be in the\nfashion at any cost; but there are plenty of people living in Perak\nwho have seen more than one ancient Malay dame taken out into the river\nand, despite her protestations, her tears, and entreaties, have watched\nher, with hands and feet tied, put into the water and slowly pushed\ndown out of sight by means of a long pole with a fork at one end which\nfitted on her neck. Those who have witnessed these executions have no\ndoubt of the justice of the punishment, and not uncommonly add that\nafter two or three examples had been made there would always ensue\na period of rest from the torments of the b\u00e2jang. I have also been\nassured that the b\u00e2jang, in the shape of a lizard, has been seen to\nissue from the drowning person's nose. That statement no doubt is made\non the authority of those who condemned and executed the victim.\" [542]\n\nThe popular superstition about the Langsuir is thus described by Sir\nWilliam Maxwell:--\n\n\"If a woman dies in childbirth, either before delivery or after\nthe birth of a child, and before the forty days of uncleanness have\nexpired, she is popularly supposed to become a langsuyar, a flying\ndemon of the nature of the 'white lady' or 'banshee.' To prevent this\na quantity of glass beads are put in the mouth of the corpse, a hen's\negg is put under each arm-pit, and needles are placed in the palms of\nthe hands. It is believed that if this is done the dead woman cannot\nbecome a langsuyar, as she cannot open her mouth to shriek (ngilai)\nor wave her arms as wings, or open and shut her hands to assist her\nflight.\" [543]\n\nThe superstitions about the Langsuir, however, do not end here,\nfor with regard to its origin the Selangor Malays tell the following\nstory:--\n\nThe original Langsuir (whose embodiment is supposed to be a kind of\nnight-owl) is described as being a woman of dazzling beauty, who died\nfrom the shock of hearing that her child was stillborn, and had taken\nthe shape of the Pontianak. [544] On hearing this terrible news, she\n\"clapped her hands,\" and without further warning \"flew whinnying\naway to a tree, upon which she perched.\" She may be known by her\nrobe of green, by her tapering nails of extraordinary length (a mark\nof beauty), and by the long jet black tresses which she allows to\nfall down to her ankles--only, alas! (for the truth must be told)\nin order to conceal the hole in the back of her neck through which\nshe sucks the blood of children! These vampire-like proclivities\nof hers may, however, be successfully combated if the right means\nare adopted, for if you are able to catch her, cut short her nails\nand luxuriant tresses, and stuff them into the hole in her neck,\nshe will become tame and indistinguishable from an ordinary woman,\nremaining so for years. Cases have been known, indeed, in which she\nhas become a wife and a mother, until she was allowed to dance at a\nvillage merry-making, when she at once reverted to her ghostly form,\nand flew off into the dark and gloomy forest from whence she came.\n\nIn their wild state, a Malay once informed me, these woman-vampires are\nexceedingly fond of fish, and once and again may be seen \"sitting in\ncrowds on the fishing-stakes at the river mouth awaiting an opportunity\nto steal the fish.\" However that may be, it seems curiously in keeping\nwith the following charm for \"laying\" a Langsuir:--\n\n\n   \"O ye mosquito-fry at the river's mouth\n    When yet a great way off, ye are sharp of eye,\n    When near, ye are hard of heart.\n    When the rock in the ground opens of itself\n    Then (and then only) be emboldened the hearts of my foes and\n    opponents!\n    When the corpse in the ground opens of itself\n    Then (and then only) be emboldened the hearts of my foes and\n    opponents!\n    May your heart be softened when you behold me,\n    By grace of this prayer that I use, called Silam Bayu.\"\n\n\nThe \"mosquito-fry at the river's mouth\" in the first line is no\ndoubt intended as an allusion to the Langsuir who frequent the\nfishing-stakes.\n\nThe Pontianak (or Mati-anak), as has already been said, is the\nstillborn child of the Langsuir, and its embodiment is like that of\nits mother, a kind of night-owl. [545] Curiously enough, it appears\nto be the only one of these spirits which rises to the dignity of\nbeing addressed as a \"Jin\" or \"Genie,\" as appears from the charms\nwhich are used for laying it. Thus we find in a common charm:--\n\n\n   \"O Pontianak the Stillborn,\n    May you be struck dead by the soil from the grave-mound.\n    Thus (we) cut the bamboo-joints, the long and the short,\n    To cook therein the liver of the Jin (Demon) Pontianak.\n    By the grace of 'There is no god but God,'\" etc.\n\n\nTo prevent a stillborn child from becoming a Pontianak the corpse is\ntreated in the same way as that of the mother, i.e. a hen's egg is put\nunder each armpit, a needle in the palm of each hand, and (probably)\nglass beads or some simple equivalent in its mouth. The charm which\nis used on this occasion will be found in the Appendix.\n\nThe Peenanggalan is a sort of monstrous vampire which delights in\nsucking the blood of children. The story goes that once upon a time\na woman was sitting, to perform a religious penance (dudok bertapa),\nin one of the large wooden vats which are used by the Malays for\nholding the vinegar made by drawing off the sap of the thatch-palm\n(menyadap nipah). Quite unexpectedly a man came in, and finding her\nsitting in the vat, asked her, \"What are you doing there?\" To this\nthe woman replied, \"What business have you to ask?\" but being very\nmuch startled she attempted to escape, and in the excitement of the\nmoment, kicked her own chin with such force that the skin split round\nher neck, and her head (with the sac of the stomach depending from it)\nactually became separated from the trunk, and flew off to perch upon\nthe nearest tree. Ever since then she has existed as a spirit of evil,\nsitting on the roof-tree whinnying (mengilai) whenever a child is\nborn in the house, or trying to force her way up through the floor\non which the child lies, in order to drink its blood. [546]\n\nThe only two spirits of this class which now remain are the Polong\nand the Pelesit, and these, as I have said, partake to a great extent\nof the character of familiar spirits or bottle imps, and are by no\nmeans confined to a single \"r\u00f4le\" as the preceding ones have been.\n\nThe Polong resembles an exceedingly diminutive female figure or\nmannikin, being in point of size about as big as the top joint of the\nlittle finger. It will fly through the air to wherever it is told to\ngo, but is always preceded by its pet or plaything (pemainan), the\nPelesit, which, as has already been said, appears to be a species\nof house-cricket. Whenever the Polong wishes to enter (di-rasoki)\na new victim, it sends the Pelesit on before it, and as soon as the\nlatter, \"flying in a headlong fashion (menelentang menjerongkong),\"\nhas entered its victim's body, which it usually does tail-foremost,\nand begins to chirp, the Polong follows. It is generally hidden away\noutside the house by its owner (Jinjangan), and fed with blood pricked\nfrom the finger. The description usually given of a Polong tallies\ncuriously with the Malay definition of the soul. [547]\n\nThe last of these spirits, the Pelesit (or house-cricket?), which\nis the Polong's \"plaything\" or pet, flies to and fro (rasok sini,\nrasok sana) till it finds the body which its mistress has ordered\nit to enter, harm only being done when it enters tail-foremost, as\nit generally does. It is occasionally caught and kept in a bottle by\nMalay women, who feed it either on parched or saffron-stained rice,\nor on blood drawn from the tip of the fourth finger which they prick\nfor the purpose, and who, when they wish to get rid of it, bury it in\nthe ground. When a sick person is affected by a Pelesit (one of the\nsigns of which is to rave about cats) [548] the medicine-man comes and\naddresses the Pelesit (or Polong?), which has taken up its residence\nin the patient's body, with the words: \"Who is your mother?\" To this\nquestion the Pelesit replies, speaking with the patient's voice,\nbut in a high falsetto key, and giving the name of the person who\nsent it, whereupon prompt measures are taken to compel the owner\nto recall it. It now only remains to describe the means employed\nby the Malays to secure one of these familiar spirits, which can be\nguaranteed to cause the greatest possible annoyance to your enemy,\nwith the least possible trouble on your own part.\n\n\n\nReceipt for securing a Pelesit\n\n\"Go to the graveyard at night and dig up the body of a first-born\nchild whose mother was also first-born, and which has been dead less\nthan forty days. On digging it up, carry it out to an ant-hill in the\nopen ground, and there dandle it (di-timang). After a little while,\nwhen the child shrieks and lolls its tongue out (terjelir lidah-nya),\nbite off its tongue and carry it home. Then obtain a cocoa-nut shell\nfrom a solitary 'green' cocoa-nut palm (niyor hijau), and carry it\nto a place where Three Roads Meet, light a fire and heat the shell\ntill oil exudes, dip the child's tongue in the oil, and bury it in\nthe heart of the three cross roads (hati sempang tiga). Leave it\nuntouched for three nights, then dig it up and you will find that it\nhas turned into a Pelesit.\" [549]\n\n\n\n\n2. BIRTH CEREMONIES\n\n\nIn or about the seventh month of pregnancy (mengandong tujoh bulan) a\n\"Bidan\" [550] (sage femme) is engaged (menempah), the ceremony being\ndescribed as follows:--\n\nA copper vessel called cherana (which is something like a fruit-dish\nwith a stand or foot to it) is filled with four or five peeled\nareca-nuts, a small block of gambier, a portion of lime (kapor\nsa-perkaporan), a \"tahil\" (sa-tahil) of tobacco, and three or four\npackets (susun) of betel-leaf, and carried to the Bidan's house, where\nit is presented to her with the words, \"I wish to engage you for my\nchild\" (Ini'ku mahu menempah anak'ku), or words to that effect. [551]\n\nUsually the contents of the cherana are enclosed in small brass\nreceptacles, but on such occasions as the present no receptacles\nare used, the usual accessories of the betel-chewing ceremony being\ndeposited in the cherana itself. The Bidan, on receiving the cherana,\nand charming the contents, inverts it, pouring out (di-chorahkan)\nits contents upon the floor, and taking omens for the coming event\nfrom the manner in which they fall. [552] She then commences to chew\nthe betel-leaf, and when she has taken as much as she requires, she\ngenerally performs some species of divination (tengo' dalam petua) in\norder to ascertain the nature of the child's horoscope. This object\nmay be achieved in several ways; e.g. by astrological calculations;\nby casting up (palak or falakiah) the numerical values of the letters\nof both parents' names, in accordance with the abjad, or secret cipher\nalphabet; [553] by observance of a wax taper fixed upon the brim of a\njar of water (dian di tepi buyong ayer); and by observance of a cup of\n\"betel-leaf water\" (ayer sirih). [554]\n\nWhen the time arrives the Bidan is sent for and escorted to the\nspot, where she points out the luckiest place in the house for the\nchild to be born. Such a spot must not be under the ends of the\nslats of the palm-thatch, but between them, the exact spot being\ndiscovered by repeatedly dropping the blade of a hatchet or cutlass\nhaft downwards into the ground below the raised floor of the house,\nuntil a spot is found wherein it sticks and remains upright. A rattan\nloop (tali anggas) to enable the patient to raise herself to a sitting\nposture, is suspended from the rafters over the spot selected, [555]\nwhile just exactly beneath it under the floor of the house (which\nis raised on piles like the old Swiss lake-dwellings) are fastened\na bunch of leaves of the prickly pandanus, the \"acid\" egg-plant,\n[556] and a lekar jantan, which is a kind of rattan stand used for\nMalay cooking-pots. The leaves of these plants are used because it is\nthought that their thorns will prick any evil spirit [557] which tries\nto get at the child from below, whilst the circular cooking-pot stand\nwill act as a noose or snare. Over the patient's head, and just under\nthe rafters, is spread a casting-net (jala), together with a bunch\nof leaves of the red drac\u00e6na (jenjuang or lenjuang merah) and the\n\"acid\" egg-plant. [558]\n\nA big tray (talam) is now filled with a measure of uncooked husked rice\n(b'ras sa-gantang), and covered over with a small mat of screw-palm\nleaves (tikar mengkuang). This mat is in turn covered with from three\nto seven thicknesses of fine Malay sarongs (a sort of broad plaid\nworn as a skirt), and these latter again are surmounted by a second\nmat upon which the newly-born infant is to be deposited.\n\nThe next process is the purification of mother and child by a ceremony\nwhich consists of bathing both in warm water just not hot enough\nto scald the skin (ayer pesam-pesam jangan melochak kulit), and in\nwhich are leaves of lengkuas, halia, kunyit t'rus, kunyit, pandan bau,\nareca-palm blossom, and the dried leaves (keronsong or keresek) of the\npisang k'lat. This has to be repeated (every?) morning and evening. In\nmost places the new-born infant is, as has been said, laid upon a mat\nand formally adopted by the father, who breathes into the child's ear\n[559] a sort of Muhammadan prayer or formula, which is called bang in\nthe case of a boy, and kamat in the case of a girl. After purification\nthe child is swaddled in a sort of papoose; an inner bandage (barut) is\nswathed round the child's waist, and a broad cloth band (kain lampin)\nis wound round its body from the knees to the breast, after which\nthe outer bandage (kain bedong) is wound round the child's body from\nthe feet to the shoulder, and is worn continually until the child is\nthree or four months old, or, in Malay parlance, until he has learned\nto crawl (tahu meniarap). This contrivance, it is alleged, prevents\nthe child from starting and straining its muscles. Over the child's\nmat is suspended a sort of small conical mosquito-net (kain bochok),\nthe upper end of which is generally stitched (di-semat) or pinned on\nto the top of the parent's mosquito curtain, and which is intended\nto protect the child from any stray mosquito or sandfly which may\nhave found its way into the bigger net used by his parents.\n\nNext comes the ceremony of marking the forehead (chonting muka),\nwhich is supposed to keep the child from starting and straining itself\n(jangan terkejut terkekau), and from convulsions (sawan), and at the\nsame time to preserve it from evil spirits. The following are the\ndirections:--Take chips of wood from the thin end (kapala?) of the\nthreshold, from the steps of the house-ladder, and from the house\nfurniture, together with a coat (kesip) of garlic, a coat of an\nonion, assafoetida, a rattan cooking-pot stand, and fibre from the\n\"monkey-face\" of an unfertile cocoa-nut (tampo' niyor jantan). Burn\nall these articles together, collect the ashes, and mix them by means\nof the fore-finger with a little \"betel-water.\" Now repeat the proper\ncharm, [560] dip the finger in the mixture, and mark the centre of the\nchild's forehead, if a boy with a sign resembling what is called a\nbench mark [V], if a girl with a plain cross +, and at the same time\nput small daubs on the nose, cheeks, chin, and shoulders. Then mark\nthe mother with a line drawn from breast to breast (pangkah susu) and\na daub on the end of the nose (cholek hidong). If you do this properly,\na Langat Malay informed me, the Evil One will take mother and child for\nhis own wife and child (who are supposed to be similarly marked) and\nwill consequently refrain from harming them!\n\nIn addition to the above, if the child is a girl, her eyebrows are\nshaved and a curve drawn in their place, extending from the root\nof the nose to the ear (di-pantiskan bentok taji deri muka sampei\npelipis). The mixture used for marking these curves consists of\nmanjakani mixed with milk from the mother's breast.\n\nAnother most curious custom which recalls a parallel custom among\nNorth American Indians, is occasionally resorted to for the purpose of\naltering the shape of the child's head. When it is considered too long\n(terlampau panjang), a small tightly-fitting \"yam leaf cap\" (songko'\ndaun k'ladi), consisting of seven thicknesses of calladium (yam)\nleaves is used to compress it. This operation is supposed to shorten\nthe child's skull, and the person who fits it on to the child's head\nuses the words--\"Muhammad, short be your head\" in the case of a boy,\nand \"Fatimah, short be your head\" in the case of a girl.\n\nNow comes the ceremony of administering to the infant what is called\nthe \"mouth-opener\" (lit. \"mouth-splitter,\" pemb'lah mulut); first,\nyou take a green cocoa-nut (niyor sungkoran), split it in halves\n(di-b'lah niyor), put a \"grain\" of salt inside one-half of the shell\n(di-buboh garam sa-buku), and give it to the child to drink, counting\nup to seven, and putting it to the child's mouth at the word seven\n(letakkan di mulut-nya). Then repeat the ceremony, substituting asam\n(tamarinds?) for the salt. Finally, take a gold ring, and after rubbing\nit against the inside of the cocoa-nut (cholek di-dalam niyor), lay it\nupon the child's lips, (letakkan di bibir-nya), saying \"Bismillah,\"\netc. Do the same with a silver and amalgam (gold and silver) ring\nrespectively, and the ceremony will be at an end.\n\nI may note, in passing, that it is in allusion to the above ceremony\nthat you will sometimes hear old men say \"It's not the first time I\ntasted salt, I did so ever since I was first put into my swinging-cot\"\n(aku makan garam dahulu, deripada tatkala naik buayan).\n\nSometimes a little \"rock\" sugar (gula batu) is added to make the\n\"mouth-opener\" more palatable.\n\nFrom the time when the child is about twenty-four hours old until it\nis of the age of three months, it is fed with rice boiled in a pot on\nthe fire, \"broken\" (di-lechek) by means of a short broad cocoa-nut\nshell spoon (pelechek), mixed with a little sugar and squeezed into\nsmall receptacles of woven cocoa-nut leaf (ketupat).\n\nLater it is taught to feed at the breast (menetek), which continues\nuntil it is weaned by the application of bitter aloes (jadam) to the\nmother's breasts.\n\nIn the rice-jar (buyong b'ras) during this period, a stone, a big\niron nail, and a \"candle-nut\" must be kept, and a spoon (sendok)\nmust always be used for putting the rice into the pot before boiling\nit. Moreover, the mother, when eating or drinking, must always cross\nher left arm under her breasts (di-ampu susu-nya di lengan kiri)\nleaving the right arm free to bring the food to the mouth.\n\nWhen the child has been bathed, it is fumigated, and deposited for\nthe first time in a swinging-cot (the Malay substitute for a cradle)\nwhich, according to immemorial custom, is formed by a black cloth\nslung from one of the rafters. To fumigate [561] it you take leaves of\nthe red drac\u00e6na (jenjuang merah), and wrap them round first with the\ncasing of the charred torch (puntong) used at the severing of the cord\n(pembuang tali pusat), then with leaves of the t'rong asam (\"acid\"\negg-plant), and tie them round at intervals with a string of shredded\ntree-bark (tali t'rap). The funnel-shaped bouquet thus formed is\nsuspended above the child's cot (buayan); a spice-block (batu giling)\nis deposited inside it, and underneath it are placed the naked blade\nof a cutlass (parang puting), a cocoa-nut scraper (kukoran), and one\nof the basket-work stands used for the cooking-pots (lekar jantan),\nwhich latter is slung round the neck of the cocoa-nut scraper. This\nlast strange contrivance is, I believe, intended as a hint to the\nevil spirit or vampire which comes to suck the child's blood, and\nfor whom the trap described above is set underneath the house-floor.\n\nNow get a censer and burn incense in it, adding to the flame, as it\nburns, rubbish from beneath a deserted house, the deserted nest of a\nmer'bah (dove), and the deserted nest of the \"rain-bird\" (sarang burong\nujan-ujan). When all is ready, rock the cot very gently seven times,\nthen take the spice-block out of the cot and deposit it together with\nthe blade of the cutlass upon the ground, take the child in your arms\nand fumigate it by moving it thrice round in a circle over the smoke\nof the censer, counting up to seven as you do so, and swing the child\ngently towards your left. At the word \"seven\" call the child's soul\nby saying \"Cluck, cluck! soul of Muhammad here!\" [562] (if it is a\nboy), or \"Cluck, cluck! soul of Fatimah here!\" (if it is a girl);\ndeposit the child in the cot and rock it very gently, so that it does\nnot swing farther than the neck of the cocoa-nut scraper extends\n(sa-panjang kukoran sahaja). After this you may swing it as far as\nyou like, but for at least seven days afterwards, whenever the child\nis taken out of the cot, the spice-block, or stone-child (anak batu)\nas it is called, must be deposited in the cot as a substitute for\nthe child (pengganti budak).\n\nOnce in every four hours the child should be bathed with cold water,\nin order that it may be kept \"cool.\" This custom, I was told, is\ndiametrically opposite to that which obtains at Malacca, where the\nchild is bathed as rarely as possible. The custom followed in Selangor\nis said to prevent the child from getting a sore mouth (guam).\n\nFor the first two months or so, whenever the child is bathed, it is\nrubbed over with a paste obtained by mixing powdered rice with the\npowder obtained from a red stone called batu kawi. This stone, which is\nsaid by some Malays to take its name from the Island of Langkawi, is\nthought to possess astringent (k'lat) qualities, and is used by Malay\nwomen to improve their skin. Before use the paste is fumigated with\nthe smoke of burning eagle-wood, sandal-wood, and incense, after which\nthe liquid, which is said to resemble red ink, is applied to the skin,\nand then washed off, no doubt, with lime-juice in the ordinary way.\n\nIn the cold water which is used for bathing the child are deposited a\nbig iron nail (as a \"symbol of iron\"), \"candle-nuts\" and cockle-shells\n(kulit k'rang), to which some Malays add a kind of parasite called si\nber'nas (i.e. Well-Filled Out, a word applied to children who are fat,\ninstead of the word gemok, which is considered unlucky) and another\nparasite called sadingin or si dingin, the \"Cold\" one.\n\nAfter bathing, the Bidan should perform the ceremony called sembor\nsirih, which consists in the ejecting of betel-leaf (mixed with other\ningredients) out of her mouth on to the pit of the child's stomach, the\ningredients being pounded leaves of the bunglei, chekor, and jerangau,\nand chips of brazil-wood, ebony, and sugar-palm twigs (segar kabong);\nto these are sometimes added small portions of the \"Rough\" bamboo\n(buluh kasap), of the bemban balu, and of the leaf-cases of the\nareca-palm (either upih b'lah batang or upih sarong).\n\nThe child is generally named within the first week, but I have not yet\nheard of any special ceremony connected with the naming, though it is\nmost probably considered as a religious act. The name is evidently\nconsidered of some importance, for if the child happens to get ill\ndirectly after the naming, it is sometimes re-adopted (temporarily)\nby a third party, who gives it a different name. When this happens a\nspecies of bracelets and anklets made of black cloth are put upon the\nchild's wrists and ankles, the ceremony being called tumpang sayang.\n\nA few days later the child's head is shaved, and his nails cut for\nthe first time. For the former process a red lather is manufactured\nfrom fine rice-flour mixed with gambier, lime, and betel-leaf. Some\npeople have the child's head shaved clean, others leave the central\nlock (jambul). In either case the remains of the red lather, together\nwith the clippings of hair (and nails?) are received in a rolled-up\nyam-leaf (daun k'ladi di-ponjut) or cocoa-nut (?), and carried\naway and deposited at the foot of a shady tree, such as a banana\n(or a pomegranate?).\n\nSometimes (as had been done in the case of a Malay bride at whose\n\"tonsure\" I assisted [563]), the parents make a vow at a child's\nbirth that they will give a feast at the tonsure of its hair, just\nbefore its marriage, provided the child grows up in safety.\n\nOccasionally the ceremony of shaving the child's head takes place on\nthe 44th day after birth, the ceremony being called balik juru. A\nsmall sum, such as $2.00 or $3.00, is also sometimes presented to\na pilgrim to carry clippings of the child's locks to Mecca and cast\nthem into the well Zemzem, such payment being called 'k\u00eakah (`ak\u00eakah)\nin the case of a boy, and kerban in the case of a girl. [564]\n\nTo return to the mother. She is bathed in hot water at 8 o'clock each\nmorning for three days, and from the day of birth (after ablution)\nshe has to undergo the strangest ceremony of all, \"ascending the\nroasting-place\" (naik saleian). A kind of rough couch is prepared\nupon a small platform (saleian), which is about six feet in length,\nand slopes downwards towards the foot, where it is about two feet\nabove the floor. Beneath this platform a fireplace or hearth (dapor)\n[565] is constructed, and a \"roaring fire\" lighted, which is intended\nto warm the patient to a degree consistent with Malay ideas of what is\nbeneficial! Custom, which is stronger than law, forces the patient to\nrecline upon this couch two or three times in the course of the day,\nand to remain upon it each time for an hour or two. To such extremes\nis this practice carried, that \"on one occasion a poor woman was\nbrought to the point of death ... and would have died if she had not\nbeen rescued by the kind interposition of the Civil Assistant-Surgeon;\nthe excessive excitement caused by the heat was so overpowering that\naberration of mind ensued which continued for several months.\" [566]\n\nAs if this were not enough, one of the heated hearth-stones (batu\ntungku) is frequently wrapped up in a piece of flannel or old rags,\napplied to the patient's stomach so as to \"roast\" her still more\neffectually. This \"roasting\" custom is said to continue for the whole\nof the forty-four days of uncleanness. During this period there are\nmany birth-taboos (pantang beranak) applying to food, the following\narticles being usually forbidden: (1) things which have (from the\nMalay point of view) a lowering effect on the constitution (sagala\nyang sejuk-sejuk), e.g. fruits, with some exceptions, and vegetables;\n(2) things which have a heating effect on the blood (sagala yang\nbisa-bisa), e.g. the fish called pari (skate), the Prickly Fish (ikan\nduri), and the sembilang (a kind of mudfish with poisonous spines on\nboth sides and back), and all fresh-water fish; (3) all things which\nhave an irritating effect on the skin (sagala yang gatal-gatal),\ne.g. the fish called tenggiri, and terubok, shell-fish, and the\negg-plant or Brinjal, while the fish called kurau, g'lama, senahong,\nparang-parang may be eaten, so long as they are well salted; (4) things\nwhich are supposed to cause faintness (sagala yang bentan-bentan), or\nswooning (pengsan), such, for instance, as uncooked cocoa-nut pulp,\ngourds and cucumbers; (5) sugar (with the exception of cocoa-nut\nsugar), cocoa-nuts, and chillies. [567]\n\nThe following description of birth-taboos in Pahang, taken from\nMr. H. Clifford's Studies in Brown Humanity, will give a good general\nidea of this part of the subject:--\n\n\"When Umat has placed the s\u00eerih leaves he has done all he can for\nSelema, and he resigns himself to endure the anxiety of the next few\nmonths with the patience of which he has so much command. The pantang\nber-\u00e2nak, or birth-taboos, hem a husband in almost as rigidly as they\ndo his wife, and Umat, who is as superstitious as are all the Malays\nof the lower classes, is filled with fear lest he should unwittingly\ntransgress any law, the breach of which might cost Selema her life. He\nno longer shaves his head periodically, as he loves to do, for a\nnaked scalp is very cool and comfortable; he does not even cut his\nhair, and a thick black shock stands five inches high upon his head,\nand tumbles raggedly about his neck and ears. Selema is his first\nwife, and never before has she borne children, wherefore no hair of\nher husband's must be trimmed until her days are accomplished. Umat\nwill not kill the fowls for the cook now, nor even drive a stray dog\nfrom the compound with violence, lest he should chance to maim it,\nfor he must shed no blood, and must do no hurt to any living thing\nduring all this time. One day he is sent on an errand up-river and\nis absent until the third day. On inquiry it appears that he passed\nthe night in a friend's house, and on the morrow found that the wife\nof his host was shortly expecting to become a mother. Therefore he\nhad to remain at least two nights in the village. Why? Because if\nhe failed to do so, Selema would die. Why would she die? God alone\nknows, but such is the teaching of the men of old, the wise ones of\nancient days. But Umat's chief privation is that he is forbidden to\nsit in the doorway of his house. To understand what this means to\na Malay, you must realise that the seat in the doorway, at the head\nof the stair-ladder that reaches to the ground, is to him much what\nthe fireside is to the English peasant. It is here that he sits and\nlooks out patiently at life, as the European gazes into the heart of\nthe fire. It is here that his neighbours come to gossip with him,\nand it is in the doorway of his own or his friend's house that the\necho of the world is borne to his ears. But, while Selema is ill,\nUmat may not block the doorway, or dreadful consequences will ensue,\nand though he appreciates this and makes the sacrifice readily for\nhis wife's sake, it takes much of the comfort out of his life.\n\n\"Selema, meanwhile, has to be equally circumspect. She bridles her\nwoman's tongue resolutely, and no word in disparagement of man or\nbeast passes her lips during all these months, for she has no desire\nto see the qualities she dislikes reproduced in the child. She is\noften tired to death and faint and ill before her hour draws nigh,\nbut none the less she will not lie upon her mat during the daytime\nlest her heavy eyes should close in sleep, since her child would\nsurely fall a prey to evil spirits were she to do so. Therefore she\nfights on to the dusk, and Umat does all he can to comfort her and\nto lighten her sufferings by constant tenderness and care.\" [568]\n\nThe medicine (sambaran bara), used by the mother after her confinement,\nconsists of the ashes of a burnt cocoa-nut shell pounded and mixed\nwith a pinch of black pepper (lada hitam sa-jimput), a root of garlic\n(bawang puteh sa-labuh), and enough vinegar to make the mixture\nliquid. This potion is drunk for three consecutive mornings. A bandage\nis swathed about her waist, and she is treated with a cosmetic (bedak)\nmanufactured from temu kuning, which is pounded small (and mixed as\nbefore with garlic, black pepper, and vinegar), and applied every\nmorning and evening for the first three days. During the next three\ndays a new cosmetic (bedak kunyit t'rus) is applied, the ingredients\nbeing kunyit t'rus pounded and mixed in the same way as the cosmetic\njust described.\n\nAt the same time the patient is given a potion made from the ash of\nburnt durian skins (abu kulit durian), mixed as before with vinegar;\nthe fruit-stalk, or \"spire,\" of a cocoa-nut palm (manggar niyor)\nbeing substituted if the durian skin is not obtainable.\n\nA poultice (ubat pupok) is also applied to the patient's forehead,\nafter the early bathing, during the \"forty-four days\" of her\nretirement; it consists of leaves of the tahi babi, jintan hitam,\nand garlic, pounded and mixed as usual with vinegar.\n\nAfter three days an extraordinary mixture, called in Selangor the\n\"Hundred Herbs\" (rempah 'ratus), but in Malacca merely \"Pot-herbs\"\n(rempah p'riok), is concocted from all kinds of herbs, roots, and\nspices. The ingredients are put into a large vessel of water and left\nto soak, a portion of the liquor being strained off and given to\nthe patient as a potion every morning for about ten days. Similar\ningredients boiled in a large pot, which is kept hot by being\nhermetically sealed (di-getang), and by having live embers placed\nunderneath it from time to time, furnish the regular beverage of the\npatient up to the time of her purification. After the first fortnight,\nhowever, the lees are extracted from the vessel and used to compose\na poultice which is applied to the patient's waist, a set of fresh\ningredients replacing the old ones. [569] It is sold for fifty cents\na jar.\n\nOn the forty-fourth day the raised platform or roasting-place (saleian)\nis taken down and the ceremony called Floor-washing (basoh lantei)\ntakes place, the whole house being thoroughly washed and cleaned. The\nfloor having been smeared with rice-cosmetic (bedak) (such as the\nMalays use for the bathing ceremony), it is well scratched by the\nclaws of a fowl, which is caught (and washed) for the purpose, and\nthen held over the floor and forced to do the scratching required of\nit. The cosmetic is then removed (di-langir) by means of lime-juice\n(again as in the bathing ceremony) and the hearth-fire is changed. The\nBidan now receives her pay, usually getting in cash for the eldest\nchild $4.40 (in some places $5.40), for the second, $3.40, the third,\n$2.40, and for the fourth, and all subsequent children, $1.40; unless\nshe is hastily summoned (bidan tarek) and no engagement (menempah) has\nbeen made, in which case she may demand half a bhara ($11). Besides\nthis somewhat meagre remuneration, however, she receives from the\nwell-to-do (at the floor-washing ceremony) such presents as cast-off\nclothes (kain bekas tuboh), a bowl of saffron rice, a bowl of the\nrice-cosmetic and limes (bedak limau), and a platter of betel-leaf,\nwith accessories (cherana sirih). Though the remuneration may appear\nsmall, it was, nevertheless, sure; as in former days an unwritten\nlaw allowed her to take the child and \"cry it for sale\" (di-jaja)\nround the country, should her fee remain unpaid.\n\nBefore concluding the present subject it will be necessary to describe\ncertain specific injunctions and taboos which form an important part\nof the vast body of Malay customs which centre specially round the\nbirth of children.\n\nBefore the child is born the father has to be more than usually\ncircumspect with regard to what he does, as any untoward act on\nhis part would assuredly have a prejudicial effect on the child,\nand cause a birth-mark or even actual deformity, any such affection\nbeing called kenan. In a case which came to my notice the son was born\nwith only a thumb, forefinger, and little finger on the left hand,\nand a great toe on the left foot, the rest of the fingers and toes on\nthe left side being wanting. This, I was told, was due to the fact\nthat the father violated this taboo by going to the fishing-stakes\none day and killing a crab by chopping at it with a cutlass.\n\nIn former days during this period it was \"taboo\" (pantang) for the\nfather to cut the throat of a buffalo or even of a fowl; or, in fact,\nto take the life of any animal whatever--a trace no doubt of Indian\ninfluences. A Malay told me once that his son, soon after birth,\nwas afflicted with a great obstruction of breathing, but that when\nthe medicine-man (Pawang) declared (after \"diagnosing\" the case)\nthat the child was suffering from a \"fish-affection\" (kenan ikan),\nhe remembered that he had knocked on the head an extraordinary number\nof fish which he had caught on the very day that his son was born. He\ntherefore, by the advice of the medicine-man, gave the child a potion\nmade from pounded fish bones, and an immediate and permanent recovery\nwas the result.\n\nSuch affections as those described are classified by the Malays\naccording to the kind of influence which is supposed to have produced\nthem. Thus the unoffending victim may be either fish-struck (kenan\nikan), as described above, ape-struck (kenan b'rok), dog-struck (kenan\nanjing), crab-struck (kenan ketam), and so forth, it being maintained\nthat in every case the child either displays some physical deformity,\ncausing a resemblance to the animal by which it was affected, or else\n(and more commonly) unconsciously imitates its actions or its \"voice.\"\n\nAnother interesting custom was that the father was stringently\nforbidden to cut his hair until after the birth of the child.\n\nThe following passage bearing on the subject is taken from Sir\nW. E. Maxwell's article on the \"Folklore of the Malays\": [570]--\n\n\"In selecting timber for the uprights of a Malay house care must\nbe taken to reject any log which is indented by the pressure of any\nparasitic creeper which may have wound round it when it was a living\ntree. A log so marked, if used in building a house, will exercise\nan unfavourable influence in childbirth, protracting delivery and\nendangering the lives of mother and child. Many precautions must be\ntaken to guard against evil influence of a similar kind, when one of\nthe inmates of a house is expecting to become a mother. No one may\n'divide the house' (belah rumah), that is, go in at the front door\nand out at the back, or vice vers\u00e2, nor may any guest or stranger be\nentertained in the house for one night only; he must be detained for\na second night to complete an even period. If an eclipse occurs, the\nwoman on whose account these observances are necessary must be taken\ninto the penangga (kitchen), and placed beneath the shelf or platform\n(para) on which the domestic utensils are kept. A spoon is put into\nher hand. If these precautions are not taken, the child when born\nwill be deformed.\"\n\nSir W. E. Maxwell in the above is speaking of Perak Malays. The passage\njust quoted applies to a great extent to Selangor, but with a few\ndiscrepancies. Thus a house-post indented by a creeper is generally\navoided in Selangor for a different reason, viz. that it is supposed\nto bring snakes into the house.\n\n\"Dividing the house,\" however, is generally considered an important\nbirth-taboo in Selangor, the threatened penalty for its non-observance\nbeing averted by compelling the guilty party to submit to the\nunpleasant ceremony called sembor ayer, a member of the family being\nrequired to eject (sembor) a mouthful of water upon the small of the\nculprit's back.\n\nIn Selangor, again, a guest must stay three nights (not two) in\nthe house, his departure on the first or second night being called\n\"Insulting the Night\" (menjolok malam). To avert the evil consequences\nof such an act, fumigation (rabun-rabun) is resorted to, the \"recipe\"\nfor it running as follows:--\"Take assafoetida, sulphur, kunyit\nt'rus (an evil-smelling root), onion skins, dried areca-nut husk,\nlemon-grass leaves, and an old mat or cloth, burn them, and leave\nthe ashes for about an hour at sunset on the floor of the passage\nin front of the door.\" That a sensible and self-respecting \"demon\"\nshould avoid a house where such an unconscionable odour is raised is\nnot in the least surprising!\n\nIn the event of an eclipse the customs of the two sister States\nappear to be nearly identical; the only difference being that in\nSelangor the woman is placed in the doorway (in the moonlight as far\nas possible), and is furnished with the basket-work stand of a cooking\npot, as well as a wooden rice-spoon, the former as a trap to catch\nany unwary demon who may be so foolish as to put his head \"into the\nnoose,\" and the latter as a weapon of offence, it being supposed that\n\"the rattan binding of the spoon (which must, of course, be of the\northodox Malay pattern) will unwind itself and entangle the assailant\"\nin the case of any real danger. Finally, the Bidan must be present to\n\"massage\" the woman, and repeat the necessary charms.\n\nFrom the following passage it would appear that the corresponding\nPahang custom does not materially differ from that of Perak and\nSelangor:--\n\n\"But during the period that the Moon's fate hung in the balance,\nSelema has suffered many things. She has been seated motionless in the\nfireplace under the tray-like shelf, which hangs from the low rafters,\ntrembling with terror of--she knows not what. The little basket-work\nstand, on which the hot rice-pot is wont to rest, is worn on her\nhead as a cap, and in her girdle the long wooden rice-spoon is stuck\ndagger-wise. Neither she nor Umat know why these things are done, but\nthey never dream of questioning their necessity. It is the custom. The\nmen of olden days have decreed that women with child should do these\nthings when the Moon is in trouble, and the consequences of neglect\nare too terrible to be risked; so Selema and Umat act according to\ntheir simple faith.\" [571]\n\n\n\n\n3. ADOLESCENCE\n\nOf the purely Malay ceremonies performed at Adolescence, the most\nimportant are the \"filing of the teeth\" (berasah gigi), [572] and\nthe cutting of the first locks of hair, in cases where this latter\noperation has been postponed till the child's marriage by a vow of\nits parents.\n\nThe following is a description of the rite of tonsure (berchukor),\nat which I was present in person:--\n\n\"Some time ago (in 1897) I received, through one of my local Malay\nheadmen, an invitation to attend a tonsure ceremony.\n\n\"When I arrived (about two P.M.), in company of the headman referred\nto, the usual dancing and Koran-chanting was proceeding in the\nouter chamber or verandah, which was decked out for the occasion\nwith the usual brilliantly coloured ceiling-cloth and striped\nwall-tapestry. After a short interval we were invited to enter an\ninner room, where a number of Malays of both sexes were awaiting\nthe performance of the rite. The first thing, however, that caught\nthe eye was a gracefully-draped figure standing with shrouded head,\nand with its back to the company, upon the lowest step of the dais\n(g'rei), which had been erected with a view to the prospective wedding\nceremony. This was the bride. A dark-coloured veil, thrown over her\nhead and shoulders, allowed seven luxuriant tresses of her wonderful\nraven-black hair to escape and roll down below her waist, a ring of\nprecious metal being attached to the end of each tress. Close to the\nbride, and ready to support her, should she require it, in her motherly\narms, stood the (on such occasions) familiar figure of the Duenna\n(Mak Inang), whose duty, however, in the present instance was confined\nto taking the left hand of the bride between her own, and supporting\nit in a horizontal position whilst each of the seven Representatives\n(orang waris) [573] in turn was sprinkling it with the 'Neutralising\nRice-paste' (tepong tawar) by means of the usual bunch or brush of\nleaves. A little in front of this pair stood a youth supporting in\nhis hands an unhusked cocoa-nut shell. The crown of this cocoa-nut\nhad been removed, and the edges at the top cut in such a way as to\nform a chevroned or 'dog-tooth' border. Upon the indentations of this\nrim was deposited a necklace, and a large pair of scissors about the\nsize of a tailor's shears were stuck point downwards in the rim. The\ncocoa-nut itself was perhaps half-filled with its 'milk.' Close to\nthis youth stood another, supporting one of the usual circular brass\ntrays (with high sides) containing all the ordinary accessories of the\ntepong tawar ceremony, i.e. a bowl of rice-paste, a brush of leaves,\nparched rice, washed saffron-stained rice, and benzoin or incense.\n\n\"I was now requested to open the proceedings, but at my express desire\nthe Penghulu (Malay headman) did so for me, first scattering several\nhandfuls (of the different sorts of rice) over the bride, and then\nsprinkling the rice-paste upon the palm of her left hand, which was\nheld out to receive it as described above. The sprinkling over, he\ntook the scissors and with great deliberation severed the end of the\nfirst lock, which was made to fall with a little splash, and with the\nring attached to it, into the cocoa-nut with the 'dog-tooth' border.\n\n\"Five other waris (Representatives) and myself followed suit, the\nseven tresses with the rings attached to them being all received in\nthe cocoa-nut as described.\n\n\"A child of the age of about two or three years underwent the tonsure\nat the same time, each of the Representatives, after severing the\nbride's lock, snipping off a portion of the child's hair. The child was\nin arms and was not veiled, but wore a shoulder-cloth (bidak) thrown\nover his shoulder. At the conclusion of the ceremony we left the room,\nand the Koran-chanting was resumed and continued until the arrival of\nthe bridegroom in procession (at about five P.M.), when the bride and\nbridegroom went through the ceremony of being 'seated side by side'\n(bersanding), and the business of the day was concluded.\n\n\"The cocoa-nut containing the severed tresses and rings is carried\nto the foot of a barren fruit-tree (e.g. a pomegranate-tree),\nwhen the rings are extracted and the water (with the severed locks)\npoured out at the tree's foot, the belief being that this proceeding\nwill make the tree as luxuriant as the hair of the person shorn, a\nvery clear example of 'sympathetic magic.' If the parents are poor,\nthe cocoa-nut is generally turned upside down and left there; but if\nthey are well-to-do, the locks are usually sent to Mecca in charge\nof a pilgrim, who casts them on his arrival into the well Zemzem.\"\n\nI will now describe the ceremony of filing or \"sharpening\" the teeth,\nfrom notes taken by myself during the actual ceremony (20th March,\n1897).\n\nThe youth whose teeth I saw filed must have been quite fifteen or\nsixteen years of age, and had not long before undergone the rite\nof circumcision. When I arrived I found the house newly swept and\nclean, and all the accessories of the ceremony already prepared. These\nlatter consisted of a round tray (dulang) containing the usual bowl of\nrice-paste (tepong tawar), with the brush of leaves, [574] three cups\n(containing different sorts of rice), an egg, [575] three rings of\nprecious metals (gold, silver, and amalgam), a couple of limes, and\ntwo small files (to which a small tooth-saw and two small whetstones\nshould be added). [576]\n\nThe ceremony now commences: the tooth-filer (Pawang gigi) first\nscatters the three sorts of rice and sprinkles the tepong tawar upon\nhis instruments, etc., repeating the proper charm [577] at the same\ntime; the patient meanwhile, and throughout the operation, reclining\nupon his back on the floor with his head resting on a pillow. Next\nthe Pawang, sitting beside the patient, \"touches\" the patient's teeth,\nfirst with each of the three rings of precious metal and then with the\negg, throwing each of these objects away as he does so, and repeating\neach time a charm (Hu, kata Allah, d. s. b.), which is given in the\nAppendix. Next he props open (di-sengkang) the patient's mouth by means\nof a dried areca-nut, and repeats another charm (Hei, Bismi) in order\nto destroy the \"venom\" of the steel, laying the file upon the teeth,\n[578] and drawing it thrice across them at the end of the charm. He\nthen cuts off (di-k'rat) the crowns of the teeth (with one of the\nfiles), smooths their edges (di-papar) with one of the whetstones,\nand polishes them (melechek). During the whole of this part of the\nperformance, which is a trying ordeal to witness, although it is borne\nwith the utmost fortitude on the part of the sufferer, the latter\nholds a small mirror in front of his mouth in order to be assured\nthat the operation is progressing to his satisfaction. When the actual\nfiling is over, the areca-nut is extracted, and a piece of cocoa-nut\nhusk or small block of pulai wood inserted in its stead, in order\nto facilitate the proper polishing of the now mutilated teeth. This\nlatter part of the operation is accomplished by means of the file,\na small piece of folded white cloth protecting the lips from injury.\n\nConsiderable interest attaches to the filing of the first tooth,\non account of the omens which are taken from the position in which\nthe crown happens to lie when it falls. If, when the tooth is filed\nthrough, the crown adheres to the file, it is taken as a sign that\nthe patient will die at home; if it flies off and lies with its edge\nturned upwards, this means, on the contrary, that he will die abroad.\n\nAt the conclusion of the operation a species of poultice (ubat tasak),\nconsisting mainly of cooked ginger (halia bara di-pahis-ki), which is\nintended to \"deaden (the feeling of) the gums\" (matikan daging gusi)\nis duly charmed [579] and applied to the gums of the jaw which happens\nto be under treatment. The Pawang now lays one hand (the left) on the\ntop of the patient's head and the other upon the teeth of the upper\njaw, and presses them together with a show of considerable force,\nmaking believe, as it were, that he is pressing the patient's upper\nteeth firmly into their sockets. Finally, a portion of betel-leaf is\ncharmed (with the charm Hong sarangin, etc.) and given to the patient\nto chew, after which, it is asserted, all pain immediately ceases. The\nPawang then washes his hands, resharpens his tools, and those present\nsit down to a meal of saffron-stained pulut rice. This concludes the\nceremony for the day, the lower jaw being similarly treated upon a\nsubsequent occasion.\n\nIn the course of three such operations (the Pawang informed me)\nthe teeth can be filed down even with the gums, in which case they\nare, I believe, in some instances somewhat roughly plated or cased\nwith gold. Sometimes, however, they are merely filed into points,\nso that they resemble the teeth of a shark. [580] Very frequently,\ntoo, they blacken them with a mixture of the empyreumatic oil of the\ncocoa-nut shell (baja or g'rang) and kamunting (Kl. karamunting) wood,\n[581] which is also used for blackening the eyebrows. These customs,\nhowever, are already dying out in the more civilised Malay States.\n\nWhenever I made inquiries as to the reason of this strange custom,\nI was invariably told that it not only beautified but preserved the\nteeth from the action of decay, which the Malays believe to be set up\nby the presence of a minute maggot or worm (ulat), their most usual\nway of expressing the fact that they are suffering from toothache\nbeing to say that the tooth in question is being \"eaten by a maggot\"\n(di-makan ulat).\n\nThe \"Batak\" Malays (a Mid-Sumatran tribe, many of whom have settled\nin Kuala Langat) are said to chip the teeth of their children into\nthe desired shape by the use of a small chisel, the operation causing\nsuch exquisite agony that the sufferer will not unfrequently leap to\nhis feet with a shriek.\n\nEven when the file is used, the work of an unskilful performer\n(who does not know how to destroy the \"venom\" of his instruments)\nwill cause the sufferer's face to be completely swollen up (bakup)\nfor a long period subsequent to the operation. Yet young people of\nboth sexes cheerfully submit to the risk of this discomfort, and the\nonly remark made by the youth whom I saw undergoing it was that it\n\"made his mouth feel uncomfortable\" (jelejeh rasa mulut-nya).\n\nThe ear-boring ceremony (bertindek) appears to have already lost\nmuch of its ceremonial character in Selangor, where I was told that\nit is now usually performed when the child is quite small, i.e. at\nthe earliest, when the child is some five or seven months old,\nand when it is about a year old at the latest, whereas in Sumatra\n(according to Marsden) it is not performed until the child is eight\nor nine. [582] Still, however, a special kind of round ear-ring,\nwhich is of filagree-work, and is called subang, is as much the emblem\nof virginity in the western States as it ever was. The \"discarding\"\nof these ear-rings (tanggal subang), which should take place about\nseven days after the conclusion of the marriage rites, is ceremonial\nin character, and it is even the custom when a widow (janda) is\nmarried for the second time, to provide her with a pair of subang\n(which should, however, it is said, be tied on to her ears instead\nof being inserted in the ear-holes, as in the case of a girl who has\nnever been married).\n\nThe rite of circumcision is of course common to Muhammadans all over\nthe world. Some analogous practices, however, have also been noticed\namong the non-Muhammadan Malayan races of the Eastern Archipelago,\nand it is at least doubtful whether circumcision as now practised by\nMalays is a purely Muhummadan rite. Among Malays it is performed by\na functionary called the \"Mudim,\" [583] with a slip of bamboo, at any\nage (in the case of boys) from about six or seven up to about sixteen\nyears, the wound being often dressed (at least in town districts) with\nfine clay mixed with soot and the yolk of eggs, but when possible, the\nclay is mixed with cocoa-nut fibre (rabok niyor), selumur paku uban,\nand the young shoots of the k'lat plantain (puchok pisang k'lat),\nthe compound being called in either case ubat tasak. The ceremony\nis associated with the common purificatory rite called tepong tawar,\nand with ayer tolak bala (lit. evil-dispelling water). Lights are kept\nburning in the house for several days (\"until the wound has healed\"),\nand the performance of the ceremony is always made the occasion for a\nbanquet, together with music and dancing of the kind in which Malays\ntake so much delight. The cause of these rejoicings is dressed for the\noccasion \"like a bridegroom\" (pengantin), and is said to be sometimes\ncarried in procession.\n\n\n\n\n4. Personal Ceremonies and Charms\n\nCeremonies and charms for protecting or rendering the person more\nattractive or formidable, form one of the largest, but not perhaps the\nmost interesting or important division of the medicine-man's repertory.\n\nThe following remarkable specimen of the charms belonging to the first\nof these classes was given me by 'Che `Abas of Klanang in Selangor,\na Kelantan Malay:--\n\n\n   \"If the corpse in the grave should speak,\n    And address people on earth,\n    May I be destroyed by any beast that has life,\n    But if the corpse in the grave do not speak,\n    And address people on earth,\n    May I not be destroyed by any beast that has life, or by any foe\n    or peril, or by any son of the human race.\n\n    And if the chicken in the egg should crow,\n    And call to chickens on earth,\n    May I be destroyed by any beast that has life,\n    But if the chicken in the egg do not crow,\"\n                                    (etc. etc., as before.)\n\n\nAs a general rule, however, this particular class of charms shows\nparticularly strong traces of Arabic influence, most often, perhaps,\ntaking the form of an injunction (addressed to Jins or Angels) to\nwatch over the person of the petitioner.\n\nTo rightly understand charms of the second class, which includes\nBathing and Betel-charming charms, [584] we must have some idea of the\nMalay standard of beauty. This, I need hardly say, differs widely from\nthat entertained by Europeans. In the case of manly beauty we should,\nperhaps, be able to acquiesce to some extent in the admiration which\nMalays express for \"Brightness of Countenance\" (chahia), which forms\none of the chief objects of petition in almost every one of this\nclass of charms; [585] but none of our modern Ganymedes would be\nlikely to petition for a \"voice like the voice of the Prophet David\";\n[586] or a \"countenance like the countenance of the Prophet Joseph\";\nstill less would he be likely to petition for a tongue \"curled like\na breaking wave,\" or \"a magic serpent,\" or for teeth \"like a herd of\n(black) elephants,\" or for lips \"like a procession of ants.\" [587]\n\nMalay descriptions of female beauty are no less curious. The \"brow\"\n(of the Malay Helen, for whose sake a thousand desperate battles\nare fought in Malay romances) \"is like the one-day-old moon,\" [588]\nher eyebrows resemble \"pictured clouds,\" [589] and are \"arched like\nthe fighting-cock's (artificial) spur,\" [590] her cheek resembles \"the\nsliced-off-cheek of a mango,\" [591] her nose \"an opening jasmine bud,\"\n[592] her hair the \"wavy blossom-shoots of the areca-palm,\" [593]\nslender [594] is her neck, \"with a triple row of dimples,\" [595] her\nbosom ripening, [596] her waist \"lissom as the stalk of a flower,\"\n[597] her head \"of a perfect oval\" (lit. bird's-egg-shaped), her\nfingers like the leafy \"spears of lemon-grass,\" [598] or the \"quills\nof the porcupine,\" [599] her eyes \"like the splendour of the planet\nVenus,\" [600] and her lips \"like the fissure of a pomegranate.\" [601]\n\nThe following is a specimen of an invocation for beautifying the\nperson which is supposed to be used by children:--\n\n\n   \"The light of four Suns, five Moons,\n    And the seven Stars be visible in my eye.\n    The brightness of a shooting star be upon my chin,\n    And that of the full moon be upon my brows.\n    May my lips be like unto a string of ants,\n    My teeth like to a herd of elephants,\n    My tongue like a breaking wave,\n    My voice like the voice of the Prophet David,\n    My countenance like the countenance of the Prophet Joseph,\n    My brightness like the brightness of the Prophet Muhammad,\n    By virtue of my using this charm that was coeval with my birth,\n    And by grace of 'There is no god but God,'\" etc.\n\n\nWhen personal attractions begin to wane with the lapse of years,\ninvocations are resorted to for the purpose of restoring the\npetitioner's lost youth. In one of the invocations referred to (which\nis said to have been used by the Princess of Mount Ophir, Tuan Putri\nGunong Ledang, to secure perpetual youth), the petitioner boasts that\nhe (or she) was \"born under the Inverted Banyan Tree,\" and claims the\ngranting of the boon applied for \"by virtue of the use of the \"Black\nLenggundi Bush,\" which when it has died, returns to life again,\"\n[602] the idea being, no doubt, that a judicious use of black magic\nwill enable the petitioner to \"live backwards.\"\n\nThe third class of invocations, for rendering the person formidable,\nbelong rather to the chapter on war, under which heading they will\nbe included.\n\n\n\n\n5. BETROTHAL\n\nBetrothal is called tunangan or pinangan. When the parents of a\nmarriageable youth perceive a suitable \"match\" for their son, they\nsend a messenger to her parents to ask if she has yet been \"bespoken\"\n(kalau ada orang sebut). If the reply is satisfactory, the messenger\nis again despatched to intimate the desire of the youth's parents to\n\"bespeak\" the hand of the favoured individual for his son, and to\narrange a day for a meeting. These preliminaries are accompanied by\nthe usual polite self-depreciation on both sides. Thus, the girl's\nfather begins by saying, \"You wish to bespeak the hand of my daughter,\nwho knows neither how to cook nor how to sew\" (yang ta'tahu masak,\nta'tahu menjait). But the custom is not carried to such extremes as\nit is in China. [603]\n\nThe girl's parents next call four or five witnesses (saksi) of either\nsex to \"witness\" the betrothal, and after preparing a meal (nasi dan\nkueh) for their expected guests, await the arrival of the youth's\n\"Representatives,\" the youth himself remaining at home. One of the\nparty carries a betel-leaf tray furnished with the usual betel-chewing\nappliances, together with half a bhara of dollars ($11) according\nto the stricter custom; although (failing the dollars), a ring or\nbracelet, or other jewellery of that value, may be substituted.\n\nBearing these presents with them, the youth's representatives proceed\nto the house of the girl's parents, where they are invited to enter\nand partake of the betel-leaf provided for them. A meal is then served,\nMalay cakes (kueh-kueh) brought forward, and the company again partake\nof betel.\n\nThe two parties now sit down in a \"family circle,\" and one of the\nyouth's representatives pushes forward (di-sorongkan) the betel which\nthey had brought with them, and offers it to the people of the house,\nsaying, \"This is a pledge of your daughter's betrothal.\" The girl's\nfather replies, \"Be it so, I accept it,\" or words to that effect,\nand inquires how long the engagement is to last, the answer being\n\"six months\" or \"a year\" as the case may be. Both parties then appeal\nto the witnesses to \"hear what is said,\" and the youth's relatives\nreturn to their homes.\n\nThe marriage portion being fixed (in Selangor) by an almost universal\ncustom at two bharas of dollars ($44), the amount is not usually\nmentioned at the betrothal, it being understood that the usual\namount is intended. But if the girl's parents should afterwards prove\nreluctant to proceed with the match, they forfeit twice the amount\nof the pledge-money which they have received; whereas if the youth\nrefuses to proceed he merely forfeits the pledge-money ($11) already\npaid to the girl's parents. Some families pay a marriage portion of\n$30 only, and others (such as the family of 'Toh Kaya Kechil of Klang)\npay as much as $50, but exceptions are rare, $44 being now generally\nrecognised as the customary wedding portion.\n\nHowever, the girl's family does not really receive anything like the\nfull value of the $44, because if the $44 is paid in full the proposer\nhas a right to demand a complete outfit (persalinan) of silk attire,\nto the value of about $20, so that the amount which actually changes\nhands is seldom more than about $24.\n\nThe Malay fianc\u00e9e, unlike her European sister, is at the utmost\npains to keep out of her lover's way, and to attain this object she\nis said to be \"as watchful as a tiger.\" No engagement-ring is used in\nthis neighbourhood, no priest (or Lebai) is present at the engagement\nceremony, nor is the girl asked for her consent. On the other hand,\na regular system of exchanging presents, after the engagement, is\nsaid to have been formerly in vogue in Selangor, the man sending\nbetel-leaf, fruit, and eggs to his fianc\u00e9e from time to time in\nnet-work receptacles, and the woman sending specially prepared rice,\netc. in rush-work receptacles of various patterns. It is said, too,\nthat the woman would occasionally carve a chain, consisting of three\nor four links, out of a single areca-nut, in which case the prospective\nbridegroom was supposed to redeem it by the payment of as many dollars\nas there were links. The betel-nut presented on these occasions would\nbe wrapped up in a gradation of three beautifully worked cloths, not\nunlike \"D'oyleys\" in general appearance, whilst the actual engagement\nceremony in former days is said to have received additional interest\nand formality from the recital of verses appropriate to the occasion\nby chosen representatives of each party. Specimens of the betrothal\nverses formerly used in Selangor will be found in the Appendix. The\nfollowing is a translation:--\n\n\n   \"Q. Small is my cottage, but it has five shelves\n    For roasting the kerisi fish;\n    Hearken, good people, whilst I inquire of you\n    What is the price of your Diamond [604] here?\n\n    A. Your fishing-line must be five fathoms long\n    If you would catch the tenggiri fish;\n    Seven tahils, a kati, and five laksa, [605]\n    That is the price of our Diamond here.\n\n    Q. If there are no rengas trees growing on the Point,\n    One must go up-stream and cut down a screw-palm;\n    If one has not gold in one's girdle,\n    One must make over one's person to begin with.\n\n    A. If there are no rengas trees growing on the Point,\n    You must take banyan-wood for the sides of your trays;\n    If you have no gold in your girdle,\n    You need not hope to get Somebody's daughter.\n\n    Q. Thousands are the supports required\n    For the stem of the sago-palm to recline upon; [606]\n    Though it be thousands I would accept the debt\n    So I be betrothed to Somebody's daughter.\n\n    A. My head-kerchief has fallen into the sea,\n    And with it has fallen my oar-ring; [607]\n    I stretch out my hand in token of acceptance,\n    Though I have naught wherewith to requite you.\n\n    Q. Oar-ring or no,\n    The lenggundi bush grows apace in the thatch channels.\n    Whether it is well to go slowly or no,\n    It is the favour you have shown me that subdues my heart.\"\n\n\nIf, however, there is a hitch in the proceedings, and the parties\ncommence to lose their temper, the stanzas may end very differently;\nfor instance, the girl's father or representative will say:--\n\n\n   \"A. My lord has gone up-stream\n    To get his clothes and wash out the dye. [608]\n    If that is all, let it alone for the present;\n    If there is anything else you will always find me ready.\n\n    Q. 'Che Dol Amat's mango-tree\n    When it fell rolled into the swamp.\n    If I cannot get what I want by peaceful means,\n    Look that you be not hit in the war of strategy.\n\n    A. If the rim is not properly fitted to the rice-box, [609]\n    Let us get saffron-rice and roast a fowl.\n    If I cannot get you to make acknowledgment,\n    Let Heaven reel and Earth be submerged.\"\n\n\nThese last two lines constitute a direct challenge, and no more words\nneed be wasted when once they have been uttered.\n\n\n\n\n6. MARRIAGE\n\nWhen the term of betrothal is drawing to its close, a suitable day\n(which is frequently a Tuesday) is chosen for the work of decoration\n(bergantong-gantong) by the parents of both parties, and notified to\nthe relations and friends who wish to assist in the preparations for\nthe wedding. [610]\n\nBoth houses are decorated with vertically striped hangings (p'lang\ntabir) and ornamental ceiling-cloths (langit-langit), and mats, rugs,\ncarpets, etc. are laid down. In the bridegroom's house little is done\nbeyond erecting a small platform or dais (petarana) about six feet\nsquare, and raised about ten inches from the floor, upon which he is\nto don his wedding garments when he sets out to meet the bride. A\nsimilar platform (petarana) is erected in the bride's house, and a\nlow dais called rambat in front of her door, at the outer corners of\nwhich are fixed two standard candlesticks (tiang rambat), which are\nsometimes as much as six feet high, and each of which carries three\ncandles, one in the centre and one on each side, those at the side\nbeing supported by ornamental brackets (sulor bayong). The rambat\nmay measure some 14 feet in length by 5 feet in width, and should be\nabout 14 inches in height.\n\nA dais (with two steps to it) is then built as follows, generally\nopposite the doorway, but standing a little way back from it, and\nfacing the rambat, so as to leave a narrow passage (tela kechil)\nbetween the threshold and the dais, which latter is decked with\nscarlet, or at least scarlet-bordered cloth (kain berumpok dengan\nsakalat). The lower step of the dais (ibu g'rei) is raised about 12\ninches from the floor, and measures from 10 feet to 12 feet in length\nby 8 feet in width. The upper step (g'rei penapah) is a little smaller,\nand is only raised about 10 inches above the lower one. The top of\nthe dais is covered with a mattress, and both steps are decorated\nwith expensive borders, which at the wedding of a Raja are made of\nembossed gold or silver, and may easily cost as much as $150 each,\nor even more. The mattress is covered in its turn with a quilt (lihap\nor pelampap), made of coloured silk stuffed with cotton; upon this\nquilt is laid a white cotton sheet, and the whole is surmounted by\na row of colossal \"pillows\" (of the size of small packing-cases),\nsurmounted by others of moderate size.\n\nA mosquito-curtain is hung over all, and the completed couch is called\npelamin. The head of the pelamin, it must be added, where the pillows\nare piled, is always on the left-hand side as you look towards it.\n\nThe number of the pillows used is of the highest importance, as\nindicating the rank of the contracting parties. The larger ones\nare about 5 feet in length and 2 feet in height by 1 1/2 feet in\nwidth. They are covered with rich embroidery at the exposed end,\nand are arranged in a horizontal row (sa-tunda), with their sides\njust touching, in the front left-hand corner of the mosquito-curtain,\nso as to leave a clear passage of about 3 feet behind them (at the\nback of the curtain) by which the bride and bridegroom may escape to\nthe peraduan after the ceremony. These big pillows are white, with\nthe exception of the embroidered ends, unless they are intended for\na Raja, when the royal colour (yellow) is of course substituted. The\none nearest the centre of the couch is called bantal tumpu, and usually\nhas a hexagonal or (in the case of a Raja) octagonal bolster deposited\nbeside it.\n\nThe smaller pillows are red (occasionally purple, ungu, or orange,\njingga), and are called the \"embroidered pillows\" (bantal bertekat,\nor bantal p'rada). Occasionally a set of twelve small pillows is\nused (when they are called bantal dua-b'las, or the Twelve Pillows),\nbut often there is only one of them to each \"Big Pillow,\" the set\nof twelve being said to be an innovation, probably introduced from\nMalacca. Sometimes, however, when many small pillows are piled upon\neach other, measures have to be taken to keep them from falling,\nin which case the space between the piles is said to be filled up\nwith wool or cotton stuffing (penyelat), the front being covered with\nembroidered cloth, the upper border of which is carried up diagonally\nfrom the top of one pile to the top of the next.\n\nAs regards the permissible number of big pillows, according to a scale\nin use at Klang, the common people are allowed three big pillows\n(including the bantal tumpu); a wealthy man, four; and a Headman,\nsuch as the 'Toh Kaya Kechil, five; a Raja being presumably allowed\none or two more. According to this scale it is only the big pillows\nthat are of importance, [611] and the people are allowed to use as\nfew or as many small ones as they like. The topmost small pillow,\nhowever, is always triangular, and is called gunong-gunongan.\n\nThe mosquito-curtain (enclosing the couch on which the pillows rest)\nof course varies in size according to the dimensions of the pelamin,\nbut may be roughly taken to be from 7 to 9 hasta [612] in length,\nby 8 ft. in width, and 4 ft. to 5 ft. in height (reaching to the\nceiling-cloth). Its upper edges (kansor) are stiffened externally with\na square frame, consisting of four bamboo rods (galah k'lambu), and\nit is decorated in front with a beautifully embroidered fringe called\n\"Bo-tree leaves\" (daun budi). The front of this mosquito-curtain is\nrolled up [613] to within 2 or 3 ft. of the top, instead of being drawn\naside as usual. At the back of the curtain is suspended, except in\nthe case of a Raja's wedding, a bamboo clothes-rod (buluh sangkutkan\nkain). This rod terminates at each extremity in an ornamental piece\nof scroll-work (sulor bayong) covered with scarlet cloth, which is\nsometimes made to issue from a short stem of horn or ivory, and has\na wooden collar called dulang-dulang. This dulang-dulang, moreover,\nis sometimes provided with small hollows ('mbat-'mbat) at the top,\ntwo in front which are filled with rose-water or perfume (ayer mawar\nor ayer wangi), and two at the back which are filled with flowers.\n\nAbove the clothes-rod, and between its suspending cords (tali\npenggantong)--which, by the way, are also covered with scarlet\ncloth--an inner fringe of \"Bo-leaves\" (daun budi dalam) is sometimes\nadded at the top of the curtain.\n\nAt the wedding of a Raja nothing else should be put inside the curtain,\nbut at an ordinary wedding a few small articles of typical marriage\nfurniture are usually added as follows:--\n\nThree or four small clothes boxes (saharah), such as are kept by every\nMalay family, and peti kapor (boxes whose corners are strengthened\nand decorated with brass) are ranged upon the mattress just below the\nclothes-rod. Upon these should be placed (a) the bangking, which is a\nkind of jar or urn of lacquered wood, ranging from about half a foot\nto a foot in height, and contains a portion of the bride's wardrobe;\nand (b) the bun, [614] which is either octagonal (pechah d'lapan),\nor hexagonal (pechah anam), as the case may be, and which may be\ndescribed as a box of tin, or sometimes of lacquered wood, whose\ncontents are as follows:--(1) a couple of combs (sikat dua bilah), one\nwith large and one with small teeth; (2) a small cup or saucer of hair\noil (a preparation of cocoa-nut oil), or attar of roses (minyak attar),\nor pomatum (kateneh); (3) a small pen-knife for paring the nails; (4)\na pair of scissors; (5) a preparation of antimony (chelak), which is\na sort of black ointment applied by the Malays to the inside edge of\nthe eyelids; and (6) a Malay work-box (called dulang in Selangor and\nbintang at Malacca), which is a circular box of painted or lacquered\nwood, furnished with a lid, and containing needles, cotton, and the\nrest of the Malay housewife's paraphernalia.\n\nNear the door of the curtain is placed an earthenware water-jar,\ncalled gelok (gelok Kedah and gelok Perak are the usual \"makes\"); this\njar stands upon a small brass or earthenware plate with high sides\n(bokor), and its mouth is covered with a brass or earthenware saucer\n(chepir), on which is laid the brass or earthenware bowl (penchedok\nayer or batil) which is used for scooping up water from the water-jar,\nand which, when it is in use, is temporarily replaced by an ornamental\ncap woven from strips of screw-palm leaves. A couple of candlesticks\nplaced near the water-jar, a betel tray (tepah or puan), a basin\n(batil besar) for washing off the lees of henna, and a \"cuspadore\"\n(ketor), all of which are placed inside the curtain, complete the\npreparations for this portion of the ceremony.\n\nThe day concludes, as far as the workers are concerned, with a meal\nin which all who have assisted in the preparations take part, and\nthis is followed by various diversions dear to Malays, such as the\nchanting of passages from the Koran. [615]\n\nAt a royal wedding, either the \"Story of 'Che Megat\" ('Che Megat\nMantri), or a royal cock-fight (main denok), or a performance by\ndancing girls or fencers (pedikir), may be substituted for these more\ndevotional exercises.\n\nThese performances (whatever they may be) are kept up (with intervals\nfor rest and refreshment) till four or five in the morning, when the\nguests disperse to their respective homes to sleep off the night's\nfatigue.\n\nWhilst the games are progressing (at about nine or ten P.M.) the first\nstaining of the finger-nails of the bride and bridegroom is commenced,\nthe ceremony on this occasion being conducted in the seclusion of\nthe inner apartments, and hence called the \"Stolen Henna-staining\"\n(berhinei churi). Leaves of henna are taken and pounded together with a\nsmall piece of charcoal, and the \"mash\" is applied to the finger-nails\nof both hands (with the exception of the middle or \"Devil's finger,\"\njari hantu). The centre of each palm is also touched with the dye,\nthe area stained being as much as would be covered by a dollar. A line\n(of a finger's breadth) is also said to be drawn along the inner side\nof the sole of each foot, from the great toe to the heel (hinei kaus).\n\nA couple of what we should call \"pages,\" of about ten years of age,\nare seated right and left of the bridegroom, and are called Pengapit.\n\nThe bride usually provides herself with one or more girl companions;\nbut these are supposed to \"hide themselves\" when there is company,\ntheir place being taken by more staid duennas, who are called Tukang\nAndam (i.e. \"coiffeurs\"), and a personal attendant or nurse, called\nMa'inang (Mak Inang), who appears to act as a sort of Mistress of\nthe Ceremonies.\n\nThe second day is spent by the guests (as was said above) in sleeping\noff their night's fatigue, and they do not reassemble till evening,\nat about five P.M.\n\nWhen the last has arrived (at about seven P.M.) a meal is served,\nand at about half-past eight the games recommence; but after a round\nor so (zikir sa-jurus), say at about ten P.M., the bride at her house\nand bridegroom at his respectively make their first appearance in\npublic, clad in their wedding garments, for the ceremony of staining\nthe finger-nails, this time in public. When they are seated (between\nthe two candlesticks, which are lighted to facilitate the operation)\na tray is brought forward, furnished with the usual accessories\nof Malay magic, rice-paste (tepong tawar), washed rice, \"saffron\"\nrice, and parched rice, to which is added, in this instance, a sort\nof pudding of the pounded henna-leaves. A censer is next produced,\nand a brass tray with a foot to it (called semb'rip) is loaded with\nnasi berhinei (pulut or \"glutinous\" rice stained with saffron), in\nwhich are planted some ten to fifteen purple eggs (dyed with a mixture\nof brazil wood (sepang) and lime, and stuck upon ornamental sprays\nof bamboo decorated with coloured paper). The bride (or bridegroom)\nis then seated in a \"begging\" attitude, with the hands resting upon a\ncushion placed in the lap; the first of the guests then takes a pinch\nof incense from the tray and burns it in the brazier (tempat bara);\nnext he takes a pinch of parched rice, a pinch of newly-washed rice,\nand a pinch of saffron rice, and, squeezing them together in the right\nfist, fumigates them by holding them for a moment over the burning\nincense, and then throws them towards the sitter, first towards the\nright, then towards the left, and finally into the sitter's lap.\n\nThe \"Neutralising Paste\" [616] is then brought and the usual leaf-brush\ndipped into the bowl of paste, with which the forehead of the sitter\nand the back of each hand are duly \"painted.\"\n\nA pinch of the henna is then taken and dabbed upon the centre of\neach palm, the hands of the sitter being turned over to enable this\nto be done.\n\nThe sitter then salutes the guest by raising his (or her) hands with\nthe palms together before the breast in an attitude of prayer; the\nguest replies by a similar action, and the ceremony is at an end.\n\nThe same operation is performed by from five to seven, or even nine,\nrelations (Orang Waris, lit. \"Heirs,\") the last operator concluding\nwith an Arabic prayer.\n\nWhile this ceremony is proceeding inside, music strikes up and\na special dance, called the Henna Dance (menari hinei), [617] is\nperformed, a picturesque feature of which is a small cake of henna,\nwhich is contained in a brazen cup (gompong hinei) and surrounded\nby candles. This cup is carried by the dancer, [618] who has to keep\nturning it over and over without letting the candles be extinguished\nby the wind arising from the rapid motion.\n\nThe step, which is a special one, is called the \"Henna-dance Step\"\n(Langkah tar' hinei, i.e. tari hinei), and the tune is called the\n\"Henna-staining tune\" (Lagu berhinei).\n\nThis ceremony over, the \"henna-staining\" rice (nasi berhinei) is\npartaken of by those present, the remainder being distributed to the\nguests engaged in \"main zikir.\"\n\nOn the third night the same ceremonies are repeated without variation.\n\nOn the fourth morning, called the \"Concluding Day\" (Hari Langsong),\neverybody puts on his finest apparel and jewellery.\n\nThe bride's hair is done up in a roll (sanggul) and this is surmounted\nwith a head-dress of artificial flowers (called g'rak gempa), cut\nout of p'rada kresek (\"crackling tinsel\") and raised on fine wires;\nher forehead is bound with a band or fillet of tinsel--gold-leaf\n(p'rada Siam) being used by the rich--which is called tekan kundei,\nand is carried round by the fringe of the hair (gigi rambut) down\nto the top of each ear (pelipis) [619]; for the rest the bride is\nclad in a \"wedding jacket\" (baju pengantin), which has tight-fitting\nsleeves extending down to the wrist, or sleeves with gathers (simak)\nover the arm, and which is generally made of \"flowered satin\" (siten\nberbunga) in the case of the rich, or of cloth dyed red with kasumba\n[620] (kain kasumba) in the case of the poorer classes. This \"wedding\njacket\" fits tightly round the neck, has a gold border (pendepun 'mas),\nis fastened with two or three gold buttons, and fits closely to the\nperson; the wealthy add a necklace or crescent-shaped breast-ornament\n(rantei merjan or dokoh) round the bride's neck. She also wears\nbracelets (g'lang) and ear-rings (subang) and perhaps anklets,\nof five different metals (keronchong panchalogam). A silk sarong,\nwhich takes the place of a skirt, and is girt about the waist with\na waist-cord (but not usually, in Southern Selangor, fastened with\nbelt and buckle), and a pair of silk trousers, complete her attire.\n\nThe groom, on the other hand, is clad in his best jacket and\ntrousers, with the Malay skirt (sarong), fastened at the side,\nand girt above the knee (kain kembang). His head is adorned with\nthe sigar, a peculiar head-dress of red cloth arranged turbanwise,\nwith a peak on the right-hand side, from which artificial flowers\n(gunjei) depend, and which preserves its shape through being stuffed\nwith cotton-wool. Its border is decorated with tinsel, and it has a\ngold fringe (kida-kida). Besides this head-dress the bridegroom has\na small bunch of artificial flowers (sunting-sunting) stuck behind\neach ear, whilst two similar bunches are stuck in the head-dress\n(one on the right and the other on the left).\n\nBridegrooms, however, who belong to the richer classes wear what is\ncalled a lester (=destar?), whilst former Sultans of Selangor are\nsaid to have worn a gold cap (songkok leleng), which is reputed to\nhave contained eighteen bongkal [621] (or bungkal) of gold.\n\nThe remainder of the company are of course merely dressed in their\nbest clothes.\n\nThe \"Rice of the Presence\" (nasi adap-adap) is now prepared for what is\ncalled the astakona or setakona, which may be described as a framework\nwith an octagonal ground-plan, built in three tiers, and made of pulai\nor meranti or other light wood; it has a small mast (tiang) planted\nin the centre, with cross pieces (palang-palang) in each of the upper\nstories to keep it in its place; the framework is supported by four\ncorner-posts, on which it is raised about a foot and a half from the\nfloor. The box thus formed is filled to the top with \"saffron rice\"\n(nasi kunyit), and in the rice at the top are planted the aforesaid\ncoloured eggs. Into a hole at the top of the mast is fitted the end\nof a short rattan or cane, which is split into four branches, each\nof which again is split into three twigs, whilst on the end of each\ntwig is stuck one of the coloured eggs (telor joran), an artificial\nflower, and an ornamental streamer of red paper called layer, [622]\nwhich is cut into all sorts of artistic and picturesque patterns.\n\nThe setakona is erected in front of the pelamin, on which the bride\ntakes her seat at about 4 P.M. to await the coming of the bridegroom,\nthe members of her own bridal party, including the Muhammadan priest\nor Imam, continuing the zikir maulud in the reception room at frequent\nintervals from 9 A.M. until the bridegroom's arrival. The arrangements\nare completed by placing ready for the bridegroom the \"Bridal Mat\"\n(lapik nikah), which consists of a mat of screw-palm leaves (or in\nthe case of a Raja, a small quilt, embroidered in the manner called\njong sarat) five cubits of white cloth, which are rolled up and put\non one side, and a tray of betel.\n\nReturning to the bridegroom, holy water (ayer sembahyang) is now\nfetched in a cherek (a kettle-shaped vessel) or bucket, for the\nbridegroom to wash his face and hands, and he then proceeds to put\non his wedding garments, as described above, after which a scarf\n(salendang) is slung across his shoulder. The marriage procession\n(perarakan) then sets out, the women heading it (penganjor) and the\nmen following, the bridegroom carried upon somebody's shoulders\n(di-sompoh), and right and left the musicians beating drums,\ntabors, etc., whilst those who have any skill amuse the company with\nexhibitions of Malay fencing (main silat) and dancing, etc., to the\naccompaniment of the zikir intoned by their companions.\n\nThe arrival of the bridegroom at the bride's house is the signal for\na mimic conflict for the person of the bride, which is called melawa,\nand is strangely reminiscent of similar customs which formerly obtained\nin Europe.\n\nIn some cases a rope or piece of red cloth would be stretched\nacross the path to bar the progress of the bridegroom's party, and\na stout enough resistance would be offered by the defenders until\nthe bridegroom consented to pay a fine which formerly amounted, it\nis said, to as much as $20, though not more than $3 or $4 would now\nbe asked. Occasionally the bridegroom would pay the fine by pulling\nthe ring off his finger and handing it to the bride's relations, but\nthe ceremony would not unfrequently end in a free fight. Verses were\nrecited on these occasions, of which a few stanzas will be found in\nthe Appendix. [623]\n\nOn arriving at the door the musicians strike up their liveliest tune,\nand as the bridegroom is carried up the steps he has to force his way\nthrough an Amazonian force consisting of the ladies of the bride's\nparty, who assemble to repel the invader from the threshold. A\nwell-directed fire is maintained by others, who pour upon the foe\nover the heads of the defenders repeated volleys of saffron rice (or,\nat a royal wedding, ambor-ambor--i.e. clippings from a thin sheet of\nsilver or gold which are thrown among the crowd as largess).\n\nMeanwhile the bridegroom persists until his efforts are crowned with\nsuccess, and he makes his way (assisted possibly by some well-meant act\nof treachery on the part of the garrison) to the reception room, when\nthe mat already referred to is unrolled and the white cloth suspended\nover it. Here the bridegroom takes his seat and the priest comes out\nto perform the wedding ceremony. [624] This, strangely enough, is\nperformed with the bridegroom alone, the priest saying to him in the\npresence of three or four witnesses and his surety (wali), generally\nhis father, \"I wed you, A., to B., daughter of C., for a portion of\ntwo bharas.\" To this the bridegroom has to respond without allowing an\ninterval, \"I accept this marriage with B., for a portion of two bharas\"\n(or one bhara if one of the parties has been married before). Even\nthis short sentence, however, is a great deal too much for the nerves\nof some Malay bridegrooms, who have been known to spend a couple of\nhours in abortive attempts before they could get the Imam to \"pass\"\nit. As soon, however, as this obstacle has been surmounted, the priest\nasks those present if they will bear witness to its correctness,\nand on their replying in the affirmative, it is followed by the\n\"bacha salawat,\" which consists of repeated shouts from the company\nof \"Peace be with thee.\" This part of the ceremony completed, one\nof the brothers or near relations of the bridegroom leads him into\nthe bridal chamber, and seats him in the usual cross-legged position\non the left side of the bride, who sits with her feet tucked up on\nhis right. Even the process of seating the couple (bersanding) is a\nvery fatiguing one; each of them has to bend the knees slowly until\na sitting posture is reached, and then return to a standing posture\nby slowly straightening the knees, a gymnastic exercise which has to\nbe repeated thrice, and which requires the assistance of friends. [625]\n\nThe seating having been accomplished, friends put in the right hands\nof bride and bridegroom respectively handfuls of rice taken from\nthe nasi setakona; with this the two feed each other simultaneously,\neach of them reaching out the hand containing the rice to the other's\nmouth. (This part of the ceremony is often made the occasion for\na race.)\n\nThe bridegroom is then carried off by his friends to the outer chamber,\nwhere he has to pay his respects (minta' ma`af, lit. \"ask pardon\") to\nthe company, after which he is carried back to his old post, the bride\nin the meantime having moved off a little in the mosquito curtain.\n\nThe sweetmeats are then brought and handed round, the setakona is\nbroken up, and the bundles of rice wrapped in plantain leaves which\nit contains distributed to the company as largess or berkat. Each\nof the company gets one of the telor chachak, the telor joran being\nreserved for the Imam and any person of high rank who may attend,\ne.g. a Raja. [626]\n\nThis completes the wedding ceremony, but the bridegroom is nominally\nexpected to remain under the roof (and eye) of his mother-in-law for\nabout two years (reduced to forty-four days in the case of \"royalty\"),\nafter which he may be allowed to remove to a house of his own. No\nKathi [627] was present until quite recently at marriages in Selangor,\nnor has it in the past been the practice, so far as I could find out,\nfor him to attend. Sir S. Raffles gives as part of the formula used\nin Java:--\"If you travel at sea for a year, or ashore for six months,\nwithout sending either money or message to your wife, she will complain\nto the judge and obtain one talak (the preliminary stage of divorce),\"\nand this condition should, strictly speaking, be included in the Malay\nformula. It is now growing obsolete, but was in former days repeated\nfirst by the priest, and then by the bridegroom after him. The marriage\nportion (isi kahwin, Arabic mahar) is here generally called b'lanja\nkahwin or mas kahwin. [628] No wedding-ring should, strictly, be given.\n\nFor three days lustrations are continued by the newly-married pair, but\nbefore they are completed, and as soon as possible after the wedding,\nfriends and acquaintances once more put on their finery, and proceed\nto the house to pay their respects, to bathe, and to receive largess.\n\nOn the third day after the hari langsong there is a very curious\nceremony called mandi tolak bala, or mandi ayer salamat (bathing for\ngood luck).\n\nOn the night in question the relatives of the bridegroom assemble\nunder cover of the darkness and make a bonfire under the house of the\nnewly-married couple by collecting and burning rubbish; into the fire\nthus kindled they throw cocoa-nut husks and pepper, or anything likely\nto make it unpleasant for those within, and presently raise such a\nsmoke that the bridegroom comes hastily down the steps, ostensibly\nto see what is the matter, but as soon as he makes his appearance, he\nis seized by his relatives and carried off bodily to his own parents'\nhouse; these proceedings being known as the stealing of the bridegroom\n(churi pengantin). Next day there is a grand procession to escort him\nback to the house of his bride, which he reaches about one o'clock\nin the afternoon, the processionists carrying \"Rice of the Presence\"\n(nasi adap-adap) with the eggs stuck into it as on the last day of\nthe wedding, two sorts of holy water in pitchers, called respectively\nayer salamat (water of good luck), and ayer tolak bala (water to\navert ill-luck), vases of flowers (gumba) containing blossom-spikes\nof the cocoa-nut and areca-nut palms, and young cocoa-nut leaves\nrudely plaited into the semblance of spikes of palm-blossom, k'risses,\netc. etc., together with a large number of rude syringes manufactured\nfrom joints of bamboo, and called panah ayer, or \"water-bows.\"\n\nA set of similar objects (including nasi adap-adap), is prepared by\nthe relatives of the bride, and deposited upon the ground in the place\nselected for the bathing ceremony. A bench being added for the bride\nand bridegroom to sit upon, the ceremony commences with the customary\nrite of tepong tawar, after which the two kinds of holy water, ayer\ntolak bala and ayer salamat, are successively thrown over the pair.\n\nNow, according to the proper custom, during the proceedings which\nfollow, all the bride's relatives should surround the bride's seat,\nand the bridegroom's relatives should stand at a distance; but, in\norder to save themselves from a wetting, the women of both parties\nnow usually assemble round the bride and bridegroom, where they are\nprotected by a sheet which is hung between them and the men; for all\nthe young men now proceed to discharge their \"water arrows,\" and as\nthey are stopped by the sheet they proceed to turn their syringes\nagainst each other, until all are thoroughly wetted.\n\nMeanwhile a young cocoa-nut frond, twisted into a slip-knot with\nV-shaped ends (something like the \"merry thought\" of a fowl), is\npresented to the bride and bridegroom, each of whom takes hold of\none end, and blowing on it (sembor) thrice, pulls it till it comes\nundone, and the lepas-lepas rite is concluded. Finally, a girdle\nof thread is passed seven times over the heads and under the feet\nof the bride and bridegroom, when the bridegroom breaks through\nthe thread and they are all free to return homewards. This latter\nceremony is called 'lat-'lat. The guests then return to their homes,\ndivest themselves of their wet garments, and put on their wedding\nattire. The bersuap-suapan, or feeding ceremony, is then performed\n(both vessels of adap-adap rice being used), and then all parties\ndisperse for the usual games. Seven days after the \"Concluding Day\"\n(Hari Langsong), the ceremony of Discarding the Earrings (i.e. subang,\nthe emblems of virginity) is performed by the bride.\n\nRaja B\u00f4t of Selangor, who attaches great importance to the lustration\nceremony, and says that it ought not to take place later than the\nseventh day (at a Raja's wedding), thus describes the full ceremony\nas once arranged by himself:--A small bath-house was built at the top\nof a flight of seven steps, and water was pumped up to it through a\npipe, whose upper end was made fast under the roof of the shed, and\nterminated in the head of a dragon (naga), from whose jaws the water\nspouted. The steps were completely lined with women, of whom there\nmust have been an immense number (no men being allowed to be present),\nand the Raja and his bride bathed before them. A royal bath-house\nof this kind is called balei pancha persada, and should be used not\nonly at \"royal\" weddings, but at coronations (waktu di-naubatkan);\nit is described in the following lines:--\n\n\n   \"Naik balei pancha persada\n    Di-hadap uleh sagala Biduanda,\n    Dudok semaiam dengan bertakhta.\n    Mandi ayer yang kaluar di mulut Naga\"--\n\n\nwhich may be translated:--\n\n\n   \"Ascend to the Royal Bath-House\n    In the presence of all your courtiers,\n    Take your seat in royal state,\n    And bathe in the water that flows from the Dragon's Mouth.\"\n\n\nIt must not be supposed that, with such a mass of detail, many things\nmay not have been overlooked, but it may be remarked as some sort of a\npractical conclusion to this account, that the Malay wedding ceremony,\neven as carried out by the poorer classes, shows that the contracting\nparties are treated as royalty, that is to say, as sacred human beings,\nand if any further proof is required, in addition to the evidence\nwhich may be drawn from the general character of the ceremony, I may\nmention, firstly, the fact that the bride and bridegroom are actually\ncalled Raja Sari, (i.e. Raja sa-hari, the \"sovereigns of a day\");\nand, secondly, that it is a polite fiction that no command of theirs,\nduring their one day of sovereignty, may be disobeyed.\n\nI will now give accounts of two Malay weddings which took place at\nKlang: both accounts were composed by respectable Malays, the first\none being translated by Mr. Douglas Campbell of Selangor, and the\nsecond by the present writer:--\n\n\"The following account of the ceremonies connected with the marriage\nof Siti Meriam, a daughter of the Orang Kaya Badu, [629] of Selangor,\nto Wan Mahamed Esa, a son of Datoh Mentri [630] Ibrahim of Perak,\nhas been furnished by a Malay contributor, Haji Karrim, and in\ntranslating it into English an endeavour has been made to follow,\nas far as possible, the style of the native writer.\n\n\"On Monday, the 1st of August, the house was prepared and the hangings\nand curtains put up, and on that evening the ceremony of dyeing the\nfingers of the bridegroom with henna was performed for the first\ntime. Then there were readings from the Koran, with much beating of\ndrums and kettledrums and Malay dances, and when this had gone on for\nsome time, supper was served to all the men present in the balei,\nor separate hall, and to the women in the house adjoining. Supper\nover, readings from the Koran and beating of drums were continued\ntill daylight.\n\n\"On Tuesday evening the dyeing of the fingers of the bridegroom was\nperformed for the second time, as on the preceding evening.\n\n\"The third occasion of dyeing the fingers of the bridegroom took place\non Wednesday evening, but with much more ceremony than previously. The\nbridegroom, after being dressed in silks and cloth of gold, was paraded\nin an open carriage. On each side of him was seated a groom'sman\nshading him with a fan, and behind, holding an umbrella over him,\nwas another. And thus, with many followers beating drums and singing,\nand with the Royal sireh [631]-box, on which are seated the dragons\nknown as naga pura and naga taru, and with two Royal spears carried\nbefore him and two behind, the bridegroom was taken through the streets\nin procession. On arriving at the bride's house he was received with\nshowers of rose-water, and then conveyed by the elders to the raised\ndais on which the bride and bridegroom awaited their friends.\n\n\"The bridegroom being seated, fourteen of the elders came forward\nand dyed his fingers with henna, and afterwards others, who were\nclever at this, followed their example. While this was going on there\nwas much beating of gongs and drums, and then the same process of\ndyeing was repeated on the bride by women. Next the Imam came, and,\nafter stating that the dowry was $100 cash, heard Wan Mahamed Esa\npublicly receive Siti Meriam as his wife, whereupon the Bilal [632]\nread a prayer and afterwards pronounced a blessing.\n\n\"Supper was then served to all the guests present as before, the men\nhaving their meal in the balei and the women in the house adjoining,\nand singing and dancing was kept up until daylight.\n\n\"On Thursday afternoon the bride, dressed in her best, with her\nfather and relations, received the Resident, who was accompanied by\nMrs. Birch, the Senior District Officer and Mrs. Turney, Captain and\nMrs. Syers, Mr. Edwards, and many other ladies and gentlemen. Cakes\nand preserves were served, of which the ladies and gentlemen present\npartook. Then the bridegroom arrived, seated in an open carriage with\na groom'sman on each side of him, while one, carrying the Royal silk\numbrella, kindly lent by H.H. the Sultan, went before him.\n\n\"The procession was headed by one of the Royal spears, and two\nmore were carried before the bridegroom and two behind him, and so,\naccompanied by the Selangor Band, kindly lent by the Resident, and\nby a crowd of people singing and beating gongs and drums, he was\nconveyed to the bride's house. His arrival was greeted with showers\nof rice, and he was seated, together with the bride, on the dais,\nwhere they, with the assistance of Mr. and Mrs. Birch, helped each\nother to partake of yellow rice.\n\n\"So the marriage was completed satisfactorily, and then, as it\nwas evening, the Resident and Mrs. Birch, and the other ladies and\ngentlemen present, returned to Kuala Lumpur; the people who remained\namusing themselves with dagger dances (main dabus).\n\n\"On Friday evening the bride and bridegroom left for Jugra in the\nEsmeralda, which had been lent by the Resident, to pay their respects\nto H.H. the Sultan, returning to Klang on Saturday.\n\n\"On the same afternoon the ceremony of the bath was performed, to\nthe great satisfaction of every one present, and was kept up till\nsix o'clock, by which time every one was wet through.\n\n\"This was the last ceremony in connection with the marriage, and then\nevery one wished the bride and bridegroom much happiness.\" [633]\n\nThe following account was translated by the writer:--\n\n\"Preparations for the wedding of Inche Halimah, daughter of Sheikh\n`Abdul Mohit Baktal, and Said `Abdul Rahman Al Jafri, commenced on\nMonday, the 2nd of August 1895.\n\n\"The mosquito-curtain, tapestries and canopies were suspended,\nand decorations, including the marriage furniture (peti betuah dan\nbangking), arranged. Moreover, the bridal couch was adorned with\ndecorations of gold and mattresses raised one above the other,\none with a facing of gold and the other with a facing of silver,\nand four pillows with gold facings, and five piled-up pillows with\nsilver facings; and the kitchen apparatus was got ready, including\nten pans and coppers of the largest size, and the sheds for those\nwho were to cook rice and the meats eaten therewith. On this day,\nmoreover, a buffalo was sent by Towkay Teck Chong, with the full\naccompaniments of music, and so forth.\n\n\"On Tuesday, the 3rd day of the month, took place the first\nHenna-staining, the bride being led forth by her Coiffeur and seated\nupon the marriage throne. And the bride seated herself against the\nlarge pillow, which is called 'The Pillow against which One Rests,'\nor bantal saraga. And towards evening all the relatives on the woman's\nside sprinkled the tepong tawar (upon the forehead and hands of the\nbride), and after the Henna-staining, dishes of confectionery and\npreserved fruits were offered to all the guests who were present in\nthe reception-room.\n\n\"And on the 3rd [634] day of the month there took place in like\nmanner the second Henna-staining. And on the 5th day of the month\ntook place the Private Henna-staining (berhinei churi); the bride's\nhair being dressed after the fashion known as Sanggul Lintang, and\nfurther adorned with ornaments of gold and diamonds to the value\nof about $5000. And after this Henna-staining all persons present\ndescended to the rooms below, where fencing and dagger dances, and\nmusic and dancing were kept up at pleasure.\n\n\"On the 6th day of the month, being Friday, Inche Mohamad Kassim,\nPenghulu of the Mukim of Bukit Raja, was commissioned by Datoh Penghulu\nMohit to summon the bridegroom, inasmuch as that day was fixed for\nthe marriage rite. And the bridegroom, wearing the robe called jubah\nand a turban tied after the Arab fashion, [635] arrived at about three\no'clock, and was met by the priest (Tuan Imam) at the house. Very many\nwere the guests on that day, and many ladies and gentlemen, and his\nrenowned Highness the Tungku Dia-Uddin, were assembled in the house.\n\n\"And the Tuan Imam read the marriage service, Datoh Penghulu Mohit\ngiving his permission for Tuan Haji Mohamad Said Mufti to wed Inche\nHalimah to Said `Abdul Rahman Al Jafri, with a marriage portion of\n$100. And after the marriage rite Tuan Imam proceeded to read prayers\nfor their welfare. And afterwards dishes of rice were brought, of\nwhich the guests present were invited to partake. And when all had\neaten, the Coiffeur led forth the bride to the scaffolding for the\nceremony called 'Bathing in State.' And upon that same evening took\nplace the Great Henna-staining, and the guests assembled in exceeding\ngreat numbers, both men and women, and filled the house above and\nbelow to overflowing. And when the henna-staining was completed,\nall the men who were present chanted (bacha maulud) until daybreak.\n\n\"And upon the 7th day of the month, being Saturday, the bride being\nadorned, the bridegroom seated in a buggy was drawn in procession\nat about 5 o'clock from the house of his renowned Highness Tungku\nDia-Uddin, accompanied by the Government Band and all kinds of music,\nto the house of the Datoh Penghulu, where he was met and sprinkled with\nsaffron-rice and rose-water. Afterwards, being seated on the marriage\nthrone side by side, both husband and wife, they offered each other\nin turn the mouthfuls of saffron-rice which were presented by the\nladies and gentlemen and His Highness Tungku Dia-Uddin.\n\n\"And afterwards the elder relatives on the side of both husband\nand bride presented the rice, and Inche Mohamad Kassim presented\nred eggs (telor berjoran) to all the ladies and gentlemen, and the\nbridegroom led the bride with him into the bridal chamber by the\nfinger, walking upon cloth of purple and gold. And afterwards all\nthe ladies and gentlemen were invited to eat and drink, and the band\nplayed, fireworks and artificial fires were burned, and great was\nthe brightness thereof, and all the young people danced and sang at\ntheir pleasure until the evening was spent.\" [636]\n\nThe marriage customs hitherto described have been only such as\nare based on a peaceful understanding between the parents of the\ncontracting parties. An account of Malay marriage customs would\nnot, however, be complete without some mention of the customs which\nregulate, strange as it may seem, even the forcible abduction of a\nwife. Of these customs Sir W. E. Maxwell says:--\n\n\"The word panjat in Malay means literally 'to climb,' but it is used\nin P\u00earak, and perhaps in other Malay States, to signify a forcible\nentry into a house for the purpose of securing as a wife a woman whom\nher relations have already refused to the intruder. This high-handed\nproceeding is recognised by Malay custom, and is regulated by certain\nwell-known rules.\n\n\"Panjat is of two kinds--panjat angkara and panjat 'adat--entry by\nviolence and entry by custom. In the first case, the man makes his\nway into the house armed with his kris, or other weapon, and entering\nthe women's apartment, or posting himself at the door, secures the\nperson of his intended bride, or prevents her escape. He runs the\nrisk of being killed on the spot by the girl's relations, and his\nsafety depends upon his reputation for courage and strength, and upon\nthe number of his friends and the influence of his family. A wooer\nwho adopts this violent method of compelling the assent of unwilling\nrelations to his marriage to one of their kin must, say the Malays,\nhave three qualifications--\n\n\n   \"Ka-rapat-an baniak,\n    Wang-nia ber-lebih,\n    Jantan-nia ber-lebih,\n\n\n'A strong party to back him, plenty of money, and no lack of bravery.'\n\n\"Plenty of money is necessary, because, by accepted custom, if the\nrelations yield and give their consent all the customary payments\nare doubled; the fine for the trespass, which would ordinarily be\ntwenty-five dollars, becomes fifty dollars; the dower is likewise\ndoubled, and the usual present of clothes (salin) must consist of two\nof each of the three garments (salendang, baju, kain), instead of one\nas usual. The fine for panjat angkara may be of any amount, according\nto the pleasure of the woman's relations, and they fix it high or low\naccording to the man's position. I have heard of one case in P\u00earak,\nwhere the fine was five hundred dollars, and another in which the\nsuitor, to obtain his bride, had to pay one thousand seven hundred\nand fifty dollars, namely, one thousand two hundred and fifty dollars\nas a fine, and five hundred dollars for the marriage expenses. But in\nthis case the girl was already betrothed to another, and one thousand\ndollars out of the fine went to the disappointed rival.\n\n\"Sometimes the relations hold out, or the man, for want of one of\nthe three qualifications mentioned above, has to beat an ignominious\nretreat. In the reign of Sultan Ali, one Mat Taib, a budak raja, or\npersonal attendant on the Sultan, asked for Wan D\u00eana, the daughter\nof the Bandahara of Kedah (she then being at Kota Lama in P\u00earak) in\nmarriage. Being refused he forced his way into the house, and seizing\nthe girl by her long hair drew his kris, and defied everybody. No\none dared to interfere by force, for the man, if attacked, would\nhave driven his kris into the girl's body. This state of things is\nsaid to have lasted three days and three nights, during which the\nman neither ate nor slept. Eventually he was drugged by an old woman\nfrom whom he accepted some food or water, and when he fell asleep the\ngirl was released from his grasp and taken to the Sultan's palace,\nwhere she was married off straightway to one Mat Arshad. Mat Taib had\nhis revenge, for within a year he amoked at Bandar, where Mat Arshad\nlived, killing the latter and wounding Wan D\u00eana.\n\n\"Panjat 'adat is a less lawless proceeding. A man who is in love with\na girl, the consent of whose parents or relations he cannot obtain,\nsends his kris to their house with a message to the effect that he\nis ready with the dower, presents, etc., doubled according to custom,\nand that he is ready to make good any demands they may make.\n\n\n\n\"The kris is symbolical of the violent entry, which in this case is\ndispensed with. If the girl's guardians are still obdurate they send\nback the kris, but with it they must send double the amount of the\ndower offered by the man. [637]\"\n\n\n\n\n7. FUNERALS [638]\n\nWhen a man dies, the corpse (called Maiat, except in the case of\na Raja, when it is called Jenaja or Jenazah) is laid on its back,\nand composed with the feet towards Mecca, and the hands crossed (the\nright wrist resting upon the left just below the breast-bone, and the\nright fore-finger on the top of the left arm). It is next shrouded\nfrom head to foot in fine new sarongs, one of which usually covers\nthe body from the feet upwards to the waist, the other covering it\nfrom the waist to the head. There are generally (in the case of the\npeasantry) three or four thicknesses of these sarongs, but when a\nrich man (orang kaya) dies, as many as seven may be used, each of the\nseven being made in one long piece, so as to cover the body from the\nhead to the feet, the cloth being of fine texture, of no recognised\ncolour, but richly interwoven with gold thread, while the body is laid\nupon a mattress, which in turn rests upon a new mat of pandanus leaf;\nfinally, all but the very poorest display the hangings used on great\noccasions. At the head of the corpse are then piled five or six new\npillows, with two more on the right and left side of the body resting\nagainst the ribs, while just below the folded hands are laid a pair\nof betel-nut scissors (kachip besi), and on the matting at either\nside a bowl for burning incense is placed. Some say that the origin\nof laying the betel-nut scissors on the breast is that once upon a\ntime a cat brushed against the body of a dead person, thereby causing\nthe evil influence (badi) which resides in cats to enter the body,\nso that it rose and stood upon its feet. The \"contact with iron\"\n[639] prevents the dead body from rising again should it happen by\nany mischance that a cat (which is generally the only animal kept\nin the house, and which should be driven out of the house before the\nfuneral ceremonies commence) should enter unawares and brush against\nit. From this moment until the body is laid in the grave the \"wake\"\nmust be religiously observed, and the body be watched both by day\nand night to see that nothing which is forbidden (pantang) may come\nnear it. [640] The Imam, Bilal, or Khatib, or in their absence the Pah\nDoja, or Pah Lebai, is then summoned, and early notice of the funeral\nis given to all relations and friends to give them an opportunity of\nattending. Meanwhile the preparations are going on at the house of\nthe deceased. The shroud (kain kapan) and plank or planks for the\ncoffin are got ready: of coffins there are three kinds, the papan\nsakeping (the simplest form, generally consisting of a simple plank\nof pulai or jelutong wood about six feet long by three spans wide),\nthe karanda (a plain, oblong plank box, of the same dimensions), and\nthe long (consisting either of two planks which form a sort of gable\nwith closed ends called kajang rungkop, or the long betul, which is\nlike three sides of a box with its sides bulging out, both ends open,\nand no bottom). Varnish or paint is forbidden in Malay coffins, but\nthe planks are washed to insure their cleanliness, and lined with\nwhite cloth (alas puteh). About three inches of earth is put into the\nkaranda ordinarily, but if the coffin is to be kept, about a span's\ndepth of earth, quicklime, and several katis [641] of tea-leaves,\nrush-piths (sumbu kumpai), and camphor are also deposited in it,\nin successive layers, the rush-piths at the top. Afterwards when the\ncorpse has been laid on the top, tea-leaves are put at front and back\nof the corpse as it lies.\n\nThe next operation is to wash the corpse, which is carried for this\npurpose into the front or outer room. If there are four people to be\nfound who are willing to undertake this disagreeable duty, they are\ntold to sit upon the floor in a row, all looking the same way, and\nwith their legs stretched out (belunjor kaki), the body being then laid\nacross their laps (riba). Several men are then told off to fetch water\nin jars, scoop it out of the jars and pour it on the body in small\nquantities by means of the \"scoop\" (penchedok ayer), which is usually\na small bowl, saucer, or cocoa-nut shell (tempurong). It frequently\nhappens, however, that this unpleasant task finds no volunteers, in\nwhich case five banana stems are turned into improvised \"rollers\"\n(galang), on which the body is raised from the floor during the\nprocess of washing (meruang). When the body is ready for washing,\na chief washer (orang meruang) is engaged for a fee of about a\ndollar; this is usually the Bilal or Imam, who \"shampoos\" the body\nwhilst the rest are pouring water on it. The body then undergoes a\nsecond washing, this time with the cosmetic called ayer bedak which\nis prepared by taking a handful of rice (sa-genggam b'ras), two or\nthree \"dips\" of lime (cholek kapur),and a pinch of gambier (gambir\nsa-chubit)--the last three being the usual concomitants of a single\n\"chew\" of the betel-leaf--and pounding them up together with the\nrice. When pounded they are mixed with water (di-banchor [642]) in\na large bowl holding about two gallons, the water at the top being\npoured off into a vessel of similar capacity, and scooped up and\nsprinkled as before on the corpse. The next washing is with juice of\nlimes. Four or five limes (limau nipis) are taken, the ends cut off,\nand each lime slashed crosswise on the top without completely severing\nthe parts. These limes are then squeezed (di-ramaskan) into another\nlarge bowl containing water, and the washing repeated. The final\nwashing, or \"Nine Waters\" (ayer sambilan, so called from the water\nbeing scooped up, and poured thrice to the right, thrice to the left,\nand thrice over the front of the corpse from head to foot) is performed\nwith fresh water as at first, and the whole ceremony when completed\nis called bedara. The washing completed, the orifices--e.g. ears,\nnostrils, eyes--are generally stopped with cotton, and the body is\ncarried back to its mattress, and laid in a shroud of white cotton\ncloth, which should be about seven feet long by four feet in width\n(salabuh), so that the edges meet over the breast. After this the\nlast kiss is given by the nearest relatives, who must not, however,\ndisturb the corpse by letting their tears fall upon its features. The\nshroud is usually of three thicknesses in the case of poor people, but\nwealthier families use five, and even seven-fold shrouds. In Selangor,\nhowever, each shroud is usually a separate piece of cloth. The dead\nbody of a child is sometimes covered in addition with a fine sort of\nwhite powder (abok tanah or tayamam), which is sprinkled over the face\nand arms. Five knots are used in fastening the shroud, the ends being\ndrawn up and tied (kochong) by means of the unravelled hem or selvage\nof the shroud torn into tape-like strips, [643] which are bound thrice\nround the body at the breast, the knees, and the hips respectively,\nas well as above the head and below the feet. The corpse is then laid\non the mattress or mat again, this time with its head to the north,\nand on its right side looking towards the west (Mecca), which is\nthe position it is to occupy in the grave. Prayers are then offered\nby four or five \"praying-men\" (orang menyembahyang), who know the\nburial service by heart, the Bilal or Imam joining in the service,\nand all turning towards the west in the usual way. One \"praying-man\"\nis sufficient, if no more are to be had, his fee ranging from 50 cents\nto a dollar in the case of the poorer classes, and among the rich\noften amounting to $5 or $6. This service is held about 1 P.M. so\nas to give plenty of time to carry the body to the grave and return\nbefore nightfall.\n\nA jugful of eagle-wood (gharu) and sandal-wood (chendana) water is\nthen prepared, a small piece of each wood being taken and grated on\na stone over the jug until the water becomes appreciably scented;\nabout twenty leaves of the sweet-scented pandanus (pandan wangi) are\nthen added, together with a bunch of fragrant areca-palm blossoms,\nand other scented flowers, such as the champaka and kenanga, which\nare shredded (di-iris) into a wooden tray and mixed together, whilst\nfragrant essences, such as rose-water (ayer mawar), lavender water\n(ayer labenda), attar of roses (minyak attar or turki) are added when\nobtainable. A betel-leaf tray containing all the articles required\nfor chewing betel is then prepared, together with a new mat of\npandanus-leaf, in which are rolled up five hasta [644] of white cloth,\nand a brass bowl or alms box, in which latter are to be placed the\ncontributions (sedekah) of the deceased's relations. The preparations\nare completed by bringing in the bier (usongan), which has to be made\non purpose, except in towns where a bier is kept in the mosque.\n\nIn the case of the single plank coffin the body is laid on the plank\n(which is carried on the bier) and a sort of wicker-work covering\n(lerang-lerang) of split bamboo is placed over the corpse, so as\nto protect it on its way to the grave. In the case of the karanda\nthe body is laid in the coffin, which is carried on the bier; and in\nthe case of the long, there being no bottom in this form of coffin,\nthe body lies on a mat. In each case the bier is covered with a pall\n(kain tudong) of as good coloured cloth (never white, but often\ngreen) as may be obtainable. There are generally two or three of\nthese coverings, and floral decorations are sometimes thrown across\nthem, the blossoms of the areca-palm and the scented pandanus being\nwoven into exquisite floral strips, called \"Centipedes' Feet\" (jari\nlipan), about three feet long by two fingers in breadth, and laid at\nshort intervals across the pall. There are generally from five to\nsix of these floral strips, the areca blossom alternating with the\npandanus. The number of bearers depends on the rank of the deceased;\nin the case of a Sultan as many as possible bear a hand in sending him\nto the grave, partly because of the pahala or merit thereby obtained,\nand partly (no doubt) for the sake of the sedekah or alms given\nto bearers. The procession then starts for the grave; none of the\nmourners or followers here wear any special dress or sign of mourning,\nsuch as the white sash with coloured ribbon which is sometimes worn\nat Singapore (unless the kabong puteh or strip of white cloth which\nis distributed as a funeral favour at the death of a Sultan may be so\nreckoned). The only mourning which appears to be known to Malays is\nthe rare use of a kind of black edging for the envelopes of letters,\nand that is no doubt copied from the English custom, though I may add\nthat a letter which announces a death should have no kapala. [645] Loud\nwailing and weeping is forbidden by the Imam for fear of disturbing the\ndead. The mosque drum is not usually beaten for funerals in Selangor,\nnor is the body usually carried into the mosque, but is borne straight\nto the tomb. If the coffin is a single plank one, on arriving at the\ngrave (which should have been dug early in the morning) an excavation\nis made on the left side of the grave for the reception of the corpse,\nthe cavity being called liang lahad. Three men then lower the corpse\ninto the grave, where three others are waiting to receive it, and\nthe corpse is deposited in the cavity on its right side (mengiring\nka lambong kanan), looking towards the west (Mecca), and with the\nhead therefore lying towards the north. Four pegs (daka-daka) are\nthen driven in to keep the plank in a diagonal position and prevent\nit from falling on the body, while the plank in turn protects the\ncorpse from being struck by falling earth.\n\nThe karanda is lowered into the centre of the grave in the same way\nas a European coffin, the body, however, being invariably deposited\nin the position just described; whilst the long acts as a sort of\nlid to a shallow trench (just big enough to contain the body) which\nis dug (di-k'roh) in the middle of the grave-pit. The five bands\nswathing the corpse (lima tali-pengikat maiat) are then removed,\nand at this point the bystanders occasionally hand lumps of earth\n(tanah sa-kepal) to the men standing in the pit, who, after putting\nthem to the nostrils of the deceased \"to be smelled,\" deposit them at\nthe side of the grave, when they are shovelled in by those standing at\nthe top. [646] The filling of the grave then proceeds, but as it is\n\"taboo\" (pantang) to let the earth strike against the coffin in its\nfall, the grave-diggers, who are still standing in the pit, receive it\nas it falls upon a sort of small hurdle or screen made of branches,\nand thence tilt it into the grave. As the grave (which is usually\ndug to about the level of a man's ear) fills up, the grave-diggers,\nwho are forbidden to shovel in the soil themselves, tread down the\nearth and level it, and they are not allowed to leave the pit till it\nis filled up to the top. One of the relations then takes a piece of\nany hard wood, and rudely fashions with a knife a temporary grave-post\n(nisan or nishan), which is round in the case of a man and flattened\nin the case of a woman; one of these grave-posts is placed exactly\nover the head (rantau kapala) and the other over the waist (rantau\npinggang), not at the feet as in the case of Europeans. Thus the two\ngrave-posts are ordinarily about three feet apart, but tradition says\nthat over the grave of a kramat or saint, they will always be found\nsome five or six feet at least apart, one at the head and one at the\nfeet, and it is said to be the saint himself who moves them. To the\nknob of the grave-post is tied a strip of white cloth as a sign of\nrecent death. [647]\n\nLeaves are then strewn on the ground at the left of the grave,\nand the five cubits of white cloth alluded to above are spread out\nto form a mat, upon which the Imam takes his seat, the rest of the\ncompany being seated upon the leaves. Eagle-wood and sandal-wood water\n(ayer gharu chendana) is then brought to the Imam, who pours it out in\nthree libations, each time sprinkling the grave from the head to the\nfoot. If any water is left, the Imam sprinkles it upon any other graves\nwhich may be near, whilst the shredded flowers (bunga rampai) are then\nsimilarly disposed of. Next is read the talkin, which is an exhortation\n(ajaran) addressed to the deceased. It is said that during the process\nof reading the Talkin the corpse momentarily revives, and, still lying\nupon its side, raises itself to a listening position by reclining upon\nits right elbow (bertelku) and resting its head upon its hand. [648]\nThis is the reason [649] for removing the bands of the shroud, as the\nbody is left free to move, and thus in groping about (meraba-raba)\nwith its left hand feels that its garment is without a hem or selvage,\nand then first realising that it must be really dead, composes itself\nto listen quietly to whatever the Imam may say, until at the close of\nthe exhortation it falls back really lifeless! Hence the most absolute\nsilence must be observed during the exhortation. The Imam then repeats,\nby way of \"doxology,\" the tahalil or meratib, \"la-ilaha-illa-'llah\"\n(\"there is no god but God\"), in company with the rest of the assembly,\nall present turning their heads and rocking themselves from side\nto side as they sit, whilst they reiterate the words a hundred\ntimes, commencing slowly till thirty-three times are reached, then\nincreasing the pace up to the sixty-sixth time, and concluding with\ngreat rapidity. The contributions in the alms-basin (batil) are then\ndivided among the entire company as alms (sedekah). The master of the\nhouse then invites those present to partake at about five p.m. of the\nfuneral feast, which in no way differs from an ordinary Malay banquet,\nthe more solid portion of the meal (makan nasi) being followed by\nthe usual confectionery and preserved fruits. The Imam then reads\nprayers, and the company breaks up. The decorations for the funeral\nare left for three days undisturbed. During these three days the\nnearer neighbours are feasted, both in the morning and evening, at\nthe usual Malay hours; and for three days every night at about ten\nP.M. the service called \"Reading the Koran to the Corpse\" (mengajikan\nmaiat) is performed, either by the Imam or somebody hired for the\npurpose. This is an important duty, the slightest slip being regarded\nas a great sin. At the end of the three days there is yet another\nfeast, at one P.M. (kanduri meniga hari), when those who are farther\noff are invited, and after this meal the tahalil is repeated as before.\n\nOn the seventh day a similar feast (called kanduri menujoh hari) is\nfollowed by the tahalil, which necessitates a further distribution of\nfees (sedekah tahalil); but in the case of poor people this second\ntahalil may be omitted, or the master of the house may say to the\ncompany, \"I ask (to be let off) the praying fees\" (Sahya minta'\nsedekah tahalil), in which case the tahalil is free.\n\nYet another feast is held on the fourteenth day (kanduri dua kali\ntujoh hari), when the ceremonies are at end, except in the case of\nthe richer classes who keep the kanduri ampat puloh hari, or forty\ndays' feast, and the kanduri meratus hari, or 100 days' feast, whilst\nthe anniversary is also kept as a holiday by all who wish to show\nrespect for the deceased. This closes the usual funeral ceremonies,\nbut a day is generally chosen at pleasure in the month of Ramthan or\nMaulud for the purpose of offering prayers and feasting the ancestors.\n\nThe only difference made in the case of the death of a woman is that\nthe washing of the corpse devolves upon women, whilst in the case\nof very young infants the talkin is sometimes omitted. The woman's\nnisan, as has been explained, is distinguished by its shape. [650]\nThe temporary nisan may be replaced by a permanent one at any time\nafter the funeral. At the time the grave is made up, four planks\n(dapor-dapor), with the upper edges and ends roughly carved and\nscalloped, are placed round the grave mound (tanah mati) to keep the\nearth from falling down. Whenever the grave is thus finally made up\na feast is held, but from the necessities of the case this pious duty\nis generally left to the rich.\n\n\n\n\n8. MEDICINE\n\n\"The successful practice of (Malay) medicine must be based on the\nfundamental principle of 'preserving the balance of power' among the\nfour elements. This is chiefly to be effected by constant attention to,\nand moderation in, diet. To enforce these golden precepts, passages\nfrom the Koran are plentifully quoted against excess in eating or\ndrinking. Air, they say, is the cause of heat and moisture, and earth\nof cold and dryness. They assimilate the constitution and passions\nof man to the twelve signs of the Zodiac, and the seven planets, etc.\"\n\n\"The mysterious sympathy between man and external nature ... was the\nbasis of that system of supernatural magic which prevailed in Europe\nduring the Middle Ages.\" [651]\n\nThe foregoing quotation shows that the distinctive features of the\nAristotelian hygienic theory, as borrowed by the Arabs, did eventually\nfilter through (in some cases) until they reached the Malays. Such\ndirect references, however, to Greek theories are of the rarest\ncharacter, and can hardly be considered typical.\n\nMost of the more important rites practised by the Malay medicine-men\n(Bomor [652]) may be divided into two well-defined parts. Commencing\nwith a ceremonial \"inspection\" (the counterpart of our modern\n\"diagnosis\"), the Bomor proceeds to carry out a therapeutic ceremony,\nthe nature of which is decided by the results of the \"inspection.\" For\nthe purposes of the diagnosis he resorts to divination, by means of\nomens taken from the smoke of the burning censer, from the position of\ncoins thrown into water-jars (batu buyong), and parched rice floating\nupon the water's surface.\n\nThe therapeutic rites, on the other hand, may be roughly classified\nas follows according to their types: [653]--\n\n\n    1. Propitiatory Ceremonies (limas, ambangan, etc.).\n    2. \"Neutralisatory\" Ceremonies for destroying the evil principle\n       (tawar).\n    3. \"Expulsory\" Ceremonies (for the casting out of the evil\n       principle; [654] of which the \"sucking charm\" rite (mengalin)\n       is an example).\n    4. \"Revivificatory\" Ceremonies (for recalling a sick person's soul,\n       riang semangat).\n\n\nI shall take each of the types in order.\n\nFor the water-jar ceremony three jars (buyong) containing water\nare brought to the sick man's room and decorated with the fringe or\nnecklace of plaited cocoa-nut leaves, which is called \"Centipedes'\nFeet\" (jari 'lipan). A fourth jar should contain a sort of bouquet\nof artificial flowers to serve as an attraction to the sick man's\nsoul (semangat). You will also require a tray filled with the usual\naccessories of Malay magic ceremonies (incense, three sorts of rice,\netc.), besides three wax tapers, one of which you will plant upon\nthe brim of each of the three jars.\n\nWhen all is ready, drop the incense upon the embers, and as the smoke\nrises repeat this charm:--\n\n\n   \"If you are at one with me, rise towards me, O smoke;\n    If you are not at one with me, rise athwart me, O smoke,\n    Either to right or left.\" [655]\n\n\nAs you say this, \"catch\" the first puff of smoke and inhale it\n(tangkap-lah puchok asap, chium), as it rises towards you. If the smell\nis pleasant (sedap) it is a good sign; if it has a scorched smell\n(hangit) it is bad; but if it smells offensive (busok) no medicine\ncan save the patient.\n\nNext, before you look into the jars, take handfuls of \"parched,\"\n\"washed,\" and \"saffron\" rice, and after fumigating them over the\nincense, strew them all round the row of jars, saying as you do so:--\n\n\n   \"Cluck, cluck! souls of So-and-so, all seven of you! [656]\n    Come, and let all of us here together\n    See (about the) medicine for (you) O souls of So-and-so.\"\n\n\nHere strew (tabor) the rice first to the right, then to the left,\nand then to the right again.\n\nBefore removing the calladium-leaves from the jar-mouths, repeat\nthe following:--\n\n\n   \"Peace be with you, Prophet 'Tap, in whose charge is the earth,\n    Suawam, in whose charge are the heavens,\n    Prophet Noah, in whose charge are the Trees,\n    Prophet Elias, Planter of Trees,\n    And Prophet Khailir (Khizr), in whose charge is the water,\n    I crave permission to see the remedies for So-and-so.\"\n\n\nHere remove the calladium-leaves from the jar-mouths, and taking one\nof the wax tapers, wave it in the smoke of the censer seven times\ntowards the right, and say:--\n\n\n   \"Peace be with you, O Tanju, I adopt you to be a guardian for\n    my brother,\n    You who are sprung from the original elements,\n    From the former time unto the present,\n    You who sprang from the gum of the eyes of Muhammad,\n    I ask to see the disease of So-and-so.\"\n\n\nHere plant the taper firmly upon the edge of the jar, and \"gaze\"\ninto the water \"to see the signs\" (`alamat-nya).\n\nThus if there is an oily scum on the water (ayer berk'rak lemak) it\nis a bad sign; and to this may be added that if the calladium-leaf\ncovering has acquired a faded look (layu) in the interim, it is a\nsign of severe sickness.\n\nFumigate the outside of the jars with the smoke of the incense (the\nmedicine-man does this by \"washing\" his hands in the smoke and then\nrubbing over the outside of the jars as if he were \"shampooing\" them);\nand anoint them with \"oil of Celebes\" (minyak Bugis). Then take a\n\"closed fistful\" (sa-genggam) of parched rice, and holding it over the\nsmoke of the censer (ganggang di asap kem'nyan), repeat this charm:--\n\n\n   \"Peace be with you, Mustia Kembang,\n    I adopt you as a guardian for my brother,\n    If in truth you are sprung from the primordial elements,\n    From the former time unto the present,\n    I know the origin from which you sprang,\n    For you sprang from our Lady Eve (Siti Hawa),\n    You I order, your co-operation I invoke,\n    That whatsoever shape you assume\n    Within this your garden of splendour,\n    You break neither plighted faith nor solemn promise.\"\n\n\nHere throw the parched rice into the jars, and say:--\n\n\n   \"Peace be unto you, O Prophet 'Tap, in whose charge is the Earth,\n    O Prophet Noah in whose charge are the Trees,\n    And Prophet Khailir in whose charge is the Water,\n    I crave this water (lit. 'exudation') as a boon,\n    For the healing of So-and-so.\"\n\n\nAnd observe these signs:--\n\n\n    1. If the water is perfectly still it is a bad sign.\n    2. If it is a little disturbed it is a good sign.\n    3. If the rice floats in a line across the sun's path (berator\n       melintang matahari) it is a fatal sign.\n    4. If you see a solitary grain travelling by itself (bersiar)\n       you may know the sickness to be caused by the making of an image\n       (buatan orang).\n    5. If the parched rice travels towards the right of the jar the\n       patient will recover quickly.\n    6. If it travels towards the left of the jar he will recover,\n       but slowly.\n    7. If, however, it floats right underneath the candle it is\n       generally a fatal sign.\n\n\nNext, see what patterns are formed by the rice-grains as they lie on\nthe water:--\n\n\n    1. If they take the shape either of a boat or a crocodile, this\n       means that the spirit demands the launching of a spirit-boat\n       (lanchang).\n    2. If they take a square shape, a tray of offerings (anchak)\n       is demanded.\n    3. If they take the shape of a house, a 'state-hall' (balei)\n       is demanded.\n\n\nNow take all kinds of fragrant flowers and shred them (buat bunga\nrampai), add the shredded blossoms of four which are scentless\n(for instance, blossoms of the selaguri, pulut-pulut, bali-adap, and\nkedudok), mix them and throw them into the jars, then plant in each\njar the flower-spathe of an areca-palm (mayang pinang). Throw into\neach a \"jar-stone\" (i.e. a dollar), and the jars will be ready. You\nshould then read the foregoing charms over each of them.\n\nThe extra jar which is filled with a sort of big nosegay (gumba)\nrepresents a pleasure-garden (taman bunga), and is intended to attract\nthe soul (semangat) of the sick man.\n\nNow take parched rice and hold it over the incense (di-ganggang)\nsaying:--\n\n\n   \"Peace be with you, O Wheat,\n    You I wish to command, your co-operation I invoke\n    In 'inspecting' the sickness of So-and-so.\n    Break neither plighted faith nor solemn promise,\n    But inspect the sickness of this grandson of Adam,\n    This follower of the Prophet Muhammad, of the race of the sons\n    of men, So-and-so;\n    If anything should supervene,\n    Do you 'stir' within this pure heart (of mine).\"\n\n\nNow scatter the parched rice upon the surface of the water in the jars,\nand watch for the signs:--\n\n\n    1. If the rice is lumped together (bulat or berlubok) it is a\n       good sign.\n    2. If it extends itself crosswise (panjang melintang) it is a\n       bad sign.\n    3. If it takes the shape of a spirit-boat (lanchang) you must\n       make a spirit-boat; that is what is wanted.\n    4. If it keeps travelling either to the left or the right, it is\n       a stream-spirit (anak sungei) which has affected the patient.\n    5. If it takes the shape of a crocodile, or anything of that sort,\n       it is an earth-spirit (puaka) which has affected the patient.\n\n\nThe most popular method of propitiating evil spirits consists in the\nuse of the sacrificial tray called Anchak.\n\nThis is \"a small frame of bamboo or wood,\" [657] usually from two\nto three feet square and turned up at the sides, which are decorated\nwith a long fringe (jari'lipan) of plaited cocoa-nut leaf. Four rattan\n\"suspenders\" of equal length (tali penggantong) are fastened to the\nfour corners, and are thence carried up to meet at a point which may\nbe from two to three feet above the tray.\n\nThese trays appear to be divisible into two classes, according to\nthe objects which they are intended to serve. In the one case certain\nofferings (to be described presently) are laid upon the tray, which\nis carried out of the house to a suitable spot and there suspended\nto enable the spirits for whom it is designed to feed upon its\ncontents. [658] In the other case certain objects are deposited upon\nit, into which the evil spirits are ceremoniously invited to enter,\nin which case it must obviously be got rid of after the ceremony,\nand is therefore hung up in the jungle, or set adrift in the sea\nor the nearest river; in the latter case it is called the \"keeled\nsacrifice-tray\" (anchak pelunas), and falls into line with other\nobjects which are occasionally set adrift for the same purpose.\n\nThe offerings placed on the sacrificial tray vary considerably,\naccording to the object of the ceremony, the means of the person for\nwhose benefit they are offered, the caprice of the medicine-man who\ncarries out the ceremony, and so on. [659]\n\nI shall therefore, in the present place, merely describe the\ncontents of a more or less typical tray, with the main points of the\naccompanying ritual.\n\nThe bottom of the tray having been lined with banana-leaf, and\nthickly strewn with parched rice, there are deposited in the tray\nitself five \"chews\" of betel-leaf, five native \"cigarettes\" (rokok),\nfive wax tapers, five small water-receptacles or limas (made of\nbanana-leaf and skewered together at each end), and five copper cents\n(or dollars). The articles just enumerated are divided into five\nportions, one of which is deposited in the centre of the tray, and the\nremainder in its four corners. Besides this there are to be deposited\nin the tray fourteen portions of meat (of fowl, goat, or buffalo, as\nthe case may be), and fourteen portions of Malay \"cakes,\" care being\ntaken in each case to see that there are seven portions of cooked and\nseven portions of uncooked food provided. The rattan \"suspenders,\"\nagain, are hung with two sets of ornamental rice-receptacles made of\nplaited cocoa-nut leaf (fourteen of the long-shaped kind, or lepat,\nand fourteen of the diamond-shaped kind, or ketupat). Besides this,\ntwo sets of (cooked and uncooked) packets of rice (each stained a\ndifferent colour) are sometimes deposited in the tray, the colours\nused being white, yellow, red, black, blue, green, and purple. The\nonly other articles required for the tray are a couple of eggs,\nof which one must, of course, be cooked and the other raw.\n\nOf the water-receptacles, those in alternate corners are filled with\nwater and cane-juice, the central receptacle being filled with the\nblood of the fowl (or other animal slain for the sacrifice).\n\nUpon the ground, exactly underneath the tray, should be deposited\nthe feathers, feet, entrails, etc., of the fowl, portions of whose\nflesh have been used for the tray, together with the refuse of\nthe parched rice and a censer. Strictly speaking, a white and a\nblack fowl should be killed, but only half of each cooked, the\nremainder being left raw. The \"portions\" of fowl are as small as\nthey can possibly be, a mere symbol (`isharat) of each kind of\nfood being all that the spirits are supposed to require. Sometimes\nfunnel-shaped rice-receptacles are used, which are skewered with a\nbamboo skewer and called keronchot. Occasionally a standard censer\n(sangga?) is used, the end of a piece of bamboo being split up and\nbent or opened outwards for several inches, and a piece of rattan\n(cane) being wound in and out among the split ends, so as to form a\nsort of funnel (about nine inches in diameter at the top), which is\nlined with banana leaf, filled with earth, and planted vertically in\nthe ground, great care being taken to see that it does not lean out of\nthe perpendicular. Live embers are placed upon it, incense crumbled\nover it (between the finger and thumb), and the appropriate charm\nrecited. A specimen of a charm or formula used during the burning of\nincense will be found in the Appendix. [660]\n\nThe ketupats are called--(1) S'ri neg'ri (seven-cornered), or the \"luck\nof the country\"; (2) Buah k'ras (six-cornered), or the \"candle-nut\";\n(3) Bawang puteh (six-cornered), or \"garlic\"; (4) Ulu pengayoh\n(four-cornered), or the \"paddle-handle\"; (5) Pasar (five-cornered),\nor the \"market\"; (6) Bawang merah (six-cornered), or the \"onion\";\n(7) Pasar Pahang (six-cornered), or the \"Pahang market\"; (8) Telor,\nor the \"hen's egg.\"\n\nThe lepats are called--(1) Lepat daun niyor (5-6 inches long and\nmade of cocoa-nut leaves); (2) Lepat tilam (of plantain leaves);\n(3) Lepat daun palas (of palas leaves, three-sided).\n\nDiminutive models of various objects (also made of cocoa-nut leaves)\nare often added, e.g. burong ponggok, the owl; ker'bau, the buffalo;\nrusa, the stag; tekukur, the ground-dove; ketam, the crab; and (but\nvery rarely) kuda, the horse.\n\nThe things deposited in the tray are intended for the spirits (Hantus)\nthemselves; the refuse on the ground beneath it for their slaves\n(hamba).\n\nOf the food in the tray, the cooked food is for the king of the\nspirits (Raja Hantu), who is sometimes said to be the Wild Huntsman\n(Hantu Pemburu) and sometimes Batara Guru, and the uncooked for\nhis following. But of the two eggs, the uncooked one is alleged\nto be for the Land-spirit (i.e. the Wild Huntsman), and the cooked\nfor the Sea-spirit; this assertion, however, requires some further\ninvestigation before it can be unreservedly accepted.\n\n\n\n\nThe Wave-Offering\n\nOn one occasion, during my residence in the Kuala Langat district of\nSelangor, I had the good fortune to be present at the \"waving\" of a\nsacrificial tray (anchak) containing offerings to the spirits. The\naccount of this ceremony, which I shall now give, is made up from\nnotes taken during the actual performance. To commence:--The Pawang sat\ndown with his back to the patient, facing a multitude of dishes which\ncontained the various portions of cooked and uncooked food. The tray\nitself was suspended at a height of about three feet from the ground in\nthe centre of the room, just in front of the Pawang's head. Lighting\na wax taper and removing the yam-leaf covering from the mouth of the\njar containing \"holy\" water, the Pawang now \"inspected\" the water\nin the jar by gazing intently into its depths, and re-extinguished\nthe taper. Then he fumigated his hands in the smoke of the censer,\nextended them for a brief interval over the \"holy\" water, took the\ncenser in both hands, described three circles round the jar with it,\nset it down again, and stirred the water thrice with a small knife\nor dagger (k'ris), the blade of which he kept in the water while he\nmuttered a charm to himself. Then he charmed the betel-stand and the\nfirst dish of cooked food, pushing the latter aside and covering it\nwith a small dish-cover as he finished the charm. Next, at the hands\nof one of the company, he accepted, in two pieces, five cubits of\nyellow cloth (yellow being the royal colour), and a small vessel of\n\"oil of Celebes,\" with which, it may be added, he anointed the palms of\nboth hands before he touched the cloth itself. Next, he fumigated the\nlatter in the smoke of the censer, one end of the cloth being grasped\nfirmly in the right hand, and the remainder of it being passed round\nthe right wrist, and over and under the right arm, while the loose\nend trailed across his lap. Next, after repeating the usual charm,\nhe breathed on one end of the cloth, passed the whole of the cloth\nthrough his fingers, fumigated it, and laid it aside; took an egg\nwhich was presented to him upon a tray, and deposited it exactly in\nthe centre of a large dish of parched rice. Next, he pushed aside the\njar of holy water, lowered the tray by means of the cord attached to it\n(which passed over a beam), and proceeded to supervise the preparation\nof the tray, which was being decorated with the \"centipede\" fringe\nby one of the company acting as an assistant. The fringe having been\nfitted by the latter to the edges of the tray, and the latter lined\nwith three thicknesses of banana leaf, the Pawang described a circle\nround it thrice with the censer, and then deposited the censer upon\nthe floor, exactly under the centre of the tray. Then anointing his\nhands again he passed them over both tray and fringe. A brief pause\nfollowed, and then the Pawang took the larger piece of yellow cloth\nand wrapped it like a royal robe around the shoulders of the patient\nas he sat up inside his mosquito curtain. Another brief pause, and the\nPawang betook himself once more to the filling of the tray. Taking\na large bowl of parched rice, he scooped up the rice in his hands,\nand let it run through his fingers into the tray, until there was\na layer of parched rice in the latter of at least an inch in depth,\nand then deposited the egg, already alluded to, in the very centre of\nthe parched rice. Next he took a comb of bananas (presented by one\nof the company), and cutting them off one by one deposited them in\na dish, from which they were presently transferred to the tray. The\nPawang now returned to the patient, and kneeling down in front of him,\nfumigated his hands in the smoke of the censer, and then, muttering\na charm, wrapped the smaller piece of yellow cloth turban-wise round\nhis own head, and slowly and carefully pushed the yellow-robed patient\n(who was still in a sitting posture) forward until he reached a spot\nwhich was exactly under the centre of the tray, and which faced,\nI was told, the \"place of the Rising Sun.\"\n\nThe long straw-coloured streamers of the tray-fringe dropped\ngracefully around the patient on every side, and had it not been for\noccasional bright glimpses of the yellow cloth he would have been\nalmost invisible.\n\nThe censer, voluming upwards its ash-gray smoke, was now passed from\nhand to hand three times round the patient, and finally deposited on\nthe floor at his feet.\n\nThe loading of the tray now recommenced, and the Pawang standing up\nand looking towards the south, deposited in it carefully the several\nportions of \"cooked\" offerings (the sum of the various portions\nmaking up a whole fowl). Then, after washing his hands, he added\nto the tray small portions of rice variously prepared and coloured\n(viz. parched and washed rice, and rice stained yellow (saffron),\ngreen, red, blue, and black, seven kinds in all). Next he deposited\nin the tray the uncooked portions, whose sum also amounted to a whole\nfowl, then, after a further hand-washing, the \"cakes,\" and finally,\nafter a last washing, he fastened to the \"suspenders\" [661] of the\ntray the small ornamental rice-bags called ketupat and lepat. [662]\n\nBut the list of creature comforts provided for the spirits\ncomprised other things besides food. Five miniature water-buckets,\neach manufactured from a strip of banana leaf skewered together at\neach end with a bamboo pin, were now filled, the alternate corner\nones with water and cane-juice (called \"palm-toddy\" in the Spirit\nLanguage), and the central one with the blood of the fowls killed\nfor the sacrifice. They were then duly deposited in the tray by the\nPawang. Five waxen tapers, to \"light the spirits to their food,\"\nwere next \"charmed\" and lighted, and planted in the centre and four\ncorners respectively.\n\nFinally, no doubt for the spirits' after-dinner enjoyment, five \"chews\"\nof betel-leaf and five native-made cigarettes (tobacco rolled in\nstrips of palm-leaf), were charmed and actually lighted at a lamp, and\ndeposited in the tray with the other offerings, and at the same time\nfive 50 cent (silver) pieces of Straits money, called \"tray-stones,\"\nwere added to the medley, evidently with the object of preventing the\ngood temper of the spirits from being disturbed by \"shortness of cash.\"\n\nThe loading of the tray being now complete, the Pawang walked thrice\nround the patient (who was still overshadowed by the tray), and passed\nthe censer round him thrice. Standing then with his face to the east,\nso as to look in the same direction as the patient, he grasped the\n\"suspenders\" of the tray with both hands at their converging point,\nand thrice muttered a charm, giving a downward tug to the cord of\nthe tray at the end of each repetition. This done, he removed the\nyellow cloth from his head, and fastened it round the tray-cord at\nthe point where the \"suspenders\" converged, and then \"waved\" the\noffering by causing the loaded tray with its flaring tapers to swing\nslowly backwards and forwards just over the patient's head. Next,\nletting the tray slowly down and detaching it from the cord, at the\nconverging point, he again \"waved\" it slowly to and fro amid the\nflaring of the tapers, seven times in succession, and held it out\nfor the patient to spit into. When this was done he sallied out into\nthe darkness of the night carrying the tray, and gaining the jungle,\nsuspended it from a tree (of the kind called petai belalang) which had\nbeen selected that very day for the purpose. A white ant, immediately\nsettling upon the offering, was hailed by the Malays present with\ngreat delight as a sign that the spirits had accepted the offering,\nwhereupon we all returned to the house and the company broke up. The\nceremony had commenced about 8 P.M., and lasted about an hour and a\nhalf, and the number of people present was fourteen, seven male and\nseven female, which was the number stipulated by the Pawang.\n\nAnother form of \"propitiation\" (buang-buangan limas) ceremony consists\nin loading a limas with the offerings. The limas is a receptacle\nof about a span (sa-jengkal) in length, made of banana-leaf folded\ntogether at the ends and skewered with a bamboo pin. Inside it are\ndeposited the offerings, which consist of the following articles:\na chupak (half cocoa-nutful) of \"parched\" rice, a set of three, five,\nor seven bananas, a \"pinch\" (sa-jemput) of \"saffron\" rice, a pinch of\n\"washed\" rice, a native cigarette (rokok), an egg, a wax taper, two\n\"chews\" of betel-leaf, and a betel-leaf twisted up into the shape\nof a spiral (pantat siput). One (at least) of the two \"chews\" of\nbetel must be specially prepared, as it is to be left behind for the\nspirits to chew, whilst the other is taken back into the presence of\nthe sick man, where the medicine-man chews it and ejects the chewed\nleaf (di-sembor) upon the \"small\" of the sick man's back. In the\ncase of the \"chew\" which is left behind for the spirits, the ordinary\nportion of betel-nut must be replaced by nutmeg, the gambier by mace,\nand the lime by \"oil of Celebes\" (minyak Bugis).\n\nWhen the ceremony of loading the limas is complete, it is carried\ndown to the nearest river or sea, and there set adrift with the\nfollowing words:--\n\n\n   \"Peace be with you, Khailir (Khizr), Prophet of God and Lord\n    of water,\n    Maduraya is the name of your sire,\n    Madaruti the name of your mother,\n    Si Kekas the name of their child;\n    Accept this present from your younger brother, Si Kekas,\n    Cause him no sickness or headache.\n    Here is his, your younger brother's, present.\"\n\n\nHere the limas is set adrift, and the water underneath it scooped up\nand carried home, where it is used for bathing the sick man.\n\nAnother very simple form of \"propitiation\" is called ambang-ambangan,\nand is performed as follows:--\n\nTake seven \"chews\" of betel-leaf, seven native cigarettes (rokok),\nseven bananas, an egg, and an overflowing chupak (half cocoa-nutful)\nof parched rice (ber'tih sa-chupak abong), [663] roll them all up\ntogether in a banana leaf (which must be a cubit in length and of\nthe same variety of banana as the first), and deposit them in a place\nwhere three roads meet (if anything \"a little way along the left-hand\nroad of the three,\") and repeat this charm:--\n\n\n   \"Jembalang Jembali, Demon of the Earth,\n    Accept this portion as your payment\n    And restore So-and-So.\n    But if you do not restore him\n    I shall curse you with the saying,\n    'There is no god but God,'\" etc.\n\n\nThe above ceremony is generally used in the case of fever complaint.\n\nCounter-charms for \"neutralising\" the active principle of poisons form,\nas a rule, one of the most important branches of the pharmacopoeic\nsystem among the less civilised Malay tribes. A settled form of\ngovernment and the softening of manners due to contact with European\ncivilisation has, however, diminished the importance (I speak, of\ncourse, from the Malay point of view) of this branch of the subject\nin the Western Malay States of the Peninsula, where poisoning cases\nare very rarely heard of. Malay women have always possessed the\nreputation of being especially proficient in the use of poison;\nground glass and the furry spicules obtained from the leaf-cases of\nsome kinds of bamboo being their favourite weapons.\n\nThis idea (of using a charm to \"neutralise\" the active principle of\npoison) has been extended by Malay medicine-men to cover all cases\nwhere any evil principle (even, for instance, a familiar spirit) is\nbelieved to have entered the sick person's system. All such charms are\npiously regarded by devout Muhammadans as gifts due to the mercy of\nGod, who is believed to have sent them down to the Prophet Muhammad\nby the hand of his servant Gabriel. This doctrine we find clearly\nstated in the charms themselves, e.g. (somewhat tautologically):--\n\n\n   \"Neutralising charms sprang from God,\n    Neutralising charms were created by God,\n    Neutralising charms were a boon from God,\n    Who commanded Prince Gabriel\n    To bring them unto Muhammad.\"\n\n\nThe ceremony of applying such charms generally takes the form of\ngrating a bezoar-stone [664] (batu guliga), mixing the result with\nwater, and drinking it after repeating the charm.\n\nThus in one of the charms quoted in the Appendix we read:--\n\n\n   \"The Upas loses its venom,\n    And Poison loses its venom,\n    And the Sea-Snake loses its venom,\n    And the poison-tree of Borneo loses its venom,\n    Everything that is venomous loses its venom,\n    By virtue of my use of the Prayer of the Magic Bezoar-Stone.\"\n\n\nOf the sea-snake (ular gerang) I was told that it was about two cubits\nin length, and that it was the most poisonous snake in existence;\n\"In fact,\" my informant declared, \"if your little finger is bitten\nby it you must cut off the finger; if your oar-blade is bitten by it\nyou must throw away the oar.\" [665] And again of the Ipoh, or \"upas\"\n(which is one of the chief ingredients in the blow-gun poison used\nby the wild tribes), I was told that if a man who was \"struck\" by\nit was supported by another his supporter would die, and that so\nfar from its virulence becoming then exhausted, it would even kill\na person who was seven times removed, in point of contact, from the\nperson originally affected. [666]\n\nThe above charm terminates as follows:--\n\n\n   \"Let this my prayer be sharp as steel,\n    Swift as lightning,\n    Fleet as the wind!\n    Grant this by virtue of my use of the prayer of Dato' Malim\n    Karimun,\n    Who has become a saint through religious penance\n    Performed at the headwaters of the river of Sa\u00efran in the interior\n    of Egypt,\n    By the grace of,\" etc.\n\n\nI may add that when you are collecting the materials for a neutralising\nceremony (tawar) the following formula should be used:--\n\n\n   \"Not mine are these materials,\n    They are the materials of Kemal-ul-hakim; [667]\n    Not to me belongs this neutralising charm,\n    To Malim Saidi belongs this neutralising charm.\n    It is not I who apply it,\n    It is Malim Karimun who applies it.\"\n\n\n\n\nBadi\n\nThe next class of medicinal ceremonies consists of rites intended to\neffect the expulsion from the patient's body of all kinds of evil\ninfluences or principles, such as may have entered into a man who\nhas unguardedly touched a dead animal or bird from which the badi\nhas not yet been expelled, or who has met with the Wild Huntsman in\nthe forest. [668]\n\nBadi is the name given to the evil principle which, according to the\nview of Malay medicine-men, attends (like an evil angel) everything\nthat has life. [It must not be forgotten when we find it used of\ninert objects, such as trees, and even of stones or minerals, that\nthese too are animate objects from the Malay point of view.] Von de\nWall describes it as \"the enchanting or destroying influence which\nissues from anything, e.g. from a tiger which one sees, [669] from\na poison-tree which one passes under, from the saliva of a mad dog,\nfrom an action which one has performed; the contagious principle of\nmorbid matter.\"\n\nHence the ceremony which purports to drive out this evil principle is\nof no small importance in Malay medicine. I may take this opportunity\nof pointing out that I have used the word \"mischief\" to translate\nit when dealing with the charms, as this is the nearest English\nequivalent which I have been able to find; indeed, it appears a very\nfairly exact equivalent when we remember its use in English in such\nphrases as \"It's got the mischief in it,\" which is sometimes used\neven of inanimate objects.\n\nThere are a hundred and ninety of these mischiefs, according to some,\naccording to others, a hundred and ninety-three. Their origin is very\nvariously given. One authority says that the first badi sprang from\nthree drops of Adam's blood (which were spilt on the ground). Another\n(rather inconsistently) declares that the \"mischief\" (badi) residing\nin an iguana (biawak) was the origin of all subsequent \"mischiefs,\"\nyet adds later that the \"Heart of Timber\" was their origin, and yet\nagain that the yellow glow at sunset (called Mambang Kuning or the\n\"Yellow Deity\") was their origin. These two latter are, perhaps the\nmost usual theories, but a third medicine-man declares that the first\nbadi was the offspring of the Jin (\"genie\") Ibn Ujan (Ibnu Jan?),\nwho resides in the clouds (or caverns?) and hollows of the hills. Thus\ndo Malay medicine-men disagree.\n\nThese \"mischiefs\" reside not only in animate, but also in inanimate\nobjects. Thus in one of the elephant-charms given in the Appendix\nseveral different \"mischiefs\" are described as residing in earth,\nant-hills, wood, water, stone, and elephants (or rhinoceroses)\nrespectively. Again, in a deer-charm, various \"mischiefs\" are\nrequested to return to their place of origin, i.e. to the Iguana\n(strictly speaking, the Monitor Lizard), Heart of Timber, and the\nYellow Glow of Sunset. Yet another deer-charm calls upon \"Badi\"\n(as the offspring of the Jin Ibn Ujan, who resides in the clouds and\nhollows of the hills), to return thereto. [670]\n\nI will now proceed to describe the ceremony of \"casting out\" these\n\"mischiefs.\"\n\nThe chief occasions on which this casting out takes place are, first,\nwhen somebody is ill, and his sickness is attributed to his accidental\ncontact with (and consequent \"possession by\") one of these mischiefs;\nand, secondly, when any wild animal or bird is killed. The ceremony of\ncasting out the mischief from the carcases of big game will be found\ndescribed under the heading of \"Hunting Ceremonies.\" I shall here\nconfine myself to a brief description of the ceremony as conducted\nfor the benefit of sick persons.\n\nFirst make up a bunch of leaves (sa-cherek), consisting of the shrubs\ncalled pulut-pulut and selaguri, with branches of the gandarusa and\nlenjuang merah (red drac\u00e6na), all of which are wrapped together in a\nleaf of the si-pulih, and tied round with a piece of tree-bark (kulit\nt'rap), or the akar gasing-gasing. With this leaf-brush you are to\ncast out the mischief. Then you grate on to a saucer small pieces\nof ebony wood, brazil wood, \"laka\" wood, sandalwood, and eagle-wood\n(lignaloes), mix them with water, putting in a few small pieces of\nscrap-iron, and rub the patient all over with the mixture.\n\nAs you do this, repeat the appropriate charm; then take the brush of\nleaves and stroke the patient all over downwards from head to foot,\nsaying:--\n\n\n   \"Peace be with you, Prophet Noah, to whom belong the trees,\n    And Prophet Elias who planted them.\n    I crave as a boon the leaves of these shrubs\n    To be a drug and a neutralising (power)\n    Within the body, frame, and person of So-and-So.\n    If you (addressing the leaves) refuse to enter (the body of\n    So-and-So),\n    You shall be cursed with my 'curse of the nine countries,'\n    By (the power of) the word 'There is no god but God,'\" etc.\n\n\nWhilst reciting the above, stand upright, close to the patient's head,\ngrasping a spear in your left hand. Brandish this spear over the body\nof the patient, drawing a long breath. [671]\n\nThis spear must afterwards be ransomed, (say) for forty cents; in\ndefault of which payment it is forfeited to the medicine-man.\n\nThe directions for another form of the ceremony just described\n(\"casting out the mischief\"), are as follows:--\n\nWhenever a person is suffering from the influence of a waxen image\n(such as is described elsewhere), [672] you must rub him (or her)\nall over with limes in order to \"cast out the mischief.\" These limes\nmust be of seven different kinds, and you will require three of each\nkind. When you have got them, fumigate them with incense and repeat\nthe appropriate charm, which is practically an appeal addressed to the\nspirit of the limes to assist in extracting the poisonous principle\nfrom the body of the sick man:--\n\n\n   \"Peace be with you, O Lelang,\n    We have been brothers from the former time until now,\n    I am fain to order you to assist me in extracting everything that\n    is poisonous\n    From the body and limbs of So-and-So.\n    Break not your solemn promise,\n    Break not your plighted faith,\n    And use not deceit or wiles,\" etc.\n\n\nOf course the luckless spirit is told that if he does not do exactly\nas he is bidden he must expect the curse to follow.\n\nThis charm must be repeated overnight, and early next morning three\nthicknesses of birah leaves must be laid down (for the patient to\nstand upon during the lustration). The seven sorts of limes are\nat the same time to be squeezed into a bowl and divided into three\nportions. These portions are to be used three times during the day,\nat sunrise, noon, and sundown respectively, partly for washing off\nthe cosmetics (which are rubbed all over the body), and partly as a\nmedicinal draught or potion.\n\nIn the morning the cosmetic must be white (bedak puteh lulut), at noon\nit must be red (bedak merah), and at sundown black (bedak hitam). The\n\"trash\" of the limes (after squeezing) is wrapped up in a birah\nleaf at evening, and either carried out to the sea (into which it is\ndropped), or deposited ashore at a safe distance from the house. The\nonly special taboo mentioned for this ceremony is that the patient must\nnot during its continuance meet anybody who has come from a distance.\n\nAnother very curious form of this ceremony of \"casting out devils\" was\ndescribed to me by a Kelantan Malay. It is worked on the substitute\nor \"scapegoat\" principle (tukar ganti), and the idea is to make\nlittle dough images of all kinds of birds, beasts, fishes, and even\ninanimate objects (a few of the former being fowls, ducks, horses,\napes, buffaloes, bullocks, wild cattle (seladang), deer, mouse-deer,\nand elephants, besides those enumerated in the charm itself, whilst\nexceptions are to be the \"unlucky\" animals (benatang sial) such as\ncats, tigers, pigs, dogs, snakes, and iguanas). When made they are\nto be deposited together in a heap upon a sacrificial tray (anchak),\ntogether with betel-leaves, cigarettes, and tapers. One of the tapers\nis made to stand upon a silver dollar, with the end of a piece of\nparticoloured thread inserted between the dollar and the foot of the\ntaper; and the other end of this thread is given to the patient to\nhold whilst the necessary charm is being repeated.\n\nPart of this charm is worth quoting, as it helps to explain the line\nof thought on which the medicine-man is working:--\n\n\n   \"I have made a substitute for you,\n    And engage you for hire.\n\n    As for your wish to eat, I give you food,\n    As for your wish to drink, I give you drink.\n    Lo, I give you good measure whether of sharks,\n    Skates, lobsters, crabs, shell-fish (both of land and sea)--\n    Every kind of substitute I give you,\n    Good measure whether of flesh or of blood, both cooked and raw.\n    Accept, accept duly this banquet of mine.\n    It was good at the first: if it is not good now,\n    It is not I who give it.\"\n\n\nThe explanation of this part of the ceremony is that the evil spirit,\nor \"mischief,\" is supposed to leave the body of the sick man, and to\nproceed (guided, of course, by the many-coloured thread which the\npatient holds in his hand) to enter into the choice collection of\n\"scapegoats\" lying in the tray. As soon as his devilship is got fairly\ninto the tray, the medicine-man looses three slip-knots (lepas-lepas),\nand repeats a charm to induce the evil spirit to go, and throws away\nthe untied knots outside the house.\n\nThe original \"disease-boat\" used in Selangor was a model of a special\nkind of Malay vessel called lanchang. This lanchang was a two-masted\nvessel with galleries (dandan) fore and aft, armed with cannon,\nand used by Malay Rajas on the Sumatran coast. This latter fact was,\nno doubt, one reason for its being selected as the type of boat most\nlikely to prove acceptable to the spirits. To make it still further\nacceptable, however, the model was not unfrequently stained with\nturmeric or saffron, yellow being recognised as the royal colour\namong the Malays.\n\nOccasionally, on the other hand, a mere raft (rakit) is set adrift,\nsometimes a small model of the balei (state-chamber), and sometimes\nonly a set of the banana-leaf receptacles called limas.\n\nThe vessel in the case of an important person is occasionally of\ngreat size and excellent finish--indeed, local tradition has it that\nan exceptionally large and perfect specimen (which was launched upon\nthe Klang river in Selangor some years ago, on the occasion of an\nillness of the Tungku 'Chik, eldest daughter of the late Sultan),\nwas actually towed down to sea by the Government steam launch `Abdul\nSamad. When all is ready the lanchang is loaded with offerings, which\nare of an exactly similar character to those which are deposited\non the sacrificial tray or anchak [673] already described. Then one\nend of a piece of yellow thread is fastened to the patient's wrist\n(the other end being presumably made fast to the spirit-boat, or\nlanchang); incense is burnt and a charm recited, the purport of it\nbeing to persuade the evil spirits which have taken possession of the\npatient to enter on board the vessel. This, when they are thought\nto have done so, is then [674] taken down to the sea or river and\nset adrift, invariably at the ebb tide, which is supposed to carry\nthe boat (and the spirits with it) \"to another country.\" One of the\ncharms used at this stage of the ceremony even mentions the name of\nthe country to which the devils are to be carried, the place singled\nout for this distinction being the Island of Celebes! The passage in\nquestion runs as follows:--\n\n\n   \"Peace be unto you, Devils of the sea, and Demons of the sea,\n    Neither on cape, nor bay, nor sandbank be ye stuck or stranded!\n    This vessel (lanchang) is that of Arong, [675]\n    Do you assist in guarding this offering from his grandchildren,\n    And vex not this vessel.\n    I request you to escort it to the land of Celebes,\n    To its own place.\n    By the grace of,\" etc.\n\n\nThis same charm is used mutatis mutandis for the Balei (Spirit-hall).\n\nA common form of the \"Lanchang\" charm runs as follows:--\n\n\n   \"Ho, elders of the upper reaches,\n    Elders of the lower reaches,\n    Elders of the dry land,\n    Elders of the river-flats,\n    Assemble ye, O people, Lords of hill and hill-foot,\n    Lords of cavern and hill-locked basin,\n    Lords of the deep primeval forest,\n    Lords of the river-bends,\n    Come on board this Lanchang, assembling in your multitudes,\n    So may ye depart with the ebbing stream,\n    Depart on the passing breeze,\n    Depart in the yawning earth,\n    Depart in the red-dyed earth.\n    Go ye to the ocean which has no wave,\n    And the plain where no green herb grows,\n    And never return hither.\n    But if ye return hither,\n    Ye shall be consumed by the curse.\n    At sea ye shall get no drink,\n    Ashore ye shall get no food,\n    But gape (in vain) about the world.\n    By the grace of,\" etc.\n\n\nSometimes the crocodile-spirit is requested to act as the forwarding\nagent in the transaction; thus we find a short lanchang-charm running\nas follows:--\n\n\n   \"Ho, Elder of the Sloping Bank, Jambu Agai, [676]\n    Receive this (lanchang) and forward it to the River-Bay,\n    It is So-and-So who presents it.\n    Sa-rekong is the name of the (spirit of the) Bay,\n    Sa-reking the name of the (spirit of the) Cape,\n    Si `Abas, their child, is the rocky islet;\n    I ask (you) to forward this present at once to the God of\n    Mid-currents.\"\n\n\nA somewhat longer charm, which is given in the Appendix, commences\nby making an interesting point--\n\n\n   \"Peace be with you! O crew newly come from your shipwrecked barque\n    on the high seas,\n    Spurned by the billows, blown about by the gale;\n    Come on board (this lanchang) in turn and get you food.\"\n    . . . . . . . . .\n\n\nThe speaker goes on to say that he recognises their right to levy\ntoll all over the country, and has made this lanchang for them as\na substitute (tukar ganti), implying, no doubt, in place of the one\nwhich they had lost. In any case, however, there can be little doubt\nthat the \"barque wrecked on the high seas\" is the wasted body of the\nsick man, of which the spirits were so recently in possession, and\nin substitution for which they are offered the spirit-boat in question.\n\n\n\n\nTiger Spirit\n\nI shall now proceed to describe the ceremony of invoking the Tiger\nSpirit for the purpose of obtaining his assistance in expelling a\nrival spirit of less power.\n\nIn the autumn of 1896 (in the Kuala Langat District of Selangor)\nthe brother of my Malay collector `Umar happening to fall ill of\nsome slight ailment, I asked and obtained permission to be present\nat the ceremony of doctoring the patient. The time fixed for the\ncommencement of the ceremony (which is usually repeated for three\nconsecutive nights) was seven o'clock on the following evening. On\nreaching the house at the time appointed I was met by `Umar, and\nascending the house-ladder, was invited to seat myself upon a mat\nabout two yards from the spot where the medicine-man was expected\nto take up his position. Having done so, and looking round, I found\nthat there were in all nine persons present (including myself,\nbut exclusive of the Pawang, his wife, or the patient), and I was\ninformed that although it is not necessary for the same persons to\nbe present on each of the three nights, the greatest care must be\ntaken to see that the number of persons present, which should never,\nin strictness, be an even number, does not vary from night to night,\nbecause to allow any such variation would be to court disaster. Hence\nI myself was only enabled to be present as a substitute for one of the\nsick man's relatives who had been there on the preceding night. [677]\n\nThe accompanying diagram shows (approximately) the relative positions\nof all who were present. In one corner of the room was the patient's\nbed (sleeping-mat) and mosquito curtain with a patchwork front, and\nin a line parallel to the bed stood the three jars of water, each\ndecorated with the sort of fringe or collar of plaited cocoa-nut\nfronds called \"centipedes' feet\" (jari 'lipan), and each, too,\nfurnished with a fresh yam-leaf covering to its mouth. A little\nnearer to me than the three water-jars, but in the same line, stood\na fairly big jar similarly decorated, but filled with a big bouquet\nof artificial \"flowers\" and ornaments instead of the water. These\nflowers were skilfully manufactured from plaited strips of palm-leaf,\nand in addition to mere \"flowers\" represented such objects as rings,\ncocoa-nuts, centipedes, doves, and the like, all of which were made\nof the plaited fronds referred to. This invention was intended (I was\ninformed) to represent a pleasure-garden (taman bunga), and indeed\nwas so called; it was (I believe) intended to attract the spirit\nwhom it was the object of the ceremony to invoke. In front of the\nthree jars stood, as a matter of course, a censer filled with burning\nembers, and a box containing the usual accessories for the chewing of\nbetel. Everything being now ready, the medicine-man appeared and took\nhis seat beside the censer, his wife, an aged woman, whose office was\nto chant the invocation, to her own accompaniment, taking her seat at\nthe same time near the head of the patient's sleeping-mat. Presently\nshe struck up the invocation (lagu pemanggil), and we listened in rapt\nattention as the voice, at first weak and feeble with age, gathered\nstrength and wailed ever higher and shriller up to the climax at the\nend of the chant. At the time it was hard to distinguish the words,\nbut I learnt from her afterwards that this was what she sang:--\n\n\n   \"Peace be unto you, Penglima Lenggang Laut!\n    Of no ordinary beauty\n    Is the Vessel of Penglima Lenggang Laut!\n    The Vessel that is called 'The Yellow Spirit-boat,'\n    The Vessel that is overlaid with vermilion and ivory,\n    The Vessel that is gilded all over;\n    Whose Mast is named 'Prince Mendela,'\n    Whose Shrouds are named 'The Shrouds that are silvered,'\n    Whose Oars are named 'The Feet of the Centipede'\n    (And whose Oarsmen are twice seven in number).\n    Whose Side is named 'Civet-cat Fencing,'\n    Whose Rudder is named 'The Pendulous Bees'-nest,'\n    Whose Galleries are named 'Struggling Pythons,'\n    Whose Pennon flaps against the deckhouse,\n    Whose Streamers sport in the wind,\n    And whose Standard waves so bravely.\n    Come hither, good sir; come hither, my master,\n    It is just the right moment to veer your vessel.\n    Master of the Anchor, heave up the anchor;\n    Master of the Foretop, spread the sails;\n    Master of the Helm, turn the helm;\n    Oarsmen, bend your oars;\n    Whither is our vessel yawing to?\n    The vessel whose starting-place is the Navel of the Seas,\n    And that yaws towards the Sea where the 'Pauh Janggi' grows,\n    Sporting among the surge and breakers,\n    Sporting among the surge and following the wave-ridges.\n    It were well to hasten, O Penglima Lenggang Laut,\n    Be not careless or slothful,\n    Linger not by inlet or river-reach,\n    Dally not with mistress or courtesan,\n    But descend and enter into your embodiment.\"\n\n\nA number of rhymed stanzas follow which will be found in the Appendix.\n\nMeanwhile the medicine-man was not backward in his preparations for\nthe proper reception of the spirit. First he scattered incense on\nthe embers and fumigated himself therewith, \"shampooing\" himself,\nso to speak, with his hands, and literally bathing in the cloud of\nincense which volumed up from the newly-replenished censer and hung\nlike a dense gray mist over his head. Next he inhaled the incense\nthrough his nostrils, and announced in the accents of what is called\nthe spirit-language (bhasa hantu) that he was going to \"lie down.\" This\nhe accordingly did, reclining upon his back, and drawing the upper end\nof his long plaid sarong over his head so as to completely conceal\nhis features. The invocation was not yet ended, and for some time\nwe sat in the silence of expectation. At length, however, the moment\nof possession arrived, and with a violent convulsive movement, which\nwas startling in its suddenness, the \"Pawang\" rolled over on to his\nface. Again a brief interval ensued, and a second but somewhat less\nviolent spasm shook his frame, the spasm being strangely followed\nby a dry and ghostly cough. A moment later and the Pawang, still\nwith shrouded head, was seated bolt upright facing the tambourine\nplayer. Then he fronted round, still in a sitting posture, until he\nfaced the jars, and removed the yam-leaf covering from the mouth of\neach jar in turn.\n\nNext he kindled a wax taper at the flame of a lamp placed for the\npurpose just behind the jars, and planted it firmly on the brim of\nthe first jar by spilling a little wax upon the spot where it was to\nstand. Two similar tapers having been kindled and planted upon the\nbrims of the second and third jars, he then partook of a \"chew\" of\nbetel-leaf (which was presented to him by one of the women present),\ncrooning the while to himself.\n\nThis refreshment concluded, he drew from his girdle a bezoar or\ntalismanic stone (batu penawar), and proceeded to rub it all over the\npatient's neck and shoulders. Then, facing about, he put on a new white\njacket and head-cloth which had been placed beside him for his use,\nand girding his plaid (sarong) about his waist, drew from its sheath\na richly-wrought dagger (k'ris) which he fumigated in the smoke of\nthe censer and returned to its scabbard.\n\nHe next took three silver 20-cent pieces of \"Straits\" coinage, to\nserve as batu buyong, or \"jar-stones,\" and after \"charming\" them\ndropped each of the three in turn into one of the water-jars, and\n\"inspected\" them intently as they lay at the bottom of the water,\nshading, at the same time, his eyes with his hand from the light\nof the tapers. He now charmed several handfuls of rice (\"parched,\"\n\"washed,\" and \"saffron\" rice), and after a further inspection declared,\nin shrill, unearthly accents, that each of the coins was lying exactly\nunder its own respective taper, and that therefore his \"child\" (the\nsick man) was very dangerously ill, though he might yet possibly\nrecover with the aid of the spirit. Next, scattering the rice round\nthe row of jars (the track of the rice thus forming an ellipse),\nhe broke off several small blossom-stalks from a sheaf of areca-palm\nblossom, and making them up with sprays of champaka into three separate\nbouquets, placed one of these improvised nosegays in each of the three\njars of water. On the floor at the back of the row of jars he next\ndeposited a piece of white cloth, five cubits in length, which he had\njust previously fumigated. Again drawing the dagger already referred\nto, the Pawang now successively plunged it up to the hilt into each\nof the three bouquets (in which hostile spirits might, I was told,\npossibly be lurking). Then seizing an unopened blossom-spathe of the\nareca-palm, he anointed the latter all over with \"oil of Celebes,\"\nextracted the sheaf of palm-blossom from its casing, fumigated it,\nand laid it gently across the patient's breast. Rapidly working\nhimself up into a state of intense excitement, and with gestures of\nthe utmost vehemence, he now proceeded to \"stroke\" the patient with\nthe sheaf of blossom rapidly downwards, in the direction of the feet,\non reaching which he beat out the blossom against the floor. Then\nturning the patient over on to his face, and repeating the stroking\nprocess, he again beat out the blossom, and then sank back exhausted\nupon the floor, where he lay face downwards, with his head once more\nenveloped in the folds of the sarong.\n\nA long interval now ensued, but at length, after many convulsive\ntwitchings, the shrouded figure arose, amid the intense excitement\nof the entire company, and went upon its hands and feet. The Tiger\nSpirit had taken possession of the Pawang's body, and presently a low,\nbut startlingly life-like growl--the unmistakable growl of the dreaded\n\"Lord of the Forest\"--seemed to issue from somewhere under our feet,\nas the weird shrouded figure began scratching furiously at the mat\nupon which it had been quietly lying, and then, with occasional pauses\nfor the emission of the growls, which had previously startled us,\nand the performance of wonderful cat-like leaps, rapidly licked up\nthe handfuls of rice which had been thrown upon the floor in front of\nit. This part of the performance lasted, however, but a few minutes,\nand then the evident excitement of the onlookers was raised to fever\npitch, as the bizarre, and, as it seemed to our fascinated senses,\nstrangely brute-like form stooped suddenly forward, and slowly licked\nover, as a tigress would lick its cub, the all but naked body of the\npatient--a performance (to a European) of so powerfully nauseating\na character that it can hardly be conceived that any human being\ncould persist in it unless he was more or less unconscious of his\nactions. At all events, after his complete return to consciousness at\nthe conclusion of the ceremony, even the Pawang experienced a severe\nattack of nausea, such as might well be supposed to be the result of\nhis performance. Meanwhile, however, the ceremony continued. Reverting\nto a sitting posture (though still with shrouded head), the Pawang\nnow leaned forward over the patient, and with the point of his dagger\ndrew blood from his own arm; then rising to his feet he engaged in a\nfierce hand-to-hand combat with his invisible foe (the spirit whom he\nhad been summoned to exorcise). At first his weapon was the dagger,\nbut before long he discarded this, and laid about him stoutly enough\nwith the sheaf of areca-palm blossom.\n\nPresently, however, he quieted down somewhat, and commenced to\n\"stroke\" the sick man (as before) with the sheaf of palm-blossom,\nbeating out the blossom upon the floor as usual at the end of the\noperation. Then sitting down again and crooning to himself, he partook\nof betel-leaf, faced round towards the patient and stooped over him,\nmuttering as he did so, and passing his hands all over the prostrate\nform. Next he turned once more to the jars and again plunged his\ndagger into each of them in turn (to make sure that the evil spirit\nwas not lurking in them), and then drawing his head-cloth over his\nhead so as to completely hide his face, he once more took his seat\nbeside the patient, stooping over him from time to time and crooning\ncharms as he did so.\n\nFinally he clapped his hands, removed his head-cloth, \"stroked\"\nthe patient over and flicked him with the corners of it, and then\nshrouding himself once more in the sarong, lay down at full length\nin a state of complete exhaustion. A pause of about ten minutes'\nduration now followed, and then with sundry convulsive twitchings the\nPawang returned to consciousness and sat up, and the ceremony was over.\n\nThe following description of a ceremony similar to the one just\ndescribed is taken from Malay Sketches:--\n\n\"The ber-hantu is, of course, a survival of pr\u00e6-Islam darkness,\nand the priests abominate it, or say they do; but they have to be a\nlittle careful, because the highest society affects the practice of\nthe Black Art.\n\n\"To return to the king's house. In the middle of the floor was\nspread a pu\u00e2dal, a small narrow mat, at one end of which was\nseated a middle-aged woman dressed like a man in a short-sleeved\njacket, trousers, a s\u00e2rong, and a scarf fastened tightly round her\nwaist. At the other end of the mat was a large newly-lighted candle\nin a candlestick. Between the woman and the taper were two or three\nsmall vessels containing rice coloured with turmeric, parched padi,\nand perfumed water. An attendant sat near at hand.\n\n\"The woman in male attire was the P\u00e2wang, the Raiser of Spirits, the\nWitch, not of Endor, but of as great repute in her own country and\namong her own people. In ordinary life she was an amusing lady named\nRaja Ngah, a scion of the reigning house on the female side, and a\nmember of a family skilled in all matters pertaining to occultism. In\na corner of the room were five or six girls holding native drums,\ninstruments with a skin stretched over one side only, and this is\nbeaten usually with the fingers. The leader of this orchestra was\nthe daughter of Raja Ngah.\n\n\"Shortly after I sat down, the proceedings began by the P\u00e2wang covering\nher head and face with a silken cloth, while the orchestra began to\nsing a weird melody in an unknown tongue. I was told it was the spirit\nlanguage; the air was one specially pleasing to a particular Jin, or\nSpirit, and the invocation, after reciting his praises, besought him\nto come from the mountains or the sea, from underground or overhead,\nand relieve the torments of the King.\n\n\"As the song continued, accompanied by the rhythmical beating of the\ndrums, the P\u00e2wang sat with shrouded head in front of the lighted taper,\nholding in her right hand against her left breast a small sheaf of\nthe grass called daun sambau, tied tightly together and cut square\nat top and bottom.\n\n\"This ch\u00e2dak she shook, together with her whole body, by a stiffening\nof the muscles, while all eyes were fixed upon the taper.\n\n\"At first the flame was steady, but by and by, as the singers screamed\nmore loudly to attract the attention of the laggard Spirit, the wick\nbegan to quiver and flare up, and it was manifest to the initiated\nthat the Jin was introducing himself into the candle. By some means\nthe P\u00e2wang, who was now supposed to be 'possessed' and no longer\nconscious of her actions, became aware of this, and she made obeisance\nto the taper, sprinkling the floor round it with saffron-coloured\nrice and perfumed water; then, rising to her feet and followed by the\nattendant, she performed the same ceremony before each male member of\nthe reigning family present in the room, murmuring all the while a\nstring of gibberish addressed to the Spirit. This done, she resumed\nher seat on the mat, and, after a brief pause, the minstrels struck\nup a different air, and, singing the praises of another Jin, called\nupon him to come and relieve the King's distress.\n\n\"I ascertained that each Malay State has its own special Spirits,\neach district is equally well provided, and there are even some to\nspare for special individuals. In this particular State there are four\nprincipal Jin; they are the Jin ka-r\u00e2ja-an, the State Spirit--also\ncalled Junjong dunia ud\u00e2ra, Supporter of the Firmament; M\u00e2ia ud\u00e2ra,\nthe Spirit of the Air; Mahk\u00f4ta si-r\u00e2ja Jin, the Crown of Royal Spirits;\nand S'tan Ali.\n\n\"These four are known as Jin \u00e2ruah, Exalted Spirits, and they are the\nguardians of the Sultan and the State. As one star exceeds another\nin glory, so one Jin surpasses another in renown, and I have named\nthem in the order of their greatness. In their honour four white\nand crimson umbrellas were hung in the room, presumably for their\nuse when they arrived from their distant homes. Only the Sultan of\nthe State is entitled to traffic with these distinguished Spirits;\nwhen summoned they decline to move unless appealed to with their own\nspecial invocations, set to their own peculiar music, sung by at least\nfour singers, and led by a Beduan (singer) of the royal family. The\nJin ka-r\u00e2ja-an is entitled to have the royal drums played by the State\ndrummers if his presence is required, but the other three have to be\nsatisfied with the instruments I have described.\n\n\"There are common devils who look after common people; such as Hantu\nSongkei, Hantu Mal\u00e2yu, and Hantu Bl\u00eean; the last the 'Tiger Devil,'\nbut out of politeness he is called 'Bl\u00eean,' to save his feelings.\n\n\"Then there is Kem\u00e2la ajaib, the 'Wonderful Jewel,' Israng, Raja\nNgah's special familiar, and a host of others. Most hantu have their\nown special P\u00e2wangs, and several of these were carrying on similar\nproceedings in adjoining buildings, in order that the sick monarch\nmight reap all the benefits to be derived from a consultation of\nexperts, and as one spirit after another notified his advent by the\nupstarting flame of the taper, it was impossible not to feel that\none was getting into the very best society.\n\n\"Meanwhile a sixteen-sided stand, about six inches high and shaped\nlike this diagram, had been placed on the floor near the P\u00e2wang's\nmat. The stand was decorated with yellow cloth; in its centre stood\nan enormous candle, while round it were gaily-decorated rice and\ntoothsome delicacies specially prized by Jin. There was just room\nto sit on this stand, which is called Petr\u00e2na panchal\u00f4gam (meaning\na seat of this particular shape), and the Sultan, supported by many\nattendants, was brought out and sat upon it. A veil was placed on his\nhead, the various vessels were put in his hands, he spread the rice\nround the taper, sprinkled the perfume, and having received into his\nhand an enormous ch\u00e2dak of grass, calmly awaited the coming of the Jin\nKa-r\u00e2ja-an, while the minstrels shouted for him with all their might.\n\n\"The Sultan sat there for some time, occasionally giving a convulsive\nshudder, and when this taper had duly flared up, and all the rites had\nbeen performed, His Highness was conducted back again to his couch,\nand the P\u00e2wang continued her ministrations alone.\n\n\"Whilst striding across the floor she suddenly fell down as though\nshot, and it was explained to me that Israng, the spirit by whom\nshe was possessed, had seen a dish-cover, and that the sight always\nfrightened him to such an extent that his P\u00e2wang fell down. The cause\nof offence was removed, and the performance continued.\n\n\"There are other spirits who cannot bear the barking of a dog, the\nmewing of a cat, and so on.\n\n\"Just before dawn there was a sudden confusion within the curtains\nwhich hid the Sultan's couch; they were thrown aside, and there lay\nthe King, to all appearance in a swoon. The Jin Ka-r\u00e2ja-an had taken\npossession of the sick body, and the mind was no longer under its\nowner's control.\n\n\"For a little while there was great excitement, and then the King\nrecovered consciousness, was carried to a side verandah, and a quantity\nof cold water poured over him.\n\n\"So ended the s\u00e9ance.\n\n\"Shortly after, the Sultan, clothed and in his right mind, sent to\nsay he would like to speak to me. He told me he took part in this\nceremony to please his people, and because it was a very old custom,\nand he added, 'I did not know you were there till just now; I could not\nsee you because I was not myself and did not know what I was doing.'\n\n\"The King did not die, after all--on the contrary, I was sent for\ntwice again because he was not expected to live till the morning,\nand yet he cheated Death--for a time.\" [678]\n\nThe ceremony called Mengalin, or the \"sucking charm\" ceremony, is\none which is very curious, and deserves to be described in some detail.\n\nFirst of all you perform the ceremony called \"Driving out the Mischief\"\n(buang badi) from the sick man (vide supra) in or to drive away all\nevil spirits (menolak sakalian chekedi atau hantu). Then wrap the\npatient up in a white or black cloth, and taking a ball of (kneaded)\ndough (tepong pengalin), eggs and saffron, repeat the suitable charm,\nand roll it all over the skin of the patient's body in order to draw\nout all poisonous influences (menchabut sagala bisa-bisa). Then if you\nfind inside the ball of dough after opening it an infinitesimally small\nsplinter of bone, or a few red hairs, you will know that these belong\nto the evil spirit who has been plaguing the patient. The charm to\nbe used when rolling the ball of dough over the skin runs as follows:--\n\n\n   \"Peace be unto you, O Shadowy Venom!\n    Venom be at ease no longer!\n    Venom find shelter no longer!\n    Venom take your ease no longer!\n    May you be blown upon, O Venom, by the passing breeze!\n    May you be blown upon, O Venom, by the yellow sunset-glow,\n    May the Pounce of this Lanthorn's lightning kill you;\n    May the Pounce of this Twilight's lanthorn kill you,\n    May the Shaft of the Thunderbolt kill you;\n    May the Fall of the heavy Rains kill you,\n    May the Inundation of Flood-waters kill you;\n    May you be towed till you are swamped by this my head-cloth,\n    May you be drowned in the swell of this my dough-boat.\n    By the grace of,\" etc.\n\n\nA second charm of great length follows, the object of which is to\ndrive out the evil spirit in possession of the man.\n\nAn example of this form of cure as practised by Malay medicine-men is\nreferred to by Mr. Clifford, who, in speaking of his punkah-puller,\nUmat, says:--\n\n\"It was soon after his marriage that his trouble fell upon Umat,\nand swept much of the sunshine from his life. He contracted a form of\nophthalmia, and for a time was blind. Native Medicine Men doctored him,\nand drew sheaves of needles and bunches of thorns from his eyes, which\nthey declared were the cause of his affliction. These miscellaneous\nodds and ends used to be brought to me at breakfast-time, floating,\nmost unappetisingly, in a shallow cup half-full of water; and Umat\nwent abroad with eye-sockets stained crimson, or black, according to\nthe fancy of the native physician. The aid of an English doctor was\ncalled in, but Umat was too thoroughly a Malay to trust the more simple\nremedies prescribed to him, and though his blindness was relieved,\nand he became able to walk without the aid of a staff, his eyesight\ncould never really be given back to him.\" [679]\n\nIn the above connection I may remark that, whether from the working\nof their own imaginations or otherwise, those who were believed to be\npossessed by demons certainly suffered, and that severely. H.H. Raja\nKahar, the son of H.H. the late Sultan of Selangor, was attacked by a\nfamiliar demon during my residence in the Langat District, and shortly\nafterwards commenced to pine away. He declared that the offending\ndemon was sitting in his skull, at the back of his head, and that it\ndragged up and devoured everything that he swallowed. Hence he refused\nat length to eat any sort of solid food, and gradually wasted away\nuntil he became a mere skeleton, and went about imploring people to\ntake a hatchet and split his skull open, in order to extract the demon\nwhich he believed it to contain. Gradually his strength failed, and at\nlength I learned from H.H. the Sultan (then Raja Muda) that all the\nMalays in the neighbourhood had assembled to wail at his decease. As\nwe strolled among the cocoa-nut palms and talked, I told him of the\nmany miraculous cures which had attended cases of faith-healing in\nEngland, and suggested, not of course expecting to be taken seriously,\nthat he should try the effect of such a cure upon his uncle, and \"make\nbelieve\" to extract some \"mantises\" from the back of his head. To\nmy intense astonishment some days later, I learned that this idea\nhad been carried out during my temporary absence from the district,\nand that the Muhammadan priest, after cupping him severely, had shown\nhim seven large mantises which he pretended to have extracted from the\nback of his head. The experiment proved extraordinarily successful, and\nRaja Kahar recovered at all events for the time. He declared, however,\nthat there were more of these mantises left, and eventually suffered a\nrelapse and died during my absence in England on leave. For the time,\nhowever, the improvement was quite remarkable, and when Said Mashahor,\nthe Penghulu of Kerling, visited him a few days later, Raja Kahar,\nafter an account of the cure from his own point of view, declared\nthat nobody would now believe that he had been so ill, although \"no\nfewer than seven large mantises\" had been \"extracted from his head.\"\n\nI now give a specimen of the ceremonies used for recalling a wandering\nsoul by means of a dough figure or image (gambar tepong). It is not\nstated whether any of the usual accessories of these figures (hair\nand nails, etc.) are mixed with the dough, but an old and famous\nsoul-doctor ('Che Amal, of Jugra) told me that the dough figure\nshould be made, in strictness, from the ball of kneaded dough which\nis rolled all over the patient's body by the medicine-man during the\n\"sucking-charm\" ceremony (mengalin). The directions for making it\nrun as follows:--\n\nMake an image of dough, in length about nine inches, and representing\nthe opposite sex to that of the patient. Deposit it (on its back)\nupon five cubits of white cloth, which must be folded up small for\nthe purpose, and then plant a miniature green umbrella (made of cloth\ncoated thickly with wax, and standing from four to five inches in\nheight) at the head of the image, and a small green clove-shaped\ntaper (of about the same height) at its feet. Then burn incense;\ntake three handfuls each of \"parched,\" \"washed,\" and \"saffron\" rice,\nand scatter them thrice round the figure, saying as you do so:--\n\n\n   \"O Flying Paper,\n    Come and fly into this cup.\n    Pass by me like a shadow,\n    I am applying the charm called the 'Drunken Stars [680]'\n    Drunken stars are on my left,\n    A full moon (lit. 14th day moon) is on my right,\n    And the Umbrella of Si Lanchang is opposite to me\n    Grant this by virtue of 'There is no god but God,'\" etc.\n\n\nThe statement that this dough image should represent the opposite sex\nto that of the patient should be received with caution, and requires\nfurther investigation to clear it up. My informant explained that the\n\"Flying Paper\" (kretas layang-layang) referred to the soul-cloth,\nand the \"cup\" to the image, but if this explanation is accepted,\nit is yet not unlikely that a real cup was used in the original\ncharm. The \"drunken stars\" he explained as referring to the parched\nrice scattered on his left, and the full moon to the eyes of the\nimage. Arguing from the analogy of other ceremonies conducted on the\nsame lines, the wandering soul would be recalled and induced to enter\nthe so-called cup (i.e. the dough image), and being transferred thence\nto the soul-cloth underneath it, would be passed on to the patient\nin the soul-cloth itself.\n\nAnother way to recall a soul (which was taught me by 'Che `Abas of\nKelantan) is to take seven betel-leaves with meeting leaf-ribs (sirih\nbertemu urat), and make them up into seven \"chews\" of betel. Then\ntake a plateful of saffron-rice, parched rice, and washed rice, and\nseven pieces of parti-coloured thread (benang pancharona tujoh urat)\nand an egg; deposit these at the feet of the sick man, giving him\none end of the thread to hold, and fastening the other end to the egg.\n\nThe soul is then called upon to return to the house which it has\ndeserted, is caught in a soul-cloth, and passed (it is thought)\nfirst of all into the egg, and thence back into the patient's body\nby means of the thread which connects the egg with the patient. The\ncharm runs as follows:--\n\n\n   \"Peace be with you, O Breath!\n    Hither, Breath, come hither!\n    Hither, Soul, come hither!\n    Hither, Little One, come hither!\n    Hither, Filmy One, come hither!\n    Hither, I am sitting and praising you!\n    Hither, I am sitting and waving to you!\n    Come back to your house and house-ladder,\n    To your floor of which the planks have started,\n    To your thatch-roof 'starred' (with holes).\n    Do not bear grudges,\n    Do not bear malice,\n    Do not take it as a wrong,\n    Do not take it as a transgression.\n    Here I sit and praise you.\n    Here I sit and drag you (home),\n    Here I sit and shout for you,\n    Here I sit and wave to you,\n    Come at this very time, come at this very moment,\" etc.\n\n\nAnother way of recalling the soul is as follows:--\n\nPut some husked rice in a rice-bag (sumpit) with an egg, a nail, and\na candle-nut; scatter it (kirei) thrice round the patient's head, and\ndeposit the bag behind his pillow (di kapala tidor), after repeating\nthis charm:--\n\n\n   \"Cluck, cluck, souls of So-and-so, all seven of you,\n    Return ye unto your own house and house-ladder!\n    Here are your parents come to summon you back,\n    Back to your own house and house-ladder, your own clearing\n    and yard,\n    To the presence of your own parents, of your own family and\n    relations,\n    Go not to and fro,\n    But return to your own home.\"\n\n\nWhen three days have expired, gather up the rice again and put it all\nback into the bag. If there is a grain over throw it to the fowls,\nbut if the measure falls short repeat the ceremony.\n\nAgain, in order to recall an escaping soul (riang semangat) the\nsoul-doctor will take a fowl's egg, seven small cockle-shells (kulit\nk'rang tujoh keping), and a kal [681] of husked rice, and put them\nall together into a rice-bag (sumpit). He then rubs the bag all over\nthe skin of the patient's body, shakes the contents well up together,\nand deposits it again close to the patient's head. Whilst shaking\nthem up he repeats the following charm:--\n\n\n   \"Cluck! cluck! soul of this sick man, So-and-so,\n    Return into the frame and body of So-and-so,\n    To your own house and house-ladder, to your own ground and yard,\n    To your own parents, to your own sheath.\"\n\n\nAt the end of three days he measures the rice; if the amount has\nincreased, it signifies that the soul has returned; if it is the same\nas before, it is still half out of the body; if less, the soul has\nescaped and has not yet returned. In this case the soul is expected\nto enter the rice and thus cause its displacement.\n\nAnother method, not of recalling the soul, but of stopping it in\nthe act of escaping, is to take a gold ring, not less than a maiam\n[682] in weight, an iron nail, a candle-nut (buah k'ras), three small\ncockle-shells, three closed fistfuls of husked rice (b'ras tiga genggam\nbunyi), and some parti-coloured thread. These articles are all put\nin a rice-bag, and shaken up together seven times every morning for\nthree days, by which time the soul is supposed to be firmly reseated\nin the patient's body; then the rice is poured out at the door \"to\nlet the fowls eat it.\" The ring is tied to the patient's wrist by\nmeans of a strip of tree-bark (kulit t'rap), and it is by means of\nthis string that the soul is supposed to return to its body. When\nthe shaking takes place the following charm must be recited:--\n\n\n   \"Peeling-Knife, [683] hooked Knife,\n    Stuck into the thatch-wall!\n    Sea-demons! Hamlet-demons!\n    Avaunt ye, begone from here,\n    And carry not off the soul of So-and-so,\" etc.\n\n\nIn conclusion, I will give a quotation from Malay Sketches, which is\nperhaps as good an example as could be given of the way in which the\nBlack Art and the medical performances that in their methods closely\nresemble it, are regarded by many respectable Malays:--\n\n\"One evening I was discussing these various superstitions with the\nSultan of Perak, and I did not notice that the spiritual teacher of His\nHighness had entered and was waiting to lead the evening prayer. The\nguru, or teacher, no doubt heard the end of our conversation, and\nwas duly scandalised, for the next day I received from him a letter,\nof which the following is the translation:--\n\n\"'First praise to God, the Giver of all good, a Fountain of Compassion\nto His servants.\n\n\"'From Haji Wan Muhammad, Teacher of His Highness the Sultan of Perak,\nto the Resident who administers the Government of Perak.\n\n\"'The whole earth is in the hand of the Most High God, and He gives it\nas an inheritance to whom He will of His subjects. The true religion\nis also of God, and Heaven is the reward of those who fear the Most\nHigh. Salvation and peace are for those who follow the straight path,\nand only they will in the end arrive at real greatness. No Raja\ncan do good, and none can be powerful, except by the help of God,\nthe Most High, who is also Most Mighty.\n\n\"'I make ten thousand salutations. I wish to inquire about the\npractice of ber-hantu, driving oneself mad and losing one's reason,\nas has been the custom of Rajas and Chiefs in this State of Perak;\nis it right, according to your religion, Mr. Resident, or is it\nnot? For that practice is a deadly sin to the Muhammadan Faith,\nbecause those who engage in it lose their reason and waste their\nsubstance for nothing; some of them cast it into the water, while\nothers scatter it broadcast through the jungle. How is such conduct\ntreated by your religion, Mr. Resident; is it right or wrong? I\nwant you in your indulgence to give me an answer, for this practice\nis very hard on the poor. The Headmen collect from the rayats, and\nthen they make elaborate preparations of food, killing a buffalo or\nfowls, and all this is thrown away as already stated. According to\nthe Muhammadan religion such proceedings lead to destruction.\n\n\"'I salute you many times; do not be angry, for I do not understand\nyour customs, Mr. Resident.\n\n\"'(Signed) Haji Muhammad Abu Hassan.'\" [684]\n\n\n\n\n9. DANCES, SPORTS, AND GAMES\n\nDance Ceremonies\n\nThe following passage is an account of a characteristic Malay dance,\nthe Joget:--\n\n\"Malays are not dancers, but they pay professional performers to\ndance for their amusement, and consider that 'the better part' is\nwith those who watch, at their ease, the exertions of a small class,\nwhose members are not held in the highest respect. The spectacle\nusually provided is strangely wanting in attraction: a couple of\nwomen shuffling their feet and swaying their hands in gestures that\nare practically devoid of grace or even variety--that is the Malay\ndance--and it is accompanied by the beating of native drums, the\nstriking together of two short sticks held in either hand, and the\noccasional boom of a metal gong. The entertainment has an undoubted\nfascination for Malays, but it generally forms part of a theatrical\nperformance, and for Western spectators it is immeasurably dull. [685]\n\n\"In one of the Malay States, however, Pahang, it has for years been\nthe custom for the ruler and one or two of his near relatives to keep\ntrained dancing girls, who perform what is called the 'J\u00f4get'--a real\ndance with an accompaniment of something like real music, though the\norchestral instruments are very rude indeed.\n\n\"The dancers, b\u00fbdak j\u00f4get, belong to the Raja's household, they may\neven be attached to him by a closer tie; they perform seldom, only for\nthe amusement of their lord and his friends, and the public are not\nadmitted. Years ago I saw such a dance, [686] and though peculiar to\nPahang, as far as the Malay States are concerned, it is probable that\nit came originally from Java; the instruments used by the orchestra\nand the airs played are certainly far more common in Java and Sumatra\nthan in the Peninsula.\n\n\"I had gone to Pahang on a political mission accompanied by a friend,\nand we were vainly courting sleep in a miserable lodging, when at 1\nA.M. a message came from the Sultan inviting us to witness a j\u00f4get. We\naccepted with alacrity, and at once made our way to the ast\u00e2na, a\npicturesque, well-built, and commodious house on the right bank of\nthe Pahang river. A palisade enclosed the courtyard, and the front\nof the house was a very large hall, open on three sides, but covered\nby a lofty roof of fantastic design supported on pillars. The floor\nof this hall was approached by three wide steps continued round the\nthree open sides, the fourth being closed by a wooden wall which\nentirely shut off the private apartments save for one central door\nover which hung a heavy curtain. The three steps were to provide\nsitting accommodation according to their rank for those admitted\nto the ast\u00e2na. The middle of the floor on the night in question was\ncovered by a large carpet, chairs were placed for us, and the rest\nof the guests sat on the steps of the dais.\n\n\"When we entered, we saw, seated on the carpet, four girls,\ntwo of them about eighteen and two about eleven years old, all\nattractive according to Malay ideas of beauty, and all gorgeously\nand picturesquely clothed. On their heads they each wore a large and\ncurious but very pretty ornament of delicate workmanship--a sort of\nsquare flower garden where all the flowers were gold, trembling and\nglittering with every movement of the wearer. These ornaments were\nsecured to the head by twisted cords of silver and gold. The girls'\nhair, combed down in a fringe, was cut in a perfect oval round their\nforeheads and very becomingly dressed behind.\n\n\"The bodices of their dresses were made of tight-fitting silk,\nleaving the neck and arms bare, whilst a white band of fine cambric\n(about one and a half inches wide), passing round the neck, came\ndown on the front of the bodice in the form of a V, and was there\nfastened by a golden flower. Round their waists were belts fastened\nwith large and curiously-worked pinding or buckles of gold, so large\nthat they reached quite across the waist. The rest of the costume\nconsisted of a skirt of cloth of gold (not at all like the s\u00e2rong),\nreaching to the ankles, while a scarf of the same material, fastened\nin its centre to the waist-buckle, hung down to the hem of the skirt.\n\n\"All four dancers were dressed alike, except that the older girls\nwore white silk bodices with a red and gold handkerchief, folded\ncorner-wise, tied under the arms and knotted in front. The points of\nthe handkerchief hung to the middle of the back. In the case of the two\nyounger girls the entire dress was of one material. On their arms the\ndancers wore numbers of gold bangles, and their fingers were covered\nwith diamond rings. In their ears were fastened the diamond buttons so\nmuch affected by Malays, and indeed now by Western ladies. Their feet,\nof course, were bare. We had ample time to minutely observe these\ndetails before the dance commenced, for when we came into the hall\nthe four girls were sitting down in the usual [687] Eastern fashion\non the carpet, bending forward, their elbows resting on their thighs,\nand hiding the sides of their faces, which were towards the audience,\nwith fans made of crimson and gilt paper which sparkled in the light.\n\n\"On our entrance the band struck up, and our special attention was\ncalled to the orchestra, as the instruments are seldom seen in the\nMalay Peninsula. There were two chief performers: one playing on\na sort of harmonicon, the notes of which he struck with pieces of\nstick held in each hand. The other, with similar pieces of wood,\nplayed on inverted metal bowls. Both these performers seemed to have\nsufficiently hard work, but they played with the greatest spirit from\n10 P.M. till 5 A.M.\n\n\"The harmonicon is called by Malays chelempong, and the inverted\nbowls, which give a pleasant and musical sound like the noise of\nrippling water, gambang. The other members of the orchestra consisted\nof a very small boy who played, with a very large and thick stick,\non a gigantic gong, an old woman who beat a drum with two sticks,\nand several other boys who played on instruments like triangles called\nch\u00e2nang. All these performers, we were told with much solemnity, were\nartists of the first order, masters and a mistress in their craft,\nand if vigour of execution counts for excellence they proved the\njustice of the praise.\n\n\"The Hall, of considerable size, capable of accommodating several\nhundreds of people, was only dimly lighted, but the fact that, while\nthe audience was in semi-darkness, the light was concentrated on the\nperformers added to the effect. Besides ourselves, I question whether\nthere were more than twenty spectators, but sitting on the top of\nthe dais, near to the dancers, it was hard to pierce the surrounding\ngloom. The orchestra was placed on the left of the entrance to the\nHall, that is, rather to the side and rather in the background,\na position evidently chosen with due regard to the feelings of the\naudience.\n\n\"From the elaborate and vehement execution of the players, and the\nwant of regular time in the music, I judged, and rightly, that we had\nentered as the overture began. During its performance the dancers sat\nleaning forward, hiding their faces as I have described; but when it\nconcluded and, without any break, the music changed into the regular\nrhythm for dancing, the four girls dropped their fans, raised their\nhands in the act of Sembah or homage, and then began the dance by\nswaying their bodies and slowly waving their arms and hands in the\nmost graceful movements making much and effective use all the while of\nthe scarf hanging from their belts. Gradually raising themselves from\na sitting to a kneeling posture, acting in perfect accord in every\nmotion, then rising to their feet, they floated through a series of\nfigures hardly to be exceeded in grace and difficulty, considering\nthat the movements are essentially slow, the arms, hands, and body\nbeing the real performers, whilst the feet are scarcely noticed and\nfor half the time not visible.\n\n\"They danced five or six dances, each lasting quite half an hour, with\nmaterially different figures and time in the music. All these dances, I\nwas told, were symbolical: one of agriculture, with the tilling of the\nsoil, the sowing of the seed, the reaping and winnowing of the grain,\nmight easily have been guessed from the dancer's movements. But those\nof the audience whom I was near enough to question were, Malay-like,\nunable to give me much information. Attendants stood or sat near the\ndancers, and from time to time, as the girls tossed one thing on the\nfloor, handed them another. Sometimes it was a fan or a mirror they\nheld, sometimes a flower or small vessel, but oftener their hands\nwere empty, as it is in the management of the fingers that the chief\nart of Malay dancers consists.\n\n\"The last dance, symbolical of war, was perhaps the best, the music\nbeing much faster, almost inspiriting, and the movements of the dancers\nmore free and even abandoned. For the latter half of the dance they\neach held a wand, to represent a sword, bound with three rings of\nburnished gold which glittered in the light like precious stones. This\nnautch, which began soberly like the others, grew to a wild revel\nuntil the dancers were, or pretended to be, possessed by the Spirit\nof Dancing, hantu men\u00e2ri as they called it, and leaving the Hall for\na moment to smear their fingers and faces with a fragrant oil, they\nreturned, and the two eldest, striking at each other with their wands,\nseemed inclined to turn the symbolical into a real battle. They were,\nhowever, after some trouble, caught by four or five women and carried\nforcibly out of the Hall, but not until their captors had been made\nto feel the weight of the magic wands. The two younger girls, who\nlooked as if they too would like to be \"possessed,\" but did not know\nhow to accomplish it, were easily caught and removed.\n\n\"The bands, whose strains had been increasing in wildness and in\ntime, ceased playing on the removal of the dancers, and the nautch,\nwhich had begun at 10 P.M., was over.\n\n\"The Raja, who had only appeared at 4 A.M., told me that one of the\nelder girls, when she became \"properly possessed,\" lived for months\non nothing but flowers, a pretty and poetic conceit.\n\n\"As we left the Astana, and taking boat rowed slowly to the vessel\nwaiting for us off the river's mouth, the rising sun was driving the\nfog from the numbers of lovely green islets, that seemed to float like\ndew-drenched lotus leaves on the surface of the shallow stream. [688]\"\n\nThe religious origin of almost all Malay dances is still to be\nseen in the performance of such ritualistic observances as the\nburning of incense, the scattering of rice, and the invocation of\nthe Dance-spirit according to certain set forms, the spirit being\nduly exorcised again (or \"escorted homewards,\" as it is called)\nat the end of the performance.\n\nThe dances which have best preserved the older ritual are precisely\nthose which are the least often seen, such as the \"Gambor Dance\"\n(main gambor), the \"Monkey Dance\" (main b'rok), the \"Palm-blossom\nDance\" (main mayang), and the \"Fish-trap Dance\" (main lukah). These\nI will take in the order mentioned.\n\nThe \"Gambor Dance\" (lit. Gambor Play) should be performed by girls just\nentering upon womanhood. The d\u00e9butante is attired in an attractive\ncoat and skirt (sarong), is girt about at the waist with a yellow\n(royal) sash, and is further provided with an elaborate head-dress,\ncrescent-shaped pendants (dokoh) for the breast, and a fan. The\nonly other \"necessary\" is the \"Pleasure-garden\" (taman bunga),\nwhich is represented by a large water-jar containing a bunch of\nlong sprays, from the ends of which are made to depend artificial\nflowers, fruit, and birds, the whole being intended to attract the\nspirit (Hantu Gambor). In addition there is the usual circular tray,\nwith its complement of sacrificial rice and incense. Everything being\nready, the d\u00e9butante lies down and is covered over with a sheet, and\nincense is burnt, the sacrificial rice sprinkled, and the invocation\nof the spirit is chanted by a woman to the accompaniment of the\ntambourines. Ere it has ended, if all goes well, the charm will have\nbegun to work, the spirit descends, and the dance commences.\n\nAt the end of this dance, as has already been said, the spirit is\nexorcised, that is, he is \"escorted back\" to the seventh heaven from\nwhence he came.\n\nThe invocations, which are used both at the commencement and\nthe conclusion of the performance, consist of poems which belong\nunmistakably to the \"Panji\" cycle of stories; here and there they\ncontain old words which are still used in Java.\n\nThe \"Monkey Dance\" is achieved by causing the \"Monkey spirit\" to enter\ninto a girl of some ten years of age. She is first rocked to and fro\nin a Malay infant's swinging-cot (buayan), and fed with areca-nut\nand salt (pinang garam). When she is sufficiently dizzy or \"dazed\"\n(mabok), an invocation addressed to the \"Monkey spirit\" is chanted\n(to tambourine accompaniments), and at its close the child commences\nto perform a dance, in the course of which she is said sometimes to\nachieve some extraordinary climbing feats which she could never have\nachieved unless \"possessed.\" When it is time for her to recover her\nsenses she is called upon by name, and if that fails to recall her,\nis bathed all over with cocoa-nut milk (ayer niyor hijau).\n\nThe foregoing does not, of course, in any way exhaust the list of Malay\ndances. Others will be found described in various parts of this book,\namongst them the \"Henna Dance\" (at weddings); the medicine-man's dance,\nas performed at the bedside of a sick person; the dance performed in\nhonour of a dead tiger; theatrical dances, and many kinds of sword and\ndagger dances, or posture-dances (such as the main bersilat, or main\nberpenchak), whether performed for the diversion of the beholders or by\nway of defiance (as in war). The main dabus is a dance performed with\na species of iron spits, whose upper ends are furnished with hoops,\nupon which small iron rings are strung, and which accordingly give\nout a jingling noise when shaken. Two of these spits (buah dabus)\nare charmed (to deaden their bite), and taken up, one in each hand,\nby the dancer, who shakes them at each step that he takes. When he is\nproperly possessed, he drives the points of these spits through the\nmuscle of each forearm, and lets them hang down whilst he takes up a\nsecond pair. He then keeps all four spits jingling at once until the\ndance ceases. The point of each spit goes right through the muscle,\nbut if skilfully done, draws no blood. [689]\n\nWe now come to a class of dances in which certain inanimate objects,\nthat are believed to be temporarily animated, are the performers,\nand which therefore closely correspond to the performances of our\nown spiritualists.\n\nThe Palm-blossom dance is a very curious exhibition, which I once saw\nperformed in the Langat District of Selangor. Two freshly-gathered\nsheaves of areca-palm blossom (each several feet in length) were\ndeposited upon a new mat, near a tray containing a censer and the\nthree kinds of sacrificial rice.\n\nThe magician ('Che Ganti by name) commenced the performance by playing\na prelude on his violin. Presently his wife (an aged Selangor woman)\ntook some of the rice in her hand and commenced to chant the words\nof the invocation, she being almost immediately joined in the chant\nby a younger woman. Starting with the words, \"Thus I brace up,\nI brace up the Palm-blossom\" ('ku anggit mayang 'ku anggit), their\nvoices rose higher and higher until the seventh stanza was reached,\nwhen the old woman covered the two sheaves of Palm-blossom with a\nMalay plaid skirt (sarong) and the usual \"five cubits of white cloth\"\n(folded double), both of which had of course first been fumigated. Then\nfollowed seven more stanzas (\"Borrow the hammer, Borrow the anvil,\"\nand its companion verses), and rice having been thrown over one of\nthe sheaves of palm-blossom, its sheath was opened and the contents\nfumigated. Then the old woman took the newly-fumigated sheaf between\nher hands, and the chant recommenced with the third septet of stanzas\n(\"Dig up, dig up, the wild ginger plant\"), as the erect palm-blossom\nswayed from side to side in time to the music. Finally the fiddle\nstopped and tambourines were substituted, and at this point the\nsheaf of blossom commenced to jump about on its stalk, as if it were\nindeed possessed, and eventually dashed itself upon the ground. After\none or two repetitions of this performance, other persons present\nwere invited to try it, and did so with varying success, which\ndepended, I was told, upon the impressionability of their souls,\nas the palm-blossom would not dance for anybody whose soul was not\nimpressionable (lemah semangat).\n\nWhen the first blossom-sheaf had been destroyed by the rough treatment\nwhich it had to undergo, the second was duly fumigated and introduced\nto the company, and finally the performance was brought to a close\nby the chanting of the stanzas in which the spirit is requested to\nreturn to his own place. The two spoiled sheaves of blossom were then\ncarried respectfully out of the house and laid on the ground beneath\na banana-tree.\n\nThe Dancing Fish-trap (main lukah) is a spiritualistic performance, in\nwhich a fish-trap (lukah) is substituted for the sheaf of palm-blossom,\nand a different invocation is used. In other respects there is very\nlittle difference between the two. The fish-trap is dressed up much\nin the same way as a \"scare-crow,\" so as to present a rough and ready\nresemblance to the human figure, i.e. it is dressed in a woman's\ncoat and plaid skirt (sarong), both of which must, if possible, have\nbeen worn previously; a stick is run through it to serve as the arms\nof the figure, and a (sterile) cocoa-nut shell (tempurong jantan)\nclapped on the top to serve as a head. The invocation is then chanted\nin the same manner and to the same accompaniment as that used for the\n\"Palm-blossom.\" At its conclusion the magician whispers, so to speak,\ninto the fish-trap's ear, bidding it \"not to disgrace him,\" but rise\nup and dance, and the fish-trap presently commences to rock to and\nfro, and to leap about in a manner which of course proves it to be\n\"possessed\" by the spirit. Two different specimens of the invocations\nused will be found in the Appendix.\n\n\n\n\nBuffalo Fights and Cock Fights\n\n\"The Malays are passionately addicted to buffalo and cock\nfighting. Whole poems are devoted to enthusiastic descriptions of these\n'sports of princes,' and laws laid down for the latter as minute as\nthose of the Hoyleian code.\" [690]\n\n\"The bulls have been trained and medicined for months beforehand, with\nmuch careful tending, many strength-giving potions, and volumes of the\nold-world charms, which put valour and courage into a beast. They stand\nat each end of a piece of grassy lawn, with their knots of admirers\naround them, descanting on their various points, and with the proud\ntrainer, who is at once keeper and medicine-man, holding them by the\ncord which is passed through their nose-rings. Until you have seen\nthe water-buffalo stripped for the fight, it is impossible to conceive\nhow handsome the ugly brute can look. One has been accustomed to see\nhim with his neck bowed to the yoke he hates, and breaks whenever the\nopportunity offers; or else in the p\u00e2di fields. In the former case he\nlooks out of place,--an anachronism belonging to a prehistoric period,\ndrawing a cart which seems also to date back to the days before the\nDeluge. In the fields the buffalo has usually a complete suit of grey\nmud, and during the quiet evening hour goggles at you through the\nclouds of flies which surround his flapping ears and brutal nose, the\nonly parts that can be seen of him above the surface of the mud-hole or\nthe running water of the river. In both cases he is unlovely, but in\nthe bull-ring he has something magnificent about him. His black coat\nhas a gloss upon it which would not disgrace a London carriage horse,\nand which shows him to be in tip-top condition. His neck seems thicker\nand more powerful than that of any other animal, and it glistens with\nthe chili water, which has been poured over it in order to increase\nhis excitement. His resolute shoulders, his straining quarters,--each\nvying with the other for the prize for strength,--and his great girth,\ngive a look of astonishing vigour and vitality to the animal. It is\nthe head of the buffalo, however, which it is best to look at on these\noccasions. Its great spread of horns is very imposing, and the eyes,\nwhich are usually sleepy, cynically contemptuous and indifferent,\nor sullenly cruel, are for once full of life, anger, passion, and\nexcitement. He stands there quivering and stamping, blowing great\nclouds of smoke from his mouth and nose:--\n\n\n   \"With his nostrils like pits full of blood to the brim,\n    And with circles of red for his eye-socket's rim.\n\n\n\"The wild joy of battle is sending the blood boiling through the\ngreat arteries of the beast, and his accustomed lethargic existence is\ngalvanised into a new fierce life. You can see that he is longing for\nthe battle with an ardour that would have distanced that of a Quixote,\nand, for the first time, you begin to see something to admire even\nin the water-buffalo.\n\n\"A crowd of R\u00e2jas, Chiefs, and commoners are assembled, in their\ngaily-coloured garments, which always serve to give life and beauty\nto every Malay picture, with its setting of brilliant never-fading\ngreen. The women in their gaudy silks, and dainty veils, glance\ncoquettishly from behind the fenced enclosure which has been\nprepared for their protection, and where they are quite safe from\ninjury. The young R\u00e2jas stalk about, examine the bulls, and give\nloud and contradictory orders as to the manner in which the fight\nis to be conducted. The keepers, fortunately, are so deafened by\nthe row which every one near them is making, that they are utterly\nincapable of following directions which they cannot hear. Malays love\nmany people and many things, and one of the latter is the sound of\ntheir own voices. When they are excited--and in the bull-ring they\nare always wild with excitement--they wax very noisy indeed, and,\nas they all talk, and no one listens to what any one else is saying,\nthe green sward on which the combat is to take place speedily becomes\na pandemonium, compared with which the Tower of Babel was a quiet\ncorner in Sleepy Hollow.\n\n\"At last the word to begin is given, and the keepers of the buffaloes\nlet out the lines made fast to the bulls' noses, and lead their charges\nto the centre of the green. The lines are crossed, and then gradually\ndrawn taut, so that the bulls are soon facing one another. Then\nthe knots are loosed, and the cords slip from the nose-rings. A dead\nsilence falls upon the people, and for a moment the combatants eye one\nanother. Then they rush together, forehead to forehead, with a mighty\nimpact. A fresh roar rends the sky, the backers of each beast shrieking\nadvice and encouragement to the bull which carries their money.\n\n\"After the first rush, the bulls no longer charge, but stand with\ninterlaced horns, straining shoulders, and quivering quarters,\nbringing tremendous pressure to bear one upon the other, while each\nstrives to get a grip with the point of its horns upon the neck,\nor cheeks, or face of its opponent. A buffalo's horn is not sharp,\nbut the weight of the animal is enormous, and you must remember that\nthe horns are driven with the whole of the brute's bulk for lever\nand sledgehammer. Such force as is exerted would be almost sufficient\nto push a crowbar through a stone wall, and, tough though they are,\nthe hardest of old bull buffaloes is not proof against the terrible\npressure brought to bear. The bulls show wonderful activity and skill\nin these fencing matches. Each beast gives way the instant that it\nis warned by the touch of the horn-tip that its opponent has found\nan opening, and woe betide the bull that puts its weight into a stab\nwhich the other has time to elude. In the flick of an eye--as the\nMalay phrase has it--advantage is taken of the blunder, and, before\nthe bull has time to recover its lost balance, its opponent has found\nan opening, and has wedged its horn-point into the neck or cheek. When\nat last a firm grip has been won, and the horn has been driven into\nthe yielding flesh, as far as the struggles of its opponent render\npossible, the stabber makes his great effort. Pulling his hind-legs\nwell under him, and straightening his fore-legs to the utmost extent,\ntill the skin is drawn taut over the projecting bosses of bone at\nthe shoulders, and the knots of muscle stand out like cordage on a\ncrate, he lifts his opponent. His head is skewed on one side, so that\nthe horn on which his adversary is hooked is raised to the highest\nlevel possible, and his massive neck strains and quivers with the\ntremendous effort. If the stab is sufficiently low down, say in the\nneck or under the cheek-bone, the wounded bull is often lifted clean\noff his fore-feet, and hangs there helpless and motionless 'while a\nman might count a score.' The exertion of lifting, however, is too\ngreat to admit of its being continued for any length of time, and as\nsoon as the wounded buffalo regains its power of motion--that is to\nsay, as soon as its fore-feet are again on the ground--it speedily\nreleases itself from its adversary's horn. Then, since the latter\nis often spent by the extraordinary effort which has been made, it\nfrequently happens that it is stabbed and lifted in its turn before\nbalance has been completely recovered.\n\n\"Once, and only once, have I seen a bull succeed in throwing his\nopponent, after he had lifted it off its feet. The vanquished bull\nturned over on its back before it succeeded in regaining its feet,\nbut the victor was itself too used up to more than make a ghost\nof a stab at the exposed stomach of its adversary. This throw is\nstill spoken of in Pahang as the most marvellous example of skill\nand strength which has ever been called forth within living memory\nby any of these contests.\n\n\"As the stabs follow one another, to the sound of the clicking of the\nhorns and the mighty blowing and snorting of the breathless bulls,\nlift succeeds lift with amazing rapidity. The green turf is stamped\ninto mud by the great hoofs of the labouring brutes, and at length\none bull owns himself to be beaten. Down goes his head--that sure\nsign of exhaustion--and in a moment he has turned round and is off\non a bee-line, hotly pursued by the victor. The chase is never a long\none, as the conqueror always abandons it at the end of a few hundred\nyards, but while it lasts it is fast and furious, and woe betide the\nman who finds himself in the way of either of the excited animals.\n\n\"Mr. Kipling has told us all about the Law of the Jungle--which\nafter all is only the code of man, adapted to the use of the beasts\nby Mr. Rudyard Kipling--but those who know the ways of buffaloes\nare aware that they possess one very well-recognised law. This is,\n'Thou shalt not commit trespass.' Every buffalo-bull has its own\nground; and into this no other bull willingly comes. If he is brought\nthere to do battle, he fights with very little heart, and is easily\nvanquished by an opponent of half his strength and bulk who happens\nto be fighting on his own land. When bulls are equally matched, they\nare taken to fight on neutral ground. When they are badly matched\nthe land owned by the weaker is selected for the scene of the contest.\n\n\"All these fights are brutal, and in time they will, we trust,\nbe made illegal. To pass a prohibitionary regulation, however,\nwithout the full consent of the Chiefs and people of Pahang would be\na distinct breach of the understanding on which British Protection\nwas accepted by them. The Government is pledged not to interfere\nwith native customs, and the sports in which animals are engaged are\namong the most cherished institutions of the people of Pahang. To\nfully appreciate the light in which any interference with these\nthings would be viewed by the native population, it is necessary to\nput oneself in the position of a keen member of the Quorn, who saw\nParliament making hunting illegal, on the grounds that the sufferings\ninflicted on the fox rendered it an inhuman pastime. As I have said\nin a former chapter, the natives of Pahang are, in their own way, very\nkeen sportsmen indeed; and, when all is said and done, it is doubtful\nwhether hunting is not more cruel than anything which takes place in a\nMalay cock-pit or bull-ring. The longer the run the better the sport,\nand more intense and prolonged the agony of the fox, that strives to\nrun for his life, even when he is so stiff with exertion that he can do\nlittle more than roll along. All of us have, at one time or another,\nexperienced in nightmares the agony of attempting to fly from some\npursuing phantom, when our limbs refuse to serve us. This, I fancy,\nis much what a fox suffers, only his pains are intensified by the\ngrimness of stern reality. If he stops he loses his life, therefore\nhe rolls, and flounders, and creeps along when every movement has\nbecome a fresh torture. The cock, quail, dove, bull, ram, or fish,\n[691] on the other hand, fights because it is his nature to do so,\nand when he has had his fill he stops. His pluck, his pride, and his\nhatred of defeat alone urge him to continue the contest. He is never\ndriven by the relentless whip of stern, inexorable necessity. This it\nis which makes fights between animals, that are properly conducted,\nless cruel than one is apt to imagine.\" [692]\n\nI will now pass to the subject of cock-fighting, of which the\nfollowing vivid description is also taken from Mr. Clifford's In\nCourt and Kampong. [693]\n\n\"In the Archipelago, and on the West Coast of the Peninsula,\ncock-fights are conducted in the manner known to the Malays as\nber-t\u00e2ji, the birds being armed with long artificial spurs, sharp as\nrazors, and curved like a Malay woman's eyebrow. These weapons make\ncruel wounds, and cause the death of one or other of the combatants\nalmost before the sport has well begun. To the Malay of the East Coast\nthis form of cock-fighting is regarded as stupid and unsportsmanlike,\nan opinion which I fully share. It is the marvellous pluck and\nendurance of the birds that lend an interest to a cock-fight--qualities\nwhich are in no way required if the birds are armed with weapons\nother than those with which they are furnished by nature.\n\n\"A cock-fight between two well-known birds is a serious affair in\nPahang. The rival qualities of the combatants have furnished food for\nendless discussion for weeks, or even months, before, and every one\nof standing has visited and examined the cocks, and has made a book\nupon the event. On the day fixed for the fight a crowd collects before\nthe palace, and some of the King's youths set up the cock-pit, which\nis a ring, about three feet in diameter, enclosed by canvas walls,\nsupported on stakes driven into the ground. Presently the Ju\u00e2ra,\nor cock-fighters, appear, each carrying his bird under his left\narm. They enter the cock-pit, squat down, and begin pulling at,\nand shampooing the legs and wings of their birds, in the manner\nwhich Malays believe loosen the muscles, and get the reefs out of\nthe cocks' limbs. Then the word is given to start the fight, and the\nbirds, released, fly straight at one another, striking with their\nspurs, and sending feathers flying in all directions. This lasts\nfor perhaps three minutes, when the cocks begin to lose their wind,\nand the fight is carried on as much with their beaks as with their\nspurs. Each bird tries to get its head under its opponent's wing,\nrunning forward to strike at the back of its antagonist's head, as\nsoon as its own emerges from under its temporary shelter. This is\nvaried by an occasional blow with the spurs, and the Malays herald\neach stroke with loud cries of approval. B\u00e2sah! B\u00e2sah! 'Thou hast\nwetted him! Thou hast drawn blood!' Ah itu dia! 'That is it! That is\na good one!' Ah s\u00e2kit-lah itu! 'Ah, that was a nasty one!' And the\nbirds are exhorted to make fresh efforts, amid occasional burst of the\nshrill chorus of yells, called s\u00f4rak, their backers cheering them on,\nand crying to them by name.\n\n\"Presently time is called, the watch being a small section of cocoa-nut\nin which a hole has been bored, that is set floating on the surface\nof a jar of water, until it gradually becomes filled and sinks. At\nthe word, each cock-fighter seizes his bird, drenches it with water,\ncleans out with a feather the phlegm which has collected in its throat,\nand shampoos its legs and body. Then, at the given word, the birds are\nagain released, and they fly at one another with renewed energy. They\nlose their wind more speedily this time, and thereafter they pursue\nthe tactics already described until time is again called. When some\nten rounds have been fought, and both the birds are beginning to\nshow signs of distress, the interest of the contest reaches its\nheight, for the fight is at an end if either bird raises its back\nfeathers in a peculiar manner, by which cocks declare themselves to\nbe vanquished. Early in the tenth round the right eye-ball of one\ncock is broken, and, shortly after, the left eye is bunged up, so\nthat for the time it is blind. Nevertheless, it refuses to throw up\nthe sponge, and fights on gallantly to the end of the round, taking\nterrible punishment, and doing but little harm to its opponent. One\ncannot but be full of pity and admiration for the brave bird, which\nthus gives so marvellous an example of its pluck and endurance. At\nlast time is called, and the cock-fighter who is in charge of the\nblinded bird, after examining it carefully, asks for a needle and\nthread, and the swollen lower lid of the still uninjured eye-ball\nis sewn to the piece of membrane on the bird's cheek, and its sight\nis thus once more partially restored. Again time is called, and the\nbirds resume their contest, the cock with the injured eye repaying its\nadversary so handsomely for the punishment which it had received in\nthe previous round, that, before the cocoa-nut shell is half full of\nwater, its opponent has surrendered, and has immediately been snatched\nup by the keeper in charge of it. The victorious bird, draggled and\nwoebegone, with great patches of red flesh showing through its wet\nplumage, with the membrane of its face and its short gills and comb\nswollen and bloody, with one eye put out, and the other only kept\nopen by the thread attached to its eyelid, yet makes shift to strut,\nwith staggering gait, across the cock-pit, and to notify its victory\nby giving vent to a lamentable ghost of a crow. Then it is carried\noff followed by an admiring, gesticulating, vociferous crowd, to be\nelaborately tended and nursed, as befits so gallant a bird. The beauty\nof the sport is that either bird can stop fighting at any moment. They\nare never forced to continue the conflict if once they have declared\nthemselves defeated, and the only real element of cruelty is thus\nremoved. The birds in fighting follow the instinct which nature\nhas implanted in them, and their marvellous courage and endurance\nsurpass anything to be found in any other animals, human or otherwise,\nwith which I am acquainted. Most birds fight more or less--from the\nlittle fierce quail to the sucking doves which ignorant Europeans,\nbefore their illusions have been dispelled by a sojourn in the East,\nare accustomed to regard as the emblems of peace and purity; but no\nbird, or beast, or fish, or human being fights so well, or takes such\npleasure in the fierce joy of battle, as does a plucky, lanky, ugly,\nhard-bit old fighting-cock.\n\n\"The Malays regard these birds with immense respect, and value their\nfighting-cocks next to their children. A few years ago, a boy, who\nwas in charge of a cock which belonged to a R\u00e2ja of my acquaintance,\naccidentally pulled some feathers from the bird's tail. 'What did\nyou do that for? Devil!' cried the R\u00e2ja.\n\n\"'It was not done on purpose, Ungku!' said the boy.\n\n\"'Thou art marvellous clever at repartee!' quoth the Prince, and,\nso saying, he lifted a billet of wood, which chanced to be lying near\nat hand, and smote the boy on the head so that he died.\n\n\"'That will teach my people to have a care how they use my\nfighting-cocks!' said the R\u00e2ja; and that was his servant's epitaph.\n\n\"'It is a mere boyish prank,' said the father of the young R\u00e2ja, when\nthe matter was reported to him, 'and, moreover, it is well that he\nshould slay one or two with his own hand, else how should men learn\nto fear him?' And there the matter ended; but it should be borne in\nmind that the fighting-cock of a Malay Prince is not to be lightly\ntrifled with.\"\n\nOf the form of cock-fighting practised on the West Coast of the\nPeninsula Newbold writes:--\n\n\"The following is a specimen from a Malay MS. on the subject,\ncommencing with remarks on the various breeds of this noble bird:--\n\n\"The best breeds of game-cocks are the Biring, the Jalak, the Teddong,\nthe Chenantan, [694] the Ijou, the Pilas, the Bongkas, [695] the Su,\nthe Belurong, [696] and the Krabu. [697]\n\n\"The colour of the Biring is red with yellow feet and beak.\n\n\"The Jalak is white mixed with black, with yellow feet, and beak also\nyellow mixed with black.\n\n\"The Teddong has black eyes and legs, red and black plumage, and\na black beak. It is named from a sort of serpent, whose bite is\naccounted mortal.\n\n\"The Chenantan has white feathers, feet, and beak.\n\n\"The Ijou has a greenish black beak, feathers black mixed with white,\nlegs green.\n\n\"The Pilas has a black beak, red and black feathers, legs white mixed\nwith black.\n\n\"The Bongkas has a yellow beak, white feathers and yellow feet.\n\n\"The Su has a white beak with white spots, plumage white and black,\nlegs white with black spots.\n\n\"The Belurong has a white beak with red spots, plumage red, white feet.\n\n\"The Krabu has a red beak mixed with yellow, red feathers and yellow\nfeet.\n\n\"There are two kinds of spurs: first, the Golok Golok, in the form of\na straight knife known by this name and in use with the Malays; and,\nsecondly, the Taji Benkok, or curved spur: the last is most in vogue.\n\n\"There are various modes of tying on the spur, viz. Salik, or below the\nnatural spur; Kumbar, on a level with it; Panggong, above the spur;\nSa ibu Tangan, a thumb's breadth below the knee joint; Sa Kalinking,\na little finger's breadth; Andas Bulu, close to the feathers under the\nknee; Jankir, upon the little toe; Sauh wongkang, on the middle toe;\nBerchingkama, tying the three large toes together with the spur--this\nis the most advantageous; Golok, binding the little toe and the toe on\nthe left with the spur; Golok di Battang, below the natural spur. It is\nnecessary to observe that the Malays generally use one spur; though two\nspurs are sometimes given to match a weaker against a stronger bird.\n\n\"1. The winner takes the dead bird.\n\n\"2. If a drawn battle (Sri) each takes his own.\n\n\"3. No person but the holder shall interfere with the cocks after\nthey have been once set to, even if one of them run away, except by\nthe permission of the Juara, or setter-to. Should any person do so,\nand the cock eventually win the battle, the owners shall be entitled\nto half the stakes only.\n\n\"4. Should one of the cocks run away, and the wounded one pursue\nit, both birds shall be caught and held by their Juaras. Should the\nrunaway cock refuse to peck at its adversary three times, the wings\nshall be twined over the back, and it shall be put on the ground for\nits adversary to peck at; should he too refuse, after it has been\nthree times presented, it is a Sri, or drawn battle. The cock that\npecks wins.\n\n\"5. The stakes on both sides must be forthcoming and deposited on\nthe spot.\n\n\"6. A cock shall not be taken up unless the spur be broken, even by\nthe Juaras.\n\n\"When a cock has won his disposition changes.\n\n\"A cock is called Cheyma when he chooses round grains of paddy,\nor fights with his shadow, or spurs or pecks at people.\n\n\"The Malays believe in the influence of certain periods in the day\nover the breeds of cocks. They will not bet upon a bird with black\nplumage that is matched against one with yellow and white at the period\nKutika Miswara; nor against a black one set to with a white one at\nthe period Kutika Kala. Kutika Sri is favourable in this case for\nthe white feathered bird. Kutika Brahma is propitious to a red cock\nmatched against a light grey; and Kutika Vishnu for a green cock. [698]\n\n\"I once witnessed a grand contest between two Malayan States at the\nbreaking up of the Ramazan fast. Most of the cock-fighters presented\nthemselves at the Golongan or cock-pit with a game-cock under each\narm. The birds were not trimmed as in England, but fought in full\nfeather. The spurs used on this occasion were about two and a half\ninches long, in shape like the blade of a scythe, and were sharpened\non the spot by means of a fine whetstone; large gashes were inflicted\nby these murderous instruments, and it rarely happened that both cocks\nsurvived the battle. Cocks of the same colour are seldom matched. The\nweight is adjusted by the setters-to passing them to and from each\nother's hands as they sit facing each other in the Golongan. Should\nthere be any difference, it is brought down to an equality by the spur\nbeing fixed so many scales higher on the leg of the heavier cock, or\naccording to rules adverted to, as deemed fair by both parties. One\nspur only is used, and is generally fastened near the natural spur\non the inside of the left leg. In adjusting these preliminaries\nthe professional skill of the setters-to is called into action, and\nmuch time is taken up in grave deliberation, which often terminates\nin wrangling. The birds, after various methods of irritating them\nhave been practised, are then set to. During the continuance of\nthe battle, the excitement and interest taken by the Malays in the\nbarbarous exhibition is vividly depicted in their animated looks and\ngestures--everything they possess in the world being often staked on\nthe issue.\n\n\"The breed of cocks on the Peninsula more resembles the game-fowl\nof England than the large lanky breed known in Europe under the term\n'Malay.' Great attention is paid by natives to the breed and feeding\nof game-cocks.\" [699]\n\n\n\n\nGames\n\n\"Gambling of various descriptions, both with dice and with cards, is\nmuch in vogue. These, as well as the poe-table, have been introduced\nby the Chinese, who are even greater adepts than the Malays in all\nthat relates to this pernicious vice.\n\n\"Saparaga [700] is a game resembling football, played by ten or twenty\nyouths and men, who stand in a circle, keeping up a hollow ratan ball\nin the air, which is passed to and fro by the action of the knees and\nfeet--the object being to prevent the ball from touching the ground;\nit is frequently, however, taken at the rebound. The awkwardness of\nnovices occasions great merriment.\n\n\"The Sangheta [701] is a game implicating broken heads; but,\nproperly speaking, is a 'vi et armis' mode of arbitration in matters\nof dispute between two Sukus or tribes. A certain number of men from\neach tribe turn out and pelt each other with sticks and logs of wood,\nuntil one of the parties gives in. The victors in this petty tourney\nare presumed to have the right on their side.\n\n\"The Malays are remarkably attached to singing reciprocal Pantuns,\nstanzas comprising four alternate rhyming lines, of which notice has\nbeen taken elsewhere. Poetical contests in the Bucolic style are often\ncarried on to a great length by means of Pantuns. To music Malays\nare passionately devoted, particularly to that of the violin. They\nevince a good ear, and great readiness in committing to memory even\nEuropean airs. A voyage or journey of any length is seldom undertaken\nby the better classes without a minstrel.\n\n\"Takki Takki [702] are riddles and enigmas, to the propounding and\nsolving of which the females and educated classes of the people are\nmuch inclined.\n\n\"The games played by children are Tujoh Lobang, [703] Punting, Chimpli,\nKechil Krat, Kuboh, etc.\" [704]\n\nOf all minor games, top-spinning and kite-flying are perhaps the most\npopular. The kites are called layang-layang, which means a \"swallow,\"\nbut are sometimes of great size, one which was brought to me at Langat\nmeasuring some six feet in height by about seven feet between the tips\nof the wings. The peculiarity of the Malay kite is that it presents a\nconvex, instead of a concave, surface to the wind, and that no \"tail\"\nis required, the kite being steadied by means of a beak which projects\nforward at the top of the framework. They are also usually provided\nwith a thin, horizontal slip of bamboo (dengong) stretched tightly\nbehind the beak, and which hums loudly in the wind. They are of a\ngreat number of different but well-recognised patterns, such as the\n\"Fighting Dragons\" (Naga berjuang), the Crescent (Sahari bulan),\nthe Eagle (Rajawali), the Bird of Paradise (Chendrawasih), and so\nforth. A small kind of roughly-made kite is, as is well known, used\nat Singapore for fishing purposes, but I have never yet met with any\ninstance of their being used ceremonially, though it is quite certain\nthat grown-ups will fly them with quite as much zest as children.\n\nTop-spinning, again, is a favourite pastime among the Malays, and is\nplayed by old and young of all ranks with the same eagerness. [705]\nThe most usual form of top is not unlike the English pegtop, but has\na shorter peg. It is spun in the same way and with the same object\nas our own pegtop, the object being to split the top of one's opponent.\n\nTeetotums are also used, and I have seen in Selangor a species of\nbamboo humming-top, but was told that it was copied from a humming-top\nused by the Chinese.\n\n\"The game of chess, which has been introduced from Arabia, [706]\nis played in almost precisely the same manner as among Europeans,\nbut the queen, instead of being placed upon her own colour, is\nstationed at the right hand of the king. In the Malay game the king,\nif he has not been checked, can be castled, but over one space only,\nnot over two, as in the English game. The king may, also, before he\nis checked or moved from his own square, move once, like a knight,\neither to left or right, and he may also, if he has not moved or\nbeen checked, move once over two vacant squares instead of one.\" The\nfollowing are the names of the pieces:--\n\n\n    1. Raja, the King.\n    2. Mentri (\"Minister\"), the Queen.\n    3. T\u00ear or Tor, the Castle.\n    4. Gajah (\"Elephant\"), the Bishop.\n    5. Kuda (\"Horse\"), the Knight.\n    6. Bidak, the Pawns. [707]\n\n\nMain chongkak, again, is a game played with a board (papan chongkak)\nconsisting of a boat-shaped block.\n\nIn the top of this block (where the boat's deck would be) are sunk\na double row of holes, the rows containing eight holes each, and two\nmore holes are added, one at each end. Each of the eight holes (in both\nrows) is filled at starting with eight buah gorek (the buah gorek being\nthe fruit of a common tree, also called kelichi in Malacca). There are\nusually two players who pick the buah gorek out of the holes in turn,\nand deposit them in the next hole according to certain fixed rules of\nnumerical combination, a solitary buah gorek, wherever it is found,\nbeing put back and compelled to recommence its journey down the board.\n\nA similar game is, I believe, known in many parts of the East, and\nwas formerly much played even by Malay slaves, who used to make the\ndouble row of holes in the ground when no board was obtainable.\n\nThe Malay game of Draughts (main dam) is played, I believe, in exactly\nthe same manner as the English game. Backgammon (main tabal), on the\nother hand, is played in two different ways.\n\nThe \"Tiger\" Game (main rimau), or \"Tiger and Goat\" Game (main rimau\nkambing), is a game which has a distinct resemblance to our own \"fox\nand goose,\" there being usually four tigers to a dozen of the goats.\n\n\n\nCards\n\n\"Cards are called Kertas sakopong. The Malays are fond of card games,\nbut few Europeans have taken the trouble to understand or describe\nthem. The late Sir W. E. Maxwell contributed the following description\nof daun tiga 'lei to the Notes and Queries of the Journal of the\nStraits Asiatic Society. It refers to the game in question as played\nin Perak:--\n\n          \"Hearts,     Lekoh.       King,    Raja.\n           Diamonds,   Retin.       Queen,   Bandahara\n           Clubs,      Kalalawar.   Knave,   Pekah.\n           Spades,     Sakopong.    Ace,     Sat.\n\n\n       To shuffle,                              Kiyat, mengiyat.\n       To deal,                                 Membawa.\n       To cut,                                  Kerat.\n       To sweep the board, make everyone pay,   Mengelong.\n\n\n\"Three cards are dealt out to each player. The highest hand counting\nby pips is that which contains the greatest number of pips after the\ntens are deducted. Thus a knave, ten, and nine is a good hand.\n\n\"The best hand is three aces, Sat tiga.\n\n\"The next best is three court-cards, Kuda; naik kuda.\n\n\"The next is nine.\n\n\"The next is eight.\n\n\"All these four hands are known as terus. A hand of three threes is\nreally a good hand, being nine, but it is considered a propitiation\nof good luck to throw it down (without exposing it), and announce\nthat one is buta, in the hopes of getting good luck afterwards.\n\n\"Each player makes two stakes--kapala and ekor. They may be of equal\nvalue, or the ekor may be of greater value than the kapala.\n\n\"The kapala must not be of greater value than the ekor; that is called\ntual ka ujong (tual = berat).\n\n\"Or there may be a single stake only, which is called podul.\n\n\"Betting between players is called sorong, or tuwi, or sorong tuwi.\n\n\"A pool, tuwi tengah.\n\n\"The ekor stake is only paid to the dealer if he holds one of the\nhands called terus, and if a smaller hand is held by a player, then\nthe dealer takes both kapala and ekor (mengelong).\n\n\"A player who holds thirty exactly (except when he has three\ncourt-cards, kuda) is said to be out (buta).\n\n\"Any one except the player on the right of the dealer may cut. The\nplayer who cuts looks at the bottom card of those that he lifts,\nand if he thinks it is a lucky cut he accepts it and puts down the\ncard he has lifted (pengerat).\n\n\"The dealer then puts the rest of the pack on top of the cut, and in\nhis turn lifts a portion of the pack (pengangkat), and looks at the\nbottom card.\n\n\"There are all sorts of names for different cards and combinations of\ncards of various degrees of luck, and these are quoted by the cutter\nand dealer, each declaring his confidence in the luck coming to him\nby reason of the cutting or lifting of a particular card.\n\n\n   Five of clubs,                      Tiang ampat Penghulu chelong.\n                                       Chukup dengan gambala-nia.\n   Nine of diamonds,                   Bunga kachang raja budiman.\n   Ten of clubs,                       Gagak sa-kawan raja di-hilir.\n                                       Singgah makan pedindang masak.\n                                       Masak pun lalu muda pun lalu.\n   Ace of diamonds if cut,             Buntut kris Raja Bandahara.\n   Do. if the hands of the dealer,     Anak yatim jalan sa'orang.\n                                       Satu pun tidak marabahaya.\n   Two of diamonds,                    Semut ginting Che Amat pelak.\n   Two of hearts,                      Batang jamban.\n   Six is an unlucky card,             Daun anam jahanam.\n   Nine of hearts,                     Hari panas kubang ber-ayer.\n\n\n\"A player does not hastily look at his three cards and learn his fate\nat once, but he prolongs the excitement by holding his cards tight\ntogether, and looking alternately at the outside ones, and last of\nall at the middle one, sliding out the latter between the two others\nlittle by little. Thus it is left uncertain for some time whether a\ncard is an eight or a seven, a nine or a ten.\n\n\"A man to whom a court-card, an eight, and an ace is dealt (if\nthe eight is in the middle), on finding that he has eleven by the\ntwo outside ones, says, for instance, Handak kaki tiga, and then\ncommences to slide out the middle card, hoping that it is going to\nbe an eight, or at all events a seven (three pips on each side). This\nparticular hand is called lang siput, because it is certain to carry\noff something.\n\n\"A man who has just held a winning hand will say, in expressing\na hope of continued good luck, 'Teman handak pisang sarabu, sudah\nsa-batang sa-batang pula.' (The plantain called sarabu is one which\nputs out fruit from every stem of the perdu about the same time,\nor one immediately after another.)\" [708]\n\nThe following account of card games as played in Selangor was compiled\nsome years ago by the writer. The names of the cards used in Selangor\nare these:--\n\n\n     Hearts,                    Lekok or Pangkah.\n     Diamonds,                  Reten (retim), or Chiduk.\n     Clubs,                     K'lawer, or Kelalawer.\n     Spades,                    Dayong Kling, or Sakopong.\n     King,                      Raja.\n     Queen,                     Proh, or Nyonya.\n     Knave,                     Pekak, or Hamba.\n     Ace,                       Sat.\n     To shuffle,                Banchoh, or Menggaul.\n     To deal,                   Membagi.\n     To cut,                    K'rat.\n     To sweep the board,        Merelong, or Mengg'long.\n     To pay all round,          Mendader chingkeh.\n     A picture or court card,   Angkong, or Kuda.\n     A three,                   Jalor (e.g. two threes, dua jalor).\n     A card (ordinary),         Daun.\n     A sequence,                G'lik (Daun sa-g'lik).\n\n\nThe three most important card games are--(1) main sakopong, (2)\nmain chabut, (3) main tiga 'lei, or pakau.\n\n1. In the game called sakopong all cards from two to six are cast\nout, and five cards are dealt out to each of the players (who may\nbe from two to four in number); a player leads (turunkan) the card,\nand the next player has either to follow suit (turunkan daun sagaji)\nor throw down a card, turning it over (susupkan). If the next player\nis able to follow suit, whoever plays the highest card of the suit\nwins. If each player wins a trick it is declared drawn (s'ri), and\nin this case all stakes are returned.\n\n2. Main chabut is a species of vingt-et-un, and is played with either\ntwenty-one or thirty-one points. If twenty-one points only is the game,\ncourt-cards are not counted; but if the game is thirty-one points\nthey are also added in. Two cards are dealt by the dealer (perdi)\nto each player, who draws (chabut) fresh cards from the bottom of\nthe pack in his turn, and gets as near as possible to thirty-one. If\nhe thinks he cannot safely draw another card (e.g. after twenty-six\npips are in his hand) he \"passes\" (which is called b'lit kechil if he\nstops at twenty-six, twenty-seven, or twenty-eight, and b'lit besar\nif he stops at twenty-nine or thirty).\n\nIf he obtains exactly thirty-one pips he is said to \"enter the points\"\n(masok mata); but no player can draw more than seven cards, and if he\nhas, after drawing to the full limit, still failed to obtain as many\npips as he wants, he is said to \"enter the pack\" (masok daun). I may\nadd that the first two cards are called lunas or \"keels,\" and this\nmay be of various kinds, e.g.:--\n\n\n1. Lunas nikah, i.e. angkong dengan sat (a court-card and an ace).\n2. Kachang di-rendang di-tugalkan, i.e. two aces; a very convenient\n   hand, as the aces may be reckoned as either one or eleven, as\n   occasion may require.\n3. Lunas sa-glabat, or sagaji ampat-b'las, i.e. angkong dengan daun\n   ampat (court-card and four).\n4. Lunas dua jalor, two threes.\n5. Ace and two, which is the best of all.\n\n\nIn playing chabut or \"casting out,\" the tens should be thrown away\n(di-buang daun puloh). When two players have the same number of\npips--e.g. nine and nine or eight and eight--the coincidence is\ndescribed in the words, Jumpa di jalan, di-adu, kalah, di-chabut,\nmati. To be \"bluffed\" is called kena ranjau (wounded by a caltrop).\n\nAnd again, when a player has obtained, let us say, twenty-six pips\nwith six cards, and so has only one more chance, and is afraid to\nrisk it, his position is ridiculed in the phrase, Sa-nepak Ulu Klang,\na jest of obviously local coinage.\n\nThe phrase Tengah tiang (half mast), again, is applied to twenty-five\npips held irrespective of the number of cards; and if more than\nthirty-one are obtained, the player is said to be out (mati, or\nmasok piring).\n\n3. Daun tiga 'lei or Pakau is played here as follows:--\n\nThree cards are dealt by the dealer to each player, and the winner\nis he who holds the greatest number of pips, with certain exceptions.\n\n\n  Daun t'rus      The best hand is three aces (tiga sat).\n                  The next is three threes (tiga jalor).\n                  The next is three tens (tiga puloh).\n                  The next is three court-cards (tiga angkong or\n                  tiga kuda).\n                  Of other hands the best is a remainder of nine\n                  pips left after deducting ten from a hand of\n                  nineteen pips.\n                  The next is a remainder of eight pips, and so\n                  on.\n\n\nA hand of three threes, it will be observed, is the second best hand\nin Selangor, whereas in Perak, according to Sir W. E. Maxwell, it is\nthrown away as the worst.\n\nThe stakes, which are deposited in two heaps by each player, are\nhere called kapala or \"head,\" and buntut (or ekor), the \"tail,\"\nrespectively; the kapala being generally, though perhaps not always,\ngreater than the ekor in Selangor, instead of the reverse. The latter\ncan only be lost when a player sweeps the board. A single stake,\nagain, is podul (or occasionally tual), but bertuwi is applied to\nbetting between players, and sorong or tokong means to put down a\nstake before your rival replies with a counter-stake (berteban or\ntopah). A player who holds thirty exactly is not out here--e.g.,\nhe may hold a court-card and two tens. To look at the bottom card is\nmenengo' angkatan.\n\nSir W. E. Maxwell gives a number of names and phrases applied to\nparticular cards and combinations of cards, to which I may add--\n\n\n    Two nines and a two--China Keh mengandar ayer.\n    An eight and an ace (making nine) with a court-card, or a ten and\n    two nines--Sembilang bertelor.\n    Two court-cards and a nine--Parak hari 'nak siang.\n    The four of any suit--Tiang jamban Lebai `Ali.\n\n\nThe explanation of handak kaki tiga, as applied to an eight, appears\nto be that the eight has three pips on each side. It is also called\nberisi sa-b'lah. Minta' penoh (I ask for a full one) means I want\na nine (?), and minta' tombak (I ask for a lance), I want two pips\n(or three, as the case may be).\n\nBesides the above, there are miniature or bijou cards\n(cheki)--e.g. cheki dua-b'las, cheki lima-b'las and 'tan or beretan\ndaun sambilan, etc., the daun cheki being distinguished by their\nborders, e.g. iyu kuching, iyu nyonya, iyu panjang, iyu merak besar,\niyu kasut; and again gapet, gapet k'rang, gapet rintek, gapet lichin;\nbabi, babi rintek, babi pusat, babi lichin; kau merah, kau bulat,\nkau lichin; layer, layer rintek, layer pitis, layer lichin. Six to\nseven people play these games. A sort of whist is also played from\ntime to time under the name of main trup. At this game a trick is\ncalled sapudi; to sweep the board is pukol tani; and the players who\nget no tricks at all are said to be sold up (kena kot). [709]\n\n\n\n\nChildren's Games\n\nI will now give some specimens of the games I have seen played by\nchildren:--\n\n\"Throwing the Flower across\" (champak bunga sa-b'lah) is a game which\nI have seen thus played by boys.\n\nA handkerchief was twisted up (like a rope) from corner to corner,\nfolded in half, and then tied together at the ends.\n\nTwo couples stood facing one another at a few yards' distance, and at\na given signal one of the boys in each couple took his companion up\non to his shoulders. The two who were mounted threw the handkerchief\nacross to each other, and back again by turns. When the one failed\nto catch it, both riders dismounted and offered backs to their late\n\"mounts,\" who thus became riders, and threw the handkerchief in their\nturn. Each time, however, that a catch was made both parties crossed\nover. When three catches were made in unbroken succession (kelerik)\nthe riders had the privilege of being carried across three times\nbefore recommencing play.\n\nI should add that a coin was tossed up at the outset of the game to\ndecide who were to start as the riders, and who were to be the ridden.\n\nMain Sesel (or Kachau kueh) bears a strong family resemblance to our\nown \"Hen and chickens.\" When I witnessed it, a big boy played the\n\"Paterfamilias\" with a string of children at his back, each of whom\nwas holding on to the one in front of him. Presently a \"Cakeseller\"\npresented himself, and the following conversation ensued:--\n\n\n    Paterfamilias: Ada kueh? (Have you any cake?)\n\n    Cakeseller: Ada. (I have.)\n\n    P.F.: Buleh aku b'li? (Can I buy some?)\n\n    C.: Buleh. (Yes.)\n\n\nHere the Cakeseller hands a ball of earth to Paterfamilias, who passes\nit down the line of children to the youngest child at the end of the\nrow. The conversation then recommenced--\n\n\n    Cakeseller: Aku minta' duit. (I want my money.)\n\n    P.F.: Duit t'ada, anak kunchi tinggal di jamban. (I have got no\n    money, I have mislaid the key.) Kalau mahu ambil budak, ambil\n    yang di-b'lakang. (If you wish to take one of my children, take\n    the last.)\n\n\nHere a desperate effort was made by the poor Cakeseller to dodge\npast Paterfamilias and get at the boy, whom he eventually succeeded\nin carrying off.\n\nMain Tul is a game somewhat resembling our own \"Puss in the corner,\"\nbut with only one \"home.\" The \"home\" consisted of a stake planted\nupright, and the first \"Puss\" (orang tul) was selected by a species of\ndivination depending upon repetition of the same formula as is used to\nselect the blind man in Blind Man's Buff (Main China Buta). There was\n(as I have said) only one home in this game, from which the players\nsallied forth to taunt the orang tul, and which they were obliged to\ntouch in order to save themselves when closely pursued.\n\nMain Seladang (Wild Bull game) is an excellent game for children with\nthe shoeless feet of the East. A \"wild bull\" having been selected\nby repetition of the Ping hilang formula, went upon all fours, and\nentered into the following conversation between himself and one of the\nother players specially selected for the purpose. The latter opened\nnegotiations with the clearly non-committal, if not very lucid remark,\n\"Tam tam kul\" to which the \"Bull\" replied, \"Buat apa guna bakul\"\n(What are you going to do with your basket?)\n\n\nBoy: Mengisi arang. (To hold charcoal.)\n\nBull: Buat apa guna arang? (What will you do with the charcoal?)\n\nBoy: Menempa (or masak) lembing. (I shall forge a spear.)\n\nBull: Buat apa guna lembing? (What use will you make of the spear?)\n\nBoy: Menikam seladang. (To stab a bull with.)\n\nBull (who is getting excited): Buat apa guna di-tikam? (What use will\nit be to stab him?)\n\nBoy: Mengambil hati-nya. (To get his heart.)\n\nBull (who is now fairly savage): Buat apa guna hati-nya? (What use\nwill you make of his heart?)\n\nBoy: Buat santap Raja Muda. (Get the Crown Prince to partake (of it).)\n\n\nThe Bull at the end of this baiting was ready to \"charge\" anybody\nand everything, and did accordingly run at the rest of the players,\nkicking out with all his might at anybody who came near. As he had\nto move on all fours he could not go very fast, and the other players\ntook advantage of this to bait him still further by slapping him on the\nback and jumping over him. Whenever they came near enough he lashed\nout with his heels, and when he succeeded in kicking another player\nbelow the knee, the latter became a Bull in his turn. Much agility\nis displayed in this game, which is thoroughly enjoyed by the players.\n\n\"Blind Man's Buff\" (Main China Buta, or \"Blind Chinaman\") is played in\nexactly the same manner as our own Blind Man's Buff; one of the party,\nwith bandaged eyes, being required to catch any one who comes near him.\n\nThe first blind man--at the commencement of the game--is chosen as\nfollows: the intending players sit down together in a close circle,\neach of them putting down the tips of their forefingers in the centre\nof the circle; then somebody who is not playing taps each of them\non the head in turn, repeating at each tap a word of the following\nformula:--\n\n\n              1                  2           3       4\n              ping               hilang      patah   paku\n              plate (=piring?)   disappear   break   nail\n\n             5        6                   7            8\n             dalam    biling              chhari       aku\n             within   chamber (=bilek?)   search for   me\n\n                     9      10     11         12\n                     ping   'dah   'ning      'dah\n                            got    clear(?)   got\n\n                               13\n                               hilang.\n                               disappear.\n\n\nThe meaning of this formula (as is the case with so many \"nursery\"\nrhymes) is very obscure, several words being unintelligible or at\nleast doubtful. It is, however, the regular formula used for such\ngames and is quite common. [710]\n\nChan chan siku rembat is a game which I saw played in Selangor as\nfollows:--\n\nThe intending players stood in a row, looking straight in front of\nthem, but with their hands behind their backs, whilst another boy, who\nhad a piece of wood in his hand, walked down the line touching their\nhands and counting as he went the words of the following refrain:--\n\n\n                      1      2      3      4\n                      chan   chan   siku   rembat\n\n       5                     6            7              8\n       buah                  lalu         di-            b'lakang\n       the fruit (or ball)   is passing   behind (you)\n\n           9           10             11                12\n           mata        pejam          tangan            lihat\n           your eyes   (are) closed   (but your) hand   sees!\n\n           13        14            15          16\n           siapa     chepat        dia         melompat\n           whoever   (is) nimble   (let) him   take the leap.\n\n\nThe \"fruit\" (or piece of wood, as the case may be) was left in the\npalm of one of the boys, and as soon as the reciter came to the end of\nthe rhyme the boy with the token had to jump out of the ranks before\nhe was stopped by the boys on each side of him, each of whom suddenly\nstretched out his legs for the purpose of tripping up the runaway. When\nthey touched him he lost his turn, but if he succeeded in getting\nclear without being touched he obtained the privilege of going to the\nother end of the ground and calling any boy he chose out of the ranks\nto carry him back again, at the invitation of the late spokesman. On\nhis return he was stopped in front of the ranks with the challenge:--\n\n\n    Q. Datang de'mana? (Whence do you come?)\n    A. Datang de' Bali. (I come from Bali.)\n    Q. Apa di-bawa? (What do you bring?)\n    A. Bawa kuali. (I bring a cooking-pot.)\n    Q. Siapa nakhoda? (Who is the master (of the vessel)?)\n    A. Nakhoda 'Che `Ali. ('Che `Ali is the master.)\n    Q. Mana sampan tunda? (Where is the boat you were towing?)\n    A. Putus tali. (Parted from the rope.)\n    Q. Mana pas? (Where is your pass?)\n\n\nIn reply to this last question the pass (i.e. the fruit or piece of\nwood) was shown and both boys rejoined the ranks, whereupon the game\nrecommenced da capo.\n\nHantu Musang or \"The Pole-cat Fiend,\" is a game in which a boy sits\ndown (between two others) with a cloth thrown over his head, the\nends of which are twisted up (like rope ends) by the two boys on each\nside of him; the cloth fits his head like a cap, with a long end at\nthe back and in front. First the boy in front pulls his end of the\ncloth and then the boy at the back pulls his end, thus causing the\nboy between them to rock to and fro. This treatment is continued for\nsome time while they repeat the following rhyme:--\n\n\n        Chok gelechok         ....\n        Gali-gali ubi.        A-digging tapioca\n        Mana kayu bongkok     Wherever (there is) knotted timber\n        Disitu musang jadi.   There the pole-cat breeds.\n        Chang gulichang       ....\n        Serak bunga lada      Scatter (?) pepper-blossom.\n        Datang hantu musang   The pole-cat fiend has arrived\n        Ayam sa'ekor t'ada.   And not a fowl is left.\n\n\nAs soon as this rhyme is finished the two outside boys make off as\nfast as they can, pursued by the \"pole-cat,\" who is allowed to give\na really good bite (in the arm) to the first person he overtakes.\n\nMain Tunggul.--This game I saw played with four boys a side. A\nboy was selected to represent the tunggul or stump, and took up his\nposition at a little distance (about half-way between the two parties\nas they stood facing each other a few yards apart). Up to the stump\n(tunggul) a boy from each of the sides alternately ran and whispered\nthe name of a boy belonging to the opposite party. This whispering\nwas continued until the names of the two boys selected happened to\nagree, the tunggul then making a gesture, at which the boys of one\nof the sides crossed over and carried back on their shoulders the\nboys belonging to the opposite side.\n\nKuching (the Cat Game) was a mere guessing game. The \"guesser,\"\nor witness (saksi), stood at a little distance with his face turned\naway whilst another boy was selected to play \"puss,\" and yet another\nboy was permitted to twitch him on the ear or wherever else he might\nprefer. Then the \"witness\" was told to turn round, and going up to the\n\"cat\" he made his guess.\n\nSorok-sorok is merely the Malay equivalent of our hide-and-seek,\nwith the exception that whereas hide-and-seek may be played by day as\nwell as by night, the game of sorok-sorok should properly be played\nat night alone.\n\nMain Galah Panjang.--A square of ground is marked out into four\nquarters by a cross (as in the accompanying figure), and on it a game\nnot unlike our own \"Tom Tiddler's Ground\" is played (by three players\non each side). The name means the \"Long Pole\" game.\n\nAnother child's game is called Sanebang, and is played as follows:--\n\nTwo players sit down on the floor facing each other and chant the\nfollowing rhyme, one of them lightly touching the other's left arm\nin time to the music:--\n\n\n         Sanebang sanebu     Sanebang! sanebu!\n         Kuala Sambau        At the mouth of the (river) Sambau\n         Ujan bunut          In the drizzling rain\n         Mandi katong        Bathes the Katong, [711]\n         Sentak pelok        Twitch and embrace\n         Tangan Tuan Putri   The Princess's hand.\n\n\nThe well-known game called Sapu-sapu 'Ringin I have seen played\nas follows:--\n\nTwo players sit down on the floor opposite each other, with their legs\nstretched out straight in front of them and their hands in their laps,\nand join in singing these lines:--\n\n\n    Sapu-sapu beringin,           Brush, brush the banyan-tree,\n    Katimbun dayong-dayong,       A pile of oars lies stacked;\n    Datang 'Che Aji Lebai         Here comes 'Che Aji Lebai\n    Bawa buaya kudong.            Bringing a maimed crocodile:\n    Kudong kaki, kudong tangan,   Maimed in foot and maimed in hand,\n    Tiada buleh berpulangan.      It can't go home again.\n\n\nHere both players double up one leg under them as they sit; then they\nrepeat the lines just quoted, doubling up the left leg at the end of\nthe recital; then they close the fists and pile them one on each other,\nthe lowest resting on one of the player's knees, and say--\n\n\n    Pong along-along            ......\n    Kerinting riang-riang,      Crick-crick (?) (sing) the crickets (?)\n    Ketapong kebalok            ......\n    Minyak `Arab, minyak sapi,  Arabian oil and ghee; [712]\n    Pechah telor sa-biji.       Here's one egg broken.\n\n\nHere the lowest fist is flattened out. In the same way each of the\nfour eggs (i.e. fists) is broken till the top is reached, when the\nfour hands are moved up and down on the left knee of one of the\nplayers as the chant recommences--\n\n\n    P'ram p'ram pisang                    ... the plantain,\n    Masak sa-biji di-gonggong bari-bari   The fruit-bat seizes a ripe\n                                          one,\n    Bawa lari,                            And takes it away\n    Terbang-lah dia!                      As off he flies!\n\n\nHere both players raise their hands above their heads; then one player\ncommences to rock to and fro (with arms now folded), the other holding\nhim (or her) by the arms and crying--\n\n\n    Goyang-goyang Pah Ponggor   Swing, swing, Father Ponggor;\n    Pah Ponggor mati akar!      Father Ponggor, the climbing rattan is\n                                dead!\n    Si `Ali ka padang           Si `Ali's gone to the plain,\n    [Di-]tudongkan daun         Sheltered by the leaves,\n    Sa-hari ta' makan,          With nothing to eat for a day,\n    Ta' makan sa-tahun.         Nothing to eat for a year.\n\n\nHere they hook their little fingers together, and rock their bodies\nto and fro, singing--\n\n\n    Angkei-angkei p'riok      ... the cooking-pot,\n    P'riok deri Jawa          The cooking-pot from Java;\n    Datang 'Wa' Si Bagok      Here comes Uncle Bagok\n    Bawa ketam sa'ekor:       Bringing a crab.\n    Chepong masok ayer,       A dish (?) to put water in,\n    Chepong masok api,        A dish (?) to put fire in,\n    O nenek, O nenek,         O granny, O granny,\n    Rumah kita 'nak runtoh!   Our house is tumbling down.\n    Reh! Reh! Rum!            . . . . . .\n\n\nFinally they sit still with hands clasped on knees, and sing--\n\n\n    Nuria! Nuria!              . . . . . .\n    Tali timba 'ku             The rope of my bucket,\n    'Nak 'nimba lubok dalam,   To draw water from a deep hole,\n    Dalam sama tengah,         Right in the middle of it,\n    Saput awan tolih mega.     Veiled by the clouds, looking up at (?)\n                               the welkin. [713]\n\n\nOf minor children's games the following may be mentioned:--\n\n(1) Tuju (not tujoh, [714]) lobang, which appears to be identifiable\nwith \"Koba,\" and which is played by throwing coins as near as possible\nto a hole (or holes?) in the ground.\n\n(2) Chimplek, which is a sort of \"heads and tails\" game; \"heads\"\nbeing called chaping, and \"tails\" sim.\n\n(3) Porok, which consists in kicking (with the side of the foot)\na small cocoa-nut shell, with the object of hitting a similar shell\na few yards off.\n\nThis game appears to be identical with what is called main gayau in\nSelangor, in which, however, a fruit or seed called buah gandu is\nsubstituted for the cocoa-nut shell and propelled by the big toe of\nthe player's foot.\n\n(4) Main seremban, which is played with cockle-shells by two girls at a\ntime, each player taking twenty cockle-shells (kulit k'rang) into her\nlap. Each player in turn has to toss up one of the cockle-shells and\ncatch, simultaneously snatching a fresh shell from the heap. If the\ngirl who is playing fails in either task, she loses to her opponent.\n\n\n\n\n10. THEATRICAL EXHIBITIONS\n\nThe Malay Drama, taking the word in its widest sense as comprising\nevery kind of theatrical exhibition, includes performances of several\ndifferent types, which derive their origin from various distinct\nsources. Most of them bear some traces of their foreign extraction,\nand though they have been much modified by the Malays, and are now\nquite \"naturalised\" in the Peninsula, it is pretty clear that the\ngreater part have been borrowed from India, Siam, China, and possibly\nother countries. It is noteworthy that many, perhaps most, of the\nplots represented in these performances owe their origin to the old\nclassical Indian Epics, and especially to the story of the Ramayana,\nwhich has been handed down traditionally, much modified by local\ncolouring, in Java and Siam as well as in the Malay Peninsula.\n\nIt is not within the scope of this work to give anything like a full\ndescription of these different kinds of dramatic representations, but\nit is desirable to give some account of the ritual which accompanies\nthem, and the ideas and superstitions which they seem to involve.\n\nThe most important of the ceremonies which relate to the Malay theatre\nis that of inaugurating or \"opening\" (as it is called) a site for\nthe performance. The following is an account (by Mr. Hugh Clifford)\nof the performance of this ceremony:--\n\n\"When one of these companies arrives at a place where it intends to\n'open,' it erects a small, square shed, open at all four sides, but\ncarefully roofed in, and with a hand-rail running round it about two\nfeet from the ground. This shed is called a Bangsal, and the space\nwhich its sides enclose is termed Panggong. Before the play begins,\nthe ceremony called B\u00fbka Panggong, which has for its object the\ninvocation and propitiation of certain spirits, is gone through....\n\n\"The ceremony, which is a curious one, is performed in the following\nmanner: The company having entered the shed and taken their seats, a\nbrazier is placed in front of the P\u00e2wang, or Medicine-Man, who is also\nthe head of the theatrical troop. In this brazier precious woods and\nspices are burned, and while the incense ascends, the P\u00e2wang intones\nthe following incantation, the other members of the troop repeating\neach sentence in chorus as he concludes it.\n\n\"'Peace be unto Thee, whose mother is from the earth, and whose father\nhas ascended to the Heavens! Smite not the male and female actors,\nand the old and young buffoons with Thy cruelty, nor yet with the\ncurse of poverty! Oh, do not threaten with punishment the members\nof this company, for I come not hither to vie with Thee in wisdom\nor skill or talent: not such is my desire in coming hither. If I\ncome unto this place, I do so placing my faith in all the people,\n[715] my masters who own this village. Therefore suffer not any\none to oppress, or envy, or do a mischief unto all the body of\nmale and female actors, together with the young and old buffoons,\nand the minstrels and bridegroom, [716] together with Sri Gem\u00fbroh,\nSri Berdengong. [717] Oh, suffer them not to be hurt or destroyed,\ninjured, or maimed; let not the male or female actors be contused\nor battered, and let them not be injured or maimed; let them not be\nafflicted with headache, nor with undue physical heat, nor yet with\nthrobbing pains or with shooting aches. Oh, let them not be injured\nby collisions like unto ships, the bows of which are telescoped, [718]\nnor afflicted with excessive voiding. Suffer them not to vomit freely,\nnor to be overcome by heavy weariness or fatigue or weakness. I ask\nthat Thou wilt suffer them to be as they have been accustomed to\nbe in former times, and to feel cool and fresh like unto the snake,\nthe chinta-m\u00e2ni. [719]\n\n\"'Peace be unto Thee, O Black Awang, [720] who art King of the\nEarth! Be not startled nor deranged, and be not offended, for Thou\nart wont to wander in the veins of the ground, and to take Thy rest\nin the portals of the Earth. [721] I come not hither to vie with Thee\nin wisdom, for I only place my trust in Thee, and would surrender\nmyself wholly into thy hands; and I beg Thee to retire but three\npaces from the four corners of our shed, and that Thou shalt refrain\nfrom wandering hither and thither, for under Thy care I place the\nmale and female actors, and all the buffoons, both young and old,\ntogether with all the musicians and the bridegrooms. I place them\nunder Thy care, and do not oppress or envy them, neither suffer evil\nto befall them, do not strike against them as Thou passest by. I place\nthem under Thy charge, together with the actors and actresses, the\nmusicians and bridegrooms, the buffoons, both young and old, also the\nspectators and the owners of this house and compound; suffer them not\nto be afflicted with headaches, throbbing pains, nor yet with shooting\npains, nor yet with toothache, nor with itchings and skin irritations,\nnor with burning sensations; for I pray that they may be suffered to\nget cool and refreshed like unto the snake, the chinta-m\u00e2ni.'\n\n\"The P\u00e2wang here scatters parched rice stained with saffron in\nevery direction, and chants the following incantation the while:\n`Peace be unto thee! I am about to move from within this enclosure\nfour paces in each direction of the four corners of the universe. O\nye Holy Ones who are present in this place, within the space of\nthese four paces towards the four extremities of the universe, be\nnot startled nor deranged, do not remove to a distance, and be not\nangry or wrathful, for thy servant cometh not hither to vie with\nye in wisdom within this thy territory and village. Your servant\ncometh to satisfy the desires of all the people who own this place,\nand your servant desires to abandon himself unto ye, his guardians,\nthe Holy Ones of this place, and thus presuming he asks pardon of ye,\nand would commend to your care himself, and the actors and actresses,\nO Grandsires, ye Holy Ones of this place; and in like manner would\nhe commend unto ye the musicians and the bridegrooms, the buffoons,\nboth old and young; and he prays ye not to show envy towards them,\nnor yet to oppress them, nor do them any injury; suffer them not\nto be destroyed or injured; and he entreats thee, his Grandsires,\nand all your many imps, to refrain from striking against them as ye\npass by them, neither to address them, nor to pinch or nip them, and\nlet not your youths, O Grandsires, remove our means of livelihood;\nand your servant prays ye to refrain from destroying or damaging,\ninjuring or hurting the whole company of the ma'iong, and suffer them\nto be cool and refreshed like unto the snake, the chinta-m\u00e2ni.\n\n\"'Peace be unto Thee! I am about to remove from thee my Grandsire\nwho art styled Petera G\u00fbru, the original teacher, who art from the\nbeginning, and who art incarnate from thy birth. Teacher who dwellest\nas a hermit in the recesses of the Moon, and who practisest thy magic\narts in the womb of the Sun; teacher of mine whose coat is wrought\nof green beads, whose blood is white, who hast stumps for bones, the\nhairs of whose body are turned the wrong way, and the veins of whose\nbody are adamant, whose neck is black, whose tongue is fluent, whose\nspittle is brine! [722] Oh, because thou, my Grandsire, art a man of\nmagic, whose prayers are answered, whose desires come to pass, do not,\nO Grandsire, show cruelty, or afflict with poverty or with punishment\nany of the actors or actresses, the musicians and bridegrooms,\nand the buffoons both young and old! And I pray thee, O Grandsire,\nto stretch forth thy feet--the feet at which I prostrate myself;\nand thy hands--the hands which I take in salutation. And I beg from\nthee, O Grandsire, the white charm (antidote), the medong ber-s\u00eela;\ncause to descend upon me three drops thereof together with thy magic,\nO Grandsire; I wish to sprinkle therewith all the actors and actresses,\nthe buffoons both young and old, together with all the musicians\nand bridegrooms, and suffer them not to be destroyed or injured,\nand let them not be laid open or exposed to any evil influence; I\npray thee not to suffer them to be injured, maimed, or battered. And\nnow I will arouse all the actors and actresses from within the seven\nChambers of the seven Palaces, the seven Pavilions--the Palaces which\nare on high, the Palaces which were from the beginning, which in the\nbeginning came into being in their entirety. [723] I am about to open\nthe portals of the seven Chambers of the seven Palaces; I am about to\nopen the closed doors from the exterior even unto the inner portals of\nthe seven chambers of the seven Palaces. Let them be opened together\nwith the Gates of Lusts and Passion, together with the Gate of Desire\nand Faith, together with the Gates of Longing and Supreme Desire. The\nLonging which lasts from Dawn unto Dawn, which causes food to cease to\nsatisfy, and renders sleep uneasy, which remembering causes to remember\nunceasingly, hearing to hear, seeing to see! I will awake all from\nthe exterior even unto the inner Chambers of the seven Apartments of\nthe seven Palaces! remain not plunged in slumber, but awake! One and\nall awake and hear my tidings and my words! Awake and hearken unto\nmy words, for they vanish not, neither are my senses slumbering, nor\nis my memory a blank! Awake, O actors and actresses, and await one\nupon another! Awake, O buffoons, together awake! Awake, ye drummers,\ntogether awake! Awake, ye gong-smiters, together awake! Awake,\nye bridegrooms, together awake! Be not removed far from your means\nof livelihood, nor destroyed or injured! Oh, suffer them not to be\nhurt or damaged--all this company of actors and actresses, all this\ncompany of players who sit within this shed!'\n\n\"When this incantation is finished the player, whose turn it is to\nbegin the performance, prostrates himself before the Herbab, or large\nMalay fiddle, washes his face in some imaginary essence which the\ngong is supposed to contain, and then arises and begins to act his\npart.\" [724]\n\nA similar ceremony was witnessed in 1897 by Mr. Everard Fielding\nand the present writer at the back of the Bungalow at Jugra\n(in Selangor). The object of the ceremony was to drive away evil\nspirits from the spot where the performance was to take place, and the\nperformers were a little band of players from Penang who had settled in\nthe neighbourhood and had planted their holdings with Liberian coffee.\n\nThe Pawang or magician in this instance was a Malay named 'Che Hussein,\nwho acted as clown, and subsequently wrote out at my request rough\ntranscripts of more than a dozen of the plays acted by his company.\n\nA big mat or mats having been laid upon the ground in a spot carefully\nselected for the purpose, four corner posts were planted and a big\nawning or ceiling-cloth (langit-langit) stretched between them. The\nsquare space between the posts was then fenced off by carrying a\ncouple of cords round it horizontally from post to post, one at the\nheight of two, and the other about five feet above the ground. From\nthese cords were suspended various ornamental objects made of plaited\nstrips of cocoa-nut leaf, fashioned into rough resemblances of animals,\nbirds, fruit and flowers, a few bananas being added at intervals,\nthese latter serving as light refreshments for the players whenever\nthey felt so minded. Stems of banana trees with their leaves fastened\nat each post made the structure complete, and the general effect,\nenhanced by the bright costumes of the performers, was extremely\npicturesque, and, as it was intended to be, extremely rural. [725]\n\nA tray with the usual brazier of incense and small bowls of rice\nvariously prepared was then brought in, and all the instruments,\nthough not necessarily the players, being in their places, the ceremony\ncommenced as follows:--\n\nFirst came the Lagu Pemanggil, or Invocation, a peculiar air performed\non the instruments and accompanied by the Pawang. The latter heaped\nincense on a brazier in front of him, and \"waved\" in the incense\nfirst the fiddle (rebab) and then the masks, wooden daggers, and other\n\"properties\" of the company, until they were well fumigated. He next\nlighted three tapers, which he charmed and took between the closed\npalms of his hands (held in front of him), with the fingers straight\nand the thumbs crossed. He then proceeded to \"wave\" these tapers,\npointing them first to the right, then in front of him, and finally\nto the left, and then distributed the tapers, putting the first\non the rebab, and the second on the big gong, and the third on the\nedge of a brazen ring in front of the place where he is sitting. He\nnow reached for the betel-leaf box (which should be close by), and\ndipping the tip of his finger into the moist lime which it contained,\nsmeared the metal all round with it, and made the sign of the cross\ninside the ring. Next he shrouded his head with a black cloth, and\ntaking a handful of rice in his closed fist held it in the incense,\nsprinkled some of it over the brazier and \"charmed\" it, holding it\nclose to his mouth. Then he suddenly scattered it first to the right,\nthen in front, and lastly to the left, the scattering being in each\ncase accompanied by a single boom of the big gong.\n\nThe distribution of the rice being completed, he took four \"chews\"\nof betel and handed one to each of the two drummers (juru-gendang);\nthe third he threw on to the top of the ceiling-cloth (or roof in the\ncase of a shed, bumbong bangsal), and the fourth he buried underneath\nthe bottom mat. [726] With his head still shrouded he now placed the\ntip of his right thumb within the metal ring, in the very centre of\nthe cross, called the Heart of the Earth (pusat bumi or hati tanah),\nand pressing downwards with it, worked it round to the left and back\nagain repeatedly whilst he recited the necessary charm. After this\nhe leaned in turn on the upper end of each of the drums, which he\ninclined over the brazier and \"charmed,\" concluding in each case with\nthree loud taps on the drum which he was \"charming,\" each tap being\naccompanied by similar taps on the other two drums. Finally, the Pawang\nput the flageolet (serunei) to his lips, and the other instruments\naccompanied him in the performance of the tune called taboh. [727]\n\nAs has already been observed, the performances at these theatrical\nexhibitions are of several distinct kinds, and vary considerably\nin different places. The Joget, a kind of dramatic and symbolical\ndance, has been described under the head of Dances. The Ma'yong is a\ntheatrical performance which includes both dancing (or posturing as\nEuropeans would be tempted to call it) and singing. It is generally\nperformed by travelling companies of professional actors and actresses,\nwho go on tour and perform either at the houses of Rajas or other\npersons of some social standing, or before the general public in some\npublic place. [728] Just as the dances of the Joget are supposed to\nbe symbolical of different actions and ideas, and are accompanied by\nappropriate music, so in the Ma'yong there is quite a long list of\ntunes, each of which is considered to be appropriate to a particular\naction, or to some one or more of the dramatis person\u00e6. In fact,\none may almost say that we have here, in principle, the rude germ\nof the Wagnerian Leitmotif. Thus when one of the performers is\nsupposed to be sent to sleep, the Lagu Legor Radin is the one used;\nin the representation of a death, the Lagu Merayu; when a character\nis supposed to be entering the jungle, the Lagu Samsam; when any one\nsits down, the Lagu Patani Tuah. Similarly the Lagu Puyuh, the Lagu\nDang Dondang Lanjut Kedah, and the Lagu Sendayong Dualapis Putri are\nappropriated to the Princess (Putri), one of the stock characters\nof this species of play, while other tunes can be used only by the\nPrincess and the Raja or principal male character (Pa'yong); and\nothers, again, are employed indifferently to accompany any of the\nparts, whether prince, princess, clown (P'ran), or maid (Inang).\n\nThe costumes of the performers in the various kinds of dramatic\nexhibitions vary, of course, with the subject-matter of the\nrepresentation. The clown's masks and the forest demon (hantu hutan),\nof which illustrations are given, will serve as specimens to indicate\nthe nature of some of the accessories in use. A fairly full list of\ntheir Malay names will be found in the classification given below.\n\nThe Ma'yong is perhaps the most typical form of Malay theatrical\nrepresentations, but another very characteristic performance is the\nShadow-Play, properly termed Wayang, a name that has been loosely\nextended to cover theatrical exhibitions in general.\n\n\"The show is called Wayang Kulit, or leather puppets. It is exhibited\nin a rough shed, which has a flooring raised about three feet from\nthe ground; the building is usually twenty feet square and enclosed on\nthree sides, the front alone being open; across this opening a white\nsheet is stretched on which the shadows of the puppets are thrown and\nseen through by the audience; the latter sit or stand in the open air.\n\n\"The show seems to be of Hindu origin, if we may judge from the\nstrong resemblance the figures bear to the representations of gods and\ngoddesses worshipped by the Hindus of India; it is probably obtained\nfrom Java.\n\n\"The figures are made of buffalo hide, and the arms alone are movable;\nthey are moved by slips of wood attached to them, which are very\nclumsily contrived, and as their shadows are seen with the puppets\nthe effect is very much destroyed. Various scenes of a domestic nature\nare exhibited, and they take the shape of a play, but with no definite\nplot running through or connecting the different scenes.\n\n\"The following is a specimen:--\n\n\"An old man appears weeping for a long-lost son, and moves to\nand fro for some time bewailing his loss; the showman speaks each\nfigure's part, and alters the tone of his voice to suit the age of\nthe speaker; a second figure comes on, representing a young man armed\nwith a kris, who endeavours to pick a quarrel with the first comer,\nand the conversation is witty and characteristic, eliciting roars\nof laughter from the lookers-on; a fight ensues, and the old man is\nwounded; he falls and cries out that were he a young man, or if his\nlost son were present, his adversary should not thus triumph over\nhim. In his conversation he happens to mention his son's name; the\nyoung man intimates that his name is the same, an explanation ensues,\nand it ends by the old man discovering in his late adversary his\nlong-lost son. The old fellow weeps and laughs alternately, caresses\nhis son frequently, and declares they shall never part again; the\nscene ends by the youth shedding tears over his late inhuman conduct,\nand he finally walks off with the old gentleman on his back.\n\n\"The conversation is carried on solely in the Malayan dialect. Warlike\nscenes please most: a warrior comes on the stage and challenges his\ninvisible enemy to mortal combat; suddenly another figure comes on at\nthe opposite side and a desperate fight ensues, which lasts for a very\nlong time, and ends in one of the combatants being killed. Occasionally\na battle in which ten or twelve figures join takes place, and for\nhours will the Malays look on at such scenes.\n\n\"The show concludes with an exhibition of various animals--deer,\nhorses, tigers, crocodiles, etc., also birds and fishes. The figures\nare perforated to represent the eyes, shape of the dress, etc.\n\n\"At the back of the shed, concealed by the sheet, sit the musicians,\nwho keep up an incessant din on drums and cymbals.\" [729]\n\nThe puppets for these shadow-plays are usually cut out of deer-skin\n(not buffalo hide) and it is worth remarking that they are all\nconsidered to be more or less animated; a stringent propitiatory\nceremony has to be performed in their honour, incense being burnt\nand rice scattered about, just as in the Ma'yong ceremony already\ndescribed.\n\nThe present writer, while in Selangor, bought from a Kelantan\nMalay named 'Che `Abas, a performer of shadow-plays, his entire\nstock-in-trade, including not only his musical instruments (amongst\nwhich were some curious drums called gedu and gedombak), but also his\ncandle (with its shade), the rice used for the ceremony, and his entire\nstock of shadow-pictures, all of which are now in the Cambridge Museum.\n\nThe following classification of the more important kinds of theatrical\nperformances, which was drawn up for the present writer by 'Che\nHussein of Penang, the actor of whom mention has already been made,\nmay be of interest, and will serve to indicate briefly their several\ncharacteristic features, though it does not profess to be absolutely\nexhaustive:--\n\n\nClassification of Theatrical Performances known to Malays of the Peninsula\n\n    Name of        Instruments.          Dress.                 No. of          Place of           Names of Stories\n    Performance                                                 Performers.     Performance,       Represented.\n    and Reputed                                                                 etc.\n    Place of\n    Origin\n\n1   Lekun or       Gendang besar,        Head-dress:            100 to 200      Indoors, with      S'ri Rama, Dewa\n    Lakun (Kedah   gong, gambang         kechobong, chawat      (in choruses)   proper scenery     Matahari, Sendrong,\n    and Siam).     dua-b'las, kromong    (sayap                 all females,    and dresses        Prak Jusin.\n                   (or mong-mong),       layang-lay-ang),       except the      (masks).\n                   anak ayam,            sabok, bimpau, sap     musicians.\n                   breng-breng,          suang, g'lang,\n                   serunei, cherek.      g'lang kana (=\n                                         kena), changgei,\n                                         saluar.\n2   Mendura        Gedombak, gedu,       Same as in the         About 10 to     Out doors; no      S'ri Rama, Lak\n    (Siam).        serunei, cherek,      Lekun.                 15 good         scenery.           Kenawan, Timun Muda,\n                   mong, breng-breng                            performers;                        Iprat, Prak Jusin,\n                   anak ayam; but not                           all male,                          Pran Bun, Sendrong,\n                   gendang, rebab, or                           including the                      Dewa Matahari.\n                   gong.                                        Princess.\n3   Ma'yong        Rebab (yang           Head-dress: tanjak     10 to 20 (15    Out doors; no      Dewa Sri Rama, Dewa\n    (Siam).        betuah), gendang      (sapu tangan), g'rak   is the          scenery, which     Muda, Dewa Pechi,\n                   (2), gong (2),        gempa, sabok, bimpau   average),       is, however,       Gambar Lilin, Batak\n                   gedombak (2),         g'lang, changgei,      both male and   described by the   Puteh, Siamang Gila,\n                   gedu-gedu (1),        saluar, sarong,        female.         performers.        Raja Gondang, Gajah\n                   b'reng-b'reng (1);    baju, topeng (pran).                   Panggong and       Dang Daru, Bijak\n                   mong-mong (2),                                               langit-langit      Laksana, Raja Muda\n                   serunei (1), anak                                            are all that is    sama Puyuh, Pran\n                   ayam (2), cherek                                             required.          Bun, Timun Muda, Lak\n                   (10-20).                                                                        Kenawan, Iprat,\n                                                                                                   Putri Duab'las, Dewa\n                                                                                                   Bisnu, Solong Sakti,\n                                                                                                   Putri Bongsu, Megat\n                                                                                                   Gembang Sultan\n                                                                                                   Kechil Bongsu\n                                                                                                   di`Alam, Bongsu\n                                                                                                   Kechil S'ri`Alam,\n                                                                                                   Bujang Lempawi.\n4   Wayang Kun     Gong, gendang,        Same as in the         30 to 40,       Indoors; no        Same as in the\n    (Siam).        kromong, anak ayam,   Lekun, except that     both male and   scenery.           Lekun.\n                   b'reng-b'reng,        the kechobong is not   female.\n                   gambang dua-b'las,    used, but a sort of\n                   serunei; but not      ornamental sampul or\n                   cherek or rebab.      songko' with\n                                         artificial flowers,\n                   Different airs        g'rak gempa. Females\n                   (lagu) from those     wear jambangan, a\n                   used in the Lekun.    made-up head-dress,\n                                         also sambok, sap\n                                         suang, chawat,\n                                         saluar; but not\n                                         g'lang or changgei.\n5   Mek Mulong     Same as in the        Same as in the         8 to 15,        Out doors; a       Malim Bongsu, Awang\n    (Siam?)        Ma'yong, but the      Ma'yong.               males and       panggong, as in    Salamat.\n                   rebana is used                               females.        the Ma'yong.\n                   instead of the\n                   rebab, gendang, and\n                   b'reng-b'reng.\n6   Bangsawan      Biola, kechapi,       Persian in             30 to 50, all   Indoors;           Lela Majnun, Sap\n    Parsi Indra    gendang (dul),        character.             males except    sevenfold langit   Jafri, Raja Gelepam,\n    Sabor          gong, etc., as in                            2 or 3          langit, and        etc.\n    (Persia?)      the Mendu.                                   females.        tabir; wires are\n                                                                                used in some\n                                                                                performances to\n                                                                                enable\n                                                                                performers\n                                                                                impersonating\n                                                                                Dewas, etc. to\n                                                                                fly.\n7   Mendu          Gendang (dul),        Same as in the         20 to 50        Indoors; the       Saifu-'l-Yazan, Siti\n    (Pontianak).   gong,                 Wayang China, i.e.     Malays acting   same rough         Zubeidah, Ken\n                   b'reng-b'reng,        Chinese in             Malay           scenery as in      Tabohan, `Abdul\n                   biola, kechapi,       character: a baju      stories, but    Chinese            Muluk, Bestamam,\n                   piano (or argin,      teratei, a small       in Chinese      theatres; there    Mara Karma,\n                   i.e. concertina),     jacket without         dress; both     are small          Bidasari, Dewa Mendu\n                   sam dyen (Chinese),   sleeves; head-dress:   male and        theatres for the   di Negri Langkadura,\n                   resembling the        mahkota (bulu          female.         Mendu at           etc., most, if not\n                   rebab; ch\u00ean-ch\u00ean      kuang), beard and                      Singapore,         all, being war-like\n                   (cymbals), and        whiskers. Pahla-wans                   Penang, and        themes.\n                   gendang singa.        are distinguished by                   Malacca.\n                                         a koh sah\n                                         (decoration on the\n                                         fore-head); socks\n                                         are worn.\n8   Wayang Makau   The same as in the    Chinese in             20 to 50,       Indoors.           Siti Zubeidah, and\n    (China).       Mendu.                character.             male and                           also Chinese\n                                                                female.                            subjects.\n9   Wayang Kulit   Various.              According to the       --              Indoors.           Chekil Wanam Pati,\n    (Java) [but                          nationality                                               Jarang K'lena, Misa\n    the stories                          represented.                                              Perbu Jaya, Misa\n    are                                                                                            Kiamang, Lalat\n    Javanese,                                                                                      Hijau, Kalang\n    Malay,                                                                                         Bongkang, Panji\n    Siamese and                                                                                    Samerang, K'ra Amas,\n    Chinese].                                                                                      Iran Kasuma, etc.\n\n\n\n\n11. WAR AND WEAPONS\n\nSuch charms as might be used in time of war, or in case of danger\nfrom wild beasts or other enemies, are partly what may be called\n\"defensive\" and partly \"offensive\" in character.\n\nThe Malays who use them pray, on the one hand, for a supernatural\nappearance wherewith to scare their enemies and protect themselves,\nand on the other for supernatural powers to assist in the destruction\nof their foes.\n\nThus, one of their charms runs:--\n\n\n   \"Let me face the Seven Suns,\n    But let not my enemies face me.\n    Ha! I am a Tiger and thou art a Dog.\" [730]\n\n\nThe use of such charms is supplemented in various ways: thus a\nchampion (penglima) will sometimes draw a line in front of him, which\nhe believes his enemy will be unable to pass; [731] this is done by\nsimply scraping the ground with the right foot and threatening the\nfoe with a dire curse if he attempts to cross it.\n\n\n   \"Push and you die, step across and your leg shall break.\n    I apply the charm of the Line called the Swollen Corpse.\"\n\n\nAccording to another method of gaining martial vigour and immunity in\nfighting, you take a wick as long as the short span between your thumb\nand first finger (sa-jengkal telunjok), and after passing it over your\nbody upwards (di-naikkan) thrice, take it between your two hands and\ntry and turn it round while you repeat the charm. The ceremony must\ntake place at the time of full moon, and if you do not succeed in\nturning it the first time, you can try again at the next full moon,\nand so on up to three full moons. At night, if you succeed you will\n(according to the Malay account) see the vision of a man, a sign,\nit is to be supposed, that the charm has been effectual, and that\nthe prayer has been heard.\n\nThe charm begins as follows:--\n\n\n   \"In the name of God, the merciful, the compassionate!\n    May this nerve of stone pierce stone,\n    Pierce stone and split stone,\n    Pierce planks and go right through them,\n    Pierce water and dry it up,\n    Pierce the earth and make a hole in it,\n    Pierce the grass and wither it,\n    Pierce mountains and cause them to fall,\n    Pierce the heavens that they may fall,\" etc.\n\n\nThe charm concludes with the following magnificent boast:--\n\n\n   \"Of Iron am I, and of Copper is my frame,\n    And my name is 'Tiger of God.'\"\n\n\nIn a somewhat similar charm, a warrior prays that he may be\n\n\n   \"Fenced with Hell-fire up to the eyes;\"\n\n\nand another expresses the wish that his enemies may be\n\n\n   \"Ground to powder like tin-ore after washing.\"\n\n\nIn actual warfare a number of rules are laid down, the observance of\nwhich is supposed to be necessary in order to achieve success. As in\nseveral other pursuits, [732] there is, of course, a \"taboo\" language\nof war (bhasa pantang p'rang), of which the following are examples:--\n\n\nDagger (k'ris) = pisau (lit. knife).\nBullet (peluru senapang) = kumbang puteh (lit. white beetle).\nBall of swivel-gun (peluru lela) = kumbang hitam (lit. black beetle).\nStockade (kubu) = batang melintang (lit. transverse trunk), or balei\nmelintang.\nCannon (meriam) = batang kabu-kabu (lit. cotton-tree trunk), or batang\nbuloh (lit. trunk of bamboo).\nCannon-ball = buah niyor (lit. cocoa-nut).\n\n\nWhen a man is out in the wars his pillows and sleeping-mat at home\nhave to be kept rolled up. If any one else were to use them the\nabsent warrior's courage would fail, and disaster would befall him\n(ter-tentu-lah kachau hati tuan-nya yang di p'rang itu, datang-lah\nmara). His wife and children must not have their hair cut (ta'\nbuleh potong rambut atau berandam) during his absence, nor may\nhe himself. Strict chastity must be observed in a stockade, or\nthe bullets of the garrison will lose their power (peluru jinak di\nkubu-nya), and it is also forbidden to abuse or mock at the enemy,\nor even at their weapons. [733]\n\nBullets are frequently, if not always, \"charmed\" before being used,\nand their efficacy is supposed to be increased thereby. The Orang\nKaya Pahlawan, a chief of some local notoriety in recent times,\nclaimed to be invulnerable (kebal) to the extent that nothing but a\nsilver bullet would hurt him.\n\nThe following legendary tale illustrates a somewhat similar idea:--The\nassailant, one Magat Terawis, an unknown warrior who had joined the\nSultan's investing army, had four bullets, on each of which were\ninscribed the words: \"This is the son of the concubine of the Raja\nof Pagar-ruyong; his name is Magat Terawis; wherever his bullet falls\nhe will become a Chief.\"\n\n\"Magat Terawis levelled his matchlock and fired, and his bullet struck\nTan Saban's leg. The skin was hardly broken, and the bullet fell to\nthe ground at the chief's feet; but, on taking it up and reading\nthe inscription, he knew that he had received his death-wound. He\nretired to his house, and, after ordering his flag to be hauled down,\ndespatched a messenger to the opposite camp to call the warrior whose\nname he had read on the bullet. Inquiries for Magat Terawis were\nfruitless at first, for no one knew the name. At length he declared\nhimself, and went across the river with Tan Saban's messenger,\nwho brought him into the presence of the dying man. The latter\nsaid to him, 'Magat Terawis, thou art my son in this world and the\nnext, and my property is thine. I likewise give thee my daughter in\nmarriage, and do thou serve the Raja faithfully in my place, and not\nbe rebellious as I have been.' Tan Saban then sued for the Sultan's\npardon, which was granted to him, and the marriage of his daughter\nwith Magat Terawis was permitted to take place. Then Tan Saban died,\nand was buried with all the honours due to a Malay chief.\" [734]\n\nThe national and favourite weapon of the Malays is the k'ris, [735] a\nshort dagger usually with an undulating or wavy blade set in a handle\nof peculiarly carved pattern, as to the probable origin of which some\nallusion has already been made, [736] and furnished with a sheath\nwhich is generally of wood and quite plain, but sometimes of metal\nchased, hammered, and set with gems in the most elaborate and lavish\nstyle. The blade is quite different in appearance from the steel or\niron blades to which we are accustomed, being prepared in a peculiar\nway by a process of \"damasking\" which produces a variety of designs on\nthe roughened surface. To the shape of these designs much importance\nis attached, as will appear from the following passage extracted from\nNewbold's British Settlements in the Straits of Malacca:--\n\n\"Translation of Malayan MS. on Krises and Process of Damasking\n\n\"Fasl I.--On the Pamur, or Damasking of Krises\n\n\"If the damasking of a kris only reach within a finger's breadth of the\npoint, and if it reach the edge, it is inauspicious for combat. Should\nthe damask not be even with the point, a stab made with such a kris\nwould err; but if even, then the kris will never deviate, although\nits possessor lose strength to thrust; still, by the grace of God,\nit will hit the mark should he cast it at his adversary. If it be\ndamasked on both sides, it is good; but not so should the damask be\nseparated at intervals.\n\n\"If the damask on the point be that of Alif besar (a damask running in\nthe shape of the Arabian letter Alif), the kris is good for combat;\nbut it is not lucky to wear such a weapon while trading, nor one in\nwhich the damask runs from the pangkal (the stem which runs into the\nhandle), to the tali.\n\n\"If it possess the Alif damask near the handle, the middle, and\npoint, it is very auspicious for commercial transactions; men cannot\nresist the force of the possessor's arguments; should it be worn\nwhilst planting, the crop will be fruitful. The possessor will be\nirresistible in fight, nor can any person thwart his wishes.\n\n\"If the kris (called Tuah) have the pamur kutilang, or the bird's-eye\ndamask, at its point and stem, it becomes entitled to the appellation\nManikam [737] di Ujong Gala (the ruby at the end of the pole). The\npossessor of such a kris is most lucky. If the damask be that of\nbattu ampar, and reach to the ganja (the lower part of the blade\nimmediately above the ikat tali), it ensures the safety of the wearer.\n\n\n\"Fasl II.--On the Blade of the Kris\n\n\"If the blade of the kris be split in the direction of the tali tali\n(the silk and ratan appendage by which the kris is fastened in the\ngirdle), you cannot return an adversary's thrust with it. If the\nbetala be cracked to the ikat tali (or bottom welt), it is not\nauspicious. Should the point of the kris be split, it is a sign\nthat it requires blood; if this want be not gratified, the possessor\nbecomes sick.\n\n\n\"Fasl III.--On the Badik, or Sendrik\n\n\"If the blade of the badik be damasked all over to its edge, it is\nlucky to wear while trading or dividing property. If the back bear\nthe damask Alif, it is also good for trading with, or for combat,\nby God's assistance. If the blade have the pamur gunong, or mountain\ndamask, it softens the hearts of men, and is good for trading and\nwarlike excursions. If the lines of damask be of equal breadth from\nthe pangkal to the tali, and straight, it is auspicious.\n\n\"Should the belly of the blade be veined, it is lucky to trade, and\ngood for making a stab with, as the possessor's antagonist will not\nbe able to return the thrust. If the damask be that called pamur kait\n(or the damask like a hook), it is auspicious.\n\n\"Should the back of the blade be damasked and streaked, it is good;\nand also, if it has the pamur belanga [738] in one or two places only,\nand on its back. If the damask run waving from the top to the bottom\nof the back, it is very auspicious. [739]\n\n\n\n\"How to damask krises.--Place on the blade a mixture of boiled rice,\nsulphur, and salt beat together, first taking the precaution to cover\nthe edges of the weapon with a thin coat of virgin wax. After this\nhas remained on seven days, the damask will have risen to the surface;\ntake the composition off, and immerse the blade in the water of a young\ncocoa-nut, or the juice of a pineapple, for seven days longer, and\nwash it well with the juice of a sour lemon. After the rust has been\ncleared away, rub it with warangan (arsenic) dissolved in lime juice;\nwash it well with spring water; dry, and anoint it with cocoa-nut oil.\n\n\n\"Fasl IV.--Measurement of Krises\n\n\"Measure the kris with a string below its aring (a jutting out of\nthe blade near its bottom) to its point; cut the string and fold\nit trebly; cut off one of the trebles, and with the remaining two\nmeasure up the blade of the kris, then make a mark how far the string\nreaches. Measure the blade across at this mark, and find how many\ntimes its breadth is contained in two-thirds of its length; cut\nthe string into as many pieces. These form the sloca, or measure,\nof which the kris consists. If none of the string remain over, the\nblade is perfect, if a minute portion remain, it is less perfect,\nbut if half the breadth remain, or more, it is chelaka, unlucky.\"\n\nNewbold adds:--\n\n\"The krises most preferred are those of the kinds termed Simpana,\nCherita, and Sapokal. The kris panjang is worn generally by the\nMalayan aristocracy and bridegrooms. I have seen some beautiful\nspecimens of this weapon in Rumbowe, worn by the chiefs of that\nstate. The blades resembled that of a long, keen poniard of\nDamascus steel; the handles of ebony, covered with flowered gold,\nand sheaths richly ornamented with the same metal; they are used\nin the execution of criminals. Malays do not prize their krises\nentirely by the quantity of gold with which they may be inlaid,\nbut more for their accurate proportions agreeably to the measurement\nwhich is laid down in their treatises on this subject; the damask on\nthe blade; the antiquity and a certain lucky quality that they may\npossess either from accurate proportions, the damask, the having\nshed human blood, or from supernatural endowment, like the famous\nsword \"Excalibur.\" This property is termed betuah, which signifies\nliterally exempt from accident, invulnerable. The reverse is termed\nchelaka, ill-omened. They believe the betuah in some cases imparts\ninvulnerability to the possessor of such a kris, which is handed\ndown as an heirloom from father to son, and honoured as something\ndivine. The kris is, as with the Javanese, an indispensable article\nin dress on particular occasions, and there are numerous regulations\nregarding the wearing of it. The Undang Undang Malacca [740] contains\nstrict injunctions, which are observed to this day, against a person\nof inferior birth wearing a kris ornamented with gold.\" [741]\n\nBesides the mode above described, several other methods of measuring\nthe k'ris are also in vogue. They differ in various matters of detail,\nand will be found in the Appendix.\n\nThe measurement of one-edged weapons is effected as follows:--\n\nMeasure the length of the weapon from hilt to point, and fold the\nstring so measured in two. Measure off this half-length from the hilt\nand see how often the breadth of the blade is contained in the whole\nlength of the string. Each time, however, that the edge is reached,\nthe string must be marked or dented, and the long end wrapped round and\nround the blade, so that the measurement of each breadth is consecutive\nto the preceding breadth, the portion of the string which is stretched\nacross the back of the blade not being counted.\n\nThis method is called ukor mata sa-b'lah, and is used by Sumatran\nMalays, especially in Menangkabau.\n\nSpearheads can also be measured:--\n\nMeasure off the length of the spearhead and fold the string in two;\nsee how often the breadth is contained in the half of the string;\nif the blade is a good one, it must be five and a half times (tengah\nanam). This is called ukor orang Perak or ukor tengah anam.\n\nAnother superstition connected with weapons is described as follows\nby Sir Frank Swettenham. It illustrates the magic powers attributed\nto the Pawang in so many departments of nature and life, but does\nnot seem to have any special object or meaning.\n\n\"A great many Malays and one or two Europeans may be found who profess\nto have seen water drawn from a kris. The modus operandi is simple. The\np\u00e2wang (I dare not call him conjurer) works with bare arms to show\nthere is no deception. He takes the kris (yours, if you prefer it)\nfrom its wooden handle, and, holding the steel point downwards in\nhis left hand, he recites a short incantation to the effect that he\nknows all about iron, and where it comes from, and that it must obey\nhis orders. He then with the thumb and first two fingers of his right\nhand proceeds to gently squeeze the steel, moving his fingers up and\ndown the blade. After a little while a few drops of water fall from\nthe point of the kris, and these drops quickly develop into a stream\nthat will fill a cup. The p\u00e2wang will then hand round the blade and\ntell you to bend it; this you will find no difficulty in doing, but\nby making two or three passes over the kris the p\u00e2wang can render it\nagain so hard that it cannot be bent.\n\n\"The only drawback to this trick or miracle is that the process ruins\nthe temper of the steel, and a kris that has been thus treated is\nuseless.\" [742]\n\nThe subject of this section, more perhaps than any of the others,\nhas lost its former importance, and become almost a matter of merely\nhistorical interest. In the Malay Peninsula, at least in the States\nwhich are under British protection, offensive weapons are seldom\nworn now-a-days except on State occasions and for purely ceremonial\npurposes; and warfare, it may be hoped, is now a thing of the past. In\nspite of the halo of romance thrown round it in native writings,\nMalay warfare (in modern times, at least) has never been anything\nbut the barest and most bloodthirsty piracy by sea, and the merest\n\"bushwhacking\" and stockade-fighting on land; its final suppression,\neven if in some degree it should involve a slackening of fibre in the\nMalay character, is not a matter for regret. With it will disappear\nmuch of the curious lore that surrounded it, and indeed a good deal\nof it must have been lost already. Little has been said here of the\nmethods of divination used in warfare which take up so much space\nin Malay treatises on the subject; success in war is held to depend\non a great number of minute observances, and to be capable of being\nforetold by careful attention to omens and signs. But the divination\napplied in warfare does not seem to differ in principle from that which\nis used in all the other avocations of life, and a sufficient idea of\nits nature will be gathered from the account given in the next section.\n\n\n\n\n12. DIVINATION AND THE BLACK ART\n\nOmens and Dreams\n\nThe significance of ominous signs and dreams is a subject which\npossesses vast ramifications, extending so deeply into every department\nof the Malay national life, that it will be impossible to do it\nanything like full justice within the narrow limits of this book. My\nobject will be merely to indicate the main lines on which these two\nimportant doctrines of the Malay natural religion appear to have\nbeen developed.\n\nBriefly, then, omens may be drawn either from the acts of men or the\nevents of nature. Examples of the ominous import attributed to the\nacts of man will at once suggest themselves. Thus sneezing is said to\nbe fortunate as tending to drive away the demons of disease; [743]\nyawning is a bad sign, for obvious reasons, if the breath is loudly\nemitted, but if a quiet yawn occurs when the stomach is craving for\nfood, it imports that it will soon be filled. So too stumbling is a\nbad omen, especially if the person who stumbles is about to set out on\na journey. [744] Then, again, \"to be long in getting up after a meal\nis said to be a bad omen. It means that the person, if unmarried, will\nmeet with a bad reception from his or her parents-in-law hereafter. The\nMalay saying in the vernacular is 'Lambat bangket deri tampat makan,\nlambat di-tegur mentuwak.' Clothes which have been nibbled by rats\nor mice must not be worn again. They are sure to bring misfortune,\nand are generally given away in charity. ... When a Malay dinner is\nserved, the younger members of the family sometimes amuse themselves\nby throwing rice into the pan from which the curry has just been taken,\nstirring it round in the gravy that remains and then eating it. This is\nnot permitted when one of them is to be married on the following day,\nas it would be sure to bring rainy weather. It is unlucky for a child\nto lie on his face (menyehrap), and kick his feet together in the air\n(menyabong kaki). It betokens that either his father or mother will\ndie. A child seen doing this is instantly rebuked and stopped....\n\n\"The evil eye is dreaded by Malays. Not only are particular people\nsupposed to be possessed of a quality which causes ill-luck to\naccompany their glance (the mal'occhio of the Italians), but the\ninfluence of the evil eye is often supposed to affect children, who are\ntaken notice of by people kindly disposed towards them. For instance,\nit is unlucky to remark on the fatness and healthiness of a baby,\nand a Malay will employ some purely nonsensical word, or convey his\nmeaning in a roundabout form, rather than incur possible misfortune\nby using the actual word 'fat.' 'Ai bukan-nia poh-poh gental budak\nini?' ('Isn't this child nice and round?') is the sort of phrase\nwhich is permissible.\" [745]\n\nAmong omens drawn from natural events are the following:--\n\n\"When a star is seen in apparent proximity to the moon, old people\nsay there will be a wedding shortly....\n\n\"The entrance into a house of an animal which does not generally\nseek to share the abode of man is regarded by the Malays as ominous\nof misfortune. If a wild bird flies into a house it must be carefully\ncaught and smeared with oil, and must then be released in the open air,\na formula being recited in which it is bidden to fly away with all\nthe ill-luck and misfortunes (sial jambalang) of the occupier. An\niguana, a tortoise, and a snake, are perhaps the most dreaded of\nthese unnatural visitors. They are sprinkled with ashes, if possible,\nto counteract their evil influence.\n\n\"A swarm of bees settling near a house is an unlucky omen, and\nprognosticates misfortune.\" [746]\n\nSo, too, omens are taken either from the flight or cries of certain\nbirds, such as the night-owl, the crow, some kinds of wild doves,\nand the bird called the \"Rice's Husband\" (laki padi).\n\nPassing from the idea of mere omens drawn from fortuitous events we\neasily arrive at the idea of a conscious attempt on the part of the\nworshipper to ascertain the divine pleasure with respect to a sacrifice\nnewly offered. This effort of the worshippers becomes crystallised in\ntime into a sub-rite, which yet forms an integral portion of most,\nif not all, of the more important ceremonies, [747] and eventually\ndevelops into a special and separate rite called Tilek (divination),\nof which examples will now be given.\n\nOne form of this rite was taught by a Malay of Penang extraction,\nwhose instructions, taken down by me at the time, ran as follows:--\n\nTake a lemon (limau purut), a hen's egg, a taper made of bees'-wax\n(lilin lebah), four bananas, four Malay (palm-leaf covered) cigarettes,\nfour \"chews\" of betel-leaf, a handful of parched rice, washed rice, and\nrice stained with turmeric (saffron), one of the prickles or \"thorns\"\n(duri) of a thorn-backed mudfish, a needle with a torn eye (taken\nout of one of the sets of a \"score\" in which they are sold--jarum\nrabit dalam sekudi), and a couple of small whips, or rather birches,\none of which must be composed of seven, and the other of twelve,\nleaf-ribs of the \"green\" cocoa-nut palm (niyor hijau).\n\nTwo of the bananas, two cigarettes, two chews of \"betel,\" half of each\nof the three kinds of rice, the egg, and the birch of seven twigs,\nmust now be taken outside the house and set down under a tree selected\nfor the purpose. When setting it down the egg must be cracked, the\ncigarettes lighted, and finally the taper also. On one occasion when I\nwitnessed the performance, the taper, after being taken up between the\noutstretched fingers of my friend's two hands, was waved slowly to and\nfro--first to the right and then to the left; finally it was set down\non the ground and began to burn blue, the flame becoming more and more\ndim until it almost expired. On seeing this the medicine-man exclaimed,\n\"He has promised\" (dia mengaku), and led the way back to the house,\nwhere he proceeded to go through the remainder of the ceremony.\n\nFirst, he deposited the brazier with incense upon the leaf of\na banana-tree, then took the prickle of the fish and thrust it\nhorizontally through the lower end of the lemon, leaving both ends\nexposed; then he thrust the needle through in a transverse direction,\nso as to form a cross, the ends of the needle being likewise exposed,\nand slipped the noosed end of a piece of silken thread of seven\ndifferent colours over the points thus exposed.\n\nNext he scattered the rice round the censer and fumigated the birch and\nthe lemon, recited a charm as he held the latter in his right hand,\nrecited the charm for the second time [748] as he took the birch\nin both hands, with the upper end close to his mouth and the lower\n(spreading) end over the brazier, and finally repeated the charm for\na third time, suspending, as he did so, the lemon over the brazier\nby means of the thread held in his left hand and holding the birch\nin the right.\n\nEverything being ready, he now began to put questions to the lemon\ninto which the spirit was supposed to have entered, rebuking it and\nthreatening it with the birch whenever it failed to answer distinctly\nand to the point. The conversational powers of this spirit were\nextremely limited, being confined to two signs signifying \"Yes\" and\n\"No.\" The affirmative was indicated by a pendulum-like swaying of the\nlemon, which rocked to and fro with more or less vehemence according\nto the emphasis (as my friend informed me) with which the reply was\nto be delivered. Negation, on the other hand, was indicated by a\ncomplete cessation of motion on the part of the lemon.\n\nWhen it is required to discover, for instance, the name of a thief,\nthe names of all those who are at all likely to have committed the\ntheft are written on scraps of paper and arranged in a circle round\nthe brazier, when the lemon will at once swing in the direction of\nthe name of the guilty party. The best night for the performance of\nthis ceremony is a Tuesday.\n\nSir Frank Swettenham's account of a similar ceremony of which he was\nan eye-witness will serve as a good illustration of the methods in\nuse for this purpose:--\n\n\"It was my misfortune some years ago to be robbed of some valuable\nproperty, and several Malay friends strongly advised me to take the\nadvice of an astrologer, or other learned person who (so they said)\nwould be able to give the name of the thief, and probably recover\nmost of the stolen things. I fear that I had no great faith in this\nmethod of detection, but I was anxious to see what could be done,\nfor the East is a curious place, and no one with an inquiring mind\ncan have lived in it long without seeing phenomena that are not always\nexplained by modern text-books on Natural Philosophy.\n\n\"I was first introduced to an Arab of very remarkable appearance. He\nwas about fifty years old, tall, with pleasant features and\nextraordinary gray-blue eyes, clear and far-seeing, a man of striking\nand impressive personality. I was travelling when I met him, and tried\nto persuade him to return with me, but that he said he could not do,\nthough he promised to follow me by an early steamer. He said he would\nbe able to tell me all about the robbery, who committed it, where\nthe stolen property then was, and that all he would want was an empty\nhouse wherein he might fast in solitude for three days, without which\npreparation, he said, he would not be able to see what he sought. He\ntold me that after his vigil, fast, and prayer, he would lay in his\nhand a small piece of paper on which there would be some writing; into\nthis he would pour a little water, and in that extemporised mirror\nhe would see a vision of the whole transaction. He declared that,\nafter gazing intently into this divining-glass, the inquirer first\nrecognised the figure of a little old man. That having duly saluted\nthis Jin, it was necessary to ask him to conjure up the scene of the\nrobbery, when all the details would be re-enacted in the liquid glass\nunder the eyes of the gazer, who would there and then describe all\nthat he saw. I had heard all this before, only it had been stated to\nme then that the medium through whose eyes the vision could alone be\nseen must be a young child of such tender years that it could have\nnever told a lie! The Arab, however, professed himself not only able\nto conjure up the scene, but to let me see it for myself if I would\nfollow his directions. Unfortunately, my gray-eyed friend failed to\nkeep his promise, and I never met him again.\n\n\"A local Chief, however, declared his power to read the past by this\nmethod, if only he could find the truthful child. In this he appeared\nto succeed, but when, on the following day, he came to disclose to\nme the results of his skill, he said that a difficulty had arisen,\nbecause just when the child (a little boy) was beginning to relate\nwhat he saw he suddenly became unconscious, and it took the astrologer\ntwo hours to restore him to his normal state. All the mothers of\ntender-aged and possibly truthful children declined after this to\nlend their offspring for the ordeal.\n\n\"My friend was not, however, at the end of his resources, and,\nthough only an amateur in divination, he undertook to try by other\nmethods to find the culprit. For this purpose he asked me to give\nhim the names of every one in the house at the time the robbery was\ncommitted. I did so, and the next day he gave me one of those names\nas that of the thief. I asked how he had arrived at this knowledge;\nhe described the method, and consented to repeat the experiment in my\npresence. That afternoon I went with him to a small house belonging\nto his sister. Here I found the Chief, his sister, and two men whom I\ndid not recognise. We all sat in a very small room, the Chief in the\ncentre with a copy of the Kor\u00e2n on a reading-stand, near to him the\ntwo men opposite to each other, the sister against one wall, and I\nin a corner. A clean, new, unglazed earthenware bowl with a wide rim\nwas produced. This was filled with water and a piece of fair white\ncotton cloth tied over the top, making a surface like that of a drum.\n\n\"I was asked to write the name of each person present in the house\nwhen the robbery was committed on a small piece of paper, and to fold\neach paper up so that all should be alike, and then to place one of\nthe names on the cover of the vessel. I did so, and the proceedings\nbegan by the two men placing each the middle joint of the fore-finger\nof his right hand under the rim of the bowl on opposite sides, and\nso supporting it about six inches above the floor. The vessel being\nlarge and full of water was heavy, and the men supported the strain\nby resting their right elbows on their knees as they sat cross-legged\non the floor and face to face. It was then that I selected one of\nthe folded papers, and placed it on the cover of the vessel. The\nChief read a page of the Kor\u00e2n, and as nothing happened he said that\nwas not the name of the guilty person, and I changed the paper for\nanother. This occurred four times, but at the fifth the reading had\nscarcely commenced when the bowl began to slowly turn round from\nleft to right, the supporters letting their hands go round with it,\nuntil it twisted itself out of their fingers and fell on the floor\nwith a considerable bang and a great spluttering of water through\nthe thin cover. 'That,' said the Chief, 'is the name of the thief.'\n\n\"It was the name of the person already mentioned by him.\n\n\"I did not, however, impart that piece of information to the company,\nbut went on to the end of my papers, nothing more happening.\n\n\"I said I should like to try the test again, and as the Chief at\nonce consented we began afresh, and this time I put the name of the\nsuspected person on first, and once more the vessel turned round and\ntwisted itself out of the hands of the holders till it fell on the\nfloor, and I was surprised it did not break. After trying a few more\nI said I was satisfied, and the ordeal of the bowl was over. Then\nthe Chief asked me whose name had been on the vessel when it moved,\nand I told him. It was a curious coincidence certainly. I wrote the\nnames in English, which no one could read; moreover, I was so placed\nthat no one could see what I wrote, and they none of them attempted\nto do so. Then the papers were folded up so as to be all exactly\nalike; they were shuffled together, and I did not know one from the\nother till I looked inside myself. Each time I went from my corner\nand placed a name on the vessel already held on the fingers of its\nsupporters. No one except I touched the papers, and no one but the\nChief ever spoke till the s\u00e9ance was over. I asked the men who held\nthe bowl why they made it turn round at that particular moment, but\nthey declared they had nothing to do with it, and that the vessel\ntwisted itself off their fingers against their inclination.\n\n\"The name disclosed by this experiment was certainly that of the\nperson whom there was most reason to suspect, but beyond that I\nlearnt nothing.\n\n\"Another plan for surprising the secret of the suspected person is\nto get into the room where that person is sleeping, and after making\ncertain passes to question the slumberer, when he may truthfully\nanswer all the questions put to him. This is a favourite device of\nthe suspicious husband.\n\n\"Yet another plan is to place in the hand of a p\u00e2wang, magician,\nor medium, a divining-rod formed of three lengths of rattan, tied\ntogether at one end, and when he gets close to the person 'wanted,'\nor to the place where anything stolen is concealed, the rod vibrates\nin a remarkable manner.\" [749]\n\nA somewhat analogous practice is the ordeal by diving, described by\nthe late Sir W. E. Maxwell as \"a method of deciding a disputed point\nwhich was occasionally resorted to in Perak in former times. I got\nthe following account of the manner of conducting the ordeal from\na Malay chief who saw it carried out once at Tanjong Sanendang near\nPasir Sala, in the reign of Sultan Abdullah Mohamed Shah, father of\nthe present Raja Muda Yusuf:--\n\n\"The ordeal by diving requires the sanction of the Sultan himself,\nand must be conducted in the presence of the Orang Besar Ampat,\nor Four Chiefs of the first rank. If two disputants in an important\nquestion agree to settle their difference in this way they apply to\nthe Raja, who fixes a day (usually three days off) for the purpose,\nand orders that a certain sum of money shall abide the event. This\nappointment of time and place is the first stage in the proceedings,\nand is called bertepat janji, and the laying of the bet or deposit\nof stakes is called bertiban taroh. On the day appointed the parties\nattend with their friends at the Raja's balei, [750] and there,\nin the presence of the Court, a krani [751] writes down a solemn\ndeclaration for each person, each maintaining the truth of his side\nof the question. The first, invoking the name of God, the intercession\nof the Prophet, and the tombs of the deceased Sultans of the country,\nasserts the affirmative proposition, and his adversary with the same\nsolemnity records his denial. This is called bertangkap mangmang or\n'taking up the challenge.' Each paper is then carefully rolled up by\nthe krani, and is placed by him in a separate bamboo tube; the ends\nof both are then sealed up. When thus prepared the bamboo tubes are\nexactly alike, and no one, not even the krani, can tell which contains\nthe assertion and which the denial. Two boys are then selected; one\nof the bamboos is given to each, and they are led down to the river,\nwhere the Raja and Chiefs take up their station, and the people flock\ndown in crowds. Two stakes have been driven into the bed of the river\nin a pool previously selected, and the boys are placed beside them,\nup to their necks in water. A pole is placed horizontally on their\nheads, and on a given signal this is pressed downwards, and the boys\nare made to sink at the same moment. Each holds on to his post under\nwater and remains below as long as he can. As soon as one gives in and\nappears above water his bamboo tube is snatched from him and hurled\nfar out into the stream. The victor is led up in triumph to the balei,\nand the crowd surges up to hear the result. His bamboo is then opened\nand the winner declared.\n\n\"The Perak Malays believe this to be an infallible test of the truth\nof a cause. The boy who holds the false declaration is half-drowned,\nthey say, as soon as his head is under the water, whereas the champion\nof the truth is able to remain below until the bystanders drag the\npost out of the river with the boy still clinging to it. Such is the\npower of the truth backed by the sacred names and persons invoked!\n\n\"The loser is often fined in addition to suffering the loss of his\nstakes (one-half of which goes to the Raja). He also has to pay the\ncustomary fees, namely, $6.25 for the use of the balei, $12.50 to\nthe krani, and $5 to each of the boys.\n\n\"This ordeal is not peculiar to Perak. I find a short description of a\nsimilar custom in Pegu in Hamilton's New Accounts of the East Indies\n(1727). In Pegu, he says, the ordeal by water is managed 'by driving\na stake of wood into a river and making the accuser and accused take\nhold of the stake and keep their heads and bodies under water, and\nhe who stays longest under water is the person to be credited.'\" [752]\n\nBut by far the largest class of divinatory rites consists of\nastrological calculations based on the supposed values of times and\nseasons, or the properties of numbers. For the purposes of the native\nastrologer, exhaustive tables of lucky and unlucky times and seasons\nhave been compiled, which are too long to be all examined here in\ndetail, but of which specimens will be found in the Appendix. Few of\nthem are likely to be original productions, most, if not all, being\nundoubtedly translated from similar books in vogue either in India\nor Arabia. Besides these tables, however, use is frequently made of\ngeometrical (and even of natural) diagrams, to the more important\nparts of which certain numerical values are assigned. [753]\n\nPerhaps the oldest and best known of the systems of lucky and unlucky\ntimes is the one called Katika [754] Lima, or the Five Times. Under it\nthe day is divided into five parts, and five days form a cycle [755]:\nto each of these divisions is assigned a name, the names being Maswara\n(Maheswara), Kala, S'ri, Brahma, and Bisnu (Vishnu), which recur in\nthe order shown in the following table or diagram:--\n\n\n               Morning.   Forenoon.   Noon.     Afternoon.   Evening.\n               (pagi)     (tengah     (tengah   (tengah      (petang)\n                          naik)       hari)     turun)\n\n   (1st day)   Maswara    Kala        S'ri      Brahma       Bisnu\n   (2nd day)   Bisnu      Maswara     Kala      S'ri         Brahma\n   (3rd day)   Brahma     Bisnu       Maswara   Kala         S'ri\n   (4th day)   S'ri       Brahma      Bisnu     Maswara      Kala\n   (5th day)   Kala       S'ri        Brahma    Bisnu        Maswara\n\n\nThese names are the names of Hindu divinities, Maheswara being Shiva,\nand constituting with Brahma and Vishnu the so-called Hindu Trinity,\nwhile Kala is either another title of Shiva, or stands for Kali,\nhis wife, and S'ri is a general title of all Hindu gods [756]; but\nit may be doubted whether this division of time is not of Javanese\nor Malayan origin, although the importance of the number five is also\nrecognised by the Hindus. [757]\n\nThe same mystic notions of colour and the like are attached to these\ndivisions by the Malays as obtain in the case of the Javanese days\nof the week: thus Maheswara's colour is yellow-white (puteh kuning):\nif you go out you will meet a man of yellow-white complexion, or\nwearing yellow-white clothes; it is a lucky time for asking a boon\nfrom a Raja, or for doing any kind of work; good news then received\nis true, bad news is false, and so on.\n\nKala's colour is a reddish black (hitam merah [758]); if you go\nout you will meet a bad man or have a quarrel; it is an unlucky time\naltogether: the good news one hears turns out untrue, and the bad true;\nillness occurring at this time is due to a ghost (hantu orang), and\nthe remedy is a black fowl; in cock-fighting a black cock will beat\na white one at this time, but when setting him to fight you must not\nface towards the west, etc.\n\nSimilarly S'ri's colour is white, Brahma's is red, Vishnu's is green,\nand each division has its respective advantages or disadvantages. [759]\n\nAnother version of this system, known as the Five Moments (sa`at),\nis based on a somewhat similar diagram, but has orthodox Muhammadan\nnames for its divisions, viz. Ahmad, Jibra'il (Gabriel), Ibrahim\n(Abraham), Yusuf (Joseph), and `Azra'il (Azrael).\n\nIts diagram, as will be seen, is not quite the same as that of the\nKatika Lima, though the general scheme of the two systems corresponds\nclosely.\n\n\n           Sunrise.     Forenoon.   Noon.      Afternoon.   Sunset.\n           (k'luar      (tengah     (tengah    (tengah      (waktu\n           mata hari)   naik)       hari)      turun)       maghrib)\n\n(1st day)  Ahmad        Jibra'il    Ibrahim    Yusuf        `Azra'il\n(2nd day)  Jibra'il     Ibrahim     Yusuf      `Azra'il     Ahmad\n(3rd day)  Ibrahim      Yusuf       `Azra'il   Ahmad        Jibra'il\n(4th day)  Yusuf        `Azra'il    Ahmad      Jibra'il     Ibrahim\n(5th day)  `Azra'il     Ahmad       Jibra'il   Ibrahim      Yusuf [760]\n\n\nSo in Ahmad's division if you lose a buffalo or a bullock, it has\ngone to the southward and will be recovered; good news then received\nis true, bad news is false; the time is auspicious for any kind of\nwork, for going on a voyage, sailing, or planting, and very profitable\nfor trading; it is a lucky time for going to war, but you must wear\nwhite clothes and face southwards by a little east, and pray to God\nAlmighty. Jibra'il's time is fairly lucky too, being good for planting\nand profitable for trading, and if gold or silver is lost then,\nit will be quickly found, but there may be some trouble in getting\nit back; a lost buffalo or bullock has gone southwards, but will be\nrecovered after some slight trouble; if you go to war at this time you\nmust wear green, but must not face towards the south. Ibrahim's time\nis most unlucky, and going out then is sure to involve bloodshed or\nother misfortune; bad news is true, good is false; things lost then\nwill not be recovered; going to war is ruinous, and if you do go,\nthe only way of safety is to face to the north, but it is best to\nstay at home altogether at this time.\n\nYusuf's time is lucky in some respects, but unlucky in others; in\nwarfare one must face towards the west, and wear yellow. `Azra'il's\ntime is most unlucky; to go to war then is most disastrous; any\nbusiness pending at this ill-omened time should be postponed to a\nmore favourable occasion. [761]\n\nBesides these two there is a system in which each of the seven days\nof the ordinary week is divided into five parts, each of which is\ncharacterised by one of the words ampa, bangkei, rezki, and aral\n(for `aradl), symbolical apparently of No Success, Death, Success,\nand Unforeseen Obstacle. [762]\n\nAnother scheme (Katika Tujoh), based on the Seven Heavenly Bodies,\ndivides each day into seven parts, each of which is distinguished by\nthe Arabic name of one of the Heavenly Bodies.\n\nThe first day runs,--\n\n\n     (1)   Shams    (2)   Zuhrah     (3)   `Utarid   (4)   Kamar\n           Sun            Venus            Mercury         Moon\n     (5)   Zuhal    (6)   Mushtari         and       (7)   Mirrikh\n           Saturn         Jupiter          Mars\n\n\nand the times are--early morning (pagi-pagi), morning (tengah naik),\njust before noon (hampir tengah hari), noon (tengah hari), afternoon\n(dlohr), late afternoon (`asr), and sunset (maghrib).\n\nFor the second day the series begins with the Moon, and goes on in\nthe above order to Mercury; and for the third day it begins with Mars;\nso that each day of the week begins with its appropriate planet in the\nusual order, which is best seen in the French names Mardi, Mercredi,\nJeudi, Vendredi, and the English Saturday, Sunday and Monday.\n\nEach of the seven divisions has its lucky or unlucky characteristics,\nmuch as in the systems already described.\n\nBesides these, each day of the week has its own appropriate\noccupations, according to another system, at times ascertained by\nmeasuring the length of one's shadow. Further, it would appear that\nsome days are unlucky altogether: one account gives seven unlucky\ndays in every month; another asserts that Thursday is unlucky in the\nmonths Dhu-'l-hijjah, Muharram, and Safar; Tuesday in Rabi`-al-awal,\nRabi`-al-akhir, and Jumada-'l-awal; Saturday in Jumada-'l-akhir, Rejab\nand Sha`ban; Sunday in Ramadhan, Shawal, and Dhu-'l-ka`idah; a third\nspecifies twelve other most inauspicious days in every year, viz. the\n28th of Muharram, the 10th of Safar, the 14th of Rabi`-al-awal, and so\non, while for greater convenience a calendar has been drawn up, which\nis far too long to be reproduced here, but which closely resembles\nthe weather chart illustrated on another page, and gives the whole\nlist of days of the Muhammadan year classified under the heads lucky\n(baik), somewhat unlucky, very unlucky, and neutral.\n\nBesides this, whole years are lucky or unlucky according as the first\nof Muharram falls on a Sunday, Monday, etc.; and, moreover, years vary\nin luck according to the letter they bear in the Cycle of Eight. [763]\n\nMost of these systems of divination involve the construction of a\nsort of calendar, and require some degree of astronomical knowledge;\nbut of astronomy properly so-called the Malays have scarcely even a\nsmattering, its place being taken by the, to them, far more important\nscience of astrology. \"Their meagre ideas regarding the motions of\nthe heavenly bodies are derived, through the Arabs, from the Ptolemaic\nsystem.\" [764]\n\nThe seven Heavenly Bodies (Bintang Tujoh), mentioned above, whose\nmotions they believe to be produced by the agency of angels, [765]\nretain their Arabic names, [766] and are believed to rule the \"seven\nominous moments\" (Katika Tujoh), which are supposed to depend on the\ninfluences of these several sidereal bodies. [767]\n\nThe signs of the Zodiac similarly bear Arabic appellations, the form\nof divination in which they bear the principal part being called the\nTwelve Constellations (Bintang Dua-b'las). [768]\n\nThis form of divination is not quite so common as are those of the Five\nOminous Times (5-square) and the Seven Heavenly Bodies (7-square), and\nI have not been able to find out much about the methods of working it,\nbut a copy of one of the diagrams used for the purpose will be found\non another page.\n\nAccording to one view, which is perhaps the prevalent one, every man's\nluck is determined by one or other of the zodiacal constellations,\nand in order to find out which one it is, the following direction\nis given:--\n\n\"Reckon the numerical equivalent of the person's name and of the name\nof his mother by the values of the letters according to the system of\nthe Abjad; add the two numerical equivalents together, and divide the\ntotal by twelve; if the remainder is 1, his sign is the Ram, if 2,\nthe Bull, and so on.\"\n\nEach constellation has a series of characteristics which are supposed\nto influence the whole life of the person who is subject to it. [769]\n\nBesides the above, a few of the other constellations are known to\npossess Malay names, and wherever this is the case, the name given\nappears usually to be quite original, having no connection with\nthe nomenclature obtaining among nations with which we are more\nfamiliar. [770]\n\nIn addition to the above, the Malays possess a curious system\nby which the lunar month is divided into a number of parts called\nRejang. According to Newbold, \"the twenty-eight Rejangs resemble the\nNacshatras or lunar mansions of the Hindoos, rather than the Anwa\nof the Arabs\"; [771] and it is a priori very probable that they owe\ntheir origin to this Hindu system. But by the Malays their application\nhas been generally misunderstood, and their number is usually raised\nto thirty so as to fit the days of the lunar month. Each of these\ndivisions has its symbol, which is usually an animal, and the first\nanimal in the list is (in almost all versions) the horse. A horse's\nhead is also the figure of the first of the Hindu Nakshatras, but\nthere seems to be little trace of identity in the remaining figures,\nwhich for the sake of comparison are given, side by side with the\nMalay symbols, in the Appendix. The Malays have embodied this system\nin a series of mnemonic verses (known as Sha`ir Rejang), of which\nthere are several versions, e.g. the Rejang of 'Che Busu, the Rejang\nSindiran Maiat, and others. [772]\n\nThe Rejangs are also dealt with at length in prose treatises: one of\nthese, which identifies the Rejangs with the days of the lunar month,\nbegins \"on the first day of the month, whose rejang is a horse, God\nAlmighty created the prophet Adam; this day is good for planting,\ntravelling, and sailing, and trading on this day will be profitable;\nit is also a good day for a wedding, and on this day it is lucky to\nbe attacked (i.e. in war), but rather unlucky to take the offensive;\n... good news received (at this time) is true, bad news is false;\nproperty lost (on this day) will soon be recovered; the man who stole\nit is short of stature, with scanty hair, a round face, a slender\nfigure and a yellow complexion; the property has been placed in a\nhouse, ... under the care of a dark man; ... if a child is born on\nthis day it will be extremely fortunate; if one is ill on this day,\none will quickly recover; the proper remedy for driving away the\nevil (tolak bala), is to make a representation of a horse and throw\nit away towards the (East?)\" [773] In other respects this system of\ndivination seems to agree in its main features with those which have\nalready been described.\n\nHaving mentioned the divisions of the calendar which are chiefly\nused in divination, it seems desirable, for the sake of completeness,\nto allude briefly to those that remain.\n\n\"The better informed Malays acknowledge the solar year of 365 days,\nwhich they term the toun (tahun) shemsiah, but in obedience to their\nMohammedan instructors, adopt the lunar year (toun kumriah) of 354\ndays.\" [774]\n\nThis remark is still true, no doubt, of the up-country Malays on the\nWest Coast, but in most districts, and to an extent commensurate with\nEuropean influence, the solar year is now being gradually introduced.\n\nThe same remark applies to the method of reckoning months, a dual\nsystem being now in vogue in many places where there is most contact\nwith Europeans. Regarding the native methods the following quotation\nis to the point:--\n\n\"There are three ways of reckoning the months. First, the Arabian,\ncomputing thirty days to the first month, and twenty-nine to the\nsecond month, and so on alternately to the end of the year.\n\n\"Second, the Persian mode, viz. thirty days to each month; and,\nthirdly, that of Rum, i.e. thirty-one days to the month. The first is\nin general use. Some few, with greater accuracy, calculate their year\nat 354 days eight hours, intercalating every three years twenty-four\nhours, or one day to make up the deficiency, and thirty-three days\nfor the difference between the solar and lunar years.\n\n\"But the majority of the lower classes estimate their year by\nthe fruit seasons and by their crops of rice only. Many, however,\nobstinately adhere to the lunar months, and plant their paddy at the\nannual return of the lunar month.\"\n\n\"The Malay months have been divided into weeks of seven days, marked by\nthe return of the Mohammedan Sabbath. Natives who have had intercourse\nwith Europeans divide the day and night into twenty-four parts, but\nthe majority measure the day by the sun's apparent progress through\nthe heavens, the crow of the cock, etc. The religious day commences\nat sunset, like that of the Arabs and Hebrews.\"\n\n\"There are two cycles borrowed from the Arabs, and known only to\na few, viz. one of 120 years, the dour [775] besar, and the other\nof eight, dour kechil. The latter is sometimes seen in dates of\nletters, and resembles the mode adopted by us of distinguishing\nby letters the different days of the week, substituting eight\nyears for the seven days. The order of the letters is as follows:\nAlif-ha-jim-za-dal-ba-wau-dal-Ahajazdabuda. The present year (1251)\nis the year Toun-za.\n\n\"In a Malay MS. history of Patani, in my possession, I find the Siamese\nmode of designating the different years of the cycle by the names of\nanimals adopted.\" [776]\n\nMost if not all these systems of reckoning seem to have been treated\nby the Malays from the astrological point of view as forming a basis\nfor divination, and these crude notions of the lucky or unlucky nature\nof certain times and seasons are to some extent systematised by or in\nsome degree mixed up with the idea of the mystic influence of numbers\nand geometrical figures.\n\nOf the mystic figures used in divination, the first in importance is,\nno doubt, what has been called the \"magic square,\" a term applied to\n\"a set of numbers arranged in a square in such a manner that the\nvertical, horizontal, and diagonal columns shall give the same sums.\"\n\nThe ordinary form of magic square, which was formerly in use in Europe,\nis the following; it is occasionally found even among the Malays.\n\n\nMagic Square of 3.\n\n                               8   1   6\n                               3   5   7\n                               4   9   2\n\n\nMagic Square of 5.\n\n                         17   24    1    8   15\n                         23    5    7   14   16\n                          4    6   13   20   22\n                         10   12   19   21    3\n                         11   18   25    2    9\n\n\nMagic Square of 7.\n\n                    30   39   48    1   10   19   28\n                    38   47    7    9   18   27   29\n                    46    6    8   17   26   35   37\n                     5   14   16   25   34   36   45\n                    13   15   24   33   42   44    4\n                    21   23   32   41   43    3   12\n                    22   31   40   49    2   11   20\n\n\nBut the form of magic square generally used by the Malays is the same\nfigure reversed.\n\nMagic Square of 3. [777]\n\n                               6   1   8\n                               7   5   3\n                               2   9   4\n\n\nMagic Square of 5.[777]\n\n                         15    8    1   24   17\n                         16   14    7    5   23\n                         22   20   13    6    4\n                          3   21   19   12   10\n                          9    2   25   18   11\n\n\nMagic Square of 7.[777]\n\n                    28   19   10    1   48   39   30\n                    29   27   18    9    7   47   38\n                    37   35   26   17    8    6   46\n                    45   36   34   25   16   14    5\n                     4   44   42   33   24   15   13\n                    12    3   43   41   32   23   21\n                    20   11    2   49   40   31   22\n\n\nThe ordinary Malay astrologer most likely understands very little\nof the peculiar properties of a magic square, and consequently he\nnot unfrequently makes mistakes in the arrangement of the figures. I\nbelieve, also, that in using the squares for purposes of divination he\nnow usually begins at one corner and counts straight on, the beginning\nplace being almost always distinguished by a small solitary crescent\nor crescent and star just over the square. [778] When coloured squares\nare introduced, as is the case with several of the 5-squares, the sum\nof 25 squares is subdivided into five sets or groups of five squares\neach, a different colour being assigned to each group. These colours\nwould no doubt retain the comparative values usually assigned to them\nby Malay astrologers. Thus white would be the best of all; yellow,\nas the royal colour, little, if at all inferior to white; brown,\nblue, or red would be medium colours; black would be bad, and so on.\n\nSometimes, again, the names of the five Hindu deities already\nmentioned will be found similarly arranged, in which case they appear\nto refer to the divisions of the day, described above under the name\nof Katika Lima. Besides this class of magic squares, however, there\nare other kinds which present irregularities, and are not so easily\nexplainable. Some of these violate the fundamental rule of the magic\nsquare, which insists that each square shall have an equal number\nof small squares running each way, and that this number shall be an\nodd one.\n\nOthers exhibit the right number of small squares (3 \u00d7 3 or 5 \u00d7 5 or\n7 \u00d7 7), but instead of a subdivision into sub-groups, have merely an\narrangement of alternative emblems, such as a bud and a full-blown\nflower, or the like.\n\nAn analysis of the squares whose figures are given in the illustrations\nshows that the order of the colours, deities, and planets is by no\nmeans always the same.\n\nThus, in the matter of the order of the five colours, we have:--\n\n\n  In Plate 26, Fig. 1,\n\n  1-5      brown (? red).\n  6-10     yellow.\n  11-15    white.\n  16-20    black.\n  21-25    white.\n\n  and in another figure,\n\n  1-5      white.\n  6-10     black (red is substituted by mistake in No. 9).\n  11-15    red.\n  16-20    blue (17 is made black by mistake).\n  21-25    yellow.\n\n\nAnd in the matter of the order of the Five Deities we find:--\n\n\n  In Plate 26,                            and in another figure,\n  Fig. 1,\n  1-5      Brahma (Brahma).               1-5     Besri (S'ri).\n  6-10     Bisnu (Vishnu).                6-10    Kala.\n  11-15    Maswara (Maheswara).           11-16   Maswara\n  16-20    S'ri (17 is called Kala by             (Maheswara).\n           mistake). [779]                16-20   Bisnu (Vishnu).\n  21-25    Kala (23 and 24 are called\n           S'ri by mistake).              21-25   Brahma.\n\n\nAnd yet another 5-square containing the names of Deities (Pl. 26,\nFig. 2) is composed as follows:--\n\n\n                      1-5     Bisnu (Vishnu).\n                      6-10    Brahma.\n                      11-15   Maswara (Maheswara).\n                      16-20   [a diagonal cross].\n                      21-25   [a small circle].\n\n\nFrom Pl. 26, Fig. 2, it would appear that this form of the 5-square\nis used to ascertain the best time of day to commence an operation,\ne.g. to start on a journey.\n\nIn a 7-square we find the following:--\n\n\n             1-7     Shams (Sun); Sunday (1).\n             8-14    Mirrikh (Mars); Tuesday (2).\n             15-21   Mushtari (Jupiter); Thursday (3).\n             22-28   Zuhal (Saturn); Saturday (4).\n             29-35   Kamar (Moon); Monday (5).\n             36-42   Ketab [780] (Mercury); Wednesday (6).\n             43-49   Zahari [781] (Venus); Friday (7).\n\n\nThis 7-square is based on a heptacle in which every alternate day is\nskipped, thus:--\n\n\n[FIGURE]\n\n\nThis form of square is evidently used to ascertain the best day of\nthe week to commence any operation.\n\nNext in importance to the methods of divination by the use of magic\nsquares, come those which depend upon \"aspect,\" and involve the use\nof diagrams which I propose to call \"aspect-compasses.\" Of these the\ncommonest form is a drawing, in which the places usually occupied by\nthe points of the compass are occupied by the names of certain things\n(usually animals or birds) which are supposed to be naturally opposed\nto each other. Thus in one of these compass-like figures we find\n(vide Pl. 25, Fig. 2):--\n\n\n     The Bird [sic] (N.)    opposed to the   Fowl   (S.)\n     The Crocodile (N.E.)   opposed to the   Fish   (S.W.)\n     The Rat (E.)           opposed to the   Cat    (W.)\n     The Tiger (S.E.)       opposed to the   Stag   (N.W.)\n\n\nAnother has:--\n\n\n     The Kite (N.)          opposed to the   Fowl   (S.)\n     The Crocodile (N.E.)   opposed to the   Fish   (S.W.)\n     The Rat (E.)           opposed to the   Cat    (W.)\n     The Tiger (S.E.)       opposed to the   Stag   (N.W.)\n\n\nAnd a third:--\n\n\n      The New Moon (N.)    opposed to the   Kite    (S.)\n      The Cat (N.E.)       opposed to the   Rat     (S.W.)\n      The Crocodile (E.)   opposed to the   Fish    (W.)\n      The Stag (S.E.)      opposed to the   Tiger   (N.W.)\n\n\nwhilst a fourth has alternately cape and bay.\n\nThe way in which these figures were used for divination is very\nclearly shown by Pl. 25, Fig. 1, which is copied from a figure in\none of my (Selangor) charm-books, which had the days of the month,\nfrom the 1st to the 30th, written round it in blue ink. Starting from\nthe north aspect, you count round to the left until (allowing one day\nto each aspect) you arrive at the aspect corresponding to the number\nof the day of the month upon which you wish to start your journey. If\nit coincides with an aspect assigned to one of the weaker influences,\nit will be most imprudent to start on that day. Start on a day assigned\nto one of the stronger influences, and you will be all right. If the\nfirst aspect-compass which you consult is not accommodating enough\nfor your requirements, go on consulting others until you find one\nwhich is satisfactory.\n\nOther forms of the compass-figure are used for divining whether if\nhe starts on a certain day the man will get the better of his enemy,\nor meet with a person (e.g. a slave or a thief) who has run away. In\nthe former case a double circle of human figures is used, the figures\nof the inner circle representing the person who seeks the information,\nand those of the outer circle his enemy. The counting is carried out\nin precisely the same manner as before, and the headless figure in\neach case represents the man who will lose. In the case of a drawn\nbattle neither party, of course, loses his head.\n\nIn the case of an absconder, a single circle of figures is used, the\nfigures pointing towards the centre signifying that the absconding\nparty will return or be caught, and those pointing away from the\ncentre signifying the opposite. In one case (Pl. 25, Fig. 2) there\nare fourteen human figures arranged in two opposing rows of seven,\nevery alternate figure being headless. In this case you start the\ncounting at the right-hand figure of the bottom row, and count towards\nthe left. Yet another form of divination in which the human figure\nis made use of, is shown in Pl. 25, Fig. 1; a number of small red\ncircles (which should be alternately dark and light) are drawn at the\nsalient points of the figure, and counted down to the left in order,\nbeginning at the head. All I have yet been able to discover about the\nvillainous-looking individual here portrayed is the fact that he is\nsaid to represent one \"Unggas Telang,\" who was described to me as an\n\"old war-chief\" (hulubalang tua) of the Sea-gypsies (Orang Laut)\nand the Malay pirates.\n\nFigures of dragons (naga) and scorpions (kala) are sometimes used\nin a similar manner; and there is also an aspect-compass known as\nthe Rajal-al-ghaib or Jinazah Sayidna `Ali ibn Abu Talib (the body\nor bier of Our Lord `Ali, the son of Abu Talib), which, according to\nthis notion, \"is continually being carried by angels [782] towards the\ndifferent quarters of the heavens, and must not be faced; for if one\nfaces towards it, one is sure to be defeated in battle or fight.\" The\naspect to be avoided varies from day to day, turning towards each of\nthe eight points of the ordinary Malay compass three or four times\nin the lunar month.\n\nThe subject of omens in general has been shortly dealt with at\nthe beginning of this section, and also incidentally mentioned in\nconnection with various departments of nature and human life. It would\nhardly be possible to make a complete or systematic list of the things\nfrom which omens are taken. Apart from those depending merely on Times,\nSeasons, Numbers, and Aspect, which have been already dealt with at\nquite sufficient length, it may be noted that omens are drawn from\nearthquakes, thunder, \"house-lizards, rats, and other four-footed\nthings,\" according to the times at which they are observed, from\nthe colour, smell, and nature of soil (in choosing building-sites),\nfrom birds, and, in fact, from a very large variety of matters which\ncannot be classified under any general head. The lines of the hand\nare, of course, interpreted among the Malays, as elsewhere, as signs\nof good and evil fortune. It has not been possible to collect much\ninformation on the subject of Malay chiromancy, but for the benefit\nof European adepts in \"palmistry\" (as it seems to be usually styled\nnowadays) it may be worth while mentioning that the Malays attach\nimportance, as an indication of long life (`alamat panjang `umor),\n[783] to the intersection of the line round the base of the thumb [784]\nwith the one which runs round the wrist (simpeian `Ali), while a broken\nline across the palm (retak putus) is believed by them to be a sign\nof invulnerability (tanda penggetas, ta' buleh di-tikam). Upright\nlines running up the lower joints of the fingers, in the same line\nas the fingers themselves, are a sign of prospective wealth (`alamat\n'nak di-panjat de' duit, tanda orang kaya), and a whorl of circular\nlines on the fingers (pusat belanak) is a sign of a craftsman (`alamat\norang tukang).\n\nMore important, perhaps, are the omens believed to be derived\nfrom dreams, of which there seem to be several different methods\nof interpretation. According to one system the initial letter of\nthe thing dreamt of determines the luck: thus to dream of a thing\nbeginning with T is very lucky indeed, to dream of a thing beginning\nwith H means that a visitor from a distance is to be expected; N\nindicates sorrow, L is a hint to give alms to the poor and needy,\nand so forth. According to another system, a purely arbitrary\nmeaning is put upon the subject-matter of the dream, or, at most,\nsome slight analogy is the basis of the interpretation. Thus to\ndream of a gale of wind in the early morning is an omen of sorrow,\nto dream of hail means acquisition of property, to dream of bathing\nin a heavy shower of rain indicates escape from a very great danger,\na dream about mosquitoes, flies, and the like, means that an enemy\nis coming to the village, to dream about eating jack-fruit (nangka)\nor plantain (pisang) is an indication of great trouble impending,\nand so on; an extract from a treatise on this subject is given in\nthe Appendix, and it is impossible to dwell at greater length upon it\nhere. Among Malay gamblers special importance is attached to dreams\nas an indication of luck in gambling (mimpi paksa or dapat paksa). If\nthe gambler dreams of \"sweeping out the gambling farm\" (menyapu pajak),\ni.e. \"breaking the bank,\" or of running amok in it (mengamok pajak), or\nof bailing out the ocean (menimba lautan), or of the ocean running dry\n(lautan k'ring), or even of his breeding maggots on his person (badan\nberulat), he is confident of great good fortune in the near future.\n\nAs a specimen of the importance traditionally ascribed to dreams,\nit seems worth while to give the following popular legend, which also\nillustrates the type of folk-tales in which hidden treasure plays a\ngreat part:--\n\n\"Che Puteh Jambai and his wife were very poor people, who lived many\ngenerations ago at Pulo Kambiri on the Perak river. They had so few\nclothes between them that when one went out the other had to stay at\nhome. Nothing seemed to prosper with them, so leaving Pulo Kambiri,\nwhere their poverty made them ashamed to meet their neighbours, they\nmoved up the river to the spot since called Jambai. Shortly after\nthey had settled here Che Puteh was troubled by a portent which has\ndisturbed the slumbers of many great men from the time of Pharaoh\ndownwards. He dreamed a dream. And in his dream he was warned by a\nsupernatural visitant to slay his wife, this being, he was assured, the\nonly means by which he could hope to better his miserable condition.\n\n\"Sorely disturbed in mind, but never doubting that the proper course\nwas to obey, Che Puteh confided to his wife the commands which he\nhad received, and desired her to prepare for death. The unhappy lady\nacquiesced with that conjugal submissiveness which in Malay legends,\nas in the Arabian Nights, is so characteristic of the Oriental\nfemale when landed in some terrible predicament. But she craved and\nobtained permission to first go down to the river and wash herself\nwith lime juice. So taking a handful of limes she went forth, and,\nstanding on the rock called Batu Pembunoh, she proceeded to perform\nher ablutions after the Malay fashion. The prospect of approaching\ndeath, we may presume, unnerved her, for in dividing the limes with\na knife she managed to cut her own hand and the blood dripped down\non the rocks and into the river; as each drop was borne away by the\ncurrent, a large jar immediately rose to the surface and floated,\nin defiance of all natural laws, up-stream to the spot whence the\nblood came. As each jar floated up Che Puteh's wife tapped it with\nher knife and pulled it in to the edge of the rocks. On opening\nthem she found them all full of gold. She then went in search of\nher husband and told him of the treasure of which she had suddenly\nbecome possessed. He spared her life, and they lived together in\nthe enjoyment of great wealth and prosperity for many years. Their\nold age was clouded, it is believed, by the anxiety attending the\npossession of a beautiful daughter, who was born to them after they\nbecame rich. She grew up to the perfection of loveliness, and all the\nRajas and Chiefs of the neighbouring countries were her suitors. The\nmultitude of rival claims so bewildered the unhappy parents that,\nafter concealing a great part of their riches in various places,\nthey disappeared and have never since been seen. Their property was\nnever found by their children, though, in obedience to instructions\nreceived in dreams, they braved sea-voyages and went to seek for it\nin the distant lands of Kachapuri and Jamulepor.\n\n\"Several places near Jambai connected with the legend of Che Puteh\nare still pointed out; at Bukit Bunyian the treasure was buried and\nstill lies concealed. A deep gorge leading down to the river is the\nghaut down which Che Puteh's vast flocks of buffaloes used to go to\nthe river. Its size is evidence of the great number of the animals,\nand therefore of the wealth of their owner. Two deep pools, called\nrespectively Lubuk Gong and Lubuk Sarunai, contain a golden gong\nand a golden flute which were sunk here by Che Puteh Jambai. The\nflute may sometimes be seen lying on one of the surrounding rocks,\nbut always disappears into the depths of the pool before any mortal\ncan approach it. The treasures of Lubuk Gong might before now have\npassed into human possession, had it not been for the covetousness of\nthe individual selected as their recipient. A Malay of Ulu Perak was\ntold in a dream to go and fish in the pool of the gong and to take a\npair of betel-nut scissors (kachip) with him. He was to use the kachip\nimmediately on being told to do so. Next morning he was at the pool\nearly, and at his first cast hooked something heavy and commenced to\ndraw it up. When the hook appeared above water there was a gold chain\nattached to it. The lucky fisherman then commenced to pull up the chain\ninto his canoe, and hauled up fathoms of it, hand over hand, until the\nboat could hardly hold any more. Just then a little bird alighted on\na branch close by and piped out a couple of notes, which sounded for\nall the world like kachip. The man heard, but he wanted a little more,\nand he went on hauling. 'Kachip,' said the bird again. 'Just a very\nlittle more,' thought the fisherman, and he still continued dragging\nup the chain. Again and again the warning note sounded, but in vain,\nand suddenly a strong pull from the bottom of the pool dragged back the\nchain, and before the Malay had time to divide it with his tweezers,\nthe last link of it had disappeared beneath the water.\" [785]\n\n\n\n\nCharms, Talismans, and Witchcraft\n\nWhile by divination and by inferences from omens and dreams, Malays\nattempt to ascertain the course of fate, so by charms of the nature\nof amulets and talismans they sometimes endeavour to influence its\ndirection or modify its force. Charms of the nature of invocations\nhave been dealt with already under different headings in connection\nwith a variety of matters, and it will only be necessary to refer here\nto a few miscellaneous ones of a less elaborate character. It should\nbe observed that some charms are directly effective or protective,\nlike amulets or talismans, while others are supposed to work only by\ninfluencing the volition of another mind. Under the latter head come\nthe great mass of love-charms, charms for securing conjugal fidelity,\nor for compelling the revelation by another person of his or her secret\nthoughts, and the like, of which Malay books of magic are full; while\nunder the former come sundry recipes of a more or less medicinal nature\nfor the purpose of curing various diseases, of increasing physical\npower or virility, or of protecting the person against evil influences,\nnatural or supernatural. In most of these cases the modus operandi is\nof the simplest character; the charm consists usually of a short Arabic\nprayer or a few letters and figures, sometimes quite meaningless and\nconventional, sometimes making up one or more of the sacred names\n(Allah, Muhammad, `Ali, etc.). These charms are written on paper\nor cloth and worn on the person; sometimes they are written on the\nbody itself, especially on the part to be affected; occasionally they\nare written on a cup which is then used for drinking purposes. Such\nprescriptions are infinite in number, and are to be found in Malay\ncharm-books, wedged in amongst matter of a more strictly medical kind;\nin fact, it would be quite correct to say that letter-charms (rajah,\n`azimat) and sacred names have their place in the Malay Pharmacopoeia\nside by side with spices, herbs, roots, and the like. But such charms\nare also used for many other purposes: \"to ward off demons (sheitan),\nto make children feed at the breast properly, to prevent them from\ncrying and from going into convulsions, to prevent the rice-crops\nfrom being devoured by pigs, rats, and maggots,\" are consecutive\ninstances of the charms contained in a page of one of the numerous\nMalay treatises on these matters. It would, from the nature of the\ncase, be utterly impossible to exhaust this endless subject, and it\nis not necessary to dwell upon it at greater length, as the details\nof the charms used (of which a few are quoted in the Appendix) do\nnot as a rule offer any features of general interest. [786]\n\nFar more interesting is that form of the Black Art which attempts to\n\"abduct,\" or in some way \"get at\" another person's soul, whether (as\nin the case of the ordinary love-charm), in order to influence it in\nthe operator's favour, or, on the other hand, with a view to doing\nthe victim some harm, which may take the form of madness, disease,\nor even death.\n\nThese results can be arrived at by a variety of methods: in some of\nthem the influence works entirely without contact, in others there is\nsome sort of contact between the victim and the receptacle into which\nhis soul is to be enticed. A few specimens of the methods employed\nwill conclude this part of the subject; they are necessarily somewhat\nof a miscellaneous character; but it will be seen that they are really\nonly different applications of the same general principle, the nature\nof which has already been indicated in the section on the Soul. [787]\n\nThe following is an instance of direct contact between the soul\nreceptacle and its owner's body--\n\n\"Take soil from the centre of the footprint (hati-hati tapak) of\nthe person you wish to charm, and 'treat it ceremonially' (di-puja)\nfor about three days.\n\n\"The 'ceremonial treatment' consists in wrapping it up in pieces of\nred, black, and yellow cloth [788] (the yellow being outside), and\nhanging it from the centre of your mosquito-curtain with parti-coloured\nthread (penggantong-nya benang pancharona). It will then become (the\ndomicile of) your victim's soul (jadi semangat). You must, however,\nto complete the ceremony, switch it with a birch of seven leaf-ribs\ntaken from a 'green' cocoa-nut (penyembat-nya lidi niyor hijau tujoh\n'lei) seven times at sundown, seven times at midnight, and seven times\nat sunrise, continuing this for three days, and saying as you do so:--\n\n\n  \"'It is not earth that I switch,\n    But the heart of So-and-so.'\n\n    (Bukan-nya aku menyembat tanah,\n    Aku menyembat hati Si Anu).\n\n\n\"Then bury it in the middle of a path where your victim is sure to\nstep over it (supaya buleh di-langkah-nya), and he will certainly\nbecome distraught. The only taboo in connection with it is that you\nshould let no one share your sleeping-mat.\" The soul-receptacle in\nthis case is the lump of earth taken from the centre of the victim's\nfootprint. It is said to actually \"become (the victim's) soul,\" but\nno doubt this is merely figurative, though it completely proves the\nidentification of the soul with its receptacle in the Malay mind. The\nobject of the birching is not self-evident, but may be intended to\ndispel evil influences, and so purify it for the incoming soul.\n\nAnother way of obtaining the required result is to scrape off some of\nthe wood of the floor from the place where your intended victim has\nbeen sitting. Having secured this, take some of the soil from his or\nher footprint and mix them both together with wax from a deserted bees'\ncomb, moulding the figure into his or her likeness. Fumigate it with\nincense, and \"beckon\" to the soul by waving a cloth (lambei semangat)\nevery night for three nights successively, reciting this charm:--\n\n\n  \"'OM!' shout it again and again!\n    Stupid and dazed\n    Be the heart of Somebody,\n    Thinking of me.\n    If you do not think of me,\n    The forty-four angels shall curse you.\"\n\n\nAnother method is as follows:--\n\nTake parings of nails, hair, eyebrows, saliva, etc. of your intended\nvictim (sufficient to represent every part of his person), and make\nthem up into his likeness with wax from a deserted bees' comb. Scorch\nthe figure slowly by holding it over a lamp every night for seven\nnights, and say:--\n\n\n   \"It is not wax that I am scorching,\n    It is the liver, heart, and spleen of So-and-so that I scorch.\"\n\n\nAfter the seventh time burn the figure, and your victim will die.\n\nThe description of the next ceremony is taken word for word from a\ncharm-book which I obtained from a Langat Malay (named 'Che Indut),\nand which is still in my possession. As it illustrates several new\npoints about these wax figures, and as such charms are exceedingly\nrare and all but impossible to obtain, I here give a word for word\ntranslation of the whole text, the original Malay version of which\nwill be found in the Appendix: [789]--\n\n\"This refers to making images to harm people. You make an image to\nresemble a corpse out of wax from an empty bees' comb, [790] and of\nthe length of a footstep. If you want to cause sickness, you pierce\nthe eye and blindness results; or you pierce the waist and the stomach\n(lit. the waist) gets sick, or you pierce the head and the head gets\nsick, or you pierce the breast and the breast gets sick. If you want\nto cause death, you transfix it from the head right through to the\nbuttocks, the 'transfixer' being a gomuti-palm [791] twig; then you\nenshroud the image as you would a corpse, and you pray over it as if\nyou were praying over the dead; then you bury it in the middle of the\npath (which goes to) the place of the person whom you wish to charm,\nso that he may step across it. This refers to when you want to bury\nthe image--\n\n\n   \"Peace be to you! Ho, Prophet 'Tap, in whose charge the earth is,\n    Lo, I am burying the corpse of Somebody,\n    I am bidden (to do so) by the Prophet Muhammad,\n    Because he (the corpse) was a rebel to God.\n    Do you assist in killing him or making him sick:\n    If you do not make him sick, if you do not kill him,\n    You shall be a rebel against God,\n    A rebel against Muhammad.\n    It is not I who am burying him,\n    It is Gabriel who is burying him.\n    Do you too grant my prayer and petition, this very day that\n    has appeared,\n    Grant it by the grace of my petition within the fold of the Creed\n    La ilaha,\" etc.\n\n\nThere are, as I have said, several new points to be got from this\ncharm. You must make the image resemble a corpse; you must make it of\nthe length of the footstep (doubtless that of the intended victim);\nyou must pierce the part which you want to affect; if you want to kill\nyour man, you must transfix him from the head downwards with the twig\nof a gomuti-palm (that is to say, with one of the black splinters used\nas pens by the Malays [792]); you must wrap the image in a shroud,\nand read the burial service over it; and, finally, in order to absolve\nyourself from blood-guiltiness, you shift the burden of your crime\non to the shoulders of the Archangel Gabriel!!!\n\nThere are, of course, many slight variations of the actual\nceremony. Sometimes the wizard, during the insertion of the pins into\nthe image, exclaims:--\n\n\n   \"It is not wax that I slay [793]\n    But the liver, heart, and spleen of So-and-so.\"\n\n\nAnd then, after \"waving\" the figure in the smoke of the incense,\nand depositing it in the centre of a sacrificial tray (anchak),\nhe invites the spirits to banquet upon his victim's body:--\n\n\n   \"I do not banquet you upon anything else, [794]\n    But on the liver, heart, and spleen of So-and-so.\"\n\n\nWhen the ceremony is over the image is buried in the usual way in\nfront of the victim's door-step.\n\nAnother method is described as follows:--\n\n\"Make the wax figure in the usual way and with the usual\ningredients. At sundown take parched rice, with white, black, green,\nand yellow (saffron) rice, a \"chew\" of betel-leaf, a wax taper and an\negg--this latter as the representative of a fowl (`isharat ayam). Burn\nincense, and recite this charm:--\n\n\n   \"Peace be with you, O Earth Genie,\n    Bull-shaped Earth-spirit, Earth-demon, Bull-shaped World-spirit.\n    Come hither, come down, I pray you, and accept the banquet I offer.\n    I have a something that I want you for,\n    I want to give you an order,\n    I want to get you to aid me\n                                  sickness\n    And assist me in causing the or madness (as the case may be),\n                                  or death\n    of Somebody.\n    If you do not accept the banquet I offer\n    You shall be a rebel to God,\" etc.\n\n\nThis is a charm for sowing dissension between husband and wife\n(pembenchi):--\n\nMake two of the wax figures in the ordinary way, but taking care\nthat one resembles the husband and the other the wife. Sit down with\nyour legs stretched out before you, and hold the figures face to face\nwhile you repeat the charm thrice, and at the end of each repetition\nbreathe upon their heads. Then lay the man upon the ground on your\nright side close to your thigh, but looking away from it; and the\nwoman at the side of the left thigh in a similar position, so that\nthey both look away from each other. Then burn incense and recite\nthe same charm twenty-two times over the man and twenty-two times\nover the woman. Now put them back to back, and wrap them up in seven\nthicknesses of the leaves of tukas, [795] and tie them round with\nthread of seven colours wrapped seven times round them, repeat the\ncharm and bury them. Dig them up after seven days and see if they are\nstill there. If you find them the charm has failed, but if not, it will\nwork, and they will assuredly be divorced. The charm runs as follows:--\n\n\n   \"'Ndit marangan 'ndit!\n    Angkau Fatimah kambing,\n    Si Muhammad harimau Allah;\n    Kalau Fatimah tentangkan Muhammad,\n    Saperti kambing tentang harimau.\n    Muhammad sabenar-benar hulubalang,\n    Harimau Allah di-atas dunia.\n    Dengan berkat\" d. s. b.\n\n\nWhich, so far as it is intelligible, appears to mean:--\n\n\n     . . . . . . . . . .\n    \"Thou, Fatimah, art a goat;\n    Muhammad is God's tiger.\n    If Fatimah is face to face with Muhammad,\n    She will be as a goat facing a tiger.\n    Muhammad in very truth is the Chief,\n    The Tiger of God upon earth.\n    By the grace of,\" etc.\n\n\nThe following is a clear example of soul abduction without contact:--\n\nThe simplest way, perhaps, of abducting another person's soul is\nto go out, when the sun clears (matahari mencharak, at sunrise?),\nor when the newly-risen moon looks red, and standing with the big\ntoe of the right foot resting on the big toe of the left, to make a\ntrumpet of your right hand and recite the appropriate charm through\nthis improvised speaking-trumpet thrice. At the end of each recital\nyou blow through the hollowed fist. The charm runs as follows:--\n\n\n  \"'OM.' I loose my shaft, I loose it and the moon clouds over,\n    I loose it, and the sun is extinguished,\n    I loose it, and the stars burn dim.\n    But it is not the sun, moon, and stars that I shoot at,\n    It is the stalk of the heart of that child of the congregation,\n    So-and-so.\n    Cluck! cluck! soul of So-and-so, come and walk with me,\n    Come and sit with me,\n    Come and sleep and share my pillow.\n    Cluck! cluck! soul,\" etc.\n\n\nA second method is to beat your own shadow, [796] ceremonially;\naccording to this method you take a cane (of rattan or rotan sega),\nin length as long as your body, fumigate it with incense and recite\na charm over it seven times, striking your own shadow with the cane\nonce after each recital. Repeat this at sundown, midnight, and early\nmorning, and sleep under a coverlet made of five cubits of white cloth,\nand the soul you wish for will assuredly come to you. The following\nis the charm, a very curious one:--\n\n\n   \"Ho! Irupi, Shadowy One,\n    Let the Queen come to me.\n    Do you, if Somebody is awake,\n    Stir her and shake her, and make her rise,\n    And take her breath and her soul and bring them here,\n    And deposit them in my left side.\n    But if she sleep,\n    Do you take hold of the great toe of her right foot\n    Until you can make her get up,\n    And use your utmost endeavours to bring them to me.\n    If you do not, you shall be a rebel to God,\" etc.\n\n\nAnother method of abducting another person's soul is as follows:--\n\n\"Take a lime branch which has seven limes on a single stalk, and\nsuspend it from the top of your mosquito-curtain on three successive\nnights. When you suspend it recite the charm already given [797]\n(beginning 'Om! shout it again and again!').\"\n\nThe following ceremony is one in which the soul of another person\nis abducted without any direct contact between the soul-receptacle,\nwhich in this case is a head-cloth, and the soul-owner. The directions\nare as follows:--\n\n\"Go out on the fourteenth night of the lunar month (full moon) and\ntwo successive nights; seat yourself on a male ant-hill (busut jantan)\nfacing the moon, burn incense, and repeat the charm:--\n\n\n   \"I bring you a (betel-) leaf to chew,\n    Dab the lime on to it, Prince Ferocious,\n    For Somebody, Prince Distraction's daughter, to chew.\n    Somebody at sunrise be distraught for love of me,\n    Somebody at sunset be distraught for love of me.\n    As you remember your parents, remember me,\n    As you remember your house and house-ladder, remember me.\n\n    When thunder rumbles, remember me,\n    When wind whistles, remember me,\n    When the heavens rain, remember me,\n    When cocks crow, remember me,\n    When the dial-bird tells its tales, remember me,\n    When you look up at the sun, remember me,\n    When you look up at the moon, remember me,\n    For in that self-same moon I am there.\n    Cluck! cluck! soul of Somebody come hither to me,\n    I do not mean to let you have my soul,\n    Let your soul come hither to mine.\"\n\n\nHere wave the end of your head-cloth (puncha detar) in the direction\nof the moon seven times every night for three successive nights. Then\ntake the turban (detar) home and place it under your pillow (for the\nthree nights). If you want to use it by day, burn incense, and say:--\n\n\n   \"It is not a turban that I carry in my girdle but the soul of\n    Somebody.\" [798]\n\n\nAt sundown, when the sun is hovering on the brink of the horizon\n(matahari ayun termayun), chew betel, and spit out (semborkan) the\nchewed leaf thrice. Then stand opposite the door, looking if possible\ntowards the west, burn incense, and repeat this charm:--\n\n\n   \"Nur Mani is your name,\n    Si Pancha Awalis my name;\n    By the grace of my using the prayer called 'Kundang Maya Chinta\n    Berahi'\n    Concentrate your thoughts on me,\n    Be enamoured of me,\n    Be distraught for love of me,\n    Distraught both by day and by night,\n    Distraught seven times in the day,\n    And distraught seven times in the night.\n    Come back to your home,\n    Come back to your palace.\"\n\n\nAlthough this looks at first sight not unlike a love-charm, the last\ntwo lines show that it is really intended to induce a wandering soul\n(semangat riang) to return to its owner. In fact, the wizard who gave\nme this charm told me that it was taboo to let any one pass during\nthe whole evening, when this charm was used, between the light and\nthe patient.\n\nIt seems possible, however, that it might be used on occasion, and\nmutatis mutandis, as a love charm as well.\n\nThe following ceremony is professedly a species of divination (tilek\nor penilek), but as it is clearly only another form of soul-abduction\nI give it here. The instructions are as follows:--\n\n\"First take some wax from a deserted bees' comb and make a wax taper\nout of it as well as you can; stick it upon the rim of a white cup,\nand repeat this charm, when you will be able to see the person you\nwish to affect in the taper's flame (buleh di-tengo' orang-nya didalam\npuchok api). The charm runs as follows:--\n\n\n   \"I know the origin from which you sprang,\n    From the glitter of the White Blood.\n    Come down then to your mother,\n    Stemming both ebb and flood tides,\n    Cluck! cluck! souls of Somebody,\n    Come all of you together unto me.\n    Whither would ye go?\n    Come down to this house and house-ladder of yours.\n    This solitary taper is your house and house-ladder,\n    Since already the liver, stomach, heart, spleen, and great maw\n    Of all of you have been given into my care,\n    So much the more have the body and life\n    Of all of you been given into my care.\n    Grant this by the grace of my use\n    Of the prayer called divination by (secret) cognizance (tilek\n    ma`rifat) of Somebody.\n\n\n\"Next you take a fathom's length of thread, with seven strands, and\nseven colours running through the strands (benang tujoh urat, tujoh\nwarna melintang benang), and a pen made of a splinter of the sugar-palm\n(puchok kabong), and draw a portrait of the person you wish to charm\n(menulis gambar orang itu). When the portrait is finished you suspend\nit from the end of a pole by means of the parti-coloured thread,\nand make fast the lower end of the pole to the branch of a tree,\nfixing it at an angle, so that the portrait may hang free and be\nblown to and fro without ceasing by every breath of wind. This will\ncause her heart to love you.\"\n\n\n\nIt will be noticed that a general similarity underlies these several\nmethods of soul-abduction in spite of their apparent variety, and\nthe diversity of the objects in view in the different cases. On this\npoint it is impossible to enlarge here: the purpose of this book has\nbeen primarily to collect authentic specimens of the various magic\npractices in vogue among the Malays of the Malay Peninsula, and to\nindicate the nature of the beliefs on which these practices are based,\nleaving it for others to draw from them such inferences and to make\nsuch comparisons as may throw further light on the subject. It has not\nbeen deemed desirable to anticipate such inferences and comparisons\nhere; but, without trespassing beyond the scope of the present work, it\nmay be noticed that there is a special appropriateness in concluding it\nwith the above account of the various methods of soul-abduction. From\nthem, taken together with what has already been said on the subject,\n[799] a fairly complete idea can be gathered of the Malay conception\nof the Soul; and it is hardly too much to say that this conception is\nthe central feature of the whole system of Malay magic and folklore,\nfrom which all the different branches with their various applications\nappear to spring.\n\nThe root-idea seems to be an all-pervading Animism, involving a\ncertain common vital principle (semangat) in Man and Nature, which,\nfor want of a more suitable word, has been here called the Soul. The\napplication of this general theory of the universe to the requirements\nof the individual man constitutes the Magic Art, which, as conceived by\nthe Malays, may be said to consist of the methods by which this Soul,\nwhether in gods, men, animals, vegetables, minerals, or what not,\nmay be influenced, captured, subdued, or in some way made subject to\nthe will of the magician.\n\nIt would, however, probably be a mistake to push this analysis too far;\nfor side by side with the theory of a universe animated by souls,\nwhich by the use of the appropriate words and forms can be cajoled\nor threatened, there are the ideas of Luck and Ill-luck, and the\nnotion, strong in Muhammadans all over the world, of a preordained\ncourse of events. Sometimes, presumably in extreme cases, there is\nno escape from this destiny: if a man is fated to die at a certain\ntime, die he must, whatever he may do. But to a great extent ill-luck\ncan be avoided if one knows how; though we cannot stop it, we need\nnot expose ourselves to its influence. Thus a particular hour may be\nunlucky for the doing of a certain act; but if we know that it is so,\nwe need not incur the danger.\n\nThere are, therefore, for a Malay three alternatives, it would seem:\nviz. Charms, for occasions where moral pressure can be brought\nto bear; Divination, to assist in detecting dangers which in the\nordinary course must come but can be avoided; and, finally, Islam\n(Resignation), when he has to meet the inevitable, whether it be\nregarded as the course of Fate or the eternal purpose of God.\n\n\n\n\n\n\n\n\nAPPENDIX\n\nNATURE\n\n\nCreation of the World\n\n\n\n[i] Introduction to Pawang's Book [800] [Chap. i. p. 2.\n\nBahwa ini fasal pada menyatakan surat pawang yang pertama-tama\nkaturunan deripada Nabi Allah Adam, dengan berkat mu`jizat Nabi kita\nMuhammad Rasul Allah sall' Allahu `aleihi al-salam dengan berkat Dato'\nKathi Rabun Jalil, yang diam di Medinah yang sembahyang di Ka`bat\nAllah dengan berkat Toh Sheikh A`alim Puteh yang bersandar di tiang\n`arash, yang tahu 'kan Lokh Mahpar yang menyuratkan dua kali mahshadat\nyang mengedap di pintu Ka`bah serta dengan berkat Toh Saih Panjang\nJanggut yang diam di Beringin Sonsang serta dengan berkat Toh Kuning\nMa`alim Jaya yang berdiam di Gunong Ledang dengan berkat Toh Puteh\nSabun Mata yang diam di Gunong Berapi serta dengan berkat Toh Ma`alim\nKarimun yang berdiam di Pulau Karimun, serta dengan berkat Toh Lambang\nLebar Daun yang diam di hulu Palembang di lembah Patawalau di bukit\nSaguntang-guntang tempat pinang beribut, dengan berkat Dang Pok Dang\nLeni, dengan berkat sakalian Wali Allah, dengan berkat Ibu serta Bapa,\ndengan berkat mu`jizat Bulan dan Matahari, dengan berkat Daulat Sultan\nManikam yang diam di Puncha `Arash, yang memegang sakalian benih anak\nAdam ia itulah ada-nya.\n\nTatkala Klam di-kandong Kabut, Kabut lagi di-kandong Klam, lagi\ndidalam rahim hewanan Tuhan diam-diam aldiaman, Bumi belum bernama\nBumi, Langit pun belum bernama Langit, Allah pun belum bernama Allah,\nMuhammad pun belum bernama Muhammad, `Arash pun belum, Krusi pun\nbelum, Samad awang-awang pun belum ada, maka sedia terjali dengan\nsendiri, yang jadikan sakalian `alamini, maka Ia-lah Pawang yang Tuha\nada-nya. Maka jadikan Bumi itu sa-lebar dulang Langit sa-lebar payong,\nmaka ia-itu `alam-nya Pawang ada-nya, maka datang-lah ia berahi sedia\nitu dengan sendiri-nya, maka terpanchar-lah sri manikam-nya itu di\nhati bumi sa-tapak [k]adam [801]itu, tersunjam tujoh petala Bumi,\ntersondak tujoh petala Langit, maka bergetoh-lah [802] tiang `arash,\nmaka ia-itulah kuderat Pawang ada-nya.\n\nShahadan adalah asal-nya Pawang itu terlebeh dahulu deripada dahulu,\nia-itulah Allah serta di-thahirkan-nya dengan chahia bulan dan\nmatahari, maka ia-itu kanyata'an-nya pawang yang sabenar-benar-nya\npawang ada-nya.\n\nMenyatakan sri mana manikam itu menjadikan pusat Bumi tiang Ka`bah,\nmaka tumboh-lah ia di-`ibaratkan sa-pohun kayu, di-namai kayu itu\nKayu Rampak, Kayu Sinang, Kayu Langkah Langkapuri, kayu tumboh di\nhalaman Allah maka ia-itulah tumboh-nya; dan ampat chawang kayu itu,\ndan sa-chawang bernama Sajeratul Mentahar, dan sa-chawang bernama\nTaubi, dan sa-chawang nama Khaldi, dan sa-chawang bernama Nasrun\n`Alam, sa-chawang ka [dak]sina, sa-chawang ka pa'sina, dan sa-chawang\nka mashrik, dan sa-chawang ka maghrib, maka bharu-lah bernama ampat\npenjuru `alam.\n\nMaka pusat Bumi itulah yang bernama Ular Sakatimuna, ia-lah yang\nmemblit Bumi sa-tapak Nabi itu. [803]\n\nMaka firman Allah ta`ala didalam rahsia-nya kapada Jibrail \"Palukan-lah\naku Ular Sakatimuna itu, ambil uleh-mu besi tongkat Kalimah yang\nterjuntei di pintu Langit itu,\" maka di ambil-lah besi itu serta\ndi palukan-nya kapada ular itu maka putus dua ular itu, sa-k'rat\nkapala-nya ka-atas Langit menyentak naik, ekor-nya ka-bawah Bumi pun\nmenyentak turun.\n\nDan kapala-nya itu menjadi Jin Sri `Alam, lidah-nya itu menjadi\nJin Sakti, dan benih yang didalam mata-nya itu menjadi Jin Puteh;\ndan ruang-ruang mata-nya itu jadi Dato' Mentala Guru, dan chahia\nmata-nya itu jadi sakalian Jin, Jin Hitam, Jin Hijau, Jin Biru,\nJin Kuning, dan nyawa-nya itu jadi Si Raja Jin. Dan hati-nya itu\njadi Lembaga Nyawa dan buah mata-nya itu menjadi limau dan tahi\nmata-nya itu menjadi kem'nyan; dan salupat mata-nya itu jadi kapas;\ndan hujut-nya itu jadi Jin Si Putar `Alam.\n\nDan prut-nya itu jadi Jin Si Lengkar `Alam dan jantong-nya itu jadi Jin\nBentara `Alam, dan chahia manikam-nya itu menjadi Jin Gentar `Alam,\ndan suara-nya itu menjadi Halilintar `Alam, dan chahia pedang-nya\njadi kilat. Dan hawa pedang itu menjadi tuju Si Raja Wana.\n\nDan pedang-nya itu menjadi plangi, dan hulu pedang jadi tunggul-nya,\ndan sengkang hulu pedang-nya itu menjadi bantal-nya; dan darah-nya\nitu jadi Mambang Kuning dan chahia darah-nya itu menjadi Mambang Sina;\ndan haba darah-nya itu jadi api.\n\nDan ruh-nya itu menjadi angin, dan jamjam-nya itu menjadi ayer. Dan\nmani-nya itu jadi bumi, dan sirmani-nya itu menjadi besi, dan bulu\nroma-nya itu menjadi rumput, dan rambut-nya itu menjadi kayu, dan\nayer mata-nya itu menjadi hujan, dan ploh-nya itu menjadi ambun;\ndan sri mani-nya itu jadi padi, dan dirmani-nya itu menjadi ikan,\ndan darah pusat-nya itu jadi upas; dan penyakit datang deripada sir,\npenawar-nya datang deripada nur.\n\nMaka inilah fasal yang ka-atas (langit).\n\nFasal ekor-nya yang ka-bawah itu menjadi tanah lembaga Adam, yang\nbharu, maka di-namai uri, tembuni, pusat, tentuban. Maka yang ampat\ninilah menjadi sakalian penyakit yang di-bawah. Dan darah-nya itu\njatoh ka bumi menjadi Hantu Jembalang Puaka. Dan semangat uri tembuni\npusat tentuban-nya itu jadi Polong Penanggal.\n\nDan bulu mata-nya itu menjadi Jin Bala Saribu. Waktu-nya saperti kilat\nmanikam itu, ia-lah menjadi Mambang dan Dewa, dudok-nya didalam bulan\ndan matahari: maka sebab di-katakan dewa dan mambang ia-itu tiada mati,\ndan Toh Mambang Puteh itu dudok-nya dalam matahari, dan Toh Mambang\nHitam dudok-nya dalam bulan. Dan jikalau ka laut di-katakan Mambang\nTali Harus didalam-nya itu. Jikalau ka darat di-namakan ia Toh Jin\nPuteh Gemala `Alam, yang diam didalam matahari, maka Toh Jin Hitam\nLembaga Adam, yang diam didalam bulan, maka dem'kian-lah aton-nya [804]\nPawang sakalian-nya itu terhimpun kapada kalimah la ilaha, d. s. b.\n\n\nAmpat Kuderat Pawang\n\n\n  (1)   Sri `Alam:                 kanyata'an kapada ruang-ruang mata\n                                   kita.\n  (2)   Si Gentar `Alam:           kanyata'an kapada nafar kita.\n  (3)   Si Putar `Alam:            kanyata'an kapada jantong kita.\n  (4)   Bentara `Alam:             kanyata'an kapada kalimah itulah\n                                   nyawa Pawang.\n        (Pawang itulah Toh Kathi\n        Rabun Jalil.)\n\n\nAsal Jin Hantu, d. s. b.\n\n\n(1)   Asal Jin deripada pancharan manikam.\n(2)   Asal Sheitan deripada brahi Adam, tatkala belum bertemu dengan\n      Hawa.\n(3)   Asal Jembalang Puaka deripada uri, tembuni, pusat, tentuban\n      (menjadi nyawa kapada tanah, diam di gaung guntong, busut, kayu,\n      batu, tras).\n\n\n\n\n[ii] Asal Kayangan\n\nInilah risik Semar Hitam:--\n\n\n    Al-salam `aleikum, hei Jin Hitam,\n    Jembalang Tunggal, Jin Kuning,\n    Hei Jin Ishma [805] Allah Tunggal.\n\n\nTahu'kan asal-mu kaluar deripada bayang Allah mu yang bernama\nIsma Allah nama yang awal lagi yang dahulu; tatkala ashikkan [806]\ndiri-mu bernama Jin Salenggang Bumi Tunggal rupa 'kan diri-mu maka\nashikkan diri-mu bernama Raja Jin Sahabak mu tinggal rupa akan diri-mu\nashikkan diri-mu di pintu langit yang pertama bernama nenek Berumbung\nSakti bertekak hitam berdarah puteh bertulang tunggal beroma songsang\nhulubalang yang asal maka tinggal rupa 'kan diri-mu masa maka jatoh\nderi atas pohun narun-narun [807] bernamakan Dewana maka datang uleh\nSuri Peri yang baik rupa-nya maka terpandang atipak uleh Dewana maka\nberchita si kaluar mani satitek maka cherah gilang gemilang maka\nterpandang uleh Suri Peri maka di-ambil uleh Suri Peri maka memiling\n[808] maka kaluar-lah anak ampat orang sa-hulu-hulu, sa-hilir-hilir\nakan Dewana tinggal rupa 'kan diri-nya maka mengashik akan diri-mu\nkamana jatoh ura-masa maka kembali-lah angkau rupa-mu bersipat dengan\nsipat yang kahar rupa angkau-mu sedia kala maka bernama Isma Allah\ntatkala sujud [kapada] Tuhan maka sakian lama minta menjadi negri\nkayang-kayangan, antara langit tudongan [809] bumi maka di-benar\nuleh Tuhan maka memohun kapada Tuhan maka hilang akan diri-nya dia\nka-mana jatoh ura-masa, maka jatoh kapada awan yang kuning maka bernama\nDewa Asal Yang Tunggal maka berikat tapa `umor dua-b'las tahun maka\ntinggal rupa [810] akan dirimu-nya, maka di-bangkitkan Aji Pesuna,\nmaka tutup lambongan kiri, tutup lambongan kanan, tujoh-tujoh ekhlas;\nmaka pandang sa-b'lah awun t'rus sa-b'lah awun, pandang sa-b'lah\nwetan t'rus sa-b'lah wetan, maka pandang sa-b'lah pipiran t'rus\nsa-b'lah pipiran, pandang sa-b'lah pagalan t'rus sa-b'lah pagalan\npandang turun tujoh petala bumi t'rus tujoh petala bumi, pandang\nnaik tujoh petala langit, t'rus tujoh petala langit maka di-jadikan\nsatu hikmat maka di-jadikan satu negri kakayangan tujoh maka masokkan\n[811] diri-mu kamana jatoh ura masa jatoh didalam negri kakayangan,\ndidalam negri ratna gading petah tinggi mutu manikam maka di-jadikan\nDewa Bentara `Umar di-tilek uleh Dewa Bentara `Umar aku sa-orang-orang\ndiri maka di-jadikan Dewa Bentara Guru, maka di-tilek uleh Bentara\nGuru aku-lah Dewa Asa yang tunggal, Jin yang dahulu, Dewa yang asal,\naku-lah mengakukan diri aku-lah sa-orang-orang Dewa asal yang tunggal\ncherah gilang gemilang, terlalu baik rupa-nya bersemayam terlalu\nmalu akan Dewa yang katiga, maka sujud, maka lalu berpesan tinggal\njikalau rosak didalam negri kakayangan di-sebut akan nama aku Isma\nAllah nama aku yang asal lagi dahulu, maka masokkan diri-mu kamana\njatoh ura masa maka jatoh didalam awan yang hitam maka bernama Jin\nSagebang Langit, sa-b'lah hidong mengidukan langit, sa-b'lah hidong\nmengidukan bumi, maka tinggal rupa akan diri-mu mengashik tatkala\nmutu-mutu 'kan `alam dunia maka bernama Jin Hitam Sa-halilintar,\nmaka tinggal akan rupa diri-mu maka mengashik jadi mengambor naik ka\nkayangan tujoh maka di-tilek ampat penjuru `alam maka mengambor turun\nberikat tapa di-bawah baloh matahari jatoh bernamakan Ajai Biku Puteh\nmaka di-tinggal rupa-mu mengashikkan diri-mu bernama Anak Jin Sakti\n`Alam tunggal maka berdiri di pintu langit sa-b'lah kaki berdiri di\npintu bumi sa-b'lah kaki jatoh ka tanah Jawa maka bernama Alan Semar.\n\n\n\n\n\n\nCHAPTER II\n\nMAN AND HIS PLACE IN THE UNIVERSE\n\n\n(a) Creation of Man\n\n\n\n[iii] Asal Pawang [Chap. i. p. 4. [Chap. ii. p. 19.\n\n\n    \"Kun\" kata Allah, payah [812] \"kun\" kata Muhammad:\n    Menjadi benih, benih jadi urat,\n    Urat jadi batang, batang jadi daun;\n    \"Kun\" kata Allah, payah[1] \"kun\" kata Muhammad:\n    Tanah sa-tapak pembahagian Tuhan,\n    Tanah sa-tapak didalam Tuhan;\n    Ada Bumi, ada Langit,\n    Kechil Bumi sagelang dulang,\n    Kechil Langit sagelang payong.\n    Bertitah Allah ta`ala:\n    \"Jangan angkau engkar Jibrail,\n    Pergi ambil hati Bumi.\"\n    Ta' dapat ambil hati Bumi:\n    \"Aku ta' kasih\" kata Bumi.\n    Pergi mendapat Nabi Israfil,\n    Ta' dapat juga ambil hati Bumi.\n    Pergi mendapat `Ijrail, [813]\n    Tiada juga dapat hati Bumi.\n    Pergi mendapat `Ijrail, [814]\n    Bharu-lah dapat hati Bumi.\n    Sudah dapat hati Bumi bergunchang `arash dengan krusi\n    Dengan sagala `alam.\n    Dapat hati Bumi di-buat-nya lembaga Adam,\n    Menjadi kras pula hati Bumi itu.\n    Ayer pula masok lampau lembut pula,\n    Masok api, bharu di-tempa lembaga Adam.\n    Sudah-lah bangkit lembaga Adam,\n    Minta nyawa kapada Allah ta`ala.\n    Bri-nya nyawa Allah ta`ala, bersin-lah\n    Allah ta`ala, redam-lah lembaga Adam.\n    Balik membuat lembaga Adam;\n    Menyuroh Allah ta`ala ambil besi Khersani,\n    Di-lantakkan di blakang, menjadi tiga puloh tiga tulang,\n    Di-atas besi yang tua, yang muda di-bawah.\n    Besi yang tua tersundak ka langit,\n    Besi muda tertunjam ka bumi.\n    Sudah bernyawa lembaga Adam\n    Tinggal didalam shurga,\n    Di-tengok-nya merak chantek bukan kapalang,\n    Tiba malaikat Jibrail:\n    \"Ya malaikat Jibrail, aku sa'orang diri,\n    Murah lagi berdua, aku minta bini.\"\n    Bertitah Allah ta`ala, \"Suroh-lah Adam\n    Sembahyang suboh dua raka`at,\"\n    Sembahyang-lah Adam, turun-lah\n    Baba Hawa, di-tangkap-nya Nabi Adam\n    Belum chukup sembahyang, di-ambil balik.\n    Maka sembahyang hajat dua raka`at,\n    Habis di-dapat-lah Baba Hawa:\n    Sudah nikah, sakali beranak\n    Berdua, sampei ampat puloh ampat anak.\n    Maka anak pun kahwin, chantek sama chantek,\n    Burok sama burok.\n\n    Uri anak yang sulong Dato' Petala Guru\n    Jadi bijeh:\n    Darah-nya jadi amas nur Allah.\n    Maka anak-nya Dato' Gemalakim [815] tinggal di langit,\n    Itulah Pawang yang Tua,\n    Yang ka'ampat kita.\n\n\n\n\n[iv]\n\nA'uzu billahi min al-sheitani 'l-rajimi. Bismillahi 'l-rahmani\n'l-rahimi. Adapun angin bertiup, ombak berpalu, `arash belum bernama\n`arash, kursi belum bernama kursi, tanah satapak pemberi Tuhan kita\nsingga(h) tanah terbalik sahelei akar putus sabatang kayu rebah,\nmaka ada pawang di-jadikan Allah ta`ala, \"Kun\" kata Allah, paya \"Kun\"\nkata Muhammad, ada Langit, ada Bumi, di-jadikan Allah ta`ala, maka\nbertitah Allah subhana wa ta`ala kapada Jibrail [suroh pergi mengambil\nhati Bumi, maka Jibrail pun] sudah pergi tidak dapat; kemdian Jibrail\nbalik mengadap Tuhan mengatakan tidak dapat, kemdian bertitah Allah\nta`ala kapada Mikail menyuroh mengambil hati Bumi warna-nya puteh;\nkemdian Mikail pun tidak dapat juga, kemdian bertitah Allah subhana wa\nta`ala kapada Israfil, menyuroh mengambil hati Bumi warna-nya puteh,\nkemdian Israfil pun tidak dapat juga; kemdian bertitah Allah subhana\nwa ta`ala dengan merka-nya kemdian lalu bertitah Allah subhana wa\nta`ala kapada `Ijrail menyuroh mengambil hati Bumi kemdian `Ijrail\npun lalu-lah pergi. Kemdian apakala sampei kapada Bumi maka `Ijrail\npun lalu memberi salam kapada Bumi maka kata-nya \"Al-salam `aleikum,\nYa Bumi!\" dan Bumi pun menyahut \"W'`aleykum salam, wa rahmat Allah,\nwa bertuah, ya `Ijrail!\" Kemdian `Ijrail pun berchakap kapada Bumi \"Aku\nini datang kapada angkau, aku di-titahkan uleh Allah subhana wa ta`ala\nmengambil hati angkau,\" kemdian di-jawab uleh Bumi \"Aku tidak kasih,\nkarna aku Allah ta`ala yang membuat dan jikalau angkau ambil hati aku\ntentu aku mati,\" Kemdian marah `Ijrail \"Jikalau angkau kasih-pun aku\nambil juga, dan jikalau angkau tidak kasih-pun aku mengambil juga,\"\nkemdian `Ijrail-pun menolakkan Bumi dengan tangan kanan-nya, dan\ntangan kiri-nya menchapei hati Bumi lalu di-dapat-nya, betul juga\nwarna-nya puteh. Kemdian `Ijrail pun lalu mengadap Allah subhana wa\nta`ala menyembahkan hati Bumi; kemdian sudah di-terima Allah subhana\nwa ta`ala hati Bumi itu, kemdian maka di-panggil Allah ta`ala Jibrail,\nkemdian Jibrail pun datang mengadap Allah subhana wa ta`ala, kemdian\nbertitah Allah subhana wa ta`ala kapada Jibrail \"Angkau tempa lembaga\nAdam itu;\" kemdian Jibrail handak menempa lembaga Adam tidak buleh\njadi sebab keras, kemdian bertitah Allah subhana wa ta`ala \"Buboh\nayer,\" maka Jibrail lalu di-buboh ayer, kemdian terlalu banyak ayer\njadi chayer pula, kemdian Jibrail pun pergi mengadap Allah subhana wa\nta`ala menyembahkan terlalu chayer, maka bertitah Allah subhana wa\nta`ala kapada Jibrail \"Buboh api,\" kemdian lalu-lah Jibrail menempa\nlembaga Adam. Kemdian sudah jadi Adam, kemdian Jibrail pun pergi\nmengadap Allah subhana wa ta`ala memintakan nyawa lembaga Adam,\nkemdian di-bri Allah ta`ala nyawa kapada Jibrail dan Jibrail pun\npegang dengan tangan kanan nyawa lembaga Adam dan nyawa Siti Hawa\ndi-sablah tangan kiri, kemdian sampei di tengah jalan di-buka Jibrail\ntangan kiri-nya kemdian nyawa Siti Hawa balik kapada Allah subhana\nwa ta'ala dan nyawa lembaga Adam lalu di-hinggapkan kapada ubun-ubun\nlembaga Adam nyawa itu, lalu-lah hidup lembaga Adam kemdian Siti Hawa\npun sudah jadi, kemdian lalu-lah kahwin lembaga Adam sama Siti Hawa,\nkemdian lalu hamil Siti Hawa lama-nya sambilan bulan, kemdian lalu\nberanak, kemdian gelap gulita tidak tampak handak mengrat pusat anak\nAdam itu, kemdian lalu Adam mengambil serban-nya lalu di-kebaskan\nkapada anak-nya, lalu-lah trang: itulah asal terbit badi kapada\nanak Adam, dan uri-nya anak Adam itu di-timbunkan didalam tanah,\ndan itulah asal jadi bijeh, dan chahia-nya anak Adam itu jadi intan,\ndan darah-nya anak Adam itu jadi amas.\n\nAdapun terbuat Pawang itu kapada lembaga Adam adapun sahabat lembaga\nAdam itu ampat orang, nomber satu nama Kedus, nomber dua nama Kedim,\nnomber tiga nama Kempas, nomber ampat nama Merjan--itulah ampat orang\nasal Pawang yang di-jadikan Allah subhana wa ta`ala.\n\nDan yang nomber satu, dia-nya tinggal di hulu ayer; dan yang nomber\ndua tinggal di-sablah matahari hidup; dan yang nomber tiga tinggal\ndi-sablah matahari mati, dan yang nomber ampat tinggal didalam lautan.\n\n(1) Anak Pawang Hutan; (2) anak Pawang [?]; (3) anak Pawang Rusa;\n(4) anak Pawang Bijeh. Maka anak sakalian Pawang-Pawang melainkan\ndi-satu-lah [816] terbit (?) dan ta`lok-nya, dan itulah Pawang yang\ndi-turunkan Allah subhana wa ta`ala ada-nya.\n\n\n\n\n[v] (b) Sanctity of the Body [Chap. ii. p. 23.\n\n\nIt is impossible for want of space to give illustrations of this\nsubject other than those quoted in the text.\n\nFor further details, vide inter alia Leyden, Malay Annals, pp. 20-24,\n95-107; Newbold, British Settlements in the Straits of Malacca,\nvol. ii. pp. 83-86, 176, 178; J.R.A.S., S.B. No. 9, pp. 87-89;\nJ.R.A.S., S.B. No. 28, pp. 67-72.\n\n\n(c) The Soul\n\nInvocations to the Soul [Chap. ii. p. 47.\n\n\n\n[vi] Mengalih semangat [Chap. vi. p. 454.\n\n\n    Al-salam `aleikum hei Ruh yang berusoh [817] yang berasal\n    Mari Ruh kamari,\n    Mari Semangat kamari,\n    Mari Kechil kamari,\n    Mari Burong kamari,\n    Mari Halus kamari,\n    Mari, aku dudok puja mu\n    Mari, aku dudok melambei mu\n    Balik kapada rumah tangga mu\n    Kapada lantei sudah jongkat-jongkatan,\n    Atap sudah bintang-bintangan\n    Jangan angkau berkechil hati\n    Jangan angkau berkechil rasa\n    Jangan angkau mengambil salah\n    Jangan angkau mengambil sileh.\n    Aku dudok puja mu\n    Aku dudok hela mu\n    Aku dudok sru mu\n    Aku dudok lambei mu\n    Mari pada waktu ini, mari pada katika ini.\n\n\n\n\n[vii] Riang Semangat [Chap. ii. p. 48.[Chap. vi. p. 455.\n\n\n    Kur! Semangat Si Anu ini yang sakit,\n    Kembali-lah kamu ka-dalam salerang tuboh Si Anu ini\n    Ka rumah tangga kampong 'laman,\n    Ka mak bapa, sarong kamu.\n\n\n\n\n[viii] Another Version [Chap. ii. p. 50.[Chap. vi. p. 454.\n\n\n    Kur, semangat-semangat Si Anu yang ka-tujoh,\n    Balik-lah kamu ka rumah tangga sendiri,\n    Inilah mak bapa 'kau datang memanggil,\n    Ka rumah tangga, kampong 'laman,\n    Mengadap ka mak bapa, ka kaum kalurga:\n    Jangan 'kau sara-bara,\n    Pulang ka rumah-'kau sendiri.\n\n\n\n\n[ix]\n\nThe Malays believe that it is very bad for one to be awakened\nsuddenly, and even when one coolie is waking another, he does so with\nthe greatest gentleness, calling him softly by his name in an ever\nvarying tone until he has succeeded in awaking him. Rajas and Chiefs\nare never aroused until they wake naturally. The European passion of\nbeing called in the morning is regarded by the Malays as only one more\nsymptom of the madness which is known to possess these people. [818]\n\n\n\n\n\n\nCHAPTER III\n\nRELATIONS WITH THE SUPERNATURAL WORLD\n\n\nThe Magician\n\n\n[x] `Isharat Pawang [Chap. iii. p. 56.\n\nThe Pawang's Shibboleth\n\n\n    Ashahadu Allah ilaha-illa-'llah\n    Wa ashadu anna Muhammadu-'l-rasul Allah.\n    Ya saudara-ku Jibrail, Mikail, Israfil, `Azrail,\n    Angkau berampat berlima dengan aku\n    Aku dudok di Krusi Allah\n    Aku bersandar di tiang `Arash\n    Aku bertongkatkan di pusat tiang Ka'bah,\n    Tembuni akan alas-ku.\n    Hak Bumi, satahan Bumi, sengga Langit\n    Ya Allah arastu rabi-ku\n    La-ilaha-illa-'llah ya pata\n    Lul-uyu-bi-'l-athim\n    La-ilaha, d.s.b.\n\n\n\n\n[xi] Pendinding Pawang\n\n\n    Hei S'ri `Alam, Si Gentar `Alam\n    Sheikh `Alam, Dato' Si Putar `Alam,\n    Yang diam di kandang besi puteh ampat penjuru `alam:\n    Yang diam di kandang hulubalang ampat penjuru `alam:\n    Hu tidor di-luar, liput chahia ensan,\n    Ensan tidor di-luar, liput chahia Hu. [819]\n    Ghaib-lah aku di-dalam kandang kalimah\n    La-ilaha-illa-'llah: Hu!\n\n\n\n\nNature of Rites\n\n\n[xii] Invocation to the Spirit of Incense [p. 75.\n\n\n    Zabur Hijau nama-nya kem'nyan,\n    Zabur Bajang nama-nya abu-'kau,\n    Zabur Puteh nama-nya asap-'kau,\n    Daki Rasul Allah asal 'kau jadi;\n    Asap dikau tujoh Petala Bumi,\n    Asap dikau tujoh Petala Langit,\n    'Kan penyeru sagala ruh yang sakti yang kramat,\n    Ruh aulia Allah, yang diam di galang-gang matahari,\n    Yang berulang ka Ka`bat Allah,\n    'Kan pemanggil aulia Allah,\n    Yang diam di Pintu Lawang Langit,\n    Yang berulang ka Intan Puteh\n    Dahulu [820] Misir, petang dan pagi,\n    Tahu menghidupkan ranting yang mati\n    Tahu mengembang bunga yang layu,\n    Tahu menjawatkan kata Allah,\n    Dengan berkat la-ilaha-illa-'llah,\n    Muhammad Rasul Allah.\n\n\n\n[xiii] Rice Paste Invocations and Charms [p. 81.\n\n\n(a) Tepong tawar, tepong jati,\n    Katiga dengan tepong Kadangsa,\n    Jikalau buleh kahandak hati\n    Jangan sakit, jangan mati,\n    Jangan chachat, jangan binasa.\n\n\n(The tepong tawar is made of rice-flour and water with pounded leaves\nof selaguri and sambau dara mixed up in it. The brush is censed first\nat the bottom and then at the top before being used to sprinkle the\ntepong tawar.)\n\n\n(b) Tepong tawar, tepong jati,\n    Katiga dengan tepong Kadangsa,\n    Naik-lah 'mas berkati-kati,\n    Naik-lah wang be-ribu laksa.\n\n(c) Tepong tawar, tepong jati,\n    Tepong tawar sa-mula jadi,\n    Barang 'ku chinta, aku peruleh,\n    Barang yang di-pint samua-nya dapat.\n\n(d) Tepong tawar, tepong jati,\n    Kerakap tumboh di batu,\n    Allah menawar, Muhammad men-jampi,\n    Gunong runtoh di-riba aku.\n    Bukan aku yang punya tepong tawar,\n    Toh Sheikh Puteh Gigi yang punya tepong tawar;\n    Bukan aku yang punya tepong tawar,\n    Dato' La'ailbau yang punya tepong tawar;\n    Bukan aku yang punya tepong tawar,\n    Dato' Betala Guru yang punya tepong tawar:\n    Kabul Allah, d.s.b.\n\n\n(e) Ini `isharat menurunkan padi; maka tepong tawar: dahulu pertama\nambil daun ati-ati daun gandarusa daun ribu-ribu daun sadingin daun\nsipuleh dan tanah liat puteh: ini tawar-nya:--\n\n\n    Tepong tawar, tepong jati,\n    Dapat amas berkati-kati,\n    Aku menepong tawar beras padi\n    Sudah berisi maka menjadi.\n\n\n\n\n\n\nCHAPTER IV\n\nTHE MALAY PANTHEON\n\n\n\n[xiv] Gods [Chap. iv. p. 88.\n\nList of Mythical and Religious Terms [821]\n\n\n        English.             Malay.\n        A god, a deity.      Dewa, dewata.\n        A goddess.           Dewi.\n        A great god.         Batara.\n        Vishnu(?)            Batara Guru.\n        Vishnu.              Bisnu.\n        Durga.               Durga.\n        Varuna.              Baruna.\n        Yama.                Batara Yama.\n        Buddha.              Buda.\n        Brahmin.             Brahmana.\n        Spiritual guide.     Guru.\n        God.                 Tuhan, Allah.\n        Praise, adoration.   Puji, puja.\n        Heaven.              Swarga.\n        Hell.                Naraka, Patala.\n        The soul.            Nyawa.\n        Fast.                Puwasa.\n        Idol.                Brahala.\n        Astrology.           Panchalima.\n        Astrologer.          Satrawan.\n        Charm, spell.        Guna, ubat, mantra.\n\n\n\n\n[xv] Invocation of the Earth-Spirit\n\n\n    Hei, Toh Mentala Guru Sakti yang di hutan,\n    Aku-lah yang bernama Dato' Mentala Guru Sakti yang di rumah,\n    Kita berdua bersaudara.\n    Sedang Saleh nama-nya angkau\n    Sedang Sidi nama-nya aku:\n    'Kau di hutan, aku di rumah.\n    Aku meminta membuat kuasa [yang aku kahandak].\n    Perminta'an aku sa-pemukol gendang ka-hulu,\n    Sa-pemukol gendang ka-hilir.\n\n\n\n[xvi] Pendinding\n\n\n    Sa-pemukol gendang ka laut,\n    Sa-pemukol gendang ka darat,\n    Yang aku pinta, mana-mana sakalian anak chuchu angkau,\n    Tolong-lah kawalkan anak chuchu aku,\n    Jangan-lah rosakkan, jangan `kau binasakan,\n    Angkau bla pleherakan-lah,\n    Mana-mana sakalian anak chuchu angkau,\n    Mana-mana yang bertapa di gunong,\n    Mana-mana yang bertapa di bukit,\n    Mana-mana yang bertapa di busut,\n    Mana-mana yang bertapa di tras,\n    Mana-mana yang bertapa di akar kayu,\n    Mana-mana yang bertapa di batang,\n    Mana-mana yang bertapa di dahan,\n    Mana-mana yang bertapa di daun,\n    Mana-mana yang bertapa di bungkul,\n    Mana sakalian itu, aku minta kawalkan\n    Ampat penjuru ladang-ku.\n    Jangan-lah angkau mungkirkan satia kapada aku:\n    Jikalau angkau mungkirkan,\n    Mati-lah angkau di-timpa tiang Ka`bah,\n    Mati di-sula Besi Kawi,\n    Mati di-panah halilintar `Alam,\n    Ia-itu-lah ada-nya!\n\n\n\n\n[xvii] Relation of various Deities [p. 90.\n\n\n    Batara Guru nama di balei,\n    Batara Kala nama di gigi rimba,\n    Panjang Kuku nama di hati rimba.\n\n\nRaja Kala pegang deripada ayer timpas sampei ayer naik besar\nsakali. Raja Guru di Laut is identified with Mambang Tali Harus or\nNabi Khidhr; Panjang Kuku with the Hantu Pemburu. Batara Guru membri\nhukum kapada Jin Ibni al Ujan, di-suroh memarentahkan ra`yat-nya:\ndia sendiri berjalan bawa sumpitan chari makan.\n\nNama-nama Hantu Laut\n\nSi Raya nama bapa-nya, tinggal di kuala, Madaruti nama mak-nya,\ntinggal di hulu, Wa' Ranai nama anak-nya, tinggal di tengah.\n\n\n\n[xviii] Tangkal Hantu Hitam [p. 93.\n\nFasal Hantu Hitam dudok di pusat Bumi\n\n\n    Jin Hitam, Lembaga Adam,\n    Yang berjijak di hati Bumi,\n    Yang bergantong di pintu Langit,\n    Berkat Sidi terjali sendiri\n    Menjadikan sakalian `Alam!\n    Barang aku chinta, aku peruleh;\n    Barang 'ku minta, samua-nya dapat!\n    Aku taku asal-nya Tanah,\n    Uri tembuni pusat tentoban\n    Mula asal-'kau jadi:\n    Jangan angkau naik angkau ganggit [822] Si Anu itu,\n    Karana aku tahu asal-'kau jadi,\n    Aku talakkan [823]-lah tiada buleh menjadi manah. [824]\n    Hei saudara-ku Jibrail, Mikail, `Azrail, Israfil!\n    Angkau berampat berlima dengan aku!\n    Aku dudok di Krusi Allah\n    Aku bersandar di tiang `Arash\n    Tembuni akan alas-ku\n    Hak Bumi satahan Bumi\n    Sangga Langit, ya Allah arastu\n    Ya rabi-kum ya katu hul Ali\n    Ya hulallah kuwata illah billah\n    Hil Ali yil Ali.\n\n\n\n\n[xix] Invocation to the Earth-Spirit\n\nMemanggil Jembalang Tanah ia-itu Nyawa Tanah yang deri uri tembuni\ntentoban, d.s.b.\n\n\n    Al-salam `aleikum!\n    Aku tahu asal 'kau jadi, sa-pachal Nabi Muhammad asal 'kau jadi\n    Sa-pachal Baginda `Ali asal-nya mula-'kau jadi\n    Diri-mu tanah lembang, turun bertudong daun golah [825]\n    Jadi diri-mu pagi-pagi, Raja Sinar nama-nya diri;\n    Jadi diri-mu tengah naik, Raja Paksi nama-nya diri;\n    Jadi diri-mu tengah hari, Raja Buana nama-nya diri;\n    Jadi diri-mu tengah turun, Raja Kilu nama-nya diri;\n    Jadi diri-mu petang-petang, Kilat Senja nama-nya diri.\n    Diam 'kau di rimba besar, Sakat Rendang nama-nya 'kau,\n    Diam 'kau di kayu ara, Si Chakah nama-nya 'kau,\n    Diam 'kau di tunggul buta, Si Rempenai [826] nama-nya 'kau,\n    Diam 'kau di busut jantan, Si Rimpun [827] nama-nya 'kau,\n    Diam 'kau di gunong guntong, Si Betoto' [828] nama-nya 'kau,\n    Diam 'kau di tengah padang, Si Hampar nama-nya 'kau,\n    Diam 'kau di anak ayer, Si Belunchau [829] nama-nya 'kau,\n    Diam 'kau di mata ayer, Si Linchir nama-nya 'kau;\n    Jangan-lah angkau mungkirkan satia kapada-'ku!\n    Jikalau angkau mungkirkan,\n    Mati berkalentong, [830] mati berkalentang,\n    Mati tergantong di awan-awan\n    Ka bumi ta' sampei, ka langit ta' sampei,\n    Mati di-panah halunlintar, [831]\n    Mati di-sambar kilat senja,\n    Mati di-timpa malaikat yang ampat-puloh-ampat,\n    Mati di-timpa daulat ampat penjuru `alam.\n    Berkat daulat Kamalu-'l-Hakim,\n    Berkat tawar Maliku-'l-Rahman\n    La-ilaha, d.s.b.\n\n\n\n\n[xx] Origin of the Spirits [p. 94.\n\nAsal Hantu\n\nWhen the twins Habil and Kabil were in the womb of their mother Eve\nthey bit their thumbs till the blood came, and when they were born\nthe blood turned into spirits both good and evil.\n\nThe blood which spurted up to heaven became Kunchi Sa-Raja Ayer; that\nwhich reached the clouds (awan) became Jin Hitam; and that which fell\non the ground Jin Puteh.\n\nDarah sagenggan kiri, darah sagenggan kanan, itu-lah asal Hantu\nDarat. For the rest, uri menjadi harimau, tembuni menjadi buaya, bali\n(tali pusat) menjadi gajah, tentoban menjadi Hantu Ayer.\n\n\n\n[xxi] Charm to cast out Evil Influence\n\n\n    Daun pekak, daun pegaga\n    Katiga dengan mali-mali\n    Aku pinta' mana yang ada,\n    Membuang sial dengan pemali.\n    Lang Pok Lang Melini,\n    Katiga dengan awan Shurga,\n    Di-tepok jangan-lah tangan kiri,\n    Aku pinta' mana yang ada.\n\n\n\n\n[xxii] An Incantation called Arak-arak Jin Sa'ribu, or the Procession\nof the Thousand Spirits\n\n(It is the first formula used by a Pawang when commencing an important\nseries of operations)\n\n\n    Bi-smi-llahi-r-rahmani-r-rahim\n    Hei! Jin Allah akan kata-ku\n    Kata hak yang sa-benar-nia\n    Hei! Janu, jin janu, jin pari, jin aruah,\n    Jin manusia, jin bahdi, jin p\u00eala, jin ped\u00e2ka\n    Jin jembalang, jin beranang, jin ebni jana,\n    Aku tahu asal mula-mu jadi\n    Imam Jamala nama bapa-mu\n    Siti Indra Sendari nama mak-mu\n    Rubiah Jamin nama datoh-mu\n    Hakim Liar Suri nama moyang-mu\n    Chichit Malim di hutan\n    Piyat Berangga Sakti di belukar\n    Siah Badala di rimba\n    Siah Rimba di langit\n    Sri Jambalang Makar Alam (iya yang di-sru sakarang Tungku Malim\n    ka-raja-an) di bumi\n    Sang Berangga Bumi (iya yang di-sru sakarang Tungku Setia Guna)\n    yang bertegak di pintu bumi di Bukit Kaf.\n    Bantara Alam di awan-awan\n    Sang Rangga Buana di angin\n    Berangga Kala di gunong\n    Tambar Boga di bukit\n    Langgi Tambar Boga di pangsa tanah\n    Berangga Kala di barat\n    Sang B\u00eagor (iya-lah Nasahi) di timor\n    Sang D\u00eagor (iya-lah Nasahu) di-utara\n    Sang Rangga Gampita (iya-lah Nasahah) di selatan\n    Sang Rangga Gambira (iya-lah Nasahud) di tanah datar\n    Apa-apa Sipar Tapa di tanah lepan\n    Astara Pancha-mahbota di tanah derut\n    Jamshid di tanjong\n    Sangka Kala Degor di pangkal tanjong\n    Anei-anei Siku Tanei di ujong tanjong\n    Anin-anin Siku Tanin di busut\n    Si-Kuda Belang di jerulong\n    Si-Bedut di mata ayer\n    Sang Kabut Lela di perigi buta\n    Sang Lela Ma-indra Panchalogam di tras\n    Shah Gardan di padang\n    Changhong di gaung\n    Sang Rangga Berhala di tanah ruab\n    Rakshasa Sang Grahab di tanah busong\n    Sangka Rakshasa di guha\n    Sang B\u00eagor Indra di teluk\n    Purba Kala di permatang\n    Sri Permatang di lurah\n    Dalik Rani di dani\n    Sri Danglit di batu\n    Jin Pari di kayu\n    Jin Bota Sri di umah\n    Rangga Kala di bendang\n    Sangka Kala di danau\n    Dangga Rahab di paya\n    Sang Lela Chandra di ayer\n    Misei di arus di ayer mati\n    Sangka Pana di laut\n    Mambang Indra Gampita Simun Bangkana di tasek\n    Sang Begor Indra di arus\n    Sri Gemuntar di tasek\n    Sri Jala di pulau\n    Sri Gantala di kuala sungei\n    Jiji Azbar Jiji Dang Siti Udara Salam di sungei\n    Mezat di dusun\n    Simun di dalam kampong\n    Adas di rumah\n    Sang Lela di dalam manusia\n    Al kanas ruh hewani nama niawa-mu\n    Gardam-gardin kapada tampat-mu diam\n    Nabi Kayani nama Penghulu-mu\n    Aku jangan angkau pechat-i. [832]\n\n\n\n\n[xxiii] Invocation to the Hantu Songkei [p. 105.\n\n\n    Al-salam `aleikum, anak chuchu Hantu Pemburu!\n    Yang diam di rimba sa-kampong\n    Yang dudok di cheroh banir,\n    Yang bersandar di pinang boring,\n    Yang bertedoh dibawah tukas,\n    Yang berbulukan daun resam,\n    Yang bertilamkan daun lerek,\n    Yang berbuai di medang jelawei\n    Tali buayan-nya samambu tunggal,\n    Kernia Tungku Sultan Berumbongan\n    Yang diam di Pagar Ruyong,\n    Rumah bertiang teras jelatang,\n    Rumah berbendul batang bayam\n    (Bertaborkan batang purut-purut),\n    Yang berbulu roma songsang,\n    Yang bersusu ampat susu-nya,\n    Yang menaroh jala lalat,\n    Yang bergendang kulit tuma.\n    Jangan-lah angkau mungkir satia kapada 'ku.\n    Mati-lah angkau di-timpa daulat ampat penjuru `alam,\n    Mati di-timpa malaikat yang ampat puloh ampat,\n    Mati di-timpa tiang Ka`bah,\n    Mati di-sula Besi Kawi,\n    Mati di-panah halilintar,\n    Mati di-sambar kilat senja,\n    Mati di-timpa Koran tiga puloh juz,\n    Mati di-timpa Kalimah, d.s.b.\n\n\n\n\n\n\nCHAPTER V\n\nMAGIC RITES CONNECTED WITH THE SEVERAL DEPARTMENTS OF NATURE\n\n\nAir\n\n\n[xxiv] Charm to Call the Wind [Chap. v. p. 107.\n\nTimangan Memanggil Angin\n\n\n    Mari-lah Inche, mari-lah Tuan\n    Ureikan rambut-'kau yang panjang lampei.\n\n\n(If the wind is to be changed.)\n\n\n    Getir-lah Angin, sa-jarum, dua jarum,\n    Sa-jarum menampang Kapar,\n    B'rat-b'rat dagangan membawa sa-orang\n    Ka Klang berulang makan,\n    Ka Langat berulang mandi.\n    Mari-lah Inche, mari-lah Tuan,\n    Ureikan rambut-'kau yang panjang lampei.\n\n\n\nCharm to Restrain the Wind\n\n\n[xxv] Menahan Angin [p. 108.\n\n\n    Telor chichak, telor mengkarong,\n    Ka-tiga dengan si labi-labi.\n    Panchang 'ku chachak tengah harong,\n    Angin ribut tidak menjadi.\n    Puteh menjadi kapor,\n    Hitam menjadi arang.\n\n\nCharm to Allay the Storm Fiend\n\n\n[xxvi] Tawar Hantu Ribut\n\n\n    Terbang burong si anggau-anggau\n    Hinggap di rumah Malim Palita,\n    Mati tersandar, mati tersorok,\n    Mati di-tuju Pangeran Chemcha.\n\n\nCharm to Prevent Rain\n\n\n[xxvii] Menahan Ujan [p. 109.\n\n\n    Enggang inggut batang meranti,\n    Tebal-tebal daun k'ladi,\n    Ujan ribut tidak menjadi.\n\n\n\n\nBird Charms\n\n[xxviii] (Hantu Pemburu) [p. 113.\n\nCharm against the Spectre Huntsman\n\nTake the extreme tips of the shoots (puchok-nya yang bulat) of the\nkapas, [833] lerik, [834] resam, [835] and lenjuang merah, [836]\nand chew them with betel-leaf, repeating this charm:--\n\n\n    Hei Kedah, [837] kamana Kadim?\n    Pergi berburu ka benchah mahang?\n    Kun tapi, kun talak,\n    Juru-juru gagak buta,\n    Hantu bota, Si Adunada [838]\n    Menyandang terbongko'-bongko',\n    Salampuri nama sekin-nya,\n    Silambuara nama kris-nya,\n    Terantan [839] Hantu Rama.\n    Si Pintas [840] nama anjing-nya,\n    Si Tampoi nama anjing-nya,\n    Si Arau nama anjing-nya,\n    Si Sukum nama anjing-nya yang tua,\n    Si Tompang [841] nama saudara-nya;\n    Si Kedah nama laki-nya,\n    Si Gadeh nama bini-nya,\n    Si Aduan nama anak-nya\n    Si Adunada menyandang pedang,\n    Terbongko'-bongko' datang angkau deri benchah mahang,\n    Tiada sangkil [842] angkau disini,\n    Karna Si Aduan ada disini\n    'Nak pulang malu rasa-nya,\n    Karna sudah menjadi hantu,\n    Hantu Pemburu.\n    Kabul berkat pengajar guru-ku.\n\n\n\n\n[xxix] Another Version of the same [p. 119.\n\n\n    Hei Kedah, kamu Kadim,\n    Pergi berburu ka kinchah [843] mahang,\n    Sirih-pun kunta, [844] pinang-pun kunta,\n    Teletak di juru-juru, [845]\n    Gagak-pun buta, Hantu-pun buta;\n    Tabong tertuntong [846] antara mani, [847]\n    Silambuara nama kris-nya\n    Silambuara [sic] nama sekin-nya,\n    Si Kapas nama anjing-nya,\n    Si Pintau nama anjing-nya,\n    Si Merbah nama anjing-nya,\n    Si Kusanun nama istri-nya,\n    Nyah-lah angkau ka kinchah mahang.\n    Si Aduan tiada disini,\n    Si Aduan sakali tiada pula disini,\n    Si Aduan mengenyahkan Si Hantu Pemburu\n    'Nak pulang malu, sudah menjadi\n    Si Hantu Pemburu. [848]\n\n\n\n\n[xxx] Another Charm against the Spectre Huntsman [p. 119.\n\n\n    Pisau raut, panjang ulu\n    Akan peraut pinang berbulu,\n    Si Kedah laki, mak Kedeh,\n    Berburu ka benchah mahang.\n    Si Kumbang nama anjing-nya,\n    Si Lansat [849] nama anjing-nya,\n    Si Muntong nama anjing-nya,\n    Rangkesa nama anjing-nya,\n    Dang Saleh nama anjing-nya,\n    Dang Mesa(h) [850] nama anjing-nya,\n    Langkat Langkapuri batang lembing-nya,\n    Dang Buara nama mata-nya.\n    Aku tahu asal-mu, orang petapa'an, [851]\n    Yang dudok di bukit Gunong Ledang [852]\n    Anak Nabi Yusuf [853] merajok kapada bunda-nya\n    Sebab mahu makan hati burong chendrawasi. [854]\n    Dengan berkat, d.s.b.\n    Hu, Allah!\n\n\n\n\n[xxxi] Fowling Ceremonies [p. 132.\n\n\n    O Si Lanang, Si Tempawi,\n    Mari-lah kita menyabong\n    Mentara [855] rimba dan belukar.\n    Ayam nenek bertaji besi,\n    Ayam sahya bertaji buluh.\n\n\n\n\n[xxxii] Charms used in Snaring Wild Pigeon [p. 135.\n\n\nOn setting out--\n\n\n    Bukan-nya aku yang menggrak,\n    'Toh Bujang Sibor yang menggrakkan.\n\n\nAfter sounding the decoy-tube--\n\n\n    Aku minta' arak, minta' iringkan,\n    Masok kadalam gendala [856] kami.\n\n\nOn reaching the hut--\n\n\n    Bumbun bernama Raja Sakti, [857]\n    Dekut bernama Si Raja Gila [858]\n    Gila Kapor, gila Puding, gila Sarap,\n    Gila masok gendala kami.\n\n\n\n\n[xxxiii] Another Version [p. 136.\n\n\n    Do' Ding, [859] punei Do'ding\n    Katiga punei Madukara; [860]\n    Patah ranting, tindeh ranting,\n    Pulang `adat sedia kala.\n\n\n\n\nWhen Scattering the Rice\n\n\n[xxxiv] Tabor Melukut\n\n\n    Indang-indang melukut\n    Indang di lapek [861] purun,\n    Hilang-hilang di-jeput\n    Di-jeput di-bawa turun.\n\n\n\n\n[xxxv] A longer Version of the same\n\n\n    Indang-indang melukut\n    Indang di sumpit purun,\n    Hilang-hilang di-jeput\n    Hilang di-bawa turun.\n    Ta'turun makan menturun, [862]\n    Ta' datang, makan benatang\n    Hinggap di ranting terpelanting\n    Hinggap di dahan mati terbahan.\n    Hinggap di daun di-petok ular daun\n    Turun ka tanah di-petok ular yang bisa,\n    Terbang ka atas di-sambar sikap rajawali,\n    Kalau ta' turun.\n    Kur, semangat! Si Raja Kapor,\n    Putri Puding, Dayang Sarap!\n    Turun berkampong ka balei Raja Suleiman,\n    Mengenakan dokoh [863] lolah Raja Suleiman.\n\n\n\n\n[xxxvi] When Sprinkling the Rice-water\n\n\n    Tepong tawar, [864] tepong jati\n    Menawar sakalian bisa, menolak sakalian bala.\n\n\n\n\n[xxxvii] A longer Version of the same\n\n\n    Tepong tawar, tepong jati,\n    Tambah tumbun berisi,\n    Turun limbok beribu kati,\n    Naik kabaleian [865] gading\n    Hamparan perak, susoran suasa,\n    Hidangan Tuan Putri Sa-lebar Nyiru.\n    Arak-arak kalangkiri [866]\n    Kembang bunga Si Panggil-Panggil\n    Turun berarak, turun berderei,\n    Raja Suleiman datang memanggil.\n    Indang-indang (di) sumpit beras,\n    Raja Suleiman menyuroh deras,\n    Indang-indang ujong melukut\n    Indang-indang di sumpit purun\n    Hilang-hilang di-jeput,\n    Di-jeput di-bawa turun.\n    Indang-indang melukut\n    Indang di sumpit garam\n    Hilang-hilang di-jeput,\n    Bawa kadalam.\n\n\n\n\n[xxxviii] When Sounding the Call (melaung) [p. 137.\n\n\n    Kur semangat, Putri Puding,\n    Si Raja Kapor, Si Raja Sarap,\n    Masok-lah kadalam menala kami.\n    Hinggap-lah di ampeian [867] gading.\n    Arak-arak, iring-iring\n    Kembang bunga Si Panggil-Panggil,\n    Turun berarak, turun beriring\n    Raja Suleiman datang memanggil.\n    Ta' turun makan menturun\n    Ta' datang makan benatang\n    Hinggap di ranting terpelanting\n    Tujoh lorah tujoh pematang,\n    Pergi ka bukit ta' dapat makan,\n    Pergi ka lembah ta' dapat minum.\n\n\n\n\n[xxxix] Another Charm used on the same occasion\n\n\n    Tetak dahan [868] mengkudu [869]\n    Tetak tekan [870] tekankan,\n    Yang dekat datang dahulu\n    Yang jauh pesan-pesankan;\n    Yang bertelor tinggalkan telor\n    Yang beranak tinggalkan anak\n    Yang buta datang berpimpin\n    Yang patah datang bertongkat.\n    Datang berkampong ka balei Raja Suleiman,\n    Kur semangat, Si Raja Kapor, Putri Puding, Dayang Sarap,\n    Turun berkampong ka balei Raja Suleiman,\n    Mengenakan dokoh lolah Raja Suleiman.\n\n\n\n\n[xl] Alternative version to be repeated both in the centre and at\neach corner of the \"Palace-yard\" (halaman)\n\n\n    Pelaung buluh pelaung\n    Pelaung merpati utan\n    Tujoh lorah tujoh pematang\n    Ka lampau suara dekut-ku.\n    Turun-lah Si Raja Kapor, Raja Puding, Si Dayang Sampah,\n    Dengan saratus sambilan puloh.\n    Turun-lah ka tanah tumpu ini\n    Turun deri utara\n    Turun deri selatan\n    Turun deri timor\n    Turun deri barat.\n\n\n\n[xli] When about to enter the Hut [p. 138.\n\n\n    Hati-hati si merpati\n    Tetak sa-nila-nila [871]\n    Bumbun nama Si Raja Sakti\n    Buluh bernama Si Raja Gila\n    Gila siang, gila malam,\n    Gila 'nak berkampong ka balei Raja Suleiman\n    Kur semangat Si Raja Kapor, Putri Puding, Dayang Sarap.\n    Turun berkampong ka balei Raja Suleiman\n    'Nak mengenakan dokoh lolah Raja Suleiman.\n\n\n\n\n[xlii] Alternative Version\n\n\n    Hati-hati kelampati  [872]\n    Putik akar Si Raja Nila (or Nyila)\n    Bumbun bernama Si Raja Sakti\n    Dekut bernama Si Raja Gila.\n    Gila Kapor, gila Puding,\n    Gila Lela Sarap,\n    Hinggap di ampeian gading, d.s.b.\n    (And the rest as in charm No. xxxviii.)\n\n\n\n\n[xliii] Alternative Version\n\n\n    Arak-arak, etc. (with three lines following as in previous charms)\n    Ta' datang mati mampeh  [873]\n    Mati mawah, [874] mati sapepak rimba raya\n    Ka lorah ta' buleh minum\n    Ka darat ta' buleh makan\n    Kalau 'kau turun kembang beriak [875]\n    Kalau 'kau turun kembang ber-ingin\n    Kembang sapepak [876] rimba raya.\n    Turun-lah Raja Kapor, etc. (as in No. xl. down to barat)\n    Turun ka tanah tumpu ini\n    Masok mahaligei \"Fatimah lalu.\" [877]\n\n\n\n\n[xliv] Alternative Version\n\n\n    Pelaung buluh pelaung\n    Pelaung buluh merpati utan\n    Tujoh bukit, tujoh lorah,\n    Tujoh permatang, tujoh pelaung,\n    Akan pelaung anak burong merpati hutan,\n    Mengampongkan ka 'laman Nabi Allah Suleiman. [878]\n    Arak-arak iring-iring\n    Kembang bunga Si Panggil-panggil\n    Datang berarak turun beriring\n    Nabi Suleiman datang memanggil\n    Memanggil anak burong merpati hutan\n    Ka 'laman Nabi Allah Suleiman.\n    Indang-indang melukut\n    Aku indang di sumpit purun\n    Aku kundang, aku jeput,\n    Aku jeput, aku bawa turun,\n    Turun ka 'laman Nabi Allah Suleiman.\n    Ta' turun, makan menturun\n    Ta' datang, makan benatang,\n    Mati mampik  [879] mati mawai, [880]\n    Mati sengk'lan bulu,\n    Mati telan tulang,\n    Hinggap di akar di-lilit [881] akar,\n    Hinggap di daun di-petok [882] ular daun,\n    Segra-lah angkau turun\n    Ka kandang Nabi Allah Suleiman.\n    Tetak batang mengkudu,\n    Tetak tekan tekankan.\n\n\n\n\n[xlv] Alternative Version\n\n\n    Buluh telang, buluh perindu\n    Katiga dengan buluh bulang-baling,\n    Turun limbok saperti bulang-baling,\n    Buluh telang, buluh perindu,\n    Turun-lah limbok beribu-ribu,\n    Mendengarkan bunyi buluh merindu-rindu.\n    Tanam sulasi tumboh di-julang,\n    Menyelisih angkau di bumbun orang,\n    Tundok kasih ka bumbun aku,\n    Anak salempati, anak itek nyila-nyila,\n    Gila Kapor, gila Puding,\n    Gila (di) hutan rimba raya;\n    Yang patah datang bertongkat,\n    Yang buta meraba-raba.\n    Ta' datang makan benatang,\n    Ta' turun makan menturun,\n    Hinggap di dahan tergelinchir,\n    Hinggap di akar tergelanchar,\n    Hinggap di ponggor, ponggor rebah,\n    Turun ka tanah, di-patok ular tanah.\n    Terbang melambong tinggi, di-sambar rajawali,\n    Jika tidak datang ini hari,\n    Ka laut ta' dapat minum, ka darat ta' dapat makan\n    Mati mengklan bulu, mati mengklan darah.\n    Yang dekat, datang-lah dahulu,\n    Yang jauh, pesan-pesankan.\n    Kur semangat anak burong merpati hutan!\n    Turun-lah angkau berkampong\n    Ka kandang Nabi Allah Suleiman. [883]\n\n\n\n\n[xlvi] When the Pigeons are Snared [p. 139.\n\n\n    Wak-wak [884] di-atas para\n    Di-sungkop dengan kapala tempurong;\n    Berkuak-lah angkau bujang juara, [885]\n    Aku 'nak menjerat leher anak burong merpati hutan.\n\n\n\n\nEarth\n\nBuilding Ceremonies and Charms\n\n\n[xlvii] Directions for selecting a Suitable Site for Building [p. 141.\n\nFasal pada menyatakan melihat warna tanah rupa dan rasa-nya baik dan\njahat, jikalau handak berbuat negri atau kampong dan dusun atau rumah\nsepaya sentosa kadiaman tempat itu:--\n\nBermula jikalau bumi itu warna-nya hijau kuning bau-nya manis dan\npedas baik, `alamat beruleh amas dan perak sampei pada anak chuchu-nya\nberuleh kakaya'an ada-nya.\n\nDan jika bumi itu warna-nya merah rasa-nya masam baik sagala\nkelurga-nya kasih akan dia.\n\nDan jika bumi itu lain-lain warna-nya dan bau-nya busok dan hanyir\n`alamat beruleh dukachita dan penyakit banyak padah-nya.\n\nDan jika bumi itu warna-nya puteh bau-nya harum rasa-nya manis\nmaha utama kapala baik kadiami, barang siapa diam disana banyak\nberuleh amas dan perak dan sentiasa bersukachita. Dan jika bumi itu\nwarna-nya lain-lain bau-nya pedas kelat manis banyak kelurga-nya dan\njika bumi itu hijau kuning dan merah bau-nya manis rasa-nya pedas\n`alamat beruleh laba amas dan perak lagi beruleh anak dan sahya.\n\nDan jika bumi itu warna-nya hitam, bau-nya busok tertalu jahat, barang\nsiapa diam disana papa lagi dukachita padah-nya ada-nya. Bahwa bumi\nitu yang baik di-diami pertama-tama puteh, kadua-nya merah, katiga-nya\nkuning, ka'ampat k'labu, kalima hitam mesri ada-nya.\n\nDan yang jahat benar delapan perkara:--Pertama-tama hitam benar, ka-dua\nbelah-belah, katiga bursurut-surut, ka-ampat berlobang-lobang, ka-lima\nberbusut-busut, ka-anam ber-menggul-menggul, ka-tujoh tereban-reban,\nka-delapan bersungei-sungei bersurut-surut, akan papa padah-nya.\n\nDan jikalau berlobang-lobang anak istri akan mati dan hamba sahya\npun akan lari rabia (? rimba raya) kahilangan padah-nya.\n\nDan lagi jikalau tanah itu rendah ka mashrik tinggi ka maghrib baik\n`alamat beruleh laba ada-nya. Dan jikalau tanah itu rendah ka maghrib\ntinggi ka mashrik tiada baik, akan papa dan kamatian dan katurunan\nharta padah-nya ada-nya. Dan jikalau tanah itu rendah ka selatan tinggi\nka utara `alamat katurunan harta dan papa dan miskin padah-nya ada-nya.\n\nDan jikalau tanah itu rendah ka utara tinggi ka selatan maha [b]aik\nberuleh sentosa sediakala ada-nya. Dan jikalau tanah itu berbukit-bukit\ndan berpusar-pusar tiada harus di-kadiami, sediakala dukachita dan papa\npadah-nya ada-nya. Dan jikalau tanah itu berlobang-lobang itu pun tiada\nbaik di-kadiami, `alamat anak istri akan mati hamba sahya-nya akan lari\npadah-nya. Dan jikalau tanah itu berpusar-pusar dan berbukit-bukit\ndan tereban-reban itu pun tiada baik di-kadiami sahari-hari hamba\nsahya-nya akan habis dan harta, yang berbukit-bukit itu akan karugian\nlagi penyakitan banyak tempat itu chelaka padah-nya ada-nya. Bahwa\ntanah itu rata yang baik-nya di-perbuat rumah atau kampo[ng] atau dusun\natau negri ada-nya, dan lagi jika handak berbuat negri dan kampong dan\ndusun atau rumah atau mengkalei barang suatu-nya pertama-tama terangi\ndahulu tanah itu lebar-nya sa-depa bujor-nya [?] sengkar kalang dengan\nkayu ampat penjuru, maka sebut-lah yang punya pegangan, kemdian gali\ntanah itu ambil sa-kepal sebut nama yang memegang tanah itu.\n\n\n    \"Hei, anak Mentri Guru yang dudok ampat penjuru `alam!\n    Aku memohunkan tanah ini.\"\n        [Sebut-lah apa yang handak di-perbuat]\n      \"Jikalau baik tunjokkan `alamat baik,\n      Jikalau jahat tunjokkan `alamat jahat.\"\n\n\nMaka bungkus tanah itu dengan kain puteh, asap dengan kemenyan taroh\ndi-bawah bantal kita tidor, tatkala handak tidor itu berniat-lah.\n\n\n    \"Jikalau baik tunjokkan `alamat baik,\n    Jikalau jahat tunjokkan `alamat jahat!\"\n\n\nLalu-lah tidor; jikalau baik, perbuat-lah, jikalau jahat jangan\ndi-perbuat ada-nya. Dan lagi jikalau handak menchhari tempat\nakan berbuat rumah maka terangi dahulu tanah itu kira-kira arah\n(?) ruang tengah-tengah, ambil kayu mati-mati tandah-kan (?) buat\nampat penjuru kemdian chhari ranting kayu mati timbunkan kadalam-nya,\nbakar telah hangus samua-nya jadi habu kumpulkan baik-baik tudong,\nmak[a] demkian kata-nya.\n\n\n    \"Hei, sagala orang yang memegang tanah ini ampat penjuru `alam!\n    Karna aku handak berbuat rumah;\n    Jikalau baik tunjokkan `alamat baik\n    Jikalau jahat tunjokkan `alamat jahat!\"\n\n\nPada esok hari buleh [buka] tudong itu pagi-pagi hari Allah tandahi\n(? tanda-i) baik dan jahat: w'`aleyhi al-salam.\n\n\n\n\n[xlviii] Lucky and Unlucky Seasons for Building\n\nDan lagi pada menyatakan jika handak mendirikan rumah mahu-lah\ndi-katahui baik dan jahat-nya didalam bulan yang duabelas\nitu:--Pertama-tama kapada bulan Muharram mendirikan rumah banyak\nharu-biru-nya. Dan kapada bulan Safar mendirikan rumah banyak beruleh\nharta dan sahya. Dan kapada bulan Rabi'-al-awal mendirikan rumah\nsatelah sudah rumah itu tuan-nya mati. Dan kapada bulan Rabi'-al-akhir\nmendirikan rumah baik sentosa yang ampunya rumah itu. Dan kapada\nbulan Jumada-'l-awal mendirikan rumah itu `alamat kahilangan har[ta]\ndan pakeian. Dan kapada bulan Jumada-'l-akhir mendirikan rumah\nitu penyakitan lagi perchinta'an padah-nya. Dan kapada bulan Rejab\nmendirikan rumah terlalu jahat tiada balik lagi harta kahilangan\nitu ada-nya. Dan kapada bulan Sha`ban mendirikan rumah di-kasih\nsagala Raja-raja dan orang besar-besar bun rahmat akan dia sakalian\nada-nya. Dan kapada Ramthan mendirikan rumah itu `alamat kadatangan\namas dan perak ada-nya. Dan kapada bulan Shawal mendirikan rumah itu\n`alamat terbakar lagi bercherei dengan kasih atau istri-nya, tiada baik\npadah-nya ada-nya. Dan kapada bulan Zulka`idah mendirikan rumah itu\n`alamat kasukaran akan beruleh padah-nya ada-nya. Dan kapada bulan\nZulhaji mendirikan rumah beruleh harta dan sahya dan kerbau dan lembu\ndi-negrahi Allah ta`ala akan dia: w'`aleyhi al-salam.\n\n\n\n\n[xlix] Directions for Building [p. 143.\n\nDan lagi jikalau handak mengorek lobang tiang, jangan kena\nbayang-bayang, atau handak mendirikan tiang, tiada baik kasusahan-nya\nlagi penyakitan terlalu amat jahat padah-nya. Dan tatkala mengorek\nlobang tiang itu bacha-lah do`a ini dahulu:--\n\n\n    \"Bismillah al-rahman al-rahim `aleyhi al-salam\n      Ani aslak enta (?)\n    Hei Benuri Kelbi ma`rifat-ku\n    Berahmat-ku ya al-rahim al-rahimin\n      Amin, amin.\"\n\n\n\n\n[l] Ceremonies in fixing the Foundation Posts of the House\n\nTetar Rumah\n\n[Ambil] sepang, tahi besi, kayu arang, inggu: masokkan di lobang tiang\nsadikit-sadikit, di tiang s'ri. Kalau besar puaka semblihkan ayam ka\nlobang itu, biar tumpah darah-nya ka dalam-nya, krat kapala dengan\nkaki, buat lapik tiang s'ri. Kalau besar lagi, [ambil] kambing atau\nkerbau; kalau kechil puaka, telor pun jadi. Maka telor d. s. b. itu\nmenjadi upah Jembalang Tanah. Kalau 'nak tijakkan (?) tiang baik pakei\nchinchin di kelingking, akan membujok jembalang itu. Kemdian sudah,\nmasokkan lain-lain ramuan yang tersebut, tegahkan tiang.\n\nPagi-pagi pukol tujoh lebeh mengadap utara, katakan:\n\n\n    \"Sang Bumi, Berakam Bumi,\n    Sedang Prahun Hantu Ayer,\n    Sedang Janggi Maharaja Lela,\n\n\n\"Aku minta ma`af yang memegang bumi, aku minta undor dengan\npertengahan, aku 'nak dirikan tiang ini,\n\n\n    \"Dengan berkat mengajar Guru-ku\n    La-ilaha,\" d. s. b.\n\n\n\n\n[li] Handak Mendirikan Tiang S'ri\n\nAmbil mangko' sabun isi ayer, letakkan di bekas tiang s'ri, asapkan\ndengan kemenyan. Esok pagi tengok; kalau isi ayer pula, baik, kalau\nsusut burok; benatang masok ka mangko', kalau hidop, baik, mati, burok.\n\n\n\n[lii] Tetar Tanah Rumah [p. 144.\n\n\n    Hei Dato' Si Maharaja Lela!\n    Jangan 'kau lalu, anak chuchu takut:\n    Siah angkau kasana, ka `alam luas\n    Padang Sanjana, ka bukit Kaf.\n    Berkat deripada guru-ku Si Anu.\n    Aleikum al-salam.\n\n\nTanamkan tahi besi, biji timah, buah kras (atau gorek), bliong patah,\nduit satu sen. Nanti, kalau lain orang samua sudah pulang berdiri\ndekat lobang-nya, ambilkan tanah itu tiga kepal, di-genggam paling\nka blakang katakan \"Al-salam `aleikum.\"\n\nPantang-nya jangan pandang ka blakang hingga sampei rumah; sudah bawa\ntanah tiga kepal itu ka rumah, taroh di bawah bantal, nanti malam\nbuleh dapat mimpi atau baik atau ta' baik. Kalau mimpi ta' baik, esok\npagi buang satu kepal, sampei tiga malam [bagitu juga]. Kalau baik,\ntanamkan tanah itu di bawah tiang s'ri di tengah rumah.\n\n\n\n\n[liii] Tetar Tanah (chachak tiang rumah) [p. 145.\n\n\n    Hei Raja Guru, Maharaja Guru!\n    Angkau-lah anak Batara Guru:\n    Aku tahu asal 'kau jadi:\n    Deripada kilat sabong menyabong.\n    Aku tahu asal 'kau jadi:\n    Deripada ambun sa-titek.\n    Aku tahu axsal 'kau jadi:\n    Deripada tajar menyenseng.\n    Hei Hantu Tanah, benah Tanah,\n      Jembalang Tanah!\n    Undor 'kau deri sini ka laut yang dalam\n    Ka rimba yang sunyi!\n    Antara aku dengan angkau\n    Di-bagi uleh Adam.\n\n\n\n\n[liv] Tetar Tanah\n\n\n    Al-salam `aleikum, hei sahabat yang bertujoh!\n    Mula pertama namai (?) Si Kopat\n    Ka-dua-nya Si Kapit\n    Ka-tiga Awat\n    Ka-ampat Mawat\n    Ka-lima Dah\n    Ka-anam Deh\n    Ka-tujoh Du\n    Mari-lah angkau ka-tujoh ini bersama-sama dengan aku.\n    Aku bernama Si Putar `Alam\n    Aku bernama Si Lindong `Alam\n    Aku bernama Si Gentar `Alam.\n    Berkat tolong Nabi Allah Ibrahim,\n    Berkat tolong Dato' Si Tunggang Awak,\n    Berkat Dato' Kamalu-'l-Hakim,\n    Tiada-lah angkau yang buleh, aku yang buleh hal ini.\n    Nyah-lah angkau ka tasek ta' berhulu, ka ranting ta' patah,\n    Ka burong ta' terbang, ka ayer tiada bergemuroh!\n    Disana-lah ampat tempat kadiaman angkau:\n    Jangan 'kan mara [886] kamari lagi!\n    Jikalau 'kan mara[1] kamari lagi\n    Derhaka-lah 'kau kapada 'ku\n    Derhaka-lah 'kau kapada Allah\n    Derhaka-lah 'kau kapada Muhammad!\n      Hu Allah! (tiga kali).\n\n\n\n\n[lv] Direction of House-door [p. 141, n.\n\n\nBermula jika pintu rumah mengadap ka mashrik, baik: `alamat beruleh\nanak chuchu banyak, lagi sentosa; jika mengadap ka utara, baik:\n`alamat beruleh mas perak, lagi semperna; jika mengadap ka maghrib,\nbertambah-tambah `elmu baik atau orang `alim datang kapada-nya,\nlagi salamat; jika mengadap ka selatan malang pada barang kerja-nya,\ntiada semperna maksud-nya.\n\n\n\n\n[lvi] To determine the Dimensions of the House [p. 145.\n\n\nIni fasal ukoran bendul rumah; maka ambil depa perampuan yang ampunya\nrumah itu dua depa di-lipatkan tiga, buang sabhagi; yang dua bhagi\nitu, itu lipatkan lipat delapan, buangkan tujoh ambil satu, ukorkan\nderipada kapala bendul itu sampei ujong bendul itu, inilah nama-nama\nbenatang-nya yang tersebut:--\n\nPertama-tama Naga, ka-dua Sapi, ka-tiga Singa, ka-ampat Anjing, ka-lima\nLembu, ka-anam Kaldei, ka-tujoh Gajah, ka-delapan Gagak. Dan jikalau\ntiba pada Naga, terlalu amat baik; jika tiba kapada Sapi, dukachita\norang yang ampunya rumah itu; jika tiba kapada Singa, salamat orang\nyang ampunya rumah itu lepas deripada marabhaya lagi beruleh kakaya'an;\njika tiba kapada Anjing, orang yang ampunya rumah itu sakalian lagi\nhina pada mata orang sakalian; jika tiba kapada Lembu, orang yang\nampunya rumah itu beruleh kakaya'an lagi di-permuliai orang lagi-pun\nbarang kata-nya pun di-dengar orang; jika tiba kapada Gajah, orang yang\nampunya rumah itu berkat sagala pencharian, jikalau berniaga beruleh\nlaba ada-nya; jika tiba kapada Gagak, rumah itu sudah (?) tuan-nya\nmati atau sakit payah bageimana-pun merugikan jua: w'`aleyhi al-salam.\n\n\n\n\n[lvii] The Rhyme used for this purpose [887] [p. 146.\n\n\n   I. Naga umbang, naga gentala, [888]\n      Naga beredar sagenap bulan;\n      Ka mana pergi tidak gendala, [889]\n      Sakalian yang terjumpa menjadi taulan.\n  II. Asap api didalam hutan:\n      Inche `Ali membakar kapor;\n      Anak sapi tengah prahan,\n      Tengah di-prah mati tersungkor.\n III. Singa gagah, singa perkasa,\n      Singa bermain di ujong tanjong;\n      Tuah rumah sanantiasa,\n      Beruleh laba sagenap tahun.\n  IV. Anjing hutan s'rigala [890]\n      Menyalak rusa sagenap malam; [891]\n      Barang di-buat jadi gendala, [892]\n      Didalam rumah [893] orang bertikam.\n   V. Lembu besar tengah ladang\n      Pergi beranak didalam rimba;\n      Tuah besar pendapatan [894]\n      Tiada pernah [895] membuang laba.\n  VI. Kaldei didalam [896] kota\n      Pagi petang menanggong rumput; [897]\n      Tidak sampei barang di-chita [898]\n      Modal-nya banyak satengah luput (?) [899]\n VII. Gajah besar penaikan Sultan\n      Gading bersalut (?) [900] tembaga suasa;\n      Tuah besar pendapatan [901]\n      Tiada menanggong chachat [902] binasa.\nVIII. Gagak hitam melayang [903] malam\n      Hinggap [904] di rumah Maharaja [905] Sakti;\n      Bala [906] besar sudah-lah datang,\n      Rumah sudah tuan-nya mati.\n\n\n\n\nBeast Charms\n\nThe Elephant\n\n\n[lviii] Pendinding Gajah [p.153.\n\n\n    O Dato' Moyang Kaban!\n    Jangan-lah binasakan anak chuchu.\n\n\nMoyang Kaban is explained as the name of the Raja Gajah (King of the\nElephant-folk), and calling upon him by name is considered to be a\nsufficient protection against wild elephants.\n\n\n\n\n[lix] Charm for blinding an Elephant\n\n\nPerabun Gajah\n\n\n    Tanah liat, tanah perabun\n    Ka-tiga dengan tanah merkah;\n    Melihat, mata angkau rabun,\n    Memandang, mata angkau pechah.\n\n\n\n\nDirections for Hunting the Elephant or Rhinoceros\n\n\n[lx] [p. 155.\n\n\nMula-mula berjumpa jijak gajah atau badak, perhatikan kalau ada\nkayu mati didalam jijak, ambilkan ranting kayu mati itu, dengan\ntanah sa-besar jagong deri dalam tapak-nya, kalau sa-orang sa-buku,\ntiga orang tiga buku, sampei tujoh orang tujoh buku, lebeh ta' buleh;\nkemdian kita bungkuskan ranting sama tanah sa-buku didalam daun kayu,\nkita jampi, kata-nya:--\n\n\n    \"Tanah liat, tanah benchah,\n    Tanah memandang deri kabun\n    Melihat, mata-nya pechah,\n    Memandang, mata-nya rabun,\n    Kabul Allah, kabul Muhammad\n    Kabul Baginda Rasul Allah\n    Kabul-lah do'a Guru aku,\n    Guru Lebai Jamal,\n    Kabul kapada aku,\n    Kabul-lah la-ilaha,\" d.s.b.\n\n\nKemdian kita sisip di pusat, maka pembuang bau badan, bau snapang,\nkita ambil daun kayu, daun sa-cherek, daun kerakap sirih, daun chapa\n(sambong), daun labu ayer puteh; sudah dapat daun itu, mula-mula ambil\ndaun itu, patahkan daun itu dengan tangan kiri, di-pejam mata, katakan:\n\"kalau berbau daun kayu ini, berbau-lah badan, snapang aku.\"\n\nKalau sudah mati benatang itu, di-kebas dengan kain hitam sa-kabong,\nkatakan:--\n\n\n    \"Badiyu, Mak Badi, Badi Panji, Mak Buta!\n    Aku tahu asal 'kau jadi,\n    Darah Nabi Adam tiga titek asal 'kau jadi!\n    Badi tanah pulang ka tanah,\n    Badi busut pulang ka busut,\n    Badi gajah pulang ka gajah, [907]\n    Badi kayu, pulang ka kayu,\n    Badi ayer, pulang ka ayer,\n    Badi batu, pulang ka batu,\n    Jangan rosakkan diri kita!\n    Berkat Guru aku\n    Ta' buleh di-rosakkan anak sidang manusia.\"\n\n\nHadia, kain hitam sadikit, kain puteh sadikit. Pantang-nya jangan\nbiar bergesil kulit kita dengan kulit gajah atau badak itu.\n\n\n\n\nThe Tiger\n\n\n[lxi] Penjauh Rimau [p. 167.\n\n\nA Charm to drive away Tigers\n\n\n    Hei Bersenu! Hei Berkaih!\n    Aku tahu asal 'kau jadi:\n    Sheikh Abuniah Lahah Abu Kasap\n    Pusat-mu puchok ubun-ubun\n    Susu 'kau di tapak tangan\n    Simpang 'kau tujoh petala langit\n    Simpang 'kau tujoh petala bumi\n    Kalau ta' simpang\n    Derhaka kapada Allah, d.s.b.\n\n\n\n\n[lxii] Pengunchi Mulut Benatang Buas\n\n\nA Charm for locking the Mouths of Wild Beasts\n\n\n    Hei Si Gerenchang, Si Gerenching,\n    Patah ranting titian angsa\n    Tertutop terkunchi berkat `Ali Mustapah\n    Hum [908] aku patahkan sakalian yang bertaring\n    Berkat do`a negri Siam.\n\n\n\n\n[lxiii] Pengunchi Mulut Rimau\n\nA Charm for locking the Tiger's Mouth\n\n\n    Si Odoh nama-nya mak-nya\n    Si Balang nama-nya tuboh-nya\n    Lidah 'kau 'ku lipat, mulut-kau 'ku simpei.\n    'Tah 'ting patah ranting\n    Patah dengan Si Gomok Angsa;\n    Tertutop terkunchi\n    Bujang malas tidak mengapa.\n    `Alam terakai Pafar Allah Rap.\n\n\nSampei ka rumah 'nak buka; kalau tidak dia dendam: katakan:--\"`Alam\nterakai Pafar Allah Rap. Buka!\"\n\n\n\n\n[lxiv] Tangkal Harimau\n\n\n    Waman takun berasulillahi nas-ra toho\n    Ental koho (? kahul) as-dupin ajar miha tajumi.\n\n\n\n\n[lxv] Charm for blinding a Tiger's Eyes and driving him off\n\nPerabun serta Seliseh Harimau\n\n\n    Seliseh seliseh, salamun salamun,\n    Tersalah tersileh;\n    Tersiah kiri tersiah kanan\n    Di-siahkan Allah, satru buja lawan-ku,\n    Di-siahkan Allah, di-siahkan Muhammad,\n    Di-siahkan Baginda Rasul Allah.\n\n\n\n\n[lxvi] Penggrun kapada Harimau atau Penggarang Hati [p. 168.\n\nCharm for fascinating a Tiger or hardening one's own Heart\n\n\n    Ah Si Gempar `Alam\n    Gegak gempita!\n    Jarum besi akan ruma-ku,\n    Jarum tembaga akan ruma-ku,\n    Ular bisa akan janggut-ku,\n    Buaya akan tongkat [mulut] [909]-ku,\n    Harimau mendram di pengri [910]-ku,\n    Gajah mendring bunyi suara-ku,\n    Suara-ku saperti bunyi halunlintar!\n    Bibir terkatup, gigi terkunchi! [911]\n    Jikalau bergrak bumi dengan langit,\n    Bergrak-lah [912] hati angkau\n    Handak marah atau handak membinasakan kapada aku!\n    Dengan berkat la ilaha, d.s.b.\n                  (and add)\n    Kun paya kun chahia masok ka tuboh-ku!\n    Siapa chakap melawan aku\n    Singa pasih [913] akan lawan-nya!\n    Ah, sagala yang bernyawa\n    Tiada-lah dapat menentang mata-ku,\n    Aku yang mendapat menentang mata-nya\n    Dengan berkat la ilaha, d.s.b.\n\n\nFor a Were-Tiger story the reader is referred to Clifford's In Court\nand Kampong, pp. 66-77.\n\nThe idea is traceable, with a difference, as far back as A.D. 1416:\na Chinese account of Malacca (in the Ying-yai Sh\u00eang-lan) relates,\ninter alia--\"Sometimes there is a kind of tiger which assumes a\nhuman shape, comes to the town, and goes among the people; when it\nis recognised it is caught and killed.\"\n\n\n\n\nThe Deer\n\n\n\n[lxvii] Minta Rusa [p. 174.\n\nAsking for Deer\n\n\n    Hei tuan patek Rabun Sidi,\n    Si Lailanang, Si Laigan saudara\n    Si Deripan, Si Baung, Si Bakar,\n    Si Songsang, Si Berhanyut, Si Pongking,\n    Si Temungking,\n    Aku minta rusa sa'ekor jantan, sa'ekor betina,\n    Yang tumpul tapak, yang bangkar kening,\n    Yang jurei telinga, yang bebat pinggang,\n    Yang luju, yang jombang, yang bertik:\n    Tidak buleh yang luju, yang jombang, yang bertik,\n    Yang burok, yang kurus, yang kechar,\n    Sabuleh-buleh pinta-pinta [914] kami ari bekari, [915] (ini)\n    Berkat kiraman katibin:\n    Inilah tanda aku meminta.\n\n\nTanda-nya di-panchong kayu, di-tikamkan kesan rusa.\n\n\n\n[lxviii] 'Che Indut's Version\n\nFasal minta rusa, katakan:--\n\n\n    \"Sirih lontor, pinang lontor,\n    Teletak di-atas penjuru;\n    Hantu buta, Jembalang buta,\n    Aku mengangkatkan jembalang rusa.\"\n\n\n\n\n[lxix] Membalikkan Rusa [p. 179.\n\nTo turn back Deer upon their Tracks\n\n\n    Hei hilir Delik, patah Delik,\n    Letak mari tepian lalang,\n    Kata berturut jijak berbalik,\n    Hanchor daging berbalun [916] tulang!\n    Balikkan Allah\n    Balikkan Muhammad\n    Balikkan Baginda Rasul Allah!\n    Hei balikkan rusa aku!\n    Kalau ta' angkau balikkan\n    Ka laut 'kau ta' dapat minum,\n    Ka darat 'kau ta' dapat makan,\n    Berkat dengan kata Allah,\n    Kata Muhammad, kata Baginda Rasul Allah,\n    Serta dengan kata kiraman katibin,\n    Kabul berkat Guru-ku.\n\n\n\n\n[lxx] Directions for hunting Deer [p. 174.\n\n\nMula-mula masok ka hutan, katakan:--\n\n\n    \"Hei Hantu Bakar, Jembalang Bakar!\n    Berkuak-lah angkau,\n    Aku melepaskan hulubalang aku.\"\n\n\nKalau sudah jumpa tapak-nya tengo' tapak-nya. Kalau sengkat sa-blah,\nadalah groh sedikit. Kalau terjingket kuku, `alamat mati-nya didalam\ntujoh hari. Sudah masok jumpa dengan anjing, anjing pun menyalak,\nbharu-lah berkuai:--\n\n\n[p. 175.\n\n\n    \"Hei Si Lanang, Si Lambaun,\n    Si Ketor, Si Becheh,\n    Angkau berampat gembala rusa\n    Turun 'kau kapada anjing!\n    Jangan 'kau ta' turun,\n    Derhaka-lah 'kau kapada Allah,\n    Derhaka kapada Muhammad, d.s.b.\n    Bukan-nya aku yang berburu,\n    Pawang Sidi yang berburu,\n    Bukan-nya aku yang punya anjing,\n    Pawang Sakti yang punya anjing;\n    Dang Durai menyembrang lautan,\n    Tenggalong tinggal kapada aku;\n    Kabul berkat deripada Guru-ku Toh Raja\n    Lebeh jadi deripada aku\n    Berkat la ilaha,\" d.s.b.\n\n\n\n\n[lxxi] On entering the Jungle to set the Snare\n\n\nMasok ka dalam hutan, bawa jaring sudah jumpa kesan rusa pohunkan\nsatu poko' dengan chakap bagini:--\n\n\n    \"Al-salam `aleikum, Nabi Allah 'Tap,\n    Yang memegang bumi, d.s.b.\n    Aku pohun ini kayu\n    'Nak tambat jaring.\"\n\n\nKemdian mulai buka jaring serta berkata:--\n\n\n    \"Si Gombak nama-nya rotan\n    Si Chinchin nama-nya jaring.\"\n\n\nSudah itu, buka-lah jaring, sa-habis-habis, dan bagikan dua jaring itu,\nsudah bagi dua, masok pegang kajar jaring serta kata-nya:--\n\n\n    \"O Mentala Guru,\n    Dengan Guru uru-uru, [917]\n    Si Mambang Kuning!\n    Mambang Kuning tahu\n    Akan salah-sileh-nya.\n    Jaring kita, jaring berdua,\n    Jaring jangan di-bri magan!\n    Kalau magan di-tapakan, [918]\n    Jaring kita bunohkan juga!\n    Kalau magan di anjing,\n    Jaring kita bunohkan juga!\n    Kalau magan di orang\n    Jaring kita bunohkan juga!\n    Dengan berkat, d.s.b.\"\n\n\n\n\n[lxxii] Jaring Rusa [p. 175.\n\nPreparing the Snare\n\nBila mahu ambil kayu memasang bau jerat, kata-nya:--\n\n\n    \"Delik kayu mendulang\n    Tetak berakar-akar;\n    Habis kulit pemalun tulang\n    Kena do'a kalinting bakar.\"\n\n\nMenetapkan bau, dan bila mahu memasang, katakan:--\n\n\n    \"Teng bunga satengteng,\n    Mudik sungei yang kadua;\n    Kalau suka berglang berchinchin,\n    Sorongkan kaki yang berdua.\"\n\n\nBubohkan pula perindu jerat, kata:--\n\n\n    \"Rindu rindu rindang rindang, [919]\n    Sulasih tumboh di batu;\n    Dudok 'kau rindu, berjalan 'kau rindang,\n    Tonak kasih ka jerat aku.\"\n\n\nKalau 'nak buang badi-nya rusa itu:--\n\n\n    \"Ah Badi, mak Badi,\n    Badi saratus sambilan puloh!\n    Aku tahu asal 'kau jadi:\n    Badi biawak asal 'kau jadi,\n    Deri tras asal 'kau jadi,\n    Mambang Kuning asal 'kau jadi,\n    Kembali-lah ka mana tempat 'kau jadi;\n    Jangan angkau menchachat menchidakan!\n    Kalau 'kau chachat menchidakan, 'kau di-makan sumpah,\n    Di-makan kutop ka bintongan, di-hempap Koran tiga puloh juz,\n    Di-timpa daulat ampat penjuru `alam\n    Dengan berkat, d.s.b.\n\n\n\n\n[lxxiii] Serapah waktu anjing mengejar Rusa\n\n\nCharm used when Dogs are hunting Deer\n\n\n    Asa sabulan, dua sabulan, tiga sabulan,\n    Ampat, lima sabulan, anam, tujoh sabulan,\n    Bunohkan anjing aku!\n    Bukan aku yang berburu,\n    Toh Patek Sang Sidi yang berburu,\n    Sang Kadadat punya rusa,\n    Sunting Hari yang gembala\n    Hei Tintanah [920] Betala [921] Guru\n    Turun ka ra`yat turun ka bela!\n    Menyalak Sukum Srigala\n    Si Lansat, Si Raja Anjing,\n    Menyalak Si Rinching Kaki, Si Rimbun Ekor!\n    Melompat 'kau patah,\n    Mengram 'kau lumpoh!\n    Halaukan ka medan yang ramei,\n    Tujoh telok, tujoh tanjong, tujoh mahali gei,\n    Pisang masak dua biji,\n    Siamang didalam rimba.\n    Tinggal Si Langau hijau;\n    Ta' tinggalkan Langau hijau,\n    Di-sembar Si Patong rimba!\n    Lengah membuka kain panjang,\n    Lengah membuka kain pandak.\n    Terjun ka tebing belulok\n    Di-tikam de' besi belimbing,\n    Berkat tuah anjing nenek Batin Tualang.\n\n\n\n\n[lxxiv] (On entering the Jungle)\n\n\nKalau masok hutan, kata-nya:--\n\n\n    \"O Lingkian, mu salipatin (?)\n    Jangan 'kau tudong, jangan endapkan rezki kami!\n    Kalau 'kau lindong, 'kau endapkan,\n    Di-sumpah de' Allah ta`ala!\"\n\n\nKalau ikut kesan-nya, katakan:--\n\n\n    \"Hantu Raya, Si Buta Raya,\n    Hantu berjalan, anak beranak,\n    Ta'tabek rimba yang raya\n    Aku 'nak menempoh hantu yang banyak.\n\n\n\n\n[lxxv] Jerat\n\n\n(On setting any kind of Snare)\n\nMenchachak jerat sabarang jerat, katakan:--\n\n\n    Bukan-nya jerat, bukan-nya reman,\n    Kalang kaki sa-mata-mata,\n    Kena perabun Raja Suleiman,\n    Kalau di-pandang mata buta!\n    Terpandang, mata-'kau buta!\n\n\n\n\n[lxxvi] Rusa [p. 176.\n\n\n(After setting the Snare)\n\n\n    Dua sabulan, tiga sabulan,\n    Ampat sabulan, lima sabulan,\n    Anam sabulan, tujoh sabulan,\n    Malam di-angkau, siang di-aku.\n\n\nSudah itu, masok tujoh langkah meninggalkan jaring di blakang berdiri\nbetul mengadap ka dapan, di-panggilkan:--\n\n\n    O Serba Saidi\n    Tuan patek yang punya rusa!\n    Si Lambaun asal-nya rusa,\n    Si Lanang gembala-nya,\n    Halaukan rusa ka jaring kita.\n    Ini titian batu jalan yang raya,\n    Pasar yang medan,\n    Kasuka'an orang yang ramei:\n    Arak-arak iring-iring,\n    Kembang bunga Si Panggil-panggil;\n    Datang berarak, datang beriring,\n    Jaring-ku datang memanggil!\n    Hei Rusa Malang, Rusa Chelaka,\n    Jalan-ku masok tidak ber-orang!\n    Di kiri orang berlembing\n    Di kanan orang berlembing\n    Dimana jalan 'kau masok\n    De' situ angkau jalan balik!\n\n\nSudah itu di-jumpa itu rusa, dia pun bangun deri tidor, kita pula\nkata:--\n\n\n    \"Hei Raja Muda, Putri Dandi,\n    Bangun-lah angkau dengan segra-nya!\n    Sarongkan dokoh berdandan\n    Raja Suleiman,\n    Sambut beriring sambut!\n    Bersorak 'bi' bersorak!\"\n\n\nSudah itu, orang kiri dan kanan pun bersorak sama-sama.\n\n\n\n\n[lxxvii] Charm used when striking the Deer\n\n\nWaktu menikam kata:--\n\n\n    \"Bukan-nya aku yang menikam\n    Pawang Sidi yang menikam.\"\n\n\n\n\n[lxxviii] To cast out the Mischief, after catching the Deer\n\n\nKalau sudah dapat, kebaskan tiga kali ka bawah, dengan kain hitam-pun\nbuleh, daun kayu (pemakanan rusa saperti sendayan, atau poko' paku)\npun buleh, triakkan:--\n\n\n    \"O Si Lanang, Si Lambaun,\n    Si Ketor, Si Becheh, orang yang berampat,\n    Ambil kembali bhagian-kau!\"\n\n\nAmbil `isharat-nya di-chuchok dengan rotan gantong pada poko' kayu.\n\nAnother \"kuai\" is:--\n\n\n    Hei Si Meliok, Si Melimbai,\n    Si Bujang Lanang, Si Biding Baun, dengan gembala-nya!\n    Merak [922] turun de' ekor,\n    Badi turun de' kapala,\n    Merak turun de' kapala,\n    Badi turun de' ekor!\n    Palis Si Paling!\n    Kulit lokan saparoh Badi,\n    Badi yang bukan.\n    Hei hilir batang k'ladi kertah!\n    Dibawah batang lepas anjing ku tadi\n    Siah samua sakalian benatang!\n\n\n\n\n[lxxix] (Another version) [p. 177.\n\n\nKalau sudah tangkap, buang-lah dia punya badi: maka mahu-lah baju\nhitam yang buleh buang dia punya badi, kalau tada baju hitam, daun\nkayu sabarang kayu, urut deripada kapala-nya sampei di kaki, di buntut,\ndi ponggong-nya serta berkata:--\n\n\n    Hei Badi Serang,\n    Badi Mak Buta,\n    Si Panchur Mak Tuli!\n    Bukan-nya aku yang buang badi,\n    Pran Muda yang buang badi;\n    Bukan-nya aku yang buang badi,\n    Pran Rukiah yang buang badi!\n    Bukan aku yang buang badi,\n    Mika'il yang buang badi;\n    Bukan aku yang buang badi,\n    Serafil yang buang badi!\n    Bukan aku yang buang badi,\n    `Ijra'il yang buang badi;\n    Bukan aku yang buang badi,\n    Mukarael yang buang badi!\n    Aku tahu asal-nya badi,\n    Anak Jin Ibni Ujan\n    Diam di awan guntong.\n    Kembali angkau ka awan guntong,\n    Jangan angkau menchachat menchela kapada aku!\n    Aku tahu asal 'kau jadi,\n    Anak Jin Ibni Ujan asal 'kau jadi.\n\n\nSudah itu, ambil sadikit deripada dia punya mata, telinga, mulut,\nhidong, kaki, tangan, bulu, hati, jantong, limpa dan tandok (kalau\njantan), tarok di daun kayu, tarokkan di jijak datang-nya serta\nberkata:--\n\n\n    O Mentala Guru\n    Asa sabulan, dua sabulan,\n    Tiga sabulan, ampat sabulan,\n    Lima sabulan, anam sabulan,\n    Tujoh sabulan, malam di-angkau, siang di-aku.\n    Sa'ekor aku bawa balik,\n    Sa'ekor aku tinggalkan.\n\n\n\nBuang Badi Rusa\n\n(To drive the Mischief out of a Stag)\n\n\n    Siah yang malang, yang berpuaka,\n    Nabi Momilil yang berbadi, min hak, yang berbadi,\n    Sang Marak, sang Badi,\n    Badi turun de' kapala\n    Badi turun ka kaki.\n\n\n\n\n[lxxx] Snare for Mouse-deer [p. 180.\n\n\nJerat P'landok\n\nMula-mula charikan kayu yang bergetah, tako'kan kayu ini tiga kali,\nkaluar bahanan-nya satu telentang, satu tertiarap ta' baik (kalau\nbuat perangkap, baik), kalau jerat, mahu-lah telentang.\n\nHabis itu, mula-kan memasang jerat di pangkal kayu, sa-kira-kira satu\ndepa jauh-nya. Habis itu, kata:--\n\n\n    \"Tempurong tergolek-golek\n    Berisi tanah liat,\n    Pergi-lah angkau Jembalang Badi\n    Aku handak memasang jerat!\"\n\n\nKemdian di-katakan pula:-- [p. 181.\n\n\n    \"Hei Si Ranchap Kaki,\n    Si Runching Munchong,\n    Angkau pijak-lah jerat tinjak aku ini!\n    Dua hari akan katiga\n    Jikalau tidak angkau pijak\n    Jerat tinjak aku ini,\n    Dua hari akan katiga\n    Angkau mati terchekek mengklan darah,\n    Sesak ka hutan rimba raya angkau,\n    Ka laut ta' dapat minum,\n    Ka darat ta' dapat makan.\n    Dengan berkat, d.s.b.\"\n\n\nAnother charm or serapah used when setting the snare runs as follows:--\n\n\n    Jembalang Jembali!\n    Tempurong berisi tanah liat:\n    Nyah-lah angkau Jembalang Badi!\n    Aku handak memasang jerat.\n\n\nA charm to be used when setting mouse-deer traps, given me by a Labu\nMalay named Said Chi':--\n\n\n    Sirih unta, pinang unta,\n    Kerakap memanjat puar.\n    Pesan pada jembalang rimba\n    Kutu hutan [923] suroh kaluar!\n    Suroh kaluar beranak-anak,\n    Suroh kaluar berchuchu-chuchu,\n    Suroh kaluar berchichit-chichit,\n    Suroh kaluar bermoyet-moyet,\n    Suroh kaluar berentah-entah,\n    Tampoh lapang [924] Raja Suleiman!\n\n\n\n\n[lxxxi] Charm for urging on Dogs [p. 181.\n\n\nPeransang Anjing\n\n\n    Sugara [925] nama anjing-ku\n    Menyalak memungkal bumi,\n    Tujoh lorah, tujoh bukit,\n    Terlampau salak anjing-ku!\n    Anjing aku anjing betuah\n    Bukan tuah di-buat-buat\n    Tuah tumboh sama badan.\n    Jijak katimbunan sarap\n    Bau jangan angkau tinggalkan\n    Odoh angkau salama-lama,\n    Kayu arang selara arang\n    Tanam Si Padi-Padi; [926]\n    Hati berang mata berang\n    Aku mengenakan peransang hati.\n    Si Kujut nama rusa-ku,\n    Si Lompat nama anjing-ku,\n    Kuat-kuat angkau mengejar!\n    Kalau ta' kuat angkau mengejar\n    Aku surut al-salam.\n    Kalau jantan saudara 'kau,\n    Kalau betina 'kan bini 'kau!\n    Dengan berkat la-ilaha d.s.b.\n\n\n\n\n[lxxxii] Charm to make Dogs courageous\n\n\nPenggagah anjing\n\n\n    Pulih, pulih, Sidang Pulih!\n    Bukan aku yang memulih\n    Si Pulih yang buleh.\n    Selang kayu lagi pulih,\n    Lagi rimbun, lagi rampak,\n    Lagi pulang bagi dahulu kala:\n    Kunun-lah anjing kita lagi pulih,\n    Lagi rimbun, lagi rampak,\n    Lagi pulang bagi dahulu kala.\n    Si Lampeh nama-nya mansor,\n    Si Kubah nama-nya bisa,\n    Pandei memandang salah yang sileh,\n    Tilek de' anjing, anjing-ku, jangan bri magan,\n    Tilek de' rimba, jangan bri magan,\n    Tilek de' ayer, jangan bri magan,\n    Salah tikam bunohkan anjing-ku,\n    Salah bantai, bunohkan anjing-ku,\n    Asa sabulan, d.s.b.\n    Bunohkan anjing aku, jangan di-ambil, jangan di-pepah,\n    Jangan di-ikut pulang ka rumah, sahari turun bunoh pula rusa.\n\n\n\n\n[lxxxiii] Charm to prevent Wild Dogs from barking [p. 183.\n\n\nTangkal menyalak anjing\n\n\n    Menyalak anjing didalam benchah\n    Menyalak si anak tedong! [927]\n    Menyalak tekum 'kau pechah,\n    Menjilat lidah 'kau kudong!\n    Undor sa-tapak, mara sa-tapak,\n    Jikalau undor, lepas kembali,\n    Jikalau mara, patah kaki 'kau!\n    Datang 'kau menelentang\n    Pulang 'kau meniarap!\n    Pulang-lah angkau kapada rimba sakampong,\n    Pulang-lah angkau kapada rimba yang besar,\n    Pulang-lah angkau kapada gaung guntong\n    Pulang-lah angkau kapada sungei yang tiada berulu,\n    Kapada kolam yang tiada bergali,\n    Kapada tasek yang tiada berorang,\n    Kapada mata ayer yang [tiada] kring\n    Jikalau 'kau tiada mahu kembali, mati-lah angkau,\n    Di-sumpah kalam yang awal\n    Mati angkau di-sondak segar kabong\n    Mati di-sula chuchok rabong\n    Mati di-tikam duri landak!\n    Hei tebu hitam, kladi hitam,\n    Di-tanam tepi prigi, di-pukol dengan kain yang hitam,\n    Segra-lah angkau pergi lari\n    Berkat la ilaha-illa-'llah, d.s.b.\n\n\nRamu-ramuan-nya daun tukas, daun sa-cherek, daun lenjuang merah,\nkain hitam.\n\n\n\n\n[lxxxiv] Charm to prevent Wild Boars from damaging Crops [p. 188.\n\n\n\n    Ah Semawi [928] nama-nya babi!\n    Ka laut jadi lomba-lomba,\n    Ka darat jadi babi sungko' [929] nama-nya,\n    Bata bawah sakat bengkarong; [930]\n    Jangan 'kau rosak binasakan sawah ladang 'ku!\n    Jikalau 'kau rosakkan,\n    'Kau mati mampe', [931] mati mawei,\n    Mati pangkalan darah mati pangkalan tulang\n    Mati pangkalan bulu!\n    Jikalau tidak 'kau rosa'i\n    'Kau kembang beribu, kembang belaksa,\n    Kembang sayap [932] rimba blukar!\n    Bekua' 'kau ka rimba jauh!\n    Aku [tahu] asal 'kau jadi:\n    Lampin anak Fatimah asal mula 'kau jadi.\n\n\nThis charm, which was copied from a book in the possession of 'Che\nDaud of Naning, Malacca, is evidently corrupt in places.\n\n\n\n[lxxxv] A Charm against Rats [p. 192.\n\nTangkal Tikus\n\nInilah asal tikus: deripada Nabi Adam ia-ini haris-nya [933](?) didalam\nbaktal [934](?) Nabi Allah Yusoh kaluar deridalam lobang hidong babi\nmasa baktal-nya. Dan jikalau di-jadikan tangkal padi, handak-lah\nkita masokkan sadikit bulu babi, dan sekam padi sadikit dan tahi\nbesi sadikit, di-champor tiga-tiga itu, di-tanam ampat penjuru\nladang kita. Dan fasal yang ka-dua, perasapan-nya petang-petang,\ntiga petang atau tujoh petang: pertama-tama minyak tir sadikit,\ndan ka-dua kapor tohor sadikit, dan ka-tiga balerang yang kuning,\nbakar petang hari didalam ladang kita. Maka inilah do`a-nya, bri\nsalam kapada Nabi Yusoh:--\n\n\n    'Al-salam `aleikum Noh, `aleyhi Noh' (tiga kali)\n    'Noh salam' (tiga kali)\n\n\npetang petang. Kemdian bacha fatihah akan Nabi satu kali.\n\n\n    'Kul huallah akhir-nya' (tiga kali)\n    'Kul a`uzu bi rabil halaki' (tiga kali)\n    'Kul a`uzu bi rabi nuasi' (tiga kali)\n\n\nNiatkan kapada ladang itu jangan binasa tikus. Pantang-nya jangan\nmakan petang atau berjalan-jalan dalam ladang atau berklahi atau\nbermaki disitu.\n\n\nVegetation Charms\n\n\n\n[lxxxvi] The Sialang Tree [p. 204.\n\n\nCharm used on commencing to climb the Tree\n\n(A Malay Charm collected from the \"Orang Laut\")\n\n\n    Pisau raut pisau renchong\n    Ters'lit [di] banir pulai,\n    Hantu laut, hantu kampong\n    Minta' undorkan hantu laut hantu rimba.\n    Akar bernama Raja Bersila\n    Batang bernama Raja Berd'rei.\n    Kulit bernama Raja Meligi (? Mahaligei)\n    Dahan bernama Raja Menjulei.\n    Ranting bernama Raja Melenggang\n    Daun bernama Raja Melayang\n    Puchok bernama Raja Mentri.\n\n\nHere blow upon the tree and scrape off the combs (into your basket).\n\n\n\n[lxxxvii] Alternative version (collected from the \"Orang Bukit\")\n\n\n    Pisau raut, pisau renchong\n    Menchato' banir pulai.\n    Hantu laut, hantu [kampong],\n    Kuching meniti dahan pulai.\n    Akar bernama Raja Bersila\n    Batang bernama Raja Berd'rei\n    Kulit bernama Putri Kembeban (?)\n    Dahan bernama Raja Menganjor\n    Ranting bernama Changgei Putri.\n    Puchok bernama Putri Meninjau,\n    Daun bernama daun t'rap,\n    Daun t'rap jatoh melayang\n    Jatoh [ka] lubok Indragiri\n    Tidor sa-g'lap bangun ku dayang\n    Ingatkan rumah tinggal sendiri.\n\n\nOn reaching the top:--\n\n\n    Chinchang chendawan chinchang\n    Chinchang mari buku buloh,\n    Pesan mari mambang dewana bintang\n    Jangan bri tumboh.\n\n\n\nThe Eagle-wood Tree\n\n\n\n[lxxxviii] Pemanggil Hantu Gharu [p. 210.\n\n\n    Hei nenek Duita Mambang gharu,\n    Kalau jauh, tolong katakan,\n    Kalau dekat, tolong katakan. [935]\n    O Dato' Betala Bumi, Jin Tanah, Jembalang Tanah,\n    Berhala Besi, anak Ruwani, Si Bujang Ruwani,\n    Anak Wayah, Si Bujang Bandan,\n    Aku minta' tunjokkan [hajat-ku]:\n    Kalau tidak kau tunjokkan\n    [Kau] derhaka kapada Allah, d.s.b.\n    Sir Allah, Sir Mangga tangan,\n    Dat Allah hati-'kau,\n    Sipat Allah mata-'kau,\n    Pergi kau jeput kumbang jantan dalam hati jantong-'kau.\n\n\n\nGuttapercha\n\n\n[lxxxix] Charm used by Gutta Collectors [p. 215.\n\n\n    Al-salam `aleikum!\n    Hei anak Raja S'ri Bali\n    Anak Raja S'ri Bandang,\n    Aku handak minta' darah sa-titek.\n    Menang isi deri takek:\n    Kalau tidak menang isi deri takek,\n    Derhaka 'kau kapada Allah, d.s.b.\n\n\n\n\n[xc] The Cocoa-nut Palm [p. 216.\n\n\nWaktu 'nak pijak pangkal batang-nya bachakan:--\n\n\n    Al-salam `aleikum, hei Abubakar!\n    Jangan ghalip tunggu jaga pada umbi!\n\n\nPanjat sampei satengah batang: katakan:--\n\n\n    Al-salam `aleikum, hei adik Dara Dang Bidah!\n    Jangan ghalip tunggu jaga pada tengah batang!\n    Mari-lah bersama-sama dengan aku\n    Naik sampei atas pelepah.\n\n\nPegang puchok, gunchang tiga kali, katakan:--\n\n\n    Al-salam `aleikum, hei adik Putri Busu!\n    Jangan ghalip tunggu jaga pada puchok!\n    Turun-lah bersama-sama dengan aku.\n\n\nMula-mula melentor mayang, pegangkan puchok, gunchang tiga kali,\nbacha tiga kali:--\n\n\n    Al-salam `aleikum Putri Satukum [936] Besir [937]\n    Yang berhalun berhilir [938] Si Mayang,\n    Si Gedebeh Mayang,\n    Putri tujoh Dara Dang Mayang!\n    Mari kechil kamari!\n    Mari senik kamari!\n    Mari burong kamari!\n    Mari halus kamari!\n    Aku memaut leher-mu,\n    Aku menyanggul rambut-mu,\n    Aku bawa sada' [939] gading mahu basoh muka-mu.\n    Uri manis, tembuni manis,\n    Manis sampei ka jari manis;\n    Uri manis, tembuni manis,\n    Manis sampei ka muka mayang! [940]\n    Sada' gading meranchong kamu,\n    Kacha gading menadahkan-mu,\n    Kolam gading menanti dibawah-mu!\n    Bertepuk berkechar didalam kolam gading, [941]\n    Kolam bernama Maharaja Bersalin.\n\n\n\n\nRules for Planting Various Plants\n\n\n[xci] Fasal petua bertanam tumboh-tumbohan [p. 217.\n\n\nPiantan tanam tebu tengah hari, jadi manis jadi terkring ayer-nya\ntinggal hati: kalau tanam pagi panjang ruas, kalau tengah hari\npandak. Jagong, 'nak tanam prut kenyang; penugal besar, besar-lah\nmayang-nya. Pisang, nak gali lobang besar, piantan petang. Bangat\npetang, lepas makan petang jadi berisi. Kledek, 'nak bintang banyak,\njadi banyak isi-nya. Labu, timun, bulan glap piantan-nya, jangan\ndi-makan uleh api-api. Niyor, kalau kita 'nak sangat berak lari bawakan\nniyor itu champak ka lobang, jangan di-luruskan tangan; kalau lurus\npatah tandan. Piantan petang supaya lagi rendah buleh berbuah. Padi,\npagi-pagi kira-kira pukol lima, sebab budak kechil pagi lagi bangkit.\n\n\n\n\n[xcii] Rice-cultivation [p. 218.\n\n\nThe Malay original of the description of rice-cultivation as carried\non in Malacca territory is too long to quote, but will be found in\nJ.R.A.S., S.B., No. 30, pp. 286-296.\n\n\nCharm used in clearing a Patch of Ground for Dry Rice-Planting\n\n\n\n[xciii] Tetar huma [p. 219.\n\n\n    O Dato' Mentala Guru, Saraja Guru,\n    Gampitar `Alam, [Jin] Saraja Malik;\n    Mari-lah bersama-sama dengan aku!\n    Aku handak meminta' tempat ini\n    Aku handak tebang tebas\n    Aku handak tanam sakalian tumboh-tumbohan.\n    Hei Satinjau Rantau, Sakuntum Raya,\n    Orang bertujoh beranak tujoh bersaudara, [942]\n    Pergi-lah angkau ka bukit Siamang Biru,\n    Tujoh lorah, tujoh permatang,\n    Tujoh antaran tempat ini:\n    Jangan angkau berbalik-balik kamari!\n    Kalau 'kau berbalik, kaki-'kau patah,\n    Kalau 'kau memandang, mata-'kau buta,\n    Telinga-'kau mendengar, telinga-'kau pekak!\n    Bukan-nya aku yang punya kata,\n    Datoh Mentala Guru yang punya kata,\n    Dengan berkat, d.s.b.\n\n\n\n\nCeremonial used when sowing the Rice Seed\n\n\n[xciv] Menurunkan benih [p. 229.\n\n\nDi-buatkan galang dapor di tengah ladang pada tempat yang di-tetar. Di\npenjuru-nya (1) anak pisang pinang satu batang, (2) poko' serai satu\nbatang, (3) tebu lanjong satu batang, (4) kunyit satu batang, akan\nbuleh hidup samua blaka. Di tengah ayer sa-tempurong. Besok tengo'\npetua: kalau galang dapor berkuak, ta' buleh jadi; kalau tidak tumpah\ntempurong, kalau semut atau anei-anei masok tempurong baik juga. Jika\nbaik petua-nya tugal padi tujoh liang dengan tugal satambun, bacha:--\n\n\n    Bismillahi-'l-rahmani-'l-rahimi!\n    Al-salam `aleikum Nabi Tap, yang memegang bumi!\n    Aku menumpangkan anak-ku\n    S'ri Gading, Gemala Gading\n    Anam bulan akan ka-tujoh\n    Aku datang mengambil balik,\n    Dengan la-ilaha, d.s.b.\n    Kur semangat! kur semangat! kur semangat!\n\n\n\n\n[xcv] Ceremonies at Seed Time\n\n\n\"Puji padi,\" or \"propitiation of the padi.\" An Invocation to Dangomala\nand Dangomali, spirits of the Sun and Moon\n\n\n    Sri Dangomala, Sri Dangomali!\n    Handak kirim anak sambilan bulan;\n    Sagala inang, sagala pengasoh;\n    Jangan bri sakit, jangan bri demam;\n    Jangan bri ngilu dan pening\n    Kechil menjadi besar;\n    Tuah jadi muda;\n    Yang ta' kejap di-per-kejap;\n    Yang ta' sama di-per-sama;\n    Yang ta' hijau di-per-hijau;\n    Yang ta' tinggi di-per-tinggi;\n    Hijau seperti ayer laut;\n    Tinggi seperti Bukit Kaf.\n\n    O illustrious spirits of the sun and moon!\n    Let there be fruit (offspring) nine months hence.\n    O royal nurses, all preserve it from sickness and fever, vertigo\n    and headache.\n    May it reach the full stature.\n    May the old become young again.\n    Where backward may it become forward.\n    Where unequal may it be made equal.\n    Where colourless may it be made green.\n    Where short may it become long.\n    Green as the waters of the Ocean.\n    High as the mountains of Kaf.\n\n\n\n\n[xcvi] A hyperbolical description of each of the nine months during\nwhich the grain is coming to maturity; the tenth, or harvest time,\nis compared with the birth of Mahomed, and the incantation closes\nwith a prayer for an abundant crop.\n\n\n    Bintang mara chuacha limpat;\n    Ka-dua limpat di langit;\n    Ka-tiga limpat di bumi;\n    Ka-ampat ayer sambayang;\n    Ka-lima pintu mazahap;\n    Ka-anam pintu rezuki;\n    Ka-tujoh pintu mahaligei;\n    Ka-dilapan pintu shurga;\n    Ka-sambilan anak di-kandong ibu;\n    Ka-sapuloh Mahomed jadi.\n    Jadi sakilian jadi.\n    Bayan Allah didalam rongga batu.\n    Lagi ada rezuki;\n    Deri hulu deri hilir\n    Saref mengaref;\n    Deri sina ka daksina\n    Manghantar rezuki\n    Bertambah bertambun.\n\n\n    The gloriously resplendent stars lighting the firmament are\n    the first;\n    The full refulgence is the second;\n    The fulness spreading over the earth is the third--causing\n    abundance;\n    The fourth the blessed waters, harbingers of fertility;\n    The fifth the four gates of the world, pouring out plenty.\n    The sixth is the door to the abundance of food;\n    The seventh is the portal of the palace;\n    The eighth the floor of Surga or Heaven;\n    The ninth the pregnant mother;\n    The tenth (i.e., the harvest) month the birthday of Mahomed\n    (the luckiest day of the year);\n    May all prove prosperous,\n    May dry grain prosper.\n    May the hand of the Almighty appear in the filling of the husk,\n    as the hole in a rock is shut up by degrees.\n    From above, from below, let plenty always flow,\n    From East and West may abundance ever increasing pour in.\n\n\n\n\n[xcvii]\n\nAn Invocation of the Earth-spirit Noh and Dewa Imbang, a sprite of Air\n\n\n    Hei! Noh yang dalam bumi,\n    Dewa Imbang deri udara,\n    Anak saraja jin ketala bumi,\n    Yang memegang bumi.\n\n    Hail! Noh who dwellest within the earth!\n    And thou, Imbang who art ruler in the air,\n    Son of the spirit who rules the fields of earth,\n    Who guardest with thy power the gates of earth.\n\n\n\n\n[xcviii]\n\nAn Invocation to Setia Guni, an Earth-spirit\n\n\n    Hei Tuanku Setia guni\n    Yang memegang bumi tujoh lapis\n    Aku bertarohkan anak aku\n    Sri Chinta rasa chukup dengan inang\n    Pengasoh kanda manda itu\n    Sampei lima bulan ka-anam\n    Aku datang mengambil balik\n    Jangan angkau bagi rasa binasa\n    Chachat chelah inilah upah-kan mu.\n\n    Hail! Lord Setia Guni,\n    Who dost rule the seven-fold earth,\n    I herewith lay my child upon thy breast,\n    My child, the darling of my heart,\n    With his full following of nurses and attendants,\n    And when the fifth moon wanes unto the sixth\n    I shall come to claim him back again.\n    Let him taste no harm or evil, great or small;\n    Here is thy reward.\n\n\nThe \"upah,\" or payment of the services of the spirit, is generally\nas follows:--\n\nAn egg, a bunch of betel-vine leaves, some \"bras kunniet\" (oryza\nglutinosa), some \"bras bertik\" [943] (i.e., the white pulp which\nexudes from rice grains when roasted), and a \"ketupat,\" or little\nwoven basket of cocoa-nut leaves filled with rice.\n\nAfter this invocation of Setia Guni loadfuls of rice are sprinkled\non the ground, and the following invocation is then raised to the\nspirit of the air:--\n\n\n    Hei! Tuanku Malim ka-raja-an\n    Yang memegang langit tujoh lapis\n    Aku bertarohkan anak aku\n    Sri Chinta rasa, etc. (as in the last).\n\n    Hail! Malim, who dost supremely rule\n    The seven folds of sky,\n    I lay my child in pledge with thee,\n    My child, the darling of my heart, etc.\n\n\nAfter this the rice is thrown into the air, and the ceremony is\ncompleted.\n\nThe \"pawangs,\" sorcerers, or rather \"wise men\" who are skilled in these\nincantations, are in great request at the sowing of the padi crop.\n\nThe above five charms are extracted from a paper entitled \"Ceremonies\nat Seedtime,\" by A. W. O'Sullivan, in J.R.A.S., S.B., No. 18,\npp. 362-365. The first two are from a work by Captain James Low on\nthe Soil and Agriculture of Penang, 1836.\n\n\nCharms used in the Reaping Ceremony\n\n\n\n\n[xcix] Prayer used in the Procession to the Field [p. 238.\n\n\n    Bismillahi-'l-rahmani-'l-rahimi.\n    Al-salam `aleikum, Nabi Tap yang memegang bumi!\n    Aku tahu asal-nya padi\n    S'ri Gading, Gemala Gading\n    Yang di ujong ladang, yang di pangkal ladang.\n    Yang terper'chik, yang terplanting,\n    Yang di-orong semut silambada.\n    Hei Dang 'Pok, Dang Meleni,\n    Dang Salamat menyandang galah!\n    Bertapok bertimbun dayang kamari,\n    Salamat rezki di-bri-nya Allah.\n    Dengan berkat, d.s.b.\n\n\n\n\n[c] On Arrival at the Field\n\n\n    Ruwak-ruwak sakandang desa\n    Bertenggek di bauran panah.\n    Berkuak-lah angkau Rengkesa,\n    'Nak letakkan bakul di-atas tanah.\n\n\n\n\n[ci] On Planting the Sugar-cane in the Sheaf [p. 239.\n\n\n    Al-salam `aleikum Nabi Tap!\n    Inilah 'ku chachakkan tebu ini,\n    Akan sandaran 'kau.\n    Aku 'nak mengambil semangat 'kau, S'ri Gading,\n    Aku 'nak bawa ka rumah, ka istana-'kau.\n    Kur semangat! kur semangat! kur semangat!\n\n\n\n\n[cii] Do`a Sapuloh--The Ten Prayers [p. 240.\n\n\n    Ka-sa, Allah,\n    Ka-dua, Muhammad,\n    Ka-tiga, Ayer Sembahyang lima waktu sa-hari sa-malam,\n    Ka-ampat, Pancha Indra,\n    Ka-lima, Pintu rezki-ku terbuka,\n    Ka-anam, Pangkat Mahaligei tujoh pangkat,\n    Ka-tujoh, Pintu Rengkiang terbuka,\n    Ka-lapan, Pintu Shurga terbuka,\n    Ka-sambilan, anak di-kandong bunda-nya,\n    Ka-sapuloh, anak di-jadikan Allah;\n    Jadi, karna jadi, jadi karna Tuhanku juga.\n              `Isa, karun!\n              Musa, karun!\n              Yusuf, karun!\n              Daud, karun!\n    Karun sakalian pintu rezki-ku, di Bumi, di Langit, deripada Allah.\n    Dengan berkat la-ilaha-illa-'llah, etc.\n\n\n\n\n[ciii] On Arrival at the House [p. 243.\n\n\n    Di-chinchang galenggang batang,\n    Di-chinchang di muka pintu,\n    Di-tentang melenggang-nya datang,\n    Anak aku rupa-nya itu.\n\n    Di-chinchang rebong lumai-lumai\n    Buat penuba batang ari,\n    Sunggoh sahya sabrang sungei,\n    Besar maksud datang kamari.\n\n    Bukan gantang gantang lada,\n    Gantang berisi hampa padi,\n    Bukan-nya datang datang sahaja,\n    Besar maksud kahandak hati.\n\n\n\n\n[civ] Charm used by the Reapers after filling the Baskets [p. 244.\n\n\n    Al-salam `aleikum Nabi Tap, yang memegangkan bumi,\n    Tetapkan anak aku,\n    Jangan rosak, jangan binasakan,\n    Jauhkan deripada Jin dan Sheitan,\n    Dengan la-ilaha, d.s.b.\n\n\n\n\n[cv] Charm used by the Reapers daily on beginning to Reap [p. 245.\n\n\n    Layang-layang jatoh bertimpa,\n    Timpa di laman kami,\n    Bayang-bayang dengan Rengkesa,\n    Jangan berchampor dengan kami.\n\n\n\n\n[cvi] Charm to confine the Spectral Reapers to the Boundaries of the\nField [p. 247.\n\n\n    Bismillah, d.s.b.\n    Layang-layang jatoh bertimpa,\n    Bertimpa di tengah 'laman,\n    Bayang-bayang dengan Rengkesa,\n    Tempat Rengkesa di sempadan,\n    Dengan berkat, d.s.b.\n\n\n\n\n[cvii]\n\nCharm quoted in connection with a Mythical Legend of the Origin of Rice\n[944]\n\n\n    Hei Padi, aku tahu\n    Mula asal angkau jadi!\n    Buah kelubi asal 'kau jadi,\n    Datang deri Shurga di-bawa\n    Nabi Adam dengan Hawa\n    Ka bukit Kaf.\n\n\n\n\n[cviii]\n\nCharm used during Sowing (quoted in the same connection as the last)\n\n\n    Al-salam `aleikum ibu aku Bumi;\n    Al-salam `aleikum bapa aku Langit;\n    'Nak bertanam Si Dangomala dengan Si Dangsani;\n    Jangan rosak binasakan\n    Dalam lima bulan ka-anam\n    Sahya datang mengambil balik.\n\n\n\n\n[cix] Charm used when the Seed is about to be sown\n\n\n    Lagi didalam Shurga\n    Bernama buah Khaldi,\n    Sampei ka dunia bernama buah S'ri, temiang S'ri\n    'Kan penghidup anak-anak Adam\n    Tumboh di tanah menang, di-menangkan Allah\n    Tumboh di tanah sakti, di-saktikan Allah,\n    Jangan rosak jangan binasakan\n    Buah S'ri, temiang S'ri\n    Karna apa sebab sudah bersumpah\n    Di bukit Saguntang Mahaberu,\n    Kalau 'kau rosakkan,\n    'Kau di-makan sumpah,\n    Di-makan besi kawi,\n    Di-timpa daulat ampat penjuru `alam;\n    Sidik-ku sidik-lah aku\n    Dengan berkat la-ilaha-illa-'llah\n    Muhammad Rasul Allah.\n\n\n\n\n[cx] When Reaping is about to begin [p. 250, n.\n\n\n    Kur! Semangat anak aku\n    Mari-lah pulang ka rumah aku.\n    Perjanjian kita sudah sampei!\n    Jangan kena panas,\n    Jangan kena angin,\n    Jangan di-gigit nyamok,\n    Jangan di-gigit agas kemus!\n\n\n\n\n[cxi]\n\nCharm used when the Jungle is to be cleared, after calling on Toh\nMentala Guru, Saraja Guru, Gampitar `Alam, and Saraja Malik\n\n\n    Mari-lah bersama-sama dengan aku,\n    Aku handak meminta' tempat ini,\n    Pergi-lah angkau ka bukit Siamang Biru\n    Tujoh lorah, tujoh permatang,\n    Tujoh antaran tempat aku,\n    Mengenyahkan Hantu Sheitan!\n\n\n\n\n[cxii] Do`a Sapuloh (Mengambil padi)\n\nAnother Version of the Ten Prayers\n\n\n    Ka-sa Allah\n    Ka-dua-nya Bumi\n    Ka-tiga dengan ayer sembahyang,\n    Ka-ampat dengan hari Isnayan,\n    Ka-lima dengan pangkat Mahaligei,\n    Ka-anam Bintang Rezki,\n    Ka-tujoh Pintu Shurga\n    Ka-'lapan anak 'ku kandongkan,\n    Ka-sambilan Muhammad menjadi,\n    Ka-sapuloh tenak taman,\n    Dengan kampong 'laman-ku.\n\n\n\n\n[cxiii] Do`a Sapuloh (atau Chendrawasi) (mengambil semangat padi)\n\nAnother Version of the same\n\n\n    Ka-sa 'kan Allah,\n    Ka-dua 'kan Langit,\n    Ka-tiga 'kan Bumi\n    Ka-ampat 'kan bulan\n    Ka-lima 'kan bintang\n    Ra-anam 'kan Matahari\n    Ka-tujoh 'kan `arash kursi\n    Ka-'lapan 'kan anak di-kandong ibu,\n    Ka-sambilan sambilan bulan\n    Ka-sapuloh jadi Allah, jadi Muhammad.\n    Sejok dingin aku saperti ular chintamani,\n    Baya Allah, aku-lah anak ku kasih Allah\n    Didalam Laut Hasin!\n    Kawa rirang kawa rira\n    Kata ular chintamani;\n    Aku yang kechil menjadi besar,\n    Yang tua menjadi muda,\n    Yang hina menjadi mulia,\n    Yang miskin menjadi kaya,\n    Dengan kuderat Allah ta`ala.\n    Raja sagala burong\n    Mengantarkan makan-makanan-nya,\n    Yang di hulu, yang di hilir,\n    Yang di laut, yang di darat,\n    Anak unta bertujoh ekor\n    Mengantarkan rezki-nya,\n    Dan lagi gajah puteh sabrang lautan\n    Mengantarkan rezki-mu.\n    Rambut sa-'lei di-belah tujoh,\n    Menjadikan sengk'la-mu,\n    Pisang sa-biji akan makan-makanan-mu,\n    Tebu sa-katang akan makan-makanan-mu,\n    Telor sa-biji akan kulum-kuluman-mu,\n    Dengan kuderat Allah ta`ala\n    Mengantarkan rezki-mu\n    Insha`allah\n    Dengan berkat, d.s.b.\n\n\n\n\n[cxiv] Do`a Chendrawasi\n\n\n    Allah Mabirah mati kaya jelah-jelaleh ya munsha!\n    Ya Nabi Musa illahi!\n    Ya Nabi Abubakar illahi!\n    Ya Nabi 'Sman illahi!\n    Ya Nabi `Ali illahi!\n    Ya Nabi `Umar illahi!\n    Ya tuanku illahi!\n    Makbul do`a aku hamba-nya `alam\n    Terbuat kuasa isi laut dan darat\n    Tiada berchita-nya kapada aku,\n    Dengan berkat do`a chintamani.\n    Berkat la-ilaha-illa-'llah.\n    Bayang aku ini bayang ku kasih Allah.\n    Bayang aku ini bayang ku kasih Nabi.\n    Bayang aku ini bayang ku kasih mala'ikat ampat puloh ampat,\n    Didalam kubor,\n    Yang kechil menjadi besar\n    Yang tua menjadi muda,\n    Yang hina menjadi mulia,\n    Yang miskin menjadi kaya,\n    Kaya deri rumah tangga-nya Raja sagala burong,\n    Mengantar makan-makanan-nya,\n    Allah Humah menjadi suatu niat sa-bala-bala,\n    Laba dunia, laba akhirat.\n    Sejok dingin aku saperti ular chintamani,\n    Tada siapa yang memakei do`a ular chintamani,\n    Melainkan aku yang memakei-nya.\n    Allah Humah jadi sa-pohun kayu yang besar,\n    Di tengah laut yang puteh\n    Antara langit dengan bumi.\n    Disana-lah tempat burong chendrawasi\n    Bertelor bersarang menetas.\n    Menjadikan anak ular chintamani. [945]\n    Ya Allah Humah, Ya Jibra'il\n    Salamat semperna kabajikan aku,\n    Salamat semperna pebuatan aku,\n    Salamat semperna kabaikan aku,\n    Aku saperti ular chintamani,\n    Insha`allah,\n    Berkat la-ilaha, d.s.b.\n\n\n\n\nMining Charms\n\n\n[cxv] Balai Lumbong [p. 265.\n\n\nCharm used when the Karang (tin-bearing stratum or overburden)\nis reached\n\n\n    Al-salam `aleikum, hei Bijeh? [946]\n    Asal ambun menjadi ayer\n    Asal ayer menjadi buih, [947]\n    Asal buih menjadi batu\n    Asal batu menjadi Bijeh.\n    Bijeh terkandong dalam batu yang pejal,\n    Kaluar-lah angkau deri dalam batu yang pejal!\n    Jikalau angkau t'ada kaluar,\n    Derhaka angkau kapada Allah!\n    Hei Bijeh, Si Apong-apong,\n    Apong di laut, Apong di darat!\n    Timbul-lah angkau didalam kolam aku\n    Jika t'ada timbul, derhaka angkau kapada Allah\n    Derhaka kapada Muhammad, derhaka kapada Baginda Rasul Allah. [948]\n\n\n\nTangkal Lumbong\n\n\n\n[cxvi] Before felling the Jungle [p. 266.\n\n\n    O nenek Raja Suleiman\n    Raja Suleiman Hitam!\n    Aku `nak menebang hutan;\n    Aku tidak memegang hutan,\n    Raja Suleiman Kuning memegang hutan,\n    Raja Suleiman Merah yang memegang hutan;\n    Aku yang menebang hutan,\n    Tetapi di-bri orang yang berdua.\n    Bangun, bangun, yang menunggu-nya:\n    Sirih yang tiga kapor, roko' yang tiga batang [949]\n    O Si Mai Murup, O Si Mai Merah, Si Gadek Hitam,\n    Si Gadek Hitam yang di hilir ayer,\n    Si Gadek Kuning yang di hulu,\n    Si Mai Merah (yang di tengah ayer),\n    Kalau di-bawa lauk pesok,\n    Kalau di-bawa dulang pechah,\n    Jamu-lah jamu wadi\n    Ali berjuntei jamu watang\n    Kalau sa-kisah bharu jadi\n    Kalau sa-kisah bharu datang,\n    Undor siah-lah angkau deri sini,\n    Kalau tidak angkau undor deri sini\n    Kaki melangkah patah,\n    Tangan menengkan (?) sompong\n    Mata menchelek pechah\n    Mata di-tikam duri trong asam,\n    Tangan di-lantak tras sepang\n    Lidah di-sayat sembilu telang\n    Sudah di-sumpah nenek Sakernanaini-naini\n    Didalam daun Putajaya (?)\n    Diatas bukit gunong Selan,\n    Bila 'kau kechok 'kau kechal\n    Di-kutok Koran tiga puloh juz,\n    Di-kampar Bumi dengan Langit!\n    Aku tahu asal angkau jadi:\n    Darah hitam darah merah,\n    Itu asal angkau jadi.\n    Kita asal sama sa-bapa\n    Bahagian asing-asing:\n    Aku memegang mas dan bijeh,\n    Angkau memegang batu dan pasir\n    Dan sekam dan dedak.\n\n\n\n\n[cxvii] Tangkal Lumbong\n\nBefore clearing the Ground to start working\n\n\n    Al-salam `aleikum kapada Malai'kat,\n    Ibu-ku Bumi, bapa-ku Ayer,\n    Hei Nang Terni, Kun Pali, Jin Puteh,\n    Jembalang di Bumi,\n    Nang Prak songsang, Jin Hitam,\n    Yang bertapa di kulit Bumi,\n    Nang Prak Weihah, Jin Kuning,\n    Yang bertapa di selisi Awan,\n    Hei Marang Kuan, Berhala Muda,\n    Nang Kriak, Raja di Gunong,\n    Hei Si Arang-arang, Si Arong-arong\n    Asal nanah ampu nanah\n    Asal puteh berchampor puteh.\n\n\n\n\n[cxviii] Charm used during Fumigation [p. 268.\n\n\n    Al-salam `aleikum minta' tabek\n    Kapada Sheikh 'Abdul Ghraib\n    Sheikh 'Abdul Rahman, Sheikh 'Abdul Kadir,\n    Dan Sheikh 'Abdul Hari!\n    Tolong-lah kapit bimba aku, pada hari ini!\n    Al-salam `aleikum, hei Puteh, Pawang di Rimba\n    Pawang Tua, Pawang Muda!\n    Mari-lah, aku handak jamu;\n    Mana yang salah minta' ampun,\n    Mana yang kurang, minta' tabek samua-nya.\n\n\nThen when the tapers are lighted and the offerings ready, say:--\n[p. 269.\n\n\n    Hei Puteh Raja di Rimba!\n    Angkau-lah yang memegang ra`yat di rimba di hutan\n    Yang b'lakang ka langit,\n    Mehukumkan sakalian Dato' di bumi dan Putra disini\n    'Kau yang sa-ka'indra'an disini!\n    Mari makan jamu-nya aku,\n    Bukan sisa bukan telah,\n    Sulong ka'indra'an, sulong Dasman,\n    Al-salam `aleikum, hei Sang Gana!\n    Al-salam `aleikum, hei Sang Gani!\n    Al-salam `aleikum, hei Sang Kremasena,\n    Sang Kremaseni, Sang Dermaseni!\n\n\n\n\n[cxix] An Invitation to the Spirits\n\n\n    Hei Si Arong-arong, Si Arang-arang,\n    Marang Kuan, Raja di Rimba,\n    Rang Jana Rut Jana, Sang Mertin,\n    Sah Mertin, Sang Bujok, Ummai Bujok!\n    Sah Jihin nama anak-mu,\n    Marang Kuan nama ibu-mu.\n    Hei Marang Kuan Raja di Rimba!\n    Angkau-lah yang memegang ra'yat di hutan di rimba\n    Mari-lah angkau aku 'nak suroh-suroh.\n    Panggil mari sagala ra`yat bala-mu,\n    Hamba, sahya-mu; budak, kanak-kanak-mu,\n    Mari makan jamuan aku ini.\n    Aku 'nak minta' tolong-mu,\n    Aku 'nak buka kalian ini.\n\n\n\n\n[cxx] Mining [p. 270.\n\n\n    O Dato' Batin Tua\n    Yang memegang gaung guntong\n    Yang memegang suak sungei,\n    O Dato' Batin Muda,\n    Yang memegang sagala ra'yat bala tantra!\n    (Bijeh) yang di atas bukit turun ka bawah,\n    Yang di hulu ayer turun ka tengah sungei,\n    Yang di kuala sungei mudik-lah ka tengah sungei,\n    Berkampong-lah angkau disini!\n    Bukan-nya aku yang memanggil,\n    Dato' Batin Tua yang memanggil,\n    Batin Muda yang memanggil,\n    Pawang Tua yang memanggil,\n    Pawang Muda yang memanggil,\n    Berkampong-lah sampah, sarap, chichak, kalerik, [950] lipan,\n    kelmayer\n    Makan jamuan aku.\n    Mana yang datang bawakan (kapada) aku bijeh\n    Sa-ketong, dua ketong,\n    Sa-genggam, dua genggam,\n    Sa-arai, dua arai,\n    Sa-gantang, dua gantang,\n    Sa-sentong, dua sentong,\n    Berkampong-lah biji nasi, biji baiam,\n    Biji `makau, biji sekoi, biji kantan,\n    Berkampong-lah 'kau disini!\n    Aku handak buka tempat ini,\n    Aku handak buat lombong,\n    Kalau 'kau ta' datang, ta' berkampong,\n    'Kau aku sumpah,\n    Jadi abu angkau, jadi angin angkau, jadi ayer angkau,\n    Berkat petua guru-ku, kabul perminta'an-ku:\n    Bukan aku yang meminta'\n    Pawang Tua yang minta\n    Dengan berkat la-ilaha-illa-'llah, d.s.b.\n\n\n\n\n[cxxi] Jin Salaka Tunggal [p. 272.\n\nInvocation to the Silver-Spirit\n\n\n    Al-salam `aleikum, hei anak Jin Salaka Tunggal,\n    Aku tahukan asal-mu\n    ('Mu) dudok kapada awan yang kuning,\n    Katapa'an-mu di laut Balongan Darah,\n    Katapa'an-mu kolam merata sungei,\n    Tempat menjadi-mu di telok mati angin,\n    Hei anak Jin Salaka Tunggal\n    Mari-lah kapada waktu ini, katika ini,\n    Aku handak bersemah, 'ku handak berjamu 'arak dan tuak!\n    Kalau 'mu ta' kamari pada katika ini,\n    Derhaka 'kau kapada Allah,\n    Derhaka 'kau kapada Nabi Allah Suleiman,\n    Aku-lah Nabi Allah Suleiman!\n\n\n\n\nWater\n\nCharms and Ceremonies connected with the Sea\n\n\n\n[cxxii] [p. 279.\n\n\nInvocation to the Water Spirit, used at the insertion of the Twigs\nin the Masthead\n\n\n    Al-salam `aleikum\n    Hei Ayer Si Hantu Ayer,\n    Anak bernama Laskar Allah,\n    Bersahabat baik dengan Mambang Tali Harus,\n    Jangan 'kau imbang-imbang prahu aku ini.\n    Jangan 'kau hampir-hampir\n    Kembali-lah kapada tempat-'kau,\n    Kapada uri tembuni Nabi Allah Musa:\n    Kalau kau ta' berbalik\n    Derhaka 'kau kapada Allah, d.s.b.\n\n\n\n\n[cxxiii] Starting a Ship on its Journey\n\nDudok didalam petak ruang, bakar kemenyan, tabor bras kunyit; jintekkan\nserempu, kemdian jintekkan apit lempang, katakan:--\n\n\n    Al-salam `aleikum, Medang Raya, Medang Katanah!\n    Jangan angkau bercherei dua beradek:\n    Aku 'nak menghantar sabuleh-buleh-nya\n    Ka mana-mana tempat handak pergi.\n    Kalau tidak, angkau derhaka kapada Allah, d.s.b.\n\n\n\n\n[cxxiv] Invocation to the Spirits, asking them to point out Rocks,\netc. [p. 280.\n\nStand facing the bows, and say: --\n\n\n    Hei saudara aku, Uri Buni Tentoban,\n    Aku 'nak b'layer ka Pulau Pinang,\n    Ampang larang aku ta' tahu,\n    Tunggul batang aku ta' tahu\n    Tukun [951] pulau aku ta' tahu,\n    Angkau yang tahu.\n    Inilah b'ras sa-genggam buni, d.s.b.\n\n\n\nCharms and Ceremonies used to propitiate the Sea Spirits\n\n\n[cxxv] Bersahabat Orang Laut\n\nSi Minas yang tua (di tali harus), Si Munas yang tengah (di puchok\ngelombang), Si Ganas yang bongsu (di tepi pantai), [itulah] anak\nRaja di Arongan (?) yang memegang tali harus yang besar; mak-nya\nSi Julam. Tanda sahabat [-nya] roko' tiga batang, sirih tiga kapor,\nayam puteh sa-ekor [katakan]:--\n\n\n    Hei sahabat-ku [Si Anu]\n    Aku minta' sampeikan kapada\n          [tempat anu]\n    Jangan rosak, jangan binasa.\n\n\nIni yang menjaga puting bliong ayer memusing hamba-nya yang bernama\nPenglima Si Awang, dada-nya berbulu, mata-nya merah, kulit-nya hitam,\nrambut-nya kreting: itulah yang naik ka puchok tiang. Kalau 'nak\ntimbulkan beting, tabor bras kunyit tiga [? kali] keliling prahu,\npanggilkan.\n\n\n\n\n[cxxvi] A General Invocation of the Hantu Laut and other Spirits\n\n\n    Hei Toh Mambang Puteh, Toh Mambang Hitam\n    Yang diam di bulan dan matahari\n    Melempahkan sakalian `alam asal-nya pawang,\n    Menyampeikan sakalian hajat-ku,\n    Melakukan sagala kahandak-ku,\n    Al-salam `aleikum!\n    Hei sahabat-ku Mambang Tali Harus,\n    Yang berulang ka pusat tasek Pauh Janggi,\n    Sampeikan-lah pesan-ku ini\n    Kapada Dato' Si Rimpun `Alam\n    Aku minta tolong p'leherakan kawan-kawan-ku.\n    Hei, sakalian sahabat-ku yang di laut;\n    Hei, Sidang Saleh, Sidang Bayu,\n    Sidang Mumin, Sidang Embang,\n    Sidang Biku, Mambang Sagara,\n    Mambang Singgasana, Mambang Dewata,\n    Mambang Laksana, [952] Mambang Sina Mata,\n    Mambang Dewati, Mambang Dewani,\n    Mambang Tali Harus.\n    Imam An Jalil nama-nya Imam di laut,\n    Bujang Ransang nama-nya hulubalang di laut,\n    'Nek Rendak nama-nya yang diam di bawah,\n    'Nek Joring nama-nya yang diam di telok,\n    'Nek Jeboh nama-nya yang diam di tanjong,\n    Dato' Batin `Alam nama-nya yang Dato' di laut,\n    Bujang Sri Layang nama-nya yang diam di awan-awan,\n    Mala'ikat Chitar Ali nama-nya yang memegang puting bliong,\n    Mala'ikat Sabur Ali nama-nya yang memegang angin,\n    Mala'ikat Sir Ali nama-nya yang memegang ayer laut,\n    Mala'ikat Putar Ali nama-nya yang memegang palangi,\n    Ia-itulah ada-nya: ya Nabi, ya Wali Allah,\n    Tertegak panji-panji Muhammad, geda-geda Allah\n    Aku minta kramat Pawang,\n    Berkat kramat Dato' Mengkudum [953] Puteh\n    Berkat kramat daulat Sultan Iskandar Sah ada-nya. [954]\n\n\n\n\nCrocodile Charms\n\nWhen cutting and planting the stake (to which the floating platform\nwith the bait is loosely attached)\n\n\n\n\n[cxxvii] [p. 296.\n\n\n    Al-salam `aleikum, Nabi Allah, 'Tap\n    Yang memegang bumi\n    Nabi Khailir yang memegang ayer,\n    Nabi Setia yang memegang langit,\n    Nabi Alias yang memegang kayu,\n    Nabi Noh yang tanam kayu!\n    Aku pohunkan ini kayu\n    'Nak buat tempat meletakkan pekiriman [955] kapada ulubalang\n    [956] di rantau.\n    Al-salam `aleikum, Mambang Tali Harus,\n    Yang dudok di tali harus,\n    Al-salam `aleikum, Jin Hitam,\n    Yang dudok pematahan [957] telok,\n    Al-salam `aleikum, Jin Puteh,\n    Yang dudok di ujong tanjong:\n    Jangan-lah angkau berkachau-kachau!\n\n\n\n\n[cxxviii] An alternative shorter Version\n\n\n    Al-salam `aleikum, Nabi Tetap memegang bumi\n    Al-salam `aleikum, Nabi Noh tanam kayu,\n    Aku memohunkan kayu ini 'nak buat panchang alir: [958]\n    Kalau membunoh kau telentang [959]\n    Kalau ta' membunoh 'kau telangkup.\n\n\n\n\n[cxxix] When about to plant the Pole in the Water [p. 297.\n\n\n    Al-salam `aleikum Nabi Khailir memegang ayer,\n    Al-salam `aleikum Nabi Tetap memegang bumi,\n    Tabek, Raja di Laut, Mambang Tali Harus!\n    Aku memohunkan yang berdosa: [960]\n    Mana yang tiada berdosa, tolong lepaskan,\n    Halaukan yang berdosa itu yang makan Si Anu! [961]\n    Jikalau tidak di-halaukan\n    Mati mampek, mati mawai,\n    Mati di-sumpah kalangan [962] darah!\n    Kalau di-halaukan,\n    Biak [963] kembang beribu-'kau,\n    Di-mudahkan Allah rezki-'kau,\n    Dengan berkat Nabi Suleiman!\n\n\n\n[cxxx] When hanging up the Bait at the end of the Rod\n\n\n    Sambu [964] Agak, Sambu Agai!\n    Sambut pekiriman Nabi Allah Suleiman, tujoh pengikat;\n    Sa-tanjong ka hulu, sa-tanjong ka hilir\n    Sambut dalam satu hari akan katiga!\n    Kalau 'kau ta' sambut pekiriman Raja Suleiman itu,\n    Satu hari akan katiga,\n    Mati mampek, mati mawai,\n    Mati di-sumpah kalangan darah;\n    Ka laut ta' dapat minum,\n    Ka darat ta' dapat makan,\n    Dengan kata kita Nabi Suleiman.\n\n\nRepeat this same charm when you blow out the chewed betel on the head\nof the cock.\n\n\n[cxxxi] Alternative Version [p. 298.\n\n\n    Arak-arak, iring-iring\n    Kembang bungi si Panggil-Panggil,\n    Datang berarak, datang beriring\n    Raja Suleiman datang memanggil.\n    Hei Si Jambu Rakai, aku tahu asal 'kau jadi,\n    Buku tebu ampat puloh ampat akan tulang 'kau\n    Tanah liat akan tuboh-'kau,\n    Akar pinang akan urat-'kau,\n    Gula chayer akan darah-'kau,\n    Tikar burok akan kulit-'kau,\n    Pelepah nipah akan ekor-'kau.\n    Duri pandan akan ridip-'kau,\n    Tunjang berembang akan gigi-'kau,\n    Melibas patah ekor-'kau,\n    Mengempas patah munchong-'kau,\n    Menguniah patah gigi-'kau!\n    O Si Jambu Rakai, aku ikat tujoh pengikat,\n    Aku barut tujoh pembarut,\n    Di-orak di-kembang jangan:\n    Lulum-lulum bharu 'kau telan.\n    Hei Si Jambu Rakai, sambut-lah pekiriman Tuan Putri Rundok\n    Datang deri Jawa;\n    Jikalau angkau tidak sambut,\n    Didalam dua hari akan katiga\n    Mati mampek, mati mawai,\n    Mati mengk'lan darah,\n    Mati mengk'lan Tuan Putri Rundok deri Jawa!\n    Jikalau 'kau ambil,\n    Sa-rantau ka hulu sa-rantau ka hilir, di-situ-lah 'kau nanti aku.\n    Bukan aku yang punya kata, Raja Suleiman punya kata,\n    Jikalau di-bawa ka hilir, chondong 'kau ka hulu,\n    Jikalau di-bawa ka hulu, chondong kau ka hilir,\n    Dengan berkat perkata`an Raja Suleiman\n    La-ilaha-illa-'llah, d.s.b.\n\n\n\n\n[cxxxii] Another Version\n\nHei Si Jambu Rakai, sambut pekiriman Putri Rundok de' Gunong Ledang:--\n\n\n    Ambachang masak sa-biji bulat,\n    Pengikat tujoh pengikat,\n    Pengarang tujoh pengarang,\n    Di-orak di-kembang jangan,\n    Lulor lalu di-telan!\n    Tidak angkau sambut\n    Dua hari, jangan katiga,\n    Mati mampek, mati mawai,\n    Mati tersadai pangkalan tambang!\n    Kalau angkau sambut,\n    Dua hari jangan tiga,\n    Ka darat 'kau dapat makan,\n    Ka laut 'kau dapat minum!\n\n\n\n[cxxxiii] Crippling Charm [p. 301.\n\nPelumpoh\n\n\n    Aku tahu asal kau jadi\n    Mani Fatimah asal 'kau jadi,\n    Di-kepal di tanah liat\n    Tulang-'kau buku tebu\n    Kapala-'kau umbi niyor\n    Dada-'kau upih,\n    Darah-'kau kunyit\n    Mata-'kau bintang Timor,\n    Gigi-'kau tunjang berembang\n    Ekor-'kau puchok nipah.\n\n\nOr else this version:--\n\n\n    Aku tahu asal 'kau jadi\n    Tanah liat asal 'kau jadi\n    Tulang buku tebu asal 'kau jadi,\n    Darah-'kau gula, dada-'kau upih,\n    Gigi-'kau tunjang berembang,\n    Ridip-'kau chuchoran atap.\n\n\nThen blow (jampi) thrice upon the line, and carry the end of it over\nyour shoulder backwards, and then strike the bow of the boat with\nits end thrice.\n\n\n[cxxxiv] If the Crocodile shows Fight when taken\n\n\n    Pasu jantang, pasu renchana,\n    Tutop pasu, penolak pasu,\n    Angkau menentang kapada aku,\n    Terjentang mata-'kau,\n    Jantong-'kau aku gantong\n    Hati-'kau sudah 'ku rantei!\n    Si Pulut nama-nya usar,\n    Berderei daun sulasi:\n    Aku tutop hati yang besar,\n    Aku gantong lidah yang fasik,\n    Jantong-'kau sudah 'ku gantong,\n    Hati-'kau sudah 'ku rantei,\n    Rantei Allah, rantei Muhammad,\n    Rantei Baginda Rasul Allah!\n\n\n\nFishing\n\n\n[cxxxv] Kelong Invocation [p. 315.\n\n\n    Al-salam `aleikum, hei Nabi Allah Tap!\n    Al-salam `aleikum, hei Nabi Allah Khailir!\n    Al-salam `aleikum, hei Nabi Allah Noh!\n    Al-salam `aleikum, hei Mambang di Olak!\n    Al-salam `aleikum, hei Mambang di Bajau!\n    Al-salam `aleikum, hei Mambang Tali Harus!\n    Al-salam `aleikum, hei Mambang Kuning!\n    Al-salam `aleikum, hei Toh Pawang Togok!\n    Al-salam `aleikum, hei Toh Pawang Tua!\n    Bukan-nya aku yang menyemahkan jamuan ini:\n    Toh Pawang Togok yang menjamukan,\n    Toh Pawang Tua yang menjamukan,\n    Yang menyuroh Toh Aur Gading.\n    Dengan berkat la-ilaha, d. s. b.\n\n\n\n[cxxxvi] Alternative Charm [p. 316.\n\n\n    Pawang Kisa, Pawang Berima,\n    Si Langjuna, Raja di Laut;\n    Ai, Durai, Si Biti nama mak-'kau,\n    Si Tanjong nama bapa-'kau!\n    'Kau yang memegang ujong tanjong,\n    'Kau yang memegang sakalian tepi pantei,\n    'Kau yang memegang beting alang.\n    Mak-'kau buboh di puchi tua,\n    Anak-'kau di-buboh di ujong penajor,\n    Bapa-'kau di-buboh di pemingkul 'blah barat,\n    Berampat kita bersaudara!\n    Kalau ya kita bersaudara,\n    'Kau tolong bantu aku!\n\n\n(Here plant the pole.)\n\n\n    Kaki-'ku berpijak di dul angkasa,\n    Puchi-'ku tersandar di tiang 'arash.\n    Allah mengulor, Muhammad menyambut,\n    Anam depa kiri, anani depa kanan,\n    'Kau yang tiga beranak,\n    'Kau tolong piarakan!\n    Kabul Allah, d.s.b.\n    Berkat do'a Pawang Tua 'ku,\n    Berkat Dato' Kamalu-'l-Hakim.\n\n\n\n[cxxxvii] Propitiation of the Water Spirit\n\nBawa (1) b'ras bertih, (2) b'ras basoh, (3) b'ras kunyit, tabor diatas\nayer tiga genggam petang-petang, serta kata:--\n\n\n    Inilah bras sa-genggam buni,\n    Tanda kita bersaudara!\n\n\nKemdian pulang ka rumah, jam mahu tidor bachakan nama Hantu itu tujoh\nkali: maka kalau ada untong, datang-lah ia dalam mimpi. Maka pagi makan\ndemkian itu juga sampei tujoh petang. Sudah itu pasang kelong. Maka\nchachak turus tua(h), kayu sa-batang, pulang ka darat. Maka tabor-lah\nb'ras tiga macham tadi, maka berdiri panggil hantu yang kabanyakan:--\n\n\n    Hei saudara-'ku, uri, buni, tentoban,\n    Angkau yang tua, [aku yang muda]!\n    Aku minta' tengo' tempat aku pasang kelong:\n    Ampang aku ta' tahu, tegor sapa aku ta' tahu.\n    Hang yang tahu!\n    Aku minta' tengo' tempat aku pasang kelong\n    Inilah b'ras sa-genggam, d.s.b.\n\n\nThe charm used at the planting of the turus tua(h) begins the same way,\nsubstituting for the third line the words--\n\n\n    Aku handak chachak b'lat\n\n\nor the like.\n\nWhen finished, stand at the seaward end and repeat the charm, inserting\nthe words aku yang muda as shown above, followed by--\n\n\n    Kampong-lah sakalian permainan angkau\n    Bawa kamari kapada tempat ini aku buat\n    Inilah b'ras, d.s.b.\n\n\n\n\n[cxxxviii] Jermal Charm\n\n\n    Al-salam `aleikum!\n    Pawang Tua, Pawang Pertama Allah!\n    Musa Kalam Allah, [965]\n    Sedang Bima, Sedang Buana,\n    Sedang Juara, Raja Laut!\n    Mari-lah kita sama-sama\n    Berchachak tiang jermal.\n\n\n\n\n[cxxxix] Serapah Kail\n\nWhen fishing with a Line and Hook\n\n\n    Hei Mambang Tali Harus!\n    Jangan 'kau imbang-imbang kail-'ku ini!\n    Jikalau kail aku di kiri, angkau di kanan,\n    Jikalau kail aku di kanan, angkau di kiri!\n    Jikalau angkau hampiri kail aku ini,\n    Angkau kasumpahi dengan kata Allah!\n\n\n\n\n[cxl] Charm addressed to the Fish [p. 317.\n\n\n    Sambut tali perambut!\n    Biar putus, jangan rabut!\n    Kalau rabut, mata-'kau chabut!\n\n\n\n\n\n\nCHAPTER VI\n\nMAGIC RITES AS AFFECTING THE LIFE OF MAN\n\n\nBirth-Spirits\n\n\n[cxli] Langsuir Charm [Chap. vi. p. 326.\n\n\n    Jintek-jintek di kuala!\n    Jauh tajam mata-nya,\n    Dekat tumpul hati-nya;\n    Terbuka batu dalam tanah,\n    Terbuka hati satru lawan 'ku.\n    Terbuka maiat dalam tanah,\n    Terbuka hati satru lawan-'ku.\n    Sayu hati memandang aku\n    Berkat aku memakei do`a Silam Bayu.\n\n\n\n[cxlii] Charm for laying a Pontianak [p. 327.\n\n\n    Pontianak, mati beranak,\n    Mati di-timpa tanah tambah!\n    Krat buluh panjang pandak\n    'Kan pelemang hati Jin Pontianak.\n    Dengan berkat la-ilaha, d.s.b.\n\n\nAnother version is exactly the same as far as the words Jin Pontianak,\nbut continues--\n\n\n    Jembalang, Jembali,\n    Daun lalang gulong-gulong,\n    Datang angkau kamari,\n    'Ku tetak dengan parang gudong.\n\n\n(Here expel your breath forcibly.)\n\n\n\n\nAlternative Charms\n\n\n[cxliii] Tangkal Mati Anak (Pontianak)\n\n\n    Lada kechil, lada hitam [966]\n    Sampei ka tunggul muda Peri [967]\n    Adek yang kechil, adek yang hitam [968]\n    Si Anu terkena sambar (ini).\n    Jin Pontianak rimba!\n    Aku tahu asal 'kau jadi\n    Berumah 'kau diatas Sa-lembar [969]\n    Minta' tawar, minta' jampikan.\n    Kabul-lah do`a Pontianak\n    Kabul Guru, kabul aku,\n    Dengan berkat la-ilaha, d.s.b.\n\n\n\n[cxliv] Charm for laying a Penanggalan\n\n\n    Kur, ayam puteh,\n    Kur, ayam hitam,\n    Chatok-lah prut Manjang yang terjela-jela itu,\n    Chatok-lah hati, jantong, limpa Manjang itu,\n    Dengan berkat, d.s.b.\n\n\n\n[cxlv] Charm for laying (lit. neutralising) a Polong [p. 329.\n\n\n    Hei Si Tinjak, Si Tertib,\n    Ular dan lipan berkelamentang!\n    Terbato' terber'sin,\n    Berkat aku menangkal polong dengan bajang hantu sakalian.\n    Asal-'kau di tanah kang, [970]\n    Pulang-'kau ka tanah kang,\n    Asal-'kau di tanah dengkang,\n    Pulang 'kau ka tanah dengkang,\n    Datang 'kau menelentang,\n    Pulang angkau meniarap,\n    Pulang-lah angkau kapada jinjang angkau,\n    Hei, Dato' Ulan, Dato' Puteh,\n    Tetap-lah angkau kapada tempat angkau,\n    Kapada hulu ayer paya berlendang\n    Berkat, d.s.b.\n\n\n\n[cxlvi] Charm for killing a Polong (apparently addressed to the\nPelesit)\n\n\n    Hu, aku tahu asal 'kau mula menjadi,\n    Si Ruchau nama 'kau mula menjadi,\n    Datang menelentang, pulang 'kau menelangkop,\n    Terlangkop jinjang guru-'kau,\n    Dengan berkat la-ilaha, d.s.b.\n\n\n\n[cxlvii] Tangkal Pelesit [p. 330.\n\n\n    Sa-pertama-nya Nyawa\n    Ka-dua-nya Darah\n    Ka-tiga-nya Daging\n    Ka-ampat-nya Prehat! [971]\n    Hantu orang asal 'kau jadi,\n    Tanah puteh asal 'kau jadi,\n    Tahi Adam asal 'kau jadi,\n    Tahi Bali [972] asal 'kau jadi!\n    Jangan 'kau dengki,\n    Jangan 'kau aniaya\n    Kapada anak sidang (manusia)!\n    Jikalau 'kau dengki,\n    Jikalau 'kau aniaya,\n    'Kau di-makan besi kawi,\n    Makan kutop ka bintongan,\n    Di-hempap Koran tiga puloh juz,\n    Di-timpa daulat ampat penjuru `alam!\n    Bukan-nya aku punya tawar:\n    Nenek Malim Karimun [973] yang punya tawar,\n    Tawar tersurat di pintu Ka`bah!\n    Sidik Guru, sidik-lah aku,\n    Dengan berkat, d.s.b.\n\n\nIn the case of a pelesit (kalau orang sakit merepet kata kuching)\nadd:--\n\n\n    Aku tahu asal 'kau menjadi;\n    Minyak niyor hijau asal 'kau menjadi.\n    Kalau ta' undor deri sini,\n    Kena salang mak angkau,\n    'Ku sula melentang mak 'kau!\n\n\n\n\n[cxlviii] Birth Ceremonies [p. 334.\n\nThe treatment of the umbilical cord is generally somewhat as\nfollows:--The cord is rubbed with dust between the finger tips\n(di-gentil dengan abu), and kneaded towards the child (di-urut-nya\nkapada budak), the words \"Bismillah wadi mari kamari\" being pronounced\nat the same moment. Then it is tied round with strips of the wild\nbread-fruit bark (tali trap) in seven places, each a thumb's breadth\nfrom the next (pengukor ibu tangan). Saffron (turmeric) and a piece\nof charcoal (arang saketut) are now laid upon a coin, [974] over which\nthe cord is drawn tightly; and, finally, the cord is severed at a point\nbetween the second and third bindings, by means of a splinter (sembilu)\nof bamboo. The severed ends are now cooled with betel-leaf water\n(di-jelum dengan ayer sirih), rubbed with pounded garlic mixed with\nfine dust (bawang puteh di-giling-nya dengan hati abu), plugged with a\nroasted peppercorn [975] and covered (di-tekup) with mengkudu leaves,\nafter which the child is swaddled (di-bedong). Within from three to\nseven days the dead end of the cord will fall off (tanggal tali pusat),\nand the pepper which had previously been inserted will be poured out\n(di-chichir). The caul (uri) is deposited in a small rice-bag (sumpit)\n[976] with salt, black pepper, and asam gelugor. The bag is then tied\nup and roasted in a split stick (sepit) such as is used for cooking\nfish. After this it is dried by being kept near the fire in the back\npremises (where it is subjected from time to time to the sembor sirih\ntreatment). When the child can walk, the uri is buried in a hole in\nthe ground, with the nail, candle-nut, brazil-wood, etc., mentioned\nelsewhere. [977] In this case a cocoa-nut is usually planted to mark\nthe spot where it was buried. Sometimes, however, the bag with its\ncontents is merely thrown into the nearest river or the sea.\n\n\n\n[cxlix] If the Labour is difficult\n\nKalau sakit benar, di-kemam asam garam, katakan:--\n\n\n    Bena mudik ka hulu,\n    Ker'pok-ker'pak pematah paku,\n    Ambil ijok 'kau pengikat si alu-alu\n    De' tujoh bukit, tujoh kuala.\n    Berkuak bersiah-lah angkau!\n    Aku 'nak menengo' anak Si Anu lalu.\n    Kabul-lah pengajar guru-'ku mestajap kapada 'ku\n    Dengan berkat la-ilaha-illa-'llah.\n\n\n\n\n[cl] When putting the Marks (pangkahan) on the Mother and Child\n[p. 336.\n\n\n    Tetak buluh telang,\n    Tetak serba bersisa;\n    Ayer lior gilang gemilang\n    Menawar serba yang bisa.\n\n\n\n\nAdolescence\n\n\n[cli] When scattering the Rice, and applying the Tepong Tawar before\ncommencing to file the Teeth [p. 356.\n\n\n    Tepong tawar, tepong jati,\n    Patah puchok mali-mali;\n    Buangkan sial dengan pemali,\n    Dengan berkat la-ilaha-illa-'llah.\n\n\n\n[clii] When touching the Patient's Teeth with any of the Rings or\nthe Egg\n\n\n    Hu, kata Allah!\n    Hak, kata Muhammad!\n    Bismillah al-rahman al-rahim\n    Uru Allah, kopak-kapek\n    Aku Kadim, pauh [978] menyemblah\n    Wasam si in Allah aku matikan\n    Kabul aku memakei do`a mengantok amas. [979]\n    Kabul berkat la-ilaha-illa-'llah.\n\n\n\n[cliii] To destroy the \"Venom\" of the Steel (buang bisa besi)\n\n\n    Bismillah al-rahman al-rahim\n    Hei, Bismi!\n    Aku tahu asal 'kau jadi!\n    Aku menjadi chahia Allah,\n    Angkau menjadi mani Allah,\n    Ada aku, bharu angkau ada,\n    Tiada aku, tiada angkau ada!\n    Kalau 'kau derhaka kapada aku,\n    'Ku buang ka laut Demi dalam!\n    Hak tiada aku [980] bisa,\n    Kalau aku[3] bisa, derhaka kapada Tuhan.\n    Kabul berkat, d.s.b.\n\n\n\n[cliv] When first laying the File across the Teeth\n\n\n    Al-salam `aleikum, Nabi Tap [yang memegang bumi],\n    Al-salam `aleikum, Nabi Khailir [yang memegang ayer],\n    Al-salam `aleikum, Nabi Elias yang memegang poko. [981]\n\n\n\n\n[clv] To charm the Betel-leaf (jampi sirih) which is presented to\nthe Patient after the Operation [p. 357.\n\n\n    Bismillah al-rahman al-rahim!\n    Hong sarangin bulan bintang matahari!\n    Tegak ruh-ku saperti bulan bintang matahari!\n    Kabul aku memakei do`a Si Awang Lebih\n    Berjalan aku berlebih,\n    Berkain aku berlebih,\n    Berbaju aku berlebih,\n    Bersaputangan aku berlebih,\n    Kuat kuasa-ku aku berlebih!\n    Kabul berkat, d.s.b.\n\n\n\n[clvi] Circumcision [p. 360.\n\nA ceremony equivalent to circumcision is performed in the case of girls\nat between five and seven years of age, a wound \"like the sting of a\ngadfly\" (saperti di-gigit pikat), i.e. just sufficient to draw blood,\nbeing inflicted by means of scissors wielded by a Bidan (who offers\nprayers and burns incense). In the case of a boy the skin parted\nfrom the wound is received in a cleft stick (sepit), and after being\ndried is made up into a sort of ring, and used as a charm to secure\ninvulnerability (pelias) in war, or else carried out on a piece of\nbanana leaf and thrown away with ashes from the hearth (abu dapor),\nwhich latter are used to stanch the blood. The small bit of skin got\nfrom the girl is similarly dealt with.\n\n\n\n\nPersonal Charms\n\n\n[clvii] Charms for Protection [p. 361.\n\nTahan Tanggal\n\n\n    Hei benang, bertali benang,\n    Tujoh besi, peratus [982] besi,\n    Tujoh pengikat sangka raya!\n    Maka [kalau] menguchap maiat dalam kubor\n    Di-sahut-ki orang yang di-atas dunia,\n    Maka aku di-binasakan\n    Sagala benatang yang bernyawa!\n    Jikalau tidak menguchap maiat dalam kubor,\n    Maka tidak-lah aku di-binasakan\n    Sagala benatang yang bernyawa,\n    Sagala musoh bahia,\n    Sakalian anak sidang manusia!\n    Maka [kalau] berkokok ayam dalam telor\n    Di-sahut-ki ayam di-atas dunia,\n    Maka aku di-binasakan, d.s.b.\n    Tahan Allah, tahan Muhammad,\n    Tahan Baginda Rasul Allah,\n    Berkat aku memakei do`a tahan tunggal.\n\n\n(Then blow to right, to left, and in front.)\n\n\n[clviii] Pendinding\n\n\n    O Jin Sa-Raja Jin,\n    Jin bernama Gempa di Rimba,\n    Jin bernama Gempa di Bukit,\n    Jin bernama Gempa di Baru, [983]\n    Saribu Garang Kapala Tujoh nama angkau,\n    Itulah Jin Sa-Raja Jin\n    Jin Puteh saudara-'kau!\n    Jangan angkau rosak binasakan\n    Jangan angkau menchachat menchedra\n    'Kau-lah saudara-'ku.\n\n\n\n[clix] Pendinding ('Che Muntil)\n\n\n    Allah 'kan payong-ku!\n    Nabi muhammad Mimbar-'ku!\n    Raja Brahil di kanan-'ku!\n    Serafil di kiri-'ku!\n    Rasul Allah di hadapan-'ku!\n    Turun mala'ikat yang berampat,\n    Terkunchi terkanching pintu bahia-'ku.\n    Turun mala'ikat yang berampat,\n    'Kau jadi pagar badan-'ku.\n    Kain Asadasan Asadusin,\n    Astabarukin 'kan ganti tudong-'ku!\n    Terlindong-lah diri-'ku didalam kalimah la-ilaha, d.s.b.\n\n\n\n[clx] Pendinding\n\n\n    Hei Nur Puteh Maharaja Besi,\n    Yang menunggu Astana Allah,\n    Jin Puteh Maharaja Dewa,\n    Yang menunggu Pintu Langit.\n    Hei, Mala'ikat Puteh yang didalam diri-'ku,\n    Yang di-kiri, di-kanan, di-hadapan, di-blakang,\n    Tolong kawal pleherakan aku ini (or Si Anu ini)!\n    Serta angkau temukan dengan Nabi,\n    Didalam ampat puloh ampat hari\n    Dengan berkat daulat Anak Raja Bulan mengambang,\n    Dengan berkat daulat Sultan Muhammad,\n    Dengan berkat mu`jizat Bulan dan Matahari,\n    Dengan berkat mu`jizat Ibu serta Bapa,\n    Dengan berkat mu`jizat Nabi Muhammad salla Allah, d.s.b.\n\n\n\n[clxi] Pendinding\n\n\n    Besi kling, [984] besi tembaga [985]\n    Besi melilit [986] di pinggang-'ku\n    Aku tidor, angkau-lah jaga,\n    Datang marabaya, grak bangun sa-bangat-bangat,\n    Datang de' kiri, grak di-kiri,\n    Datang de' kanan, grak di-kanan\n    Datang de' kapala, menjunjong naik,\n    Datang de' kaki, mengangkit bangun,\n    Hei mala'ikat Israfil,\n    Kalau 'kau ta' grak bangun,\n    Derhaka kapada Allah,\n    Berdosa kapada aku,\n    Dengan berkat la-ilaha-illa-'llah, d.s.b.\n\n    Israfil yang memegang sakalian angin di badan kita\n    `Azra'il yang mengambil nyawa sagala makhlok.\n    Mika'il yang membri rezki\n    Jibra'il yang membawa wahi (khabar).\n\n\n\n\n[clxii] Charm for Health\n\n\n    Salira reksa baik-baik tuboh badan-mu\n    Jangan bri bersengit riang\n    Berchelah chachak, [987] berhadoh hanal,\n    Jangan bri sakit dan pening,\n    Biar segar-degar, sehat pulang pulis\n    Pulang pulis sedia kala\n    Bagei `adat zaman dahulu;\n    Biar lepong-lasa\n    Biar tegoh-tegap\n    Bagei turus di tengah 'laman\n    Pulang tetap pulang nin\n    Bagei ayer di taman kacha\n    Simpan chawan-nya:\n    Dengan berkat, d.s.b.\n\n\nCharm for Beauty, used by Children\n\n\n[clxiii] Pemanis Budak [p. 363.\n\nAmbil ayer dalam batil besar, sapu muka di misei-nya. Bachakan ini\nyang sebut:--\n\n\n    Matahari ampat, bulan lima,\n    Bintang tujoh ka mata aku,\n    Bintang berayun ka dagu aku,\n    Bulan pernama di kening aku,\n    Semut berliring [988] di biber aku,\n    Gajah sa-kawan di gigi aku,\n    Ombak beralun di lidah aku!\n    Suara aku saperti suara Nabi Daud,\n    Rupa aku saperti rupa Nabi Yusoh,\n    Chahia aku saperti chahia Nabi Muhammad,\n    Berkat aku memakei pemanisan sama jadi dengan aku\n    Dengan berkat la-ilaha-illa-'llah, d.s.b.\n\n\n\n[clxiv] Another Version\n\nPemanis\n\n\n    Suh kalubi anta kalubi\n    'Arash mandi krusi mandi\n    Loh mandi, kalam mandi,\n    Aku mandi didalam `izat Allah\n    Mandi didalam sifat Allah,\n    Mandi didalam kandang kalimah la ilaha, d.s.b.\n    Hai, chahia-ku chahia Nur!\n    Nur Allah, Nur Muhammad,\n    Chahia Baginda Rasul Allah.\n    Bintang tiga berator di dada-'ku,\n    Semut beriring di bibir-'ku,\n    Ular chintamani di lidah-'ku.\n    Berkat 'ku memakei chahia Nur.\n\n\n\n[clxv] Another Version, combined with a Love Charm\n\n\n    Hong si bintang tujoh,\n    Bulan perlima [989] di muka aku,\n    Ombak mengalun di lidah 'ku,\n    Semut beriring di bibir 'ku,\n    Angin bertiup di-serta-nya,\n    Gajah puteh sabrang lautan,\n    Songsang tapak, songsang bulu,\n    Songsang belalei, songsang gading,\n    Itu lagi bertemu kapada 'ku!\n    Ini 'kan pula Si Anu itu\n    Bagitu-lah gila kasih sayang kapada 'ku,\n    Di-bawa makan tiada termakan,\n    Di-bawa tidor tiada tertidorkan\n    Berchinta kasih sayang kapada 'ku!\n    Panah ma`rifat-'ku\n    Sudah terkena terlekat\n    Terpaku kapada jantong, hati, ruh, limpa, mempadu, semangat Si\n    Anu itu.\n    Kabul berkat, d.s.b.\n\n\n\n\n[clxvi] For Beauty\n\nPemanis\n\n\n    Bismillah, d.s.b.\n    Titek 'ku titek, ayer lior sa-titek di-atas permeidani,\n    Tundok kasih sayang ummat Muhammad memandang aku.\n    Saperti asam garam [990] bertentangan chahia aku,\n    Matahari s'ri aku, bulan rupa aku,\n    Berkat aku memakei do`a asam garam!\n    S'ri manis, tengkuling [991] manis,\n    Aku-lah yang manis;\n    Bukan-nya s'ri manis, tengkuling manis,\n    Aku-lah yang manis.\n    Di-pandang ummat Muhammad sakalian laki-laki sakalian perampuan,\n    Chahia naik ka muka aku,\n    S'ri turun ka dada aku,\n    Chahia Allah, chahia Muhammad,\n    Lebih pagi di-bawa(h) petang,\n    Lebih petang di-bawa(h) pagi.\n    Berkat la-ilaha, d.s.b.\n\n\n\n[clxvii] Another Version\n\nPemanis (makan sirih)\n\n\n    'Tik, pinang 'ku titek, [992]\n    Titek di-atas batu!\n    Makan sirih bercharik-charik,\n    Naik s'ri ka muka aku!\n    S'ri manis, temuning manis;\n    Bukan-nya s'ri manis temuning manis,\n    Aku-lah yang manis,\n    Manis di-pandang ummat Muhammad!\n    Ta' si kulita' si kulita' tepi laut\n    Tepi laut bunyi guroh halilintar,\n    Nabi Daud menengo' chahia muka-'ku yang lebeh,\n    Chahia Allah, chahia Muhammad, chahia Baginda Rasul Allah!\n\n\n\n[clxviii] Before starting on a Journey\n\n\n    Sekam burok, sekam bharu,\n    [Di-]tampi terlayang-layang,\n    Tundok hantu 'ku 'nak lalu,\n    Jangan tindeh bayang-bayang,\n    Undor-undor\n    Angkah-angkah,\n    Hantu tundok\n    Aku langkah.\n\n\n\n[clxix] Bathing Charm\n\nPemandi bersikat\n\n\n    Merak Si Anggul-anggul\n    Anggul-anggul atas kota\n    Gerak ikat sanggul,\n    S'ri naik ka muka aku,\n    Chahia melampar ka tuboh-ku.\n\n\n\n[clxx] Mengajar Sultan Makan\n\n\n    Tabek tuanku ampun beribu-ribu ampun\n    Ampun S'ri `Alam S'ri Paduka Jamad-al-`Alam!\n    Si Jolong menggali lembah\n    Sa Derit tiang panjang\n    Tiang sudut menti [993] dulapan\n    Tapak tangga jari 'ku aran (?)\n    Tulang bumbongan sawa mengampei\n    Bergemunehah lebah mengirap,\n    Bersampang dengan chahia Linggam.\n    Kadudok tanam di-lembah\n    Batang padi tepi prigi\n    Lagi tundok patek menyembah\n    Minta ampun ka-bawah Duli.\n    Ampun Tuanku, beribu-ribu ampun\n    Ampun Tuanku, S'ri Paduka, S'ri Jamad-al-`Alam.\n\n\nLove Charms\n\n\n[clxxi] Pemanis\n\n\n    Hong Si Lala, pinang Si Laling,\n    Katiga dengan pinang Si Lia-lia,\n    Tergelak Si Anu lalu tersinyum\n    Kena ka panchong Si Guyu Gila,\n    Gila siang, gila malam,\n    Berkahandakan kapada aku\n    Dengan berkat, d.s.b.\n\n\n\n[clxxii] Kasih Sa-Kampong\n\nBab ini kasih sa-kampong: di-[?] kan malam waktu handak tidor,\n`isharat-nya handak bertelanjang, sudah di-bacha tiga kali, maka\nnaikkan [994] deripada kaki sampei muka; pagi-pagi sakali bangun\nderipada tidor atau tengah mandi pagi pun buleh juga.\n\n\n    Bismillahi-'l-rahmani-'l-rahimi!\n    Hu yahu rupa chermin Rasul Allah,\n    Allah akan payong-'ku,\n    Muhammad akan selimut-'ku,\n    Bernama chinta manis [995] berendamkan Nabi gulongan-'ku,\n    Ampar Suleiman di dada aku,\n    Berkat aku memakei do`a kasih sa-kampong,\n    Tundok blas kasihan ummat Muhammad\n    Sakalian laki-laki, sakalian perampuan;\n    S'ri tengkuling yang manis, d.s.b.\n\n\n\n[clxxiii] Pengasih Sa-Kampong (bacha'an laki-laki)\n\n\n    Minyak sibuli belang,\n    Terletak di hati tangan,\n    Kembang bunga semandeka,\n    Kembang langsong ka taman Malayu,\n    Terbit bulan sapernama,\n    Terbit memanchar ka muka aku,\n    Paku irang, paku meranti,\n    Paku terletak di tengah huma;\n    Tegak sagala Raja-raja mentri\n    Aku sa'orang tiada bersama,\n    Berkat aku memakei do`a Nabi Allah Karimun.\n    Menggila bernama si do`a Si Awang Lebeh\n    Aku yang di lebehkan Allah\n    Aku yang di lebehkan Muhammad\n    Aku yang di lebehkan Baginda Rasul Allah.\n    Berkat aku memakei do`a Si Awang Lebeh\n    Aku yang terlebeh dalam dunia\n    Yang jadi 'kan anak Nabi Adam yang pertama\n    Hu Allah la-khu Allah, d.s.b.\n\n\n\n[clxxiv] Kasih Sa-Kampong (bacha'an betina)\n\n\n    Sirih si asi-asi,\n    Letak menyila-nyila,\n    Menurunkan Si Raja Kasih,\n    Menetapkan Si Raja Gila,\n    Sila ginjang, gila serbaya,\n    Gila sa-kampong, kampong raya,\n    Gila sa-'laman, 'laman raya,\n    Gila mabok hati jantong\n    Sakalian yang bernyawa\n    Tundok khadmat kapada aku,\n    Berkat aku memakei do`a Nabi Allah Suleiman!\n    Hu Allah akbar akbar\n    La khalu Allah kuwata illah billah ali.\n    Ya al-athi hak, ya raba-'l-`alamin,\n    Berkat aku memakei do`a Nabi Idris\n    Berkat makbul kapada aku. Hu Allah!\n\n\n\n\nCharm against Old Age\n\n\n[clxxv] Tangkal jangan jadi tua\n\n\n    Nur puteh, Rum puteh,\n    Puteh buleh menjadi hitam,\n    Hitam buleh menjadi puteh,\n    S'ri Jaya sifat-nya aku,\n    S'ri Allah, S'ri Muhammad!\n    Aku jadi di beringin songsang,\n    Kabul berkat aku memakei do`a Lenggundi Hitam,\n    Sudah mati hidup sa-mula,\n    Berkat, d.s.b.\n\n\n\n\nBetrothal\n\n\n[clxxvi] At the Inspection of the Girl [p. 364.\n\nWaris sa-blah jantan pareksa betina; katakan:--\n\n\n    Hei berbuah gadong satela,\n    Gunong Bantan di tepi laut;\n    Antah bertuah, antah chelaka,\n    Kapada Tuan hati tersangkut.\n\n\n[Kata waris betina \"Choba menengo' kerbau aku, kerbau lepas; antahkan\nrabit, antah patah, antah buta.\"]\n\n\n    Tinggi tinggi matahari\n    Anak kerbau mati tertambat;\n    Salama ini sahya menchari,\n    Inilah bharu sahya mendapat.\n\n\n\n[clxxvii] Menghantarkan Blanja [p. 367.\n\n\n    Rumah kechil para-nya lima\n    Tempat menyalei ikan kerisi;\n    Aiu hei, Inche, sahya bertanya\n    Brapa-kah harga intan disini?\n    Tali kail panjang-nya lima\n    'Kan pengail ikan tenggiri;\n    Tujoh tahil sakati lima,\n    Itulah harga intan disini.\n    Kalau tidak rengas di tanjong\n    Pandan di hulu di-rebahkan;\n    Kalau tidak mas di-kandong,\n    Badan dahulu di-serahkan.\n    Kalau tiada rengas di tanjong,\n    Ambil beringin pagarkan dulang;\n    Kalau tiada mas di-kandong,\n    Jangan inginkan anak orang.\n    Ribu-ribu batang terpanggong,\n    'Kan dudok batang rumbia;\n    Meski sa-ribu hutang 'ku tanggong,\n    Asal 'ku pinang anak dia.\n\n\n[Kalau mahu]\n\n\n    Saputangan jatoh ka laut,\n    Jatoh dengan kalas-kalas-nya;\n    Panjang tangan sahya menyambut,\n    Satu tidak akan balas-nya.\n    Baik kalas, baik tidak,\n    Lenggundi tumboh di panchor;\n    Baik baik, baik tidak,\n    Tegal de' budi hati-'ku hanchor.\n\n\n[Kalau ta' mahu]\n\n\n    'Che Ungku mudik ka hulu\n    Ambil kain basoh nila-nya;\n    Kalau yang itu, biar-lah dahulu,\n    Kalau yang lain, barang bila-nya.\n    'Plam 'Che Dol Amat\n    Jatoh tergolek ka dalam paya;\n    Kalau ta' dapat dengan hikmat,\n    Tilekkan tuju prang maya.\n    Kalau ta' rapat puan de' bingku\n    Nasi kunyit panggang ayam;\n    Kalau ta' dapat Tuan di-aku,\n    Langit sengit, dunia karam!\n\n\n\n\nMarriage\n\n\n[clxxviii] Melawa [p. 381.\n\nKalau naik tangga, [kata] waris sa-blah betina:--\n\n\n    Tatang puan, tatang cherana,\n    Tatang bidok S'ri Rama;\n    Datang-lah Tuan, datang-lah nyawa,\n    Datang-lah dudok bersama-sama.\n    Diri-diri pagar 'Che Naik\n    Galu-galu anak tangga-nya;\n    Inche terdiri mari-lah naik,\n    Sahya ta' tahu menyebut nama-nya.\n    'Nak tajok, tajok-lah puan,\n    Remunggei batang berduri;\n    'Nak masok, masok-lah Tuan,\n    Timbang-lah chukei `adat negri.\n\n\nKata waris sa-blah jantan:--\n\n\n    Belatok lagi terbang,\n    Ini pula si burong nuri;\n    Hukum dato' lagi 'ku timbang\n    Ini 'kan pula chukei negri.\n\n\nDi-brikan chinchin di-chabut atau wang tiga ampat ringgit.\n\n\nMedicine\n\n\n[clxxix] Before removing the Calladium-leaves from the Jar Mouths\n[p. 411.\n\n\n    Al-salam `aleikum, Nabi 'Tap yang memegang bumi,\n    Suawam yang memegang langit,\n    Nabi Noh yang memegang kayu,\n    Nabi Elias yang menanam kayu,\n    Nabi Khailir yang memegang ayer.\n    Aku memohunkan tengo' ubat Si Anu.\n\n\n\n[clxxx] After removing them\n\n\n    Al-salam `aleikum, hei Tanju!\n    Angkau 'ku angkat jadi wali akan saudara-ku\n    Angkau yang berusul, yang berasal,\n    Deri dahulu sampei sakarang!\n    Aku tahu asal 'kau jadi,\n    Tahi mata Muhammad asal 'kau jadi,\n    Aku minta' tengo'kan ini sakit Si Anu.\n\n\n\n[clxxxi] When holding the Rice over the Censer [p. 412.\n\n\n    Al-salam `aleikum, Mustia Kembang,\n    Angkau 'ku angkat jadi wali akan saudara,\n    Kalau sunggoh 'kau yang berusul berasal\n    Deri dahulu sampei sakarang,\n    Aku tahu asal 'kau jadi:\n    Siti Hawa asal 'kau jadi.\n    Angkau 'ku suroh, 'ku seraya,\n    Barang sa-bagei 'kau rupakan,\n    Didalam taman yang endah.\n    Jangan 'kau mungkirkan janji atau satia.\n\n\n\n[clxxxii] After throwing the Rice into the Jars\n\n\n    Al-salam `aleikum, Nabi 'Tap yang memegang bumi,\n    Nabi Noh yang memegang kayu,\n    Nabi Khailir yang memegang ayer!\n    Aku memohunkan jamjam ini\n    Akan ubat Si Anu itu.\n\n\n\n[clxxxiii] When holding the Rice over the Incense [p. 413.\n\n\n    Al-salam `aleikum, Gandum!\n    Angkau 'ku 'nak suroh, 'nak seraya,\n    Menengo' penyakit Si Anu!\n    Jangan mungkir janji atau satia,\n    Tengo'kan penyakit ini anak chuchu Adam,\n    Ummat Nabi Muhammad sidang manusia Si Anu!\n    Kalau datang satu hal\n    Bergrak-lah dalam kelebu yang suchi!\n\n\n\n[clxxxiv] Tilek Penyakit\n\nAnother method of \"water-gazing,\" by looking into a cup containing\nsaliva produced by chewing betel\n\nThe directions for this ceremony run as follows:--\n\nGet (preferably) a woman (or failing a woman, a man), to chew up for\nyou three \"chews\" of betel-leaf (betel-leaf with meeting leaf-ribs\n(sirih bertemu urat) is the best). Receive the saliva in a cup and\ncover it over with a betel-leaf. Fumigate it with incense and then\nremove the covering, and \"gaze\" at it (tilek) intently. The following\nare the signs which you must look for:--\n\n\n(1) If it looks yellowish it shows that the patient has been affected\nby rain in the heat of the day.\n\n(Kalau rechak-rechak kuning rupa chahia-nya, kena hujan panas.)\n\n(2) If it is pitted (with hollows) it shows that the patient has been\naffected by a stopped-up well or buffalo-wallow.\n\n(Kalau rupa berlubok-lubok, kena prigi buta atau kubangan.)\n\n(3) If it has long streaks running right through it, it shows that\nthe patient has been affected by the Heart of Wood.\n\n(Kalau rupa-nya berurat panjang terjantang ayer sirih-nya, kena\nteras ada-nya.)\n\n(4) If round, he has been affected by a hidden tree-stump.\n\n(Kalau rupa-nya bulat, kena tunggul buta.)\n\n(5) If frothy, he has been affected by an ant-hill.\n\n(Kalau ada buih, kena busut.)\n\n(6) If you see in it anything that resembles cloth or a ring, it is\na soul which has done it.\n\n(Kalau rupa-nya ada kain atau chinchin, semangat yang buat.)\n\n\n\nBefore you commence to \"gaze,\" recite the following charm:--\n\n\n    Barang apa yang menyakitkan orang ini,\n    'Kau tunjokkan, kalau ada kamudah-mudahan,\n    Kalau buatan orang, tunjok de' kiri,\n    Kalau hantu sheitan, benchar-lah 'kau.\n    Kalau puaka tunjok de' kanan.\n    Kalau ta' sarasi, tunjok-lah buih berator melintang matahari.\n    Kalau 'kau ta' tunjokkan, d.s.b.\n\n\nThen perform the ceremony with the three water jars. (Vide p. 410\nseqq. of the text.)\n\nN.B.--Another method of using the jars is to take seven jars and\nfill them with water taken from seven different streams (ayer buyong\ntujoh buyong, di-ambil deripada tujoh anak sungei). Then get ready\n(kalengkapan-nya) five cubits of white cloth, a mat for sitting on\n(tikar sa-gulong tempat dudok), a birch of seven \"green\" cocoa-nut\ntwigs (lidi niyor hijau tujoh 'lei), and the necessary sorts of rice.\n\nNow the Pawang summons the spirits as follows:--\n\n\n    O Jin, Saraja Jin,\n    Jin yang memegang tanah Makkah\n    Jin yang memegang Ka`bat Allah\n    Anak Jin Puteh, Tanjak Malim Kaya,\n    Pari Lang, Bintang Sutan,\n    [Mari mendapat jinjangan kamu, d.s.b.]\n\n\nSo, at least on the first night; on the second, \"Lanchang Kuning\" (sic)\nand \"Samambu Tunggal\" are invoked in place of Pari Lang and Bintang\nSutan. On their arrival the wizard (Pawang) becomes unconscious.\n\n\n[clxxxv] Buang limas [p. 423.\n\n\n    Al-salam `aleikum, Nabi Allah Khailir, yang memegang ayer!\n    Maduraya nama bapa-'kau,\n    Madaruti nama mak-'kau,\n    Si Kekas nama anak-nya:\n    Sambut pekiriman adek-'kau, Si Kekas,\n    Jangan sakit pening, jangan kembong\n    Inilah pekiriman adek-'kau.\n\n\n\n[clxxxvi] Ambang-ambangan [p. 424.\n\n\n    Jembalang Jembali Hantu Tanah\n    'Kau ambil ini bhagian 'kan upah-'kau,\n    'Kau baikkan Si Anu.\n    Kalau 'kau tidak baikkan,\n    Aku sumpah dengan kata la-ilaha d.s.b.\n\n\n\n[clxxxvii] Charm against the Cramp\n\nTawar Senak\n\n\n    Batang penak, batang pejam,\n    Katiga dengan batang kladi;\n    Datang senak, datang tajam,\n    Datang tawar tidak menjadi.\n\n\n\n[clxxxviii] Charm against Abdominal Swelling\n\nTawar Kembong Prut\n\n\n    Kra chika untut jari-nya,\n    Kembong segah untut jadi-nya.\n\n\n\n[clxxxix] Charm against Convulsions (in Children)\n\nTangkal Sawan Budak\n\n\n    Songko' kopiah `Arab,\n    Pusat-ku bernilam,\n    Darah mani-ku manikam,\n    `Arash akan tiang-nya,\n    Uri tembuni akan tempat-nya,\n    Tentuban saudara yang tua!\n    Aku menangkal sawan kembong.\n\n\nThe following lines are the same, substituting for kembong the\nwords:--(1) tergeger, (2) tersintap, (3) terjun, (4) angin yang hitam,\n(5) angin yang merah, (6) angin yang biru, (7) angin yang ungu,\n(8) angin yang kuning, (9) angin yang hijau, (10) sa-mula jadi,\nrespectively; then follows:--\n\n\n    Terbit kapada mak dengan bapa-nya,\n    Aku menangkal sawan yang ampat puloh ampat.\n    Marikan kapada bapa-nya,\n    Kabul pengajar guru-ku\n    Masok kadalam urat sendi salerang Si Anu itu,\n    Ujut anggota Si Anu itu!\n    Berkat la-ilaha, d.s.b.\n\n\nRamuan-nya lekar jantan tiga krat, sapanjang tapak orang yang sakit,\nsakat mengkarong tiga krat, kaki benang 'mas, mempulor bawang puteh,\njintan hitam sadikit, jintan puteh, bawang merah, sabut pinang kotei,\nkem'nyan puteh; bakar, taroh dalam ponggong niyor jantan, champor\nayer nasi sadikit, chonting-kan dahi dan sendi-sendi yang sakit itu,\nsaperti kaki ayam.\n\n\n\n\n[cxc] Cholera\n\nIt is related that a Malay named Satuba, who lived at Kuala Selangor,\nhad a wife and two children, both of whom died of cholera and\n(apparently) became cholera-demons. The wife enters the right-eye\nsocket (chengkong?) of the cholera patient, and is named Sapu-laman;\nand the two children, who enter the left eye, are called Sapu-negri\nand Sapu-rantau.\n\nSatuba (when his wife and children died) ran off to the woods,\nand there he met an orang kramat, who gave him this charm against\ncholera:--\n\n\n    Ya kayun Muhammad baka kallah\n    Ka hatal Makah.\n\n\nThe charm is called Satuba's charm, or the charm against \"Prince\n'Lick-up-the-men-of-war-ships'\" (Raja Jilat juak kapal prang). The\nwife's name in Arabic was Adayatu'llah, and the children's,\nHidayatu'llah and Ayatu'llah respectively.\n\n\n[cxci] Charm for neutralising Poison [p. 425.\n\nTawar rachun\n\n\n    Idu puteh, penawar puteh,\n    Turun deri gunong puteh,\n    Bertijak dengan pinggan puteh,\n    Bergantong di langit puteh\n    Terbang burong garuda puteh\n    Membawa haniran [996] tawar,\n    Hak! upar-pun [997] t'ada bisa,\n    Upas-pun t'ada bisa,\n    Rachun-pun t'ada bisa,\n    Ular gerang pun t'ada bisa,\n    Ipoh Brunei pun t'ada bisa,\n    Ah! sakalian yang bisa t'ada bisa,\n    Berkat aku memakei do'a guliga kasaktian.\n    Asal tawar deripada Allah,\n    Penjadian tawar deripada Allah,\n    Pohun tawar deripada Allah,\n    Raja 'Brahil [998] di-suroh Allah\n    Membawa tawar kapada Muhammad!\n    Berkat Muhammad, ya Muhammad!\n    Turun-lah sagala bisa\n    Naik-lah sagala tawar.\n    Tawar aku pemadam bisa\n    Tawarkan Allah,\n    Tawarkan Muhammad,\n    Tawarkan Baginda Rasul Allah.\n    Waya telap tap. [Seven times repeated.]\n    Kabul aku penajam gabus\n    Do`a-'ku tajam saperti kundor\n    Tangkas bah saperti kilat\n    D'ras saperti angin,\n    Kabul aku memakeikan do`a Dato' Malim Karimun\n    Yang kramat bertapa di hulu sungei Sa'iran (di hulu Misir)\n    Dengan berkat, d.s.b.\n\n\n\n[cxcii]  Charm for neutralising the Venom of Snakes, Centipedes,\nand Scorpions\n\nTo bring the poison out (naikkan), rub the place upwards (urut\nka-atas); to cause it to subside (turunkan), rub it downwards (urut\nka-bawah). In the first case say:--\n\n\n    \"However venomous the snake which is within ourselves,\n    Yet more venomous be the snake which comes (to meet it).\"\n\n\nIn the second case--\n\n\n    \"However venomous the snake which comes (to meet it),\n    Yet more venomous be the snake which is within ourselves.\"\n\n\nand (in either case) mutatis mutandis for centipedes and scorpions.\n\nIt was explained that the \"snake which is within ourselves\" (ular dalam\ndiri kita) means the muscle of the shoulder-blade (urat belikat),\nand that similarly \"the centipede which is within ourselves\" is the\nneckbone (tulang batang leher), and \"the scorpion which is within\nourselves\" the loins (ujong salbi).\n\n\n\n[cxciii] Charm against Venom\n\nTawar Bisa\n\n\n    Bismillah, d.s.b.\n    Allah Hu! Muhammad Hu!\n    Berkat tawar Baginda `Ali\n    Aku menawar sakalian yang bisa,\n    Menaikkan tawar, katurunkan bisa,\n    Berkat tawar Dato' Gunong Tujoh Tanah Mirah\n    Tawar Allah, d.s.b.\n\n\n\n[cxciv] Another Charm of similar Import\n\nTawar\n\n\n    Apa-apa mestapa, [999]\n    Terlayang-layang, terlatok-latok,\n    Teranai-anai, sira-sanai, [1000]\n    Dudok di sempang ampat,\n    Bersandar di pinang boring;\n    Datang kamu deri sempang ampat,\n    Kembali kamu ka sempang ampat;\n    Datang [kamu] deri bakal, [1001]\n    Kembali kamu ka bakal kamu;\n    Datang kamu deri lubok tada berikan,\n    Kembali kamu ka lubok tada berikan.\n\n\nThe rest of the charm is of the same construction, the first line of\neach couplet beginning with datang kamu deri, and the second with\nkembali kamu ka; the other words are tunggul buta, tras terunjam,\n[1002] padang ta' berumput, gaung guntong, rimba sa-kampong, sakat\nrambai, nibong alai, Mambang Kuning, hujan panas, kapialu Bajau,\nafter which it ends thus:--\n\n\n    Kembali-lah kamu ka takok, ka tanggam lama!\n    Kalau 'kau tidak balik,\n    'Kau di-sumpah de' Jin ibnu-'l-Ujan.\n\n\n\n[cxcv] Another Charm of similar Import\n\n\n    Siti Daya nama laki-mu,\n    Maduruti nama bini-nya,\n    Wa' Ranai nama anak-nya,\n    Ka hempasan ombak Maduruti nama-'kau,\n    Ka telok Jin Terkilat nama-mu,\n    Ka tanjong Katimuna nama-mu,\n    Ka anak sungei Hantu Muna nama-mu,\n    Ka tali harus Mambang Tali Harus nama-mu!\n    Kita bersaudara deri dahulu sampei sakarang:\n    Jangan 'kau mungkir janji,\n    Jangan 'kau mungkir satia!\n    Aku pinta' tolong, pinta' tumpulkan sagala yang tajam,\n    Aku pinta' turunkan sagala yang bisa\n    De' dalam salerang badan tuboh Si Anu;\n    Minta' chabutkan sagala yang bisa\n    De' dalam salerang badan tuboh Si Anu!\n    Kalau tidak 'kau chabut,\n    'Kau 'ku sumpah dengan kata la-ilaha, d.s.b.\n\n\n\n[cxcvi] Penawar Orang Darat\n\n\n    Sirih gunta, pinang gunta,\n    Memanjat kerakap puar;\n    Inchit nyah Hantu Jembalang Buta,\n    Tawar jampi nenek 'dah kaluar!\n\n\nThe ingredients are two or three leaves of sirih gunta, an areca-nut,\nblack pepper, bawang merah, chekor, bunglei, lengkuas, brazil-wood\n(sepang), ebony (kayu arang), jerangau, and a porcupine quill (duri\nlandak). Grate these and mix them well up together, and when there\nis a slight storm on (hari ribut kechil), take the mixture into the\nmouth and spit it out upon the patient. The only taboo mentioned is\nthat neither cats nor fowls must be allowed to come in contact with\nthe amulets of the patient (di-langgarkan tangkal-nya).\n\n\n[cxcvii] Tawar Hantu Darat\n\n\n    Hei Hantu rimba raya!\n    Patahkan aku ranting kayu ara.\n    Buat apa ranting kayu ara?\n    Buat tangkal hantu rimba raya.\n    Angkau datang de' gaung guntong;\n    Datang de' rimba sa-kampong,\n    Pulang-lah 'kau ka rimba sa-kampong;\n    Datang de' sakat mati,\n    Pulang ka sakat mati;\n    Datang de' sakat besar,\n    Pulang ka sakat besar;\n    Datang de' brok besar,\n    Pulang-lah ka brok besar!\n    Aku tahu asal 'kau menjadi:\n    Brok besar asal 'kau menjadi!\n    Tidak 'kau pulangkan semangat Si Anu,\n    Mati di-kutop berkelentong,\n    Mati mawak, mati mampeh,\n    Mati makan sengklan darah tulang,\n    Kabul Allah, d.s.b.\n    Berkat do`a la-ilaha, d.s.b.\n\n\n\n[cxcviii] Penawar\n\n\n    Bismillahi 'l-rahmani 'l-rahimi!\n    Kayu medang, kayu patani,\n    Tumboh di padang merbani,\n    Akar tersunjam tujoh petala bumi,\n    Puchok tersandar ka angkasa;\n    Tuan Putri deri angkasa\n    Membawa tawar sakalian yang bisa.\n    Ipoh puteh menawar ipoh merah,\n    Ipoh merah menawar ipoh puteh;\n    Ipoh puteh bena' Rasul Allah,\n    Ipoh merah darah Rasul Allah!\n    Berkat tawar Si Kamamai,\n    Berkat tawar Si Kadua;\n    Bukan aku yang punya tawar,\n    Hitam di Pasei yang punya tawar;\n    Bukan aku yang punya tawar,\n    Malim Karimun yang punya tawar,\n    Toh Petala Guru yang punya tawar!\n    Berkat tawar Toh Petala Guru\n    Tawarkan sagala yang bisa.\n\n\n\n[cxcix] When collecting the Accessories for a \"neutralising\" Ceremony\n[p. 427.\n\n\n    Bukan aku yang-punya ramuan,\n    Kemal-ul-Hakim yang punya ramuan;\n    Bukan aku yang punya tawar,\n    Malim Saidi yang punya tawar;\n    Bukan aku yang menawar,\n    Malim Karimun yang menawar.\n\n\n\n[cc] Badi\n\n\n    Hong badi, mak badi,\n    Badiyu, badi sengkiyu,\n    Badi saratus sambilan puloh tiga!\n    Bukan aku yang berbadi,\n    Sakalian bernyawa yang berbadi!\n    Aku tahu asal 'kau jadi:\n    Uri tembuni pusat tentuban asal 'kau jadi!\n    Turun 'kau deri urat sendi darah daging Si Anu!\n    Kalau 'kau tiada turun,\n    Aku sumpah dengan kata la-ilaha, d.s.b.\n\n\n\n[cci] To cast out the Mischief produced by an Image [p. 431.\n\nBuang badi buatan orang\n\nLimes of seven kinds are wanted: e.g. limau (1) purut, (2) pagar,\n(3) lelang, (4) kasturi, (5) krat lentang, (6) hantu, (7) abong. Take\nthree of each kind, fumigate them with incense, and say:--\n\n\n    Al-salam `aleikum, Lelang!\n    Kita bersaudara deri dahulu sampei sakarang;\n    Angkau 'nak 'ku suroh seraya menchabut sagala yang bisa,\n    De' dalam salira tuboh Si Anu:\n    Jangan 'kau mungkirkan janji,\n    Jangan 'kau mungkirkan satia,\n    Jangan 'kau menipu mendaya,\n    Jangan 'kau membohong berakah!\n    Kalau 'kau membohong berakah,\n    Aku sumpah dengan kata la-ilaha, d.s.b.\n\n\n\n\n[ccii] Providing the Mischief with a Substitute or Scapegoat [p. 432.\n\nTukar Ganti\n\n(Buang-buangan orang sakit)\n\n\n    Al-salam `aleikum sagala juak-juak!\n    Mak Raja Angin, angin yang berusoh,\n    Angin Hayu Manu, angin ampat-blas bhasa,\n    Angin kaluar deri tapak tangan kiri Raja Brahil!\n    Aku tahu asal angkau;\n    Bapa sakalian angin [1003] Abu Jahal, Abu Lihat!\n    Jangan angkau menggoda seksa deripada tuboh badan diri hamba Allah\n    Anak chuchu Adam,\n    Karna aku buat tukar ganti,\n    Aku upah angkau!\n    Jangan 'kau mungkir kapada aku;\n    Jikalau 'kau mungkir kapada aku,\n    Aku mungkir kapada 'kau.\n    Angkau jaga baik-baik!\n    Fasal angkau 'nak makan, aku bagi makan;\n    'Nak minum, aku bagi minum.\n    Aku bagi chukop dengan iyu, pari,\n    Udang, ketam, siput, kechar, [1004]\n    Sakalian tukar ganti kapada angkau,\n    Chukop dengan darah, daging, masak dan mentah,\n    Trima-lah baik-baik, trima-lah jamuan aku ini,\n    Asal-nya baik; kalau ta' baik, aku ta' bagi juga.\n\n\n\n\n[cciii] Additional Charm used in the same Ceremony\n\n(Probably used for blessing the articles of food, etc., before laying\nthem in the tray)\n\n\n    Pawang Tua, Pawang Pertama,\n    Musa kalam Allah, [1005] Sedang Bima, Sedang Buana, Bujang Juara\n    Raja di Laut, [1006]\n    Batara Guru, Batara Giri,\n    Berma Sakti, Si Katimuna,\n    Aku minta' ma`af kapada ampat penjuru alam.\n    Dengan berkat, d.s.b.\n\n\n\n\n[cciv] Lanchang Charms [p. 434.\n\nMembuang balei, lanchang\n\n\n    Al-salam `aleikum,\n    Jembalang laut, hantu laut!\n    Baik di telok, tanjong,\n    Baik di beting, jangan sangkap sampei!\n    Ini Arong yang punya lanchang:\n    Angkau tolong pleherakan persembahan anak chuchu-nya,\n    Jangan di-usik lanchang ini;\n    Aku minta' hantarkan ka tanah Bugis,\n    Ka tempat-nya\n\n    (Dengan berkat, d.s.b.)\n\n\n\n\n[ccv] Another Lanchang Charm\n\n\n    Inilah upah-'kau!\n    Jangan berbalik-balik lagi kapada Si Polan,\n    Jangan di-sakitkan lagi Si Polan.\n\n\nTo which the evil spirit replies:--\n\n\n    Aku tidak datang lagi kapada Si Polan,\n    Kalau aku datang lagi,\n    Langkas-langkas buah betik,\n    Masak-masak buah rembia,\n    Menetas enggang meng'ram di hutan,\n    Bharu-lah kita berjumpa lagi.\n\n\n\n\n[ccvi] Another Lanchang Charm [p. 435.\n\n\n    O Dato' yang di hulu ayer,\n    Dato' yang di hilir ayer,\n    Dato' yang di darat,\n    Dato' yang di baru, [1007]\n    Berkampong-lah orang yang memegang bukit bukau\n    Yang memegang gaung guntong,\n    Yang memegang rimba raya,\n    Yang memegang suak sungei,\n    Mari-lah naik lanchang ini berkampong ramei-ramei,\n    Buleh di-bawa ayer hilir,\n    Di-bawa angin lalu,\n    Di-bawa tanah merkah,\n    Pergi-lah angkau ka laut ta' berombak,\n    Padang ta' berumput,\n    Jangan-lah angkau berbalik-balik kamari;\n    Jikalau angkau berbalik kamari,\n    Angkau di-makan sumpah,\n    Ka laut ta' dapat minum,\n    Ka darat ta' dapat makan,\n    Menangkop melintang bumi,\n    Dengan berkat la-ilaha, d.s.b.\n\n\n\n\n[ccvii] Another Lanchang Charm\n\n\n    Hei Dato' Kasang, Jambu Agai!\n    Trima ini, hantarkan ka telok,\n    Si Anu yang membrikan.\n    Sa-rekong [1008] nama-nya telok,\n    Sa-reking nama-nya tanjong,\n    Si `Abas anak tokong pulau.\n    Minta' langsongkan persembahan ka Mambang Tali Harus.\n\n\n\n\n[ccviii] Another Lanchang Charm [p. 436.\n\n\n    Al-salam `aleikum\n    Hei juak-juak yang bharu datang,\n    Pechah jong laut-lautan\n    Di-sepak de' ombak, di-tiup de' angin,\n    Menjajar naik menchari makan\n    Tujoh buah negri sa'orang bernama `Alim Palita\n    Sa'orang bernama Sa Merah Muda.\n\n\nThe following lines are the same as the last, only substituting\nthe names (1) Sa Malim Busu, (2) Sa Jebat Lalah, (3) Sa Palik Gila,\n(4) Awan Senik Salih, (5) Satu Karagan Daulah, (6) Salamat Yatim,\n(7) Sutan Muhammad, (8) Sutan Hamat (Ahmad?):--\n\n\n    Hei al-salam `aleikum Awan Sajembul Lebat,\n    Hulubalang lidah bergulong,\n    Hei al-salam `aleikum Hidu Dana!\n    Mari-lah sakalian kaum puak-'kau,\n    Berkumpul kamari kechil besar, tua dan muda,\n    Tepak dan tempang, buta dan rungga,\n    Sakalian berkumpul habis kamari!\n    Aku 'nak bersembah kapada angkau\n    Kapada waktu katika ini!\n    Karna angkau mengutib hasil\n    Masu chukei krajab sagenap negri,\n    Sagenap telok, sagenap tanjong,\n    Sagenap pasar lorong rumah orang dalam negri;\n    Inilah aku buat tukar ganti pada angkau.\n\n\n(To dismiss the spirits)\n\n\n    Jangan 'kau tuntut dawa' pada tempat ini!\n    Undor-lah angkau pergi pada tempat yang lain;\n    Karna sudah chukup 'ku bagi pada angkau!\n    Kalau angkau ta' undor,\n    Derhaka angkau pada Nabi Allah Suleiman!\n    Aku-lah anak chuchu Nabi Suleiman,\n    Sidik guru, sidik-lah aku,\n    Dengan berkat, d.s.b.\n\n\n\n\n[ccix] Another Lanchang Charm\n\n\n    Al-salam `aleikum, Telok Rantau,\n    Angkau tolong sampeikan pekiriman Si Polan,\n    Jangan 'kau chachat, chelakan,\n    Jikalau 'kau chachat, chelakan,\n    'Kau mati di-soloh [1009] pagar melintang\n    Mati di-pukol samambu kuning,\n    Mati di-junjong lesong tembok,\n    Mati di-timpa upih tersangkut,\n    Mati di-timpa ponggor berdaun,\n    'Kau di-sumpah!\n    Aku tahu asal 'kau jadi:\n    Nar asal 'kau jadi!\n    Al-salam `aleikum, Jin Ibni Ujan\n    Tolong bantu hukumkan ra`yat bala-tantra-mu!\n    Kalau tidak,\n    Aku sumpah dengan kata la-ilaha, d.s.b.\n\n\n\n\n[ccx] \"Lanchang\" Invocation used in summoning the Tiger Spirit [p. 439.\n\n\nLagu Pemanggil\n\n\n    Al-salam `aleikum, Penglima Lenggang Laut!\n    Endah-nya bukan alang kapalang\n    Lanchang Penglima Lenggang Laut!\n    Lanchang bernama Lanchang Kuning,\n    Lanchang bersudu linggam gading\n    Lanchang berturap ayer emas.\n    Tiang-nya nama Raja Mendela\n    Temberang-nya nama Perak belepeh\n    Dayong-nya nama Jari Lipan\n    Anak dayong dua kali tujoh\n    Tepi bernama Pagar tenggalong\n    Kemudi bernama Lebah bergantong\n    Dandan bernama Sawa mengampei,\n    Ula-ula [1010] menumbok kurong,\n    Gada-gada bermain angin,\n    Pemepah berkibat-kibatan,\n    Mari-lah Inche, mari-lah Tuan,\n    Sedang elok edarkan lanchang\n    Jerbatu [1011] bongkar-lah sauh\n    Jertinggi juak-lah layer,\n    Jermudi putar kemudi\n    Anak dayong paut-lah dayong,\n    Kamana Lanchang beredar-edar?\n    Lanchang bertumpu ka Pusat Tasek;\n    Lanchang beredar ka laut Pauh Janggi,\n    Main ombak, main g'lombang,\n    Main g'lombang, meniti riak\n    Jangan-lah leka, jangan-lah lalei,\n    Baik-lah lekas Penglima Lenggang Laut,\n    Jangan lengah di telok rantau,\n    Jangan leka di gundek chandek\n    Turun mendapat jinjangan.\n\n\n\n\n[ccxi] Healing Charm, used with the last one\n\n\n    Tatang puan, tatang cherana,\n    Tatang dengan batang satawar,\n    Datang-lah tuan, datang-lah nyawa,\n    Datang membawa ubat penawar. [1012]\n\n\nIn the other quatrains the 1st and 3rd lines are the same as the 1st\nand 3rd of the first quatrain respectively; the 2nd and 4th lines\nonly are given, accordingly, as follows:--\n\n\n    Tatang dengan kait padi-nya, [1013]\n    Datang dengan baik hati-nya.\n    Tatang dengan tunjang nyirih\n    Datang dudok bermakan sirih.\n    Tatang dengan lembah paku-nya,\n    Datang dengan tengkah laku-nya.\n    Tatang dengan kait-kait-nya, [1014]\n    Datang dengan baik-baik-nya.\n    Tatang dengan batang 'bola-nya, [1015]\n    Datang dengan ayah bunda-nya.\n    Tatang dengan chandit-chandit-nya,\n    Datang dengan gundek chandek-nya.\n\n\nAfter these seven quatrains the following is added:--\n\n\n    Telipok bunga telipai,\n    Bunga kantan kembang di hulu,\n    Bangun bertepok membuang limbei\n    Anak jantan sahaja bagitu.\n\n\nHere \"rise and dance\" (bangkit menari), saying:--\n\n\n    Mari-lah Inche, mari-lah Tuan,\n    Jangan-lah leka jangan-lah lalei,\n    Turun meniti tali Bayu,\n    Jangan leka di gundek chandek.\n    Jangan leka di hamba sahya.\n\n\nHere call the spirit-steeds:--\n\n\n    Mari-lah kuda Lengkong Pulau\n    Mari-lah kuda Nibong Hangus,\n    Sa'ekor-nya kuda Lang Jengkat\n    Sa'ekor-nya kuda Raja Jin Peria. [1016]\n\n\n\n\n[ccxii] Sucking Charm [p. 449.\n\n\nSerapah Mengalin\n\n\n    Al-salam `aleikum, Bisa di bayang,\n    Bisa jangan bersenang lagi,\n    Bisa jangan bernaung lagi,\n    Bisa jangan olang-olitan,\n    Bisa di-puput Bayu lalu,\n    Bisa di-puput Mambang Kuning,\n    Mati di-sambar kilat tanglong,\n    Mati di-sambar kilat senja,\n    Mati di-panah halilintar,\n    Mati di-timpa ujan lebat\n    Mati di-ampuh ayer bah,\n    Mati di-tunda undong-undong\n    Mati di-alun tepong pelunas,\n    Kabul berkat, d. s. b.\n\n\n\n\n[ccxiii] The Dough figure [p. 452.\n\n\n    Kretas Si Layang-layang,\n    Layang lalu ka-dalam mangko',\n    Terlintas saperti bayang-bayang,\n    Aku mengenakan do`a Bintang Mabok.\n    Bintang Mabok di kiri-ku,\n    Bulan ampat-blas di kanan-ku\n    Payong Si Lanchang melintang aku,\n    Kabul-lah berkat la-ilaha, d.s.b.\n\n\n\n\n[ccxiv] Orang Riang Semangat [p. 456.\n\n\n    Pisau raut, pisau renchong,\n    Terselit kapada dinding;\n    Hantu laut, hantu kampong,\n    Inchit-lah angkau, nyah-lah angkau deri-sini\n    Jangan-lah angkau kundang semangat Si Anu itu,\n    Pulangkan-lah balik\n    Masok sifat jasad Si Anu itu,\n    Dudok-lah angkau tetap-tepap\n    Mana mana yang datang, jangan 'kau ikut.\n    Berkat la-ilaha, d.s.b.\n\n\nFor other charms connected with the medical or magic treatment of\nthe soul, vide secs. vi-viii, supra and cclxv-cclxxv, infra.\n\n\n\n\n[ccxv] Medicine\n\nSenna.--As an example of the present state of medical science among\nthe Malays, the following translation of instructions for the use of\na well-known drug may be of interest. It will be seen that it cures as\nmany diseases as some of the patent pills of modern advertisements. The\nmention of grapes, dates, and pomegranates as ingredients may show\nthat the Malay prescription is itself a translation from Indian or\nArabic sources:--\n\n\"This is designed to explain the virtues of the senna of Mecca (daun\nsana-makki), which is famous among all doctors of experience.\n\n\"First. Take some senna leaves with their stalks and bark, pound\nthe whole up fine, and then weigh out a quantity as heavy as three\nJava duits. Let this be mixed with honey. If this is swallowed,\nits properties are to cause all diseases of the chest to disappear.\n\n\"Second. Mix the senna leaves with moist sugar. If this is taken\ninternally, the effect is to expel cold from the body and to give\nstrength to the organs.\n\n\"Third. Mix the senna leaves with sugar candy. This gives strength\nto the bones.\n\n\"Fourth. Mix the senna leaves with clarified butter and moist sugar. If\nthis is taken for three days it will get rid of all bad humours in\nthe body, and will give health.\n\n\"Fifth. Mix the senna leaves with fresh butter to which no salt has\nyet been added. The properties of this mixture are to cure headaches\nand to cleanse the brain and to remove any bad taste in the mouth.\n\n\"Sixth. Mix the senna leaves with curds. This mixture operates as an\nantidote to poison and prevents evil consequences from it.\n\n\"Seventh. If senna be taken with goat's milk, it will cause an\naccession of strength, though complete weakness existed just before.\n\n\"Eighth. If senna be taken with dates, everything offensive is removed\nfrom the mouth, and the body is made healthy, and a good appetite\nis established.\n\n\"Ninth. If senna be taken with pomegranates, the body becomes strong,\nand though the patient may be old, nevertheless there is an addition of\nstrength, and the organs of the chest are cleansed, and the appetites\nare stimulated.\n\n\"Tenth. If senna be taken with grapes, it gives light to the eyes\nwhich were dim. This is proved by experience.\n\n\"Eleventh. If senna be drunk with vinegar, it cures fever accompanied\nby shivering and trembling of the bones, and expels all mischief from\nthe stomach, and cleanses the organs of the chest.\n\n\"Twelfth. If senna leaves be taken with orange juice, all internal heat\nis removed, and a man who was before quite thin will speedily grow fat.\n\n\"Thirteenth. If senna is drunk with dew, the eyes become bright\nand clear.\n\n\"Fourteenth. If senna is taken in water in which pomegranate peel\nhas been boiled, it cures dysentery.\n\n\"Fifteenth. If senna is boiled with cocoa-nut water and taken\ninternally, it will cure diabetes and gravel, by the will of God ever\nto be praised and Most High.\"\n\nThus the properties of the senna of Mecca are concluded under fifteen\nheadings. [1017]\n\n\n\n\nSpecimen Words of the Spirit Language used by Pawangs\n\n\n[ccxvi] Bhasa Hantu\n\n\n      English.           Malay.           Spirit Language.\n\n      betel-leaf         sirih            merak b'layang\n      bird               burong           simbangan\n      blood              darah            kasai\n      candle             lilin            talong\n      cane-sugar juice   ayer tebu        tuwak (tuak)\n      child              anak             demit\n      daylight           siang            sinar\n      dead               mati             merat\n      dwelling-place     tempat tinggal   jinjangan or sandaran\n      eye                mata             bintang\n      fish               ikan             sampah laut or daun kayu\n      fowl               ayam             mendong\n      head               kapala           hulu\n      house              rumah            balei\n      ill                sakit            'rayu\n      jar                buyong           lobok\n      life               nyawa            kelbu\n      lightning          kilat            panah lodan\n      night              malam            silam\n      pig                babi             pandak kaki\n      rice               b'ras            gandum or jer'ba\n      sleep              tidor            merapat bintang\n      spear              lembing          tohok\n      thunder            guroh            lodan\n      tobacco            tembakau         ranting berjela\n      water              ayer             jamjam\n      wind               angin            bayu\n      wood               kayu             jetun or jeitun\n\n\n\n\nDances\n\n\n[ccxvii] [p. 464.\n\n\nThe Gambor Dance (Main Gambor) should be illustrated by the Sha`ir\nRadin, which, however, is far too long to be given in extenso.\n\nIt begins:--\n\n\n    Anggrek dewana berjambangan,\n    Kapala Gempa Raja Wolanda;\n    Tabek Tuan Dewa Kayangan,\n    Handak di-sambut Paduka chunda.\n    Anggrek dewana tengah sagara,\n    Selang berawan di-makan kuda;\n    Tabek Tuan Dewa Udara\n    Di-pohunkan turun chunda anak'nda.\n    Anggrek dewana diatas papan,\n    Jatoh sa-kaki di-makan kuda;\n    Tabek Tuan Batara Kuripan,\n    Di-pohunkan Tuan sakalian anak'nda.\n    Anggrek dewana di tengah sagara,\n    Daun di-makan burong Garuda;\n    Tabek Tuan Batara Indra,\n    Di-pohunkan turun Paduka anak'nda.\n    Anggrek dewana di-sambar helang,\n    Bunga-nya habis di-makan kuda;\n    Tabek Tuan Batara Gugelang,\n    Di-pohunkan turun Paduka anak'nda.\n    Anggrek dewana Naga Sari,\n    Meraksi kain Wolanda;\n    Tabek Tuanku Batara Sari,\n    Di-pohunkan turun Paduka anak'nda.\n\n\nThe ending is:--\n\n\n    Anggrek dewana berjambangan,\n    Kapal kembali lalu ka Jawa;\n    Tabek Tuanku Dewa Kayangan,\n    Sudah kembali chunda anak'nda,\n    Anggrek dewana di tengah sagara,\n    Sedang berdaun di-makan kuda;\n    Tabek sakalian isi Udara,\n    Sudah kembali chunda anak'nda.\n    Adoh Pekulun Sang Perbu,\n    Mu terjalan Dewa Kayangan\n    Semperna pekulun Batara Guru,\n    Sudah kembali chunda sakalian.\n    Jangan Tuan berpauh (?) padi,\n    Jikalau bidok serempu juga;\n    Jangan-lah Tuan berjauh hati,\n    Jikalau hidup bertemu juga.\n    Tanam kembili didalam jambangan,\n    Anak rusa memakan rumput;\n    Kembali-lah Tuan orang kayangan\n    Esok lusa pula 'ku jemput.\n    [Tamat-lah Sha`ir Dewa Kayangan,\n    Tamat didalam balei pengadapan;\n    Serta meminta' bias kasihan\n    Kapada tuan wakil karaja'an.\n    Tamat kapada hari-nya Khamis,\n    Perkata'an banyak tiada berjenis;\n    Didalam masa dudok menulis\n    Terkenangkan sakit penghabis-habis]\n\n\n\n\n[ccxviii] Monkey Dance Invocation [p. 465.\n\n\nMain B'rok\n\n\n    Lok Lok, Si Mundi,\n    Si Mundi, Si Munaya!\n    Datang Berok Tunggal\n    Menggunchang-gunchang tanggok.\n    Tanggok siapa ini?\n    Tanggok Si Mara Pati.\n    O lambak! O lambai!\n    Si Olong meniti batang,\n    Titi teranggok-anggok.\n    'Ku mimpi Dayang ku mimpi\n    'Ku mimpi bayok-nya [1018] Berok!\n    Ka serok, [1019] ka serangan,\n    Ka sambar, ka si mukan!\n    'Ku tengo' ka danau\n    Antah Berok, antah bukan.\n    Daun dedap, daun simpor,\n    Tertudong ladang kami\n    Lelap-lelap nenek tidor\n    Dengarkan b'rita kami.\n    Hendik! Hok!\n\n\n\n\n[ccxix] Palm-blossom Invocation [p. 466.\n\n\nMain Mayang\n\n\n    Di-anggit mayang di-anggit,\n    Di-anggit di pantat pasu,\n    'Ku panggil dayang 'ku panggil,\n    'Ku panggil turun bersatu.\n    'Ku anggit mayang 'ku anggit,\n    'Ku anggit di poko' tua,\n    'Ku panggil dayang 'ku panggil\n    'Ku panggil turun berdua.\n    'Ku anggit mayang 'ku anggit\n    'Ku anggit di poko' geliga\n    'Ku panggil dayang 'ku panggil,\n    'Ku panggil turun bertiga\n    'Ku anggit mayang 'ku anggit\n    'Ku anggit di poko' perepat,\n    'Ku panggil dayang 'ku panggil\n    'Ku panggil turun berampat.\n    'Ku anggit mayang 'ku anggit\n    'Ku anggit di poko' delima,\n    'Ku panggil dayang 'ku panggil\n    'Ku panggil turun berlima.\n    'Ku anggit mayang 'ku anggit\n    'Ku anggit di poko' kerenam,\n    'Ku panggil dayang 'ku panggil\n    Bidadari turun beranam.\n    'Ku anggit mayang 'ku anggit\n    'Ku anggit di pangkal buloh\n    'Ku panggil dayang 'ku panggil\n    Bidadari turun bertujoh.\n    Pinjam tukol pinjam landasan\n    'Nak menukol tengko' Pari\n    Pinjam dusun pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol pinjam landasan,\n    'Nak menukol belakang Pari,\n    Pinjam dusun pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol pinjam landasan,\n    'Nak menukol gelabang Pari,\n    Pinjam dusun pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol pinjam landasan\n    'Nak menukol kapala Pari,\n    Pinjam dusun pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol pinjam landasan\n    'Nak menukol gerongok Pari,\n    Pinjam dusun pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol, pinjam landasan\n    'Nak menukol ensang Pari,\n    Pinjam dusun, pinjam 'laman\n    Menurunkan anak bidadari.\n    Pinjam tukol, pinjam landasan\n    'Nak menukol ekor Pari,\n    Pinjam dusun, pinjam 'laman,\n    Menurunkan anak bidadari.\n    Gali-gali halia,\n    Dapat sa-jari dua jari,\n    Chhari-chhari padang mulia\n    Menurunkan anak bidadari.\n    Gali-gali bunglei\n    Dapat sa-jari dua jari,\n    Chhari-chhari padang yang selesei\n    Menurunkan anak bidadari.\n    Gali-gali serei\n    Dapat sa-jari dua jari,\n    Chhari-chhari padang yang sukor,\n    Menurunkan anak bidadari.\n    Gali-gali temu\n    Dapat sa-jari dua jari\n    Chhari-chhari padang yang jemor\n    Menurunkan anak bidadari.\n    Gali-gali kunyit\n    Dapat sa-jari dua jari\n    Chhari-chhari padang yang sulit\n    Menurunkan anak bidadari.\n    Gali-gali lempoyang\n    Dapat sa-jari dua jari\n    Chhari-chhari padang yang loyang,\n    Menurunkan anak bidadari.\n    Tatang puan, tatang cherana,\n    Tatang di tengah taman,\n    Datang-lah tuan, datang-lah nyawa,\n    Datang-lah dudok di tengah 'laman.\n    Tatang puan, tatang cherana,\n    Tatang puan pagi hari,\n    Datang-lah tuan datang-lah nyawa,\n    Datang naik membasoh kaki.\n    Tatang puan tatang cherana\n    Tatang bidok di selasar\n    Datang-lah tuan datang-lah nyawa\n    Datang dudok 'nak bentang tikar.\n    Tatang puan tatang cherana\n    Tatang dengan kait padi-nya,\n    Datang-lah tuan datang-lah nyawa\n    Datang dengan baik hati-nya.\n    Tatang puan tatang cherana\n    Tatang bidok S'ri Rama,\n    Datang-lah tuan datang-lah nyawa\n    Datang-lah dudok bersama-sama.\n    Tatang puan, tatang cherana\n    Tatang dengan tunjang nyiris (nyirih)\n    Datang-lah tuan datang-lah nyawa\n    Datang-lah dudok makan sirih.\n    Tatang puan tatang cherana\n    Tatang dengan lembah paku-nya,\n    Datang-lah tuan datang-lah nyawa,\n    Datang dengan tengkah laku-nya.\n    [Maka turun-lah Bidadari bertenggek diatas mayang itu]\n    'Ku lansar mayang ku lansar\n    'Ku lansar ka chawan puteh,\n    Di-hantar Dayang di-hantar\n    Di-hantar ka awan puteh.\n    'Ku lansar mayang ku lansar\n    'Ku lansar ka chawan hitam,\n    'Ku hantar Dayang 'ku hantar\n    'Ku hantar ka awan hitam.\n    'Ku lansar mayang 'ku lansar\n    'Ku lansar ka chawan hijau\n    'Ku hantar Dayang 'ku hantar\n    'Ku hantar ka awan hijau\n    'Ku lansar mayang 'ku lansar\n    'Ku lansar ka chawan biru.\n    'Ku hantar Dayang 'ku hantar,\n    'Ku hantar ka awan biru.\n    'Ku lansar mayang 'ku lansar\n    'Ku lansar ka chawan merah.\n    'Ku hantar Dayang 'ku hantar\n    'Ku hantar ka awan merah.\n    'Ku lansar mayang 'ku lansar\n    'Ku lansar ka chawan ungu,\n    'Ku hantar Dayang 'ku hantar\n    'Ku hantar ka awan ungu.\n    'Ku lansar mayang ku lansar\n    'Ku lansar ka chawan kuning\n    'Ku hantar Dayang ku hantar\n    'Ku hantar ka awan kuning.\n\n\n\n\n[ccxx] Fish-trap Invocation [p. 468.\n\n\nMain Lukah\n\n\n    Tahaseh! Tahaseh!\n    Mak Si Banding siat lukah,\n    Jumpa bemban sikutari\n    Kalau 'nak menengo' lukah menari.\n    'Nak menengo' kaya Allah.\n    Ka cheti kambing ka cheti\n    Ka tasek ka gumba jangan,\n    Ingat-ingat dalam hati\n    Kata-ku tadi lupa jangan.\n    Ka kebun kita ka kebun\n    Jangan di-beli mangko' kerang,\n    Berhimpun kita ka-balei Dato'\n    Mak Si Banding gila sa'orang.\n    Hilir lorah, mudik lorah,\n    Siku bemban sikutari\n    Kalau ada di-pemudah\n    'Nak menengo' lukah menari.\n\n\n\n\n[ccxxi] Di-bisekkan\n\n\n    \"Jangan 'kau bri malu,\n    Bangkit-lah menari.\"\n    Bangkit-lah dia.\n\n\n\n\n[ccxxii] Alternative Version\n\n\n    Silawasi tahu Dandi asal jadi,\n    Dudok di balci kota mangka,\n    Lima raut, raut rotan,\n    Kalau rautan penjalin lukah,\n    Ka'lukah si-bagei Allah.\n    Kachiti kambing kachiti\n    Puchok katari lumba jangan.\n    Pikir-pikir didalam hati\n    Bisek nan tadi lupa jangan.\n    Hilir lorah mudik lorah\n    Dapat bemban ya-ka-tari,\n    Menchoba pakeian Allah,\n    Menengo' lukah menari.\n    Tang terbalik tergelintang\n    Dua di batang bertindeh juga,\n    Bagei tabek bagei bintang\n    Lukah melenggang bagei naga.\n    Agai-agai perembek pagai\n    Perembek tumboh di mata-nya,\n    Suroh pulang de' nan langkai,\n    Lukah lupa di-kata-nya.\n    Kerembek kerembang batang\n    Penyajar sawah teruka\n    Suroh pulang de'nan langkai\n    Tersirak darah di muka,\n    Kumbang menengong di buloh minyak\n    Jangan tegak termenong lukah de' orang banyak.\n\n\n\n\nTheatrical Exhibitions\n\n\n[ccxxiii] Invocation used when opening a Theatre for the Ma'yong\n[p. 504.\n\n\nBacha'an Pawang handak membuka Panggong main Ma'yong\n\nAl-salam `aleikum, ibu deri bumi bapa ka langit! Jangan bertulah papa\nsagala pa'yong, ma'yong, pran tua, pran muda, jangan-lah menggoda\nseksa pada sakalian kaum kawan ma'yong, dengan karna bukan aku mari\nmengadu bijak pandei pitah itu-pun tidak deri ta`lok sini. Jikalau aku\nmari deri sini aku handak deripada harap adek kakak tuan penghulu dan\njangan-lah siapa aniaya dengki khianat pada sakalian kawan pa'yong\nma'yong samua sakali dengan pran tua muda dengan panjak pengantin\nsakali dengan Sri Gemuroh Sri Berdengong. Jangan bri rosak binasa\nberchachat chela jangan di-bri pa'yong ma'yong bersumbing runting dan\njangan bri chachat chela dan jangan bri berpening ralu dan berchochak\ntikam panas hangat pun jangan dan jangan bri bersenak tajam dan bri\nberhalun susun dan cherah chirit dan sangkak sebak itu-pun jangan\ndan jangan bri bermuntah cherah itu-pun jangan berbrat patah itu-pun\njangan lengoh lumpoh itu-pun jangan, 'nak minta' segar dikar `adat\nzaman sedia kala 'nak minta sejok dingin saperti ular chintamani.\n\nAl-salam `aleikum hei Awang Itam, Raja di Bumi, mu jangan terkejut\ntergemam dan mu jangan berpungoh juah karna mu berjalan ikut urat tanah\ndan mu beradu di pintu bumi dan bukan-nya aku mari mengadu bijak itu\ndengan mu karna aku 'nak tumpang manja dan berkirim diri sendiri maka\naku 'nak minta'-lah kapada mu berundor bertiga langkah ampat buchu\nperbaruan dan mu jangan kasana kasini aku 'nak kirim pa'yong ma'yong\nsakalian pran tua muda dengan panjak pengantin aku tahukan [1020]\nbaik pada diri-mu dan jangan-lah aniaya dengki khianat dan mu jangan\nbertimpah langgar dengan sakalian pa'yong ma'yong dan panjak pengantin\ndan pran tua dan muda dan ka-samua sakali dengan orang yang menengo'\ndan ka-samua sakali dengan tuan ramah tuan kampong dan mu jangan bri\npening ralu berchochak tikam dan berketik gigi dan bergatal ming\ndan panas pedis pun jangan, 'nak minta' biar sejok dingin saperti\nular chintamani.\n\nAl-salam `aleikum, 'ku 'nak gunchang deri galanggang sini ampat\npendahap dan ampat penjuru `alam. Mana-mana yang kramat ampat pendahap\nampat penjuru `alam yang disini, jangan-lah terkejut tergemam dan\njangan-lah berpungoh juah dan jangan-lah murih marah karna bukan-nya\nhamba mengadu bijak deri ta`lok sini dalam kampong sini maka hamba\nmari 'nak melepas deripada harap hajat adek kakak tuan penghulu\nsini maka 'nak tumpang-lah deripada nenek yang kramat sini serta\nmanja dan berma' du' handak berkirim diri sendiri serta handak-lah\nberkirim ma'yong pa'yong kapada nenek yang kramat disini ka-samua\nsakali dengan panjak pengantin pran tua dan pran muda 'nak minta'\njangan-lah dengki aniaya khianat pun dan jangan-lah bri rosak binasa\ndan minta' deripada nenek sakalian kaum budak nenek jangan-lah bri\nbudak nenek berlak pajan dan 'nak minta'-lah deripada nenek jangan bri\nrosak binasa berchela chachat sakalian puak ma'yong dan 'nak minta'\nbiar sejok dingin saperti ular chintamani.\n\nAl-salam `aleikum 'ku 'nak gunchang deripada nenek 'ku yang bernama\nPetra Guru, guru awal mula menjadi dan jadi-nya itu dengan jasad\njadi. Maka Guru bertapa didalam baluh bulan dan Guru ber`amal\ndidalam kendong matahari dan Guru 'ku berbajukan manik hijur dan Guru\n'ku berdarah puteh bertulang tunggal beroma songsang berurat kajur\nbertengko' itam lidah fasih ayer lior pun masin. Dengan karna nenek\nku orang bersidi sakti sabarang pinta' sabarang menjadi dan barang\nkahandak barang buleh maka nenek pun jangan bertulah papa kadapatan\nseksa pada sakalian pa'yong ma'yong sakalian panjak pengantin dan pran\ntua pran muda dan minta' nenek hulor kaki kaki hamba sujud dan hulor\ntangan tangan hamba jabat hamba handak minta' penawar puteh medong\nbersila deripada nenek yang sendi-sendi kramat hamba 'nak minta'\nnenek turunkan tiga titek serta dengan kasaktian mu hamba 'nak perchik\nsakalian pa'yong ma'yong pran tua pran muda ka-samua sakali dengan\npanjak pengantin dan nenek jangan-lah bri berosak binasa dan nenek\njangan-lah berlak pajan 'nak minta' jangan-lah bri rosak binasa chachat\nchedra sakalian pa'yong ma'yong. Maka sakarang handak grakkan pa'yong\nma'yong deri anjong tujoh astana tujoh mahligei tujoh astana yang\natas astana yang awalan awal mula menjadi dengan jasad jadi. Maka aku\n'nak buka-lah pintu anjong astana yang tujoh pintu yang berselak. Aku\n'nak buka deri luar lantas ka dalam anjong tujoh astana tujoh. Maka\nterbuka-lah dengan pintu hawar nafsu dan terbuka sakali dengan sir\n(?) pintu e`tikad dan pintu chinta berahi dan terchinta-chinta\nsiang menjadi malam makan ta' kenyang tidor ta' jendra ingat ta'\ningat dengar ta' dengar tengo' ta' tengo. Maka aku grak deri luar\nlantas ka dalam anjong tujoh astana tujoh. Jangan du' ralib tidor\nberadu! Jaga sa'orang, jaga ka-samua mendengar khabar tutor-'ku! Jaga\nmendengar petutoran-'ku! Karna tutor-'ku tiada gha'ib dan berasa-'ku\ntiada lelap jajaran-'ku tiada luput. Maka jaga-lah pa'yong menjembakan\npa'yong, jaga ma'yong menjemba ma'yong, jaga pran bersama pran, jaga\njuru gendang bersama juru gendang, jaga juru gong bersama juru gong,\njaga pengantin bersama pengantin, jaga panjak bersama panjak! Jangan\nberlak pajan, jangan berosak binasa dan jangan bri sumbing runting\nberchachat chela sakalian pa'yong ma'yong sagala kawan ma'yong mana\nyang didalam perbaruan. [1021]\n\n\n\n\n[ccxxiv] The Same Ceremony as described by 'Che Hussein [p. 511.\n\n\nPasang lilin tiga batang, satu minta' ampun kapada kramat yang memegang\ntanah disini, satu pada guru kita (Batara Guru), satu kapada sagala\njin ma'yong. Sudah itu, menepong tawar, katakan:\n\n\nInvocation to the Earth Spirit(s)\n\nPanggil Hulubalang (Jin Tanah)\n\n\n    Hei Hantu Tanah, Jembalang Tanah!\n    Aku tahu asal 'kau jadi:\n    Bintang Timor asal 'kau mula jadi.\n    Berkat Dato' Batara Guru,\n    Dato' jangan menyakitkan,\n    Dato' jangan membisakan,\n    Dato' jangan membengkakkan:\n    Biar suka sagala hamba Allah\n    Mendengar permainan kita!\n\n\n\n\n[ccxxv] To Batara Guru\n\n\nTo charm (jampi) the Lime\n\nSama Raja-nya (Batara Guru)\n\n\n    Hei batang bernama Raja Berdiri,\n    Akar bernama Raja Bersila,\n    Kulit bernama Raja Bersenam,\n    Dahan bernama Raja Bersula, [1022]\n    Daun bernama Raja Berpanah,\n    Panahkan sakalian hati ummat Muhammad!\n    Hei Siti Terjali nuri Muhammad!\n    Angkau melemahkan sagala hati ummat Muhammad,\n    Yang kasuka dengar permainan kita.\n    Kalau angkau ta' sukakan,\n    Aku sumpah dengan kata Allah.\n\n\n\n\n[ccxxvi] To the Kramat\n\n\nKapada Kramat\n\n\n    Hei Jin Tanah! undor angkau tiga tapak\n    Ampat penjuru `alam\n    Tujoh jerong dulapan desa;\n    Aku 'nak minta' buka panggong!\n    Jangan 'kau membri sakit demam, pening, kelu,\n    Kapada panjak pengantin, yang bermain sakalian-nya,\n    Yang pukol buloh, yang gesek rebab,\n    Pran tua, pran muda.\n\n\n\n\n[ccxxvii] Perkata'an Kapada Kramat\n\n\nKramat di kampong, tabek di kampong!\n\nThe next six lines are similar, only substituting for the word kampong\nthe words (1) padang, (2) rimba, (3) gunong, (4) pulau, (5) laut,\n(6) darat, respectively.\n\n\n    Tabek sa'orang samua rata!\n    Mana sebut, ta' tahu nama,\n    Mana sembah, ta' tahu tempat.\n    Hamba 'nak mohun tempat bermain.\n    Jangan bri sakit demam, pening, kelu\n    Sagala panjak pengantin, d.s.b.\n\n\n[Ambil] dua biji limau purut gantong satu didalam gong betina, dan\ngantong satu lagi pada timbal ayer mengadap barat tepat, sebab limau\npoko' ma'yong: [1023] berubat pun pakei, 'nak chuchi perkakas pun\npakei limau: di-sebut-nya:--\n\n\n    Hei limau purut, limau kak lelang! [1024]\n    Bukan aku menanam limau,\n    Semurah yang menanam limau.\n\n\n\n\n[ccxxviii] Another Invocation to the Black Genie\n\n\n    Al-salam `aleikum hei Jin Hitam berhati hitam,\n    Berjantong hitam berpeparu hitam,\n    Berhampedu hitam bergigi jongan,\n    Berdada merah beroma songsang,\n    Bertulang tunggal saribu rupa,\n    Saribu jenis saribu maya,\n    Saribu jadi jangan 'kau menggoda seksa\n    Pada tuboh badan diri hamba Allah ummat Muhammad anak chuchu Adam:\n    Sah pindah-lah 'kau pada tempat yang awal!\n    Kalau ta' pindah\n    Derhaka 'kau pada Allah dengan berkat la-ilaha, d.s.b.\n\n\n\n\n[ccxxix] Invocation to the Sheikhs of the Four Corners of the World,\netc.\n\n\n    Al-salam `aleikum Sailillah berkat Sheikh ampat penjuru `alam!\n    Al-salam `aleikum Sailillah berkat Sheikh `Abdul Kadir!\n    Al-salam `aleikum Sailillah berkat Sheikh `Abdul Muri!\n    Al-salam `aleikum Sailillah berkat Sheikh `Abdul `Ali!\n    Hei Jin Puteh membawa sagala kaum puak-mu!\n    Hei Jin Hitam Sahalilintar Sarukup Rang Bumi!\n    Hei Jin Hitam Sagertak Rang Bumi!\n    Hei Jin Hitam Sagunchang Rang Bumi!\n    Hei Jin Hitam Satumbok Rang Bumi!\n    Hei Jin Hitam tujoh bersaudara!\n    Al-salam `aleikum hei Sang Gala Raja Jin!\n    Anak Raja Jin bernama Jin Bala Saribu!\n    Al-salam `aleikum hei anak Raja Jin bernama Jin Hitam Sa Lakun\n    Darah!\n    Al-salam `aleikum hei Jin Hitam Sagempar `alam yang bernama\n    Jin Tunggal!\n    Al-salam `aleikum hei Jin Tanah!\n    Aku tahukan asal nama bapa-mu:\n    Sang Gala nama bapa-mu,\n    Sang Gading nama ibu-mu!\n    Hei Jin Tanah, Jembalang Tanah,\n    Hantu Tanah, Jembalang Bumi,\n    Hei Jin di Padang, Jembalang di Padang,\n    Al-salam `aleikum hei Raja Jin bernama Jin Panah Lanjuna!\n    Mu-lah membawa sagala Jin yang di kampong Jembalang di kampong,\n    Mari blaka ka-samua kechil besar tua dan muda\n    Tepok-tepak, tempang, buta, rungga, meraba,\n    Mari trimakan jamuan aku ini\n    Dengan berkat la-ilaha, d.s.b.\n\n\n\n[ccxxx] Specimen of a Ma'yong Song [p. 513.\n\nLagu dudok atau bertabek (Patani tua)\n\n(Siapa-siapa pun buleh juga bernyanyi)\n\nAbong e-e dondang dang dondang dondang we dondang dondang yong de-de\nhe-he de-de abong hilang rayuk [1025] timbul timbul tersebut jaman\n(=zaman) dang d'ulu yong we de de-de abong ada d'ulu ada sakarang\nhubong berhubong hikayat ma'yong yong we de-de abong e s(i)apa\nmenengar hikayat ma'yong s'apa b'las s'apa ta' rawan yong we de abong\nwe bagei burong chandrawangsih bagei ular we chintamani yong we de\nabong we bagei ambun katujoh titek jadi pengasoh di badan hamba yong\nwe de de-de abong we chari di laut dapat di laut tujoh hari berjalan\njauh yong we de abong we tujoh hari berjalan jauh re(z)ki ta' putus\nsapanjang jalan yong we de abong we ruyak hilang berita timbul timbul\ntersebut sabuah negri yong we de abong we negri b(h)aru bersalin raja\ndudok beradu di balei besar yong we de: habis.\n\n\n\n\nWar and Weapons\n\n\n[ccxxxi] Charms to render a Warrior more formidable [p. 522.\n\nPenggagah\n\n\n    Hei, Bali-Bali, aku tahu mula asal mu jadi,\n    Ruh Jenaban asal mula mu jadi;\n    Turun ruh Jenaban ka pusat aku,\n    Naik darah brani ka muka aku!\n    'Ku tentang matahari yang katujoh,\n    Tiada tertentang satru lawan-'ku!\n    Ah! aku 'rimau angkau anjing!\n    Dengan berkat, d.s.b.\n\n\nHere draw a long breath, putting the tip of the tongue up to the roof\nof the mouth (tongkatkan lidah di langit-langit mulut).\n\n\n\n\n[ccxxxii] Penggagah\n\n\n    Hinei di-surat, [1026] bacha de' ha, [1027]\n    'Ku asal lulus, [1028] Si Dayang Melena,\n    Di-soroki mati, di-langkah patah,\n    Aku mengenakan do`a Baris Si Kembang Maiat.\n    HAH! HAH! HAH!\n    Kai `Ali, gentar `Ali, gentar bumi!\n    Aku `Ali, memakei petenggang raya besar!\n    Nyah angkau! Nyah `Ali! (sic)\n    HAH! HAH! HAH!\n\n\n\n\n[ccxxxiii] Penggagah [p. 523.\n\n\n    Bismillahi 'l-rahmani 'l-rahimi!\n    Urat batu menikam batu,\n    Batu di-tikam, batu blah,\n    Papan di-tikam, papan timbus,\n    Ayer di-tikam, ayer kring,\n    Bumi di-tikam, bumi tembok,\n    Rumput di-tikam, rumput layu,\n    Gunong di-tikam, gunong runtoh,\n    Langit di-tikam, langit runtoh,\n    Tegak terdiri di halaman `Ali.\n    Sifat aku sifat Allah\n    Sifat didalam kandang Kalimah\n    La-ilaha-illa-'llah!\n    Hu Allah! Hu Allah!\n    Lesong besi, anak tembaga,\n    Ah(?) kuat-'ku saperti Baginda `Ali,\n    Gagah-'ku saperti ummi Fatimah!\n    Aku besi, tulang aku tembaga,\n    Aku bernama harimau Allah\n    Hah! Berkat la-ilaha, d.s.b.\n\n\n\n\n[ccxxxiv] Penggagah\n\n\n    Bismillah, d.s.b.\n    Allahu, ya tuanku\n    Ta' junjong Nabi Muhammad, in [1029]-lah guru-ku,\n    Sangka [1030] mata, jadi pendinding api naraka,\n    Hu Allah! Hu Allah Samad!\n    Tinggi 'ku, tinggikan besar-'ku,\n    Besarkan aku bernama Hak Allah\n    Sifat-'ku sifat Allah\n    Sifat didalam kandang Kalimah,\n    La-ilaha, d.s.b.\n    Hu! kulit ku tiada membri jalan,\n    Jalan tiada membri kulit;\n    Bernama belulang kering\n    Dengan berkat, d.s.b.\n\n\n\n\n[ccxxxv] Penggagah\n\n\n    Hei Blah Balu dudok telapak tangan kanan-'ku,\n    Hei Blah Balu dudok telapak tangan kiri-'ku,\n    'Nak turunkan darah gemburoh ka pusat aku,\n    Naik darah brani ka muka aku,\n    Gentar hati sagala lawan-'ku,\n    Di-gentarkan Allah, d.s.b.\n\n\n\n\n[ccxxxvi] Penggagah\n\n\n    Hong anak lampang [1031]\n    Lalu tegak di pintu raya besar\n    Tinju rejang [1032] aku lalu, ah lalu,\n    Panchong-ku panchong `Ali,\n    Panchong-ku saperti kumbang\n    Hinggap di ayer lagi kring,\n    Hinggap di batu lagi blah,\n    Hinggap di gunong lagi runtoh,\n    Hinggap di langit lagi tembok [1033]\n    Hinggap di bumi lagi lembang,\n    Kunum nyawa musoh satru lawan-ku,\n    Hanchor lulu saperti timah dalam perendangan\n    Saperti ambun di ujong rumput,\n    Di-bisakan Allah jari-'ku,\n    Di-bisakan Muhammad,\n    Di-bisakan Baginda Rasul Allah.\n\n\n\n\n[ccxxxvii] Penggagah\n\n\n    Hong besi tang, [1034] tang besi,\n    Besi bertentang sangga ber'ja,\n    Sangga ber'ja, sangga bunoh!\n    Hei, Maya-maya,\n    'Ku titik, 'ku pijak-pijak,\n    Saperti bangkei tengah jalan,\n    Kabul aku memakei do`a membrat hati,\n    Brat saperti batu terbenam,\n    Brat saperti batu tersenjam,\n    Brat saperti kedei raya.\n    Brat saperti tangga maulana\n    Brat sa-brat bumi dengan langit\n    Kabul berkat, d.s.b.\n\n\n\n\n[ccxxxviii] Pelawan\n\n\n    Tahan aku, menahan aku,\n    Datang Jat(?) [1035] bunga saribu;\n    Tala talor datang gajah sa'ekor\n    Tongkatkan halilintar `alamkan [1036] bayang-bayang 'ku;\n    Kukok ayam dalam telor,\n    Berkata maiat dalam kubor,\n    Jangan khianat madu(?) [1037] satru lawan 'ku.\n\n\n\n\n[ccxxxix] Charm to destroy an Enemy\n\nTangkal Saudara Ampat\n\n\n    Al-salam `aleikum,\n    Hei Jin Tanah, Jembalang Tanah,\n    Jin Hitam, Si Ali Litar! [1038]\n    Bersaudara-lah angkau dengan aku\n    'Kau-lah yang aku harap:\n    Pergi-lah ambil nyawa orang itu,\n    Bawa-lah pergi kamana-mana!\n    Jikalau 'kau ta' mahu mengambil,\n    'Kau di-makan sumpah!\n    Karna apa sebab 'kau bersaudara dengan aku,\n    'Kau menunggoh [1039] di pintu pagar aku.\n\n\n\n\n[ccxl] Measurement of K'ris [p. 530.\n\n1. Measure the k'ris from the bottom of the blade (in the centre)\nto the point with a thin strip of cocoa-nut leaf about half an inch\nwide. Cut the strip to this length and fold it trebly; notch one\nof the third parts at the fold; measure off the length of the two\nremaining thirds on the blade from the bottom towards the point,\nand mark the blade at this distance. Then measure off the remaining\nthird round the blade at this mark as follows:--See that its extreme\nend exactly coincides with the left side of the blade, and stretch\nit across the blade at right angles, bending the strip of leaf round\nthe edge at the exact spot reached on the opposite edge of the blade\nby making a dent but not severing the leaf. Then measure it a second\ntime from the dent thus made, making a second dent on the strip at\nthe point reached. Repeat this a third time, making a third dent,\nwhen the dent on the strip of leaf should be found to come exactly\nin the centre of the blade, if the blade is a good one.\n\nIf it falls on either side it is bad, and if it requires four\nmeasurements (instead of three) it is very bad, though five would be\ngood. There will never be more than five.\n\nThis measurement is called the Malay measurement (Ukoran Malayu)\nas distinguished from\n\n2. The Bugis' measurement (Ukoran Bugis), which is made nearer the\nhilt, as follows:--Begin as before, but measure off the remaining\ntwo-thirds from the point instead of the hilt. This will give a\nmark farther up the blade, and the strip of leaf must then be folded\nround the k'ris to see where the notch (between the second and third\ndivisions) will come on the blade. The number of times which the\nbreadth of the k'ris will go into the third division is now of no\nimportance. Merely measure from the end of the third division as\nbefore, continuing until the notch is right over the blade. If it\ncomes at the left side of the blade it is good, but if in the centre\nor on the right it is unlucky.\n\n3. Another method, called Ukor Toh Mujud Dato' Lukut (the measurement\nof Toh Mujud, chief or founder of Lukut), is used especially by\nSelangor Malays. The story goes that Toh Mujud's wife was unfaithful\nwith a Kedah man, and that her husband, being jealous to desperation,\nsearched everywhere in vain for a k'ris which would settle his\nadversary. At length, however, in a dream a vision appeared to him,\nand told him to look for a k'ris sapukal in the possession of a man\nwho was digging up remis or tepeh (a kind of mollusc?). Toh Mujud\nwent accordingly to look for the man, and on meeting with one so\noccupied at Pulau Labuhan Bilek, near Tanjong Tuan, found that he\nhad a very old and rusty k'ris, which he thereupon bought from him\nfor 25 cents. Armed with this k'ris Toh Mujud then found and slew his\nadversary, and the proportions of the lucky weapon corresponded with\nthe measurement here given.\n\nFold the string or strip of leaf, and cut it in half. Take one of\nthe halves, fold it, and measure from the point upwards as far as it\nwill go. Mark the spot, and measure off the string in breadths of the\nk'ris at that spot: there must be ten breadths, and at the measuring\nof the tenth the end of the string must be in the centre of the blade,\nif it is to be of any use.\n\nThen take the other half, fold it also in two, and measure up from the\nbottom of the blade as far as the folded string will go: there must be\nseven breadths of the blade in the length of the half string, and the\nend of the string should come within a hair's-breadth of the edge of\nthe blade, or, as the Malays say, \"leaving space for an ant to pass.\"\n\n4. Another method is known as the Ukoran Genap, or Ukor Mandar\n(of Celebes).\n\nFold the string in two, and measure off the half-length thus obtained\non the blade, commencing at the bottom. Then see how many times the\nbreadth of the blade is contained in the whole length of the string,\nwhich should be fourteen.\n\n5. Another way of measuring, to see how many thumbs'-breadths there\nare in the length of the blade, is as follows. It is not considered of\nmuch importance:--Lay the right thumb across the foot of the blade near\nthe hilt, and the thumb of the left hand also on the blade immediately\nabove the other; continue placing the thumbs alternately one in front\nof the other until the point is reached, repeating for the first\nthumb's-breadth the word gunong (mountain), for the second runtoh\n(fall), for the third madu (honey), for the fourth segara (ocean),\nafter which recommence with gunong, and so on. If gunong or madu\nbrings the thumb to the point the blade is a good one, but not if it\nis runtoh or segara.\n\n6. Another measurement is thus described:--Put the tip of the right\nthumb upon the spot where the hilt joins the blade, with the back of\nthe first joint against the blade; next to this put the left thumb\nhorizontally across the blade, and continue to alternate the first\njoint of the right thumb with the breadth of the left till the point\nof the k'ris is reached, repeating as follows:--\n\n\nFor the length of the first joint of the right thumb   berjong.\nFor the breadth of the left thumb                      berkapal.\nAnd so on alternately                                  sampan tunda.\n                                                       ta' bertali.\n                                                       berubong.\n                                                       bertampal.\n                                                       makan.\n                                                       ta' terchahari.\n\n\nThe only good blades are those in which this method of measurement\ngives berjong or berkapal at the point.\n\n\n\n\n[ccxli] Fencing Terms\n\n\nB'lah mumbang (lit. to split the young cocoa-nut), to cut straight\ndownwards.\n\nTebas (lit. to cut down undergrowth), to make a horizontal stroke.\n\nTebas sepak, to \"cut\" from left to right with an upward motion at\nthe end of the stroke.\n\nParas gantang, to \"cut\" from right to left with the back of the hand\nturned downwards, as in \"levelling a measure\" of rice.\n\nPanchong Malayu, to \"cut\" from right to left with an upward motion\nat the end of the stroke.\n\nOf \"stabbing\" strokes the following are the most important:--\"Tikam\ntunggal,\" \"tikam beranak,\" \"tikam sembor anak,\" and the \"tikam tupei\nterjun,\" the latter taking its name from the way in which the stroke\ncurves slightly downwards in the course of delivery, \"like a squirrel\ntaking a header.\"\n\n\nDivination and the Black Art\n\n\n[ccxlii] To ascertain the Whereabouts of a Lost Piece of Property\n[p. 534.\n\n\n    Al-salam `aleikum! Hei, Dato' Batara Guru?\n    Ini 'ku bagi makan!\n    Hei, Jin Tanah! Aku tahu asal 'kau [jadi]\n    Bintang Timor asal 'kau jadi,\n    Siti Terjali (?) nuri Muhammad raja-'kau,\n    Batara Guru hulubalang.\n    Inilah 'ku membri makan;\n    Minta tolong menilek barang.\n\n\n(Here mention the article whose whereabouts you wish to ascertain.)\n\n\n\n\nThe Five Ominous Times\n\n\n\n[ccxliii] Katika Lima [p. 545.\n\n\nKatika Maswara\n\nIni pada menyatakan katika Maswara: jika berjalan bertemu dengan\norang kaya puteh kuning warna-nya atau melihat perampuan puteh kuning;\ndan laba puteh jua, dan jika orang lari ka matahari hidop pergi-nya\npada rumah neschaya kadapatan jua; dan berniaga puteh, laba; dan\nharta hilang, orang puteh kuning menchuri [dia?] di-taroh-nya pada\nkapala-nya tidor tetapi berbulan maka dapat; jika khabar baik sunggoh\njika khabar jahat tiada sunggohan [1040] jika sakit sebab [? [1041]];\njika di-serang orang baik, jika menyerang orang tiada baik; jika\nmenyabong ayam puteh menang, hitam alah, jika marga [satwa?] puteh\ndi kanan hitam di kiri; jika zakat puteh kuning warna-nya saperti\namas dan perak dan di-brikan kapada fakir dan miskin.\n\nAs an illustration of the way in which Malay MSS. vary, another version\n(from Naning, Malacca) is here given:--\n\nBab pada katika Maswara: kalakuan-nya puteh kuning; jika berjalan\nbertemu dengan orang puteh kuning atau orang berbangsa pakeian-nya\nputeh kuning; jika kita di-perjamu orang [pada] katika itu lemak manis,\njika mengadap raja-raja baik, atau barang kerja pun baik; jika warta\nbaik sunggoh, jika warta jahat tiada sunggoh; jika melawan orang ka\nkanan `isharat-nya, jika di-riba-i hilang orang puteh kuning menchuri\ndia di-bawa-nya ka hulu sungei, rumah-nya orang itu mardaheka tanda\nitu tiada hilang atau lupa jua marah dia (?) jika sahya [la]ri ka\nmashrik pergi-nya diam-nya kapada rumah orang tinggal, jika ka laut\n`alamat di-tangkap orang sahya [la]ri itu, tiada hilang; jika berniaga,\nberuleh laba; jika mendatangi, orang, baik; jika di-serang orang\ntiada baik; jika menerka (?) puteh kuning deri kanan hijau deri kiri;\njika [membuat] bilah pandak deri kanan panjang deri kiri; jika biji,\ngenap bilang-nya; jika luka pada katika itu hingga lutut-nya ka bawah.\n\nIn the following sections the two versions have been combined: words\nappearing in the Naning version only being in italics, words of the\nother version only enclosed in round brackets, and the rest being\ncommon to both versions:--\n\n\nKatika Kala\n\nBab (ini) pada (menyatakan) katika Kala: kalakuan-nya hitam merah,\njika kita berjalan bertemu dengan orang jahat atau berklahi; jika kita\npergi pada suatu tidak baik atau tiada kita dapati; jika di-perjamu\norang kita [?] sayor atau daging; jika warta baik, tiada sunggoh; jika\nwarta jahat, sunggoh; jika kita mengadap raja atau orang kaya-kaya\npada katika itu baik kita berheibat-nya [1042] [?]; jika di-riba-i\nhilang orang hitam memaling dia parut kapala-nya ka selatan di-bawa-nya\nikal rambut-nya, lagi kuasa bersumpah [?] orang itu; [?] (penchuri)\n[?] (di-bawa-nya ka utara, tiada dapat lagi); jika sahya [lar]i ka\nhilir pergi-nya lambat dapat, atau ka laut jika tiada di-ikut dalam\ntiga hari neschaya jauh pergi-nya (dan) jika sakit pada katika itu\n(pedih sakit-nya) hantu orang menyakat dia: akan penawar-nya ayam\nhitam satelah genap tujoh hari maka di-mandikan `afiat uleh-nya; jika\nmenyerang baik, jika di-serang (orang jahat) tiada baik; jika menyabong\nayam hitam menang, puteh alah, telapi tatkala melepas dia jangan\nmengadap ka barat; jika marga [1043] [satwa] hitam deri kanan puteh\nkuning (hitam) di kiri (jika ... jahat); jika [membuat] bilah pandak\nderi kanan panjang di kiri; biji tiada genap bilang-nya; jika luka\nhingga pinggang ka bawah, (jika sakit akan ubat-nya hitam warna-nya;\njika kahilangan amas dapat, jika kahila[ngan] suasa tiada dapat).\n\n\nKatika S'ri\n\nBab (ini) pada katika S'ri: kalakuan-nya puteh; (jika berjalan\nbertemu dengan perampuan berbangsa; jika [be]niaga laba kita puteh;\njika hamba lari ka matahari mati pergi-nya, pada rumah orang banyak,\nneschaya dapat jua insha'allah); jika kita di-perjamu orang lemak\nsusu atau ayam puteh; jika di-bri orang pun serta deripada puteh atau\nkuning; jika di-riba-i hilang kanak [-kanak] perampuan memaling dia,\ndi-bawa-nya ka hilir di-taroh-nya kapada rumah orang berdinding papan\natau buloh; benda itu disana di-taroh-nya tiada akan hilang; jika sahya\nlari pergi-nya ka maghrib jika ka baruh [?] di-tangkap orang kemdian\nkembali [?] jua kapada ampu-nya sahya; jika warta baik sunggoh, jika\nwarta jahat tiada sunggoh; jika sakit pada katika itu penyakit-nya\npada blakang-nya lalu [ka] kapala-nya kapialu tiada mengapa segra\n(baik) semboh; akan penawar-nya ayam puteh berchampor merah darah-nya\ndi-suratkan `azimat ini rajah-nya [here follow the magic letters];\njika berpiutang baik; jika mengadap raja pada katika ini baik; jika\nmendatangi orang tiada baik; jika di-datangi orang pun baik, tetapi\njika melawan kapada tempat tinggi baik; [jika] menyabong ayam puteh\nmenang, hitam alah; tatkala melepas dia mengadap ka barat pakeian\nhandak puteh; jika (merga) [?] menerka puteh kuning (di) deri kanan,\nmerah (di) deri kiri; (jika [1044] harta hilang, perampuan menchuri dia\ntiada mengapa, handak di [?] bersinggah [?] kembali); jika [membuat]\nbilah pandak deri kanan panjang deri kiri; jika biji genap bilang-nya;\njika luka hingga prut ka dada-nya; (jika [sakit] akan ubat-nya puteh\nwarna-nya, tetapi sakit payah deripada sheitan; jika kekal hilang,\nmaka perampuan dapat jua-nya[?]).\n\n\nKatika Brahma\n\nBab (ini) pada (menyatakan) katika Brahma: kalakuan-nya merah;\njika kita berjalan (-jalan) bertemu dengan orang (merah) bandahara;\nbermula pada katika itu amat jahat; (atau berniaga laba merah; jika\nbelayer tiada karam padah-nya; atau bertemu dengan orang bergadoh,\nkita pun berkalah pula; jika berburu beruleh daging); jika kita\ndi-perjamu orang dengan makanan merah atau daging; jika warta\n(khabar) baik tidak sunggoh, jika warta jahat (tiada) sunggoh; jika\n(herta) di-riba-i hilang pada katika itu (orang jilas [?] kalau pun\n[?]) laki-laki merah kulit yang memaling dia atau rambut-nya jarang\nmerah atau mata-nya merah (menchuri dia) di-bawa-nya ka pohon kayn\nhampir sungei di-taroh-nya (di-bawah [?] neschaya akan dapat jua;\njika berprang atau menyabong merah menang); jika sahya (hamba) lari\nka barat hala-nya, (hilang; jika kerbau [?] menjara (?) dapat;) jika\nmengadap raja-raja pun jangan; jika handak pergi kapada kaluarga tiada\nbertemu; jika menyerang orang baik; jika orang sakit pada katika itu\n(handak di-pleherakan baik) ayam puteh berchampor merah hijau maka\ndi-buang-buang (adapun akan ubatan merah warna-nya; jika perampuan\nsakit payah, tiada mengapa, adapun akan berbuat ubat perang warna-nya\ntuboh-nya;) jika berebut beruleh luka; jika mata-nya kiri atau juru\n[?] mata-nya kiri; jika menyabong ayam merah menang, ayam hijau alah;\nmelepas dia mengadap ka selatan; jika menerka [?] merah deri kanan\nhijau deri kiri.\n\n\nKatika Bisnu\n\nBab (ini) pada (menyatakan) katika Bisnu: kalakuan-nya hijau; jika\nkita berjalan bertemu dengan ayer besar atau kita mendapat hujan\natau tabuan atau kita bertemu dengan orang (bermusoh) berklahi (kita\npun serta berkalah); jika kita di-perjamu orang, dengan sayor; jika\ndi-riba-i hilang laki-laki memaling dia atau hamba orang itu berparut\npada tuboh-nya; (jika hamba lari atau kahilangan harta itu di-bawa-nya\nka selatan pergi-nya tiada mengapa) benda itu di-taroh-nya di-bawah\nkayu besar hijau daun-nya hampir sungei di-bawah kayu (di-bawa-nya ka\npohon kayu berpuchok merah atau pada orang itu hitam manis atau pada\nrumah tempat tebing sungei, disana di-taroh-nya, neschaya kadapatan\njua jika kita berjalan kasana lagi pun ia menyebrang sungei besar;\natau [?] laba kita pun ayer madu atau ayer susu atau ayer chak\n[?] jika [merga?] satwa [?] hijau di kanan, puteh di kiri; jika\nbelayer neschaya karam padah-nya, atau angin besar; jika sakit payah,\njika perampuan yang sakit tiada mengapa); jika khabar jahat, sunggoh,\njika khabar baik, tiada sunggoh; (jika kahilangan harta tiada akan\ndapat, saperti jatoh ka dalam laut;) jika mengadap raja-raja berhenti,\nlagi orang di-merka-i raja, atau kita melihat darah; adapun pada\nkatika itu jangan kita berjalan atau menebus sahya, jangan kita\nmendatangi orang baik dan jika di-datangi orang tiada baik, berdiam\nneschaya ada kuat-nya, tetapi barang mendahului menang, pakeian-nya\npun handak juga sa-lapis hijau senjata-nya busar baik; jika menerka\n[?] hijau deri kanan puteh kuning deri kiri; jika [membuat] bilah\npanjang deri kanan pandak deri kiri; jika luka lutut-nya ka-bawah:\nAllahu a`lam (la hula wa lakut alah billah `aleyhi al-`athim: tamat).\n\n\n\n\n[ccxliv] Extract from the \"Ominous Moments\" [p. 547.\n\n\nSa`at Yusuf and Sa`at `Azrail\n\nJika pada sa`at Yusuf itu baik, jika kita berjalan atau mengadap\npada orang besar pun baik, jika berniaga banyak laba salamat; jika\nada khabar jahat jadi baik-nya, jika ada khabar jahat [sic] jadi\nsunggoh-nya; jika kahilangan amas atau perak tiada [di-]dapat-nya\ntetapi ka timor pergi-nya, jika di-dapat-nya terlalu banyak bichara-nya\nkemdian tiada di-dapat-nya; jika pergi prang salamat kita mengadap ka\nbarat dan sakalian-nya memakei pakeian kuning insha' Allah ta`ala. Jika\nsa`at `Azrail itu jahat mengerjakan, yang baik jadi jahat dan datang\njamuan tiada buleh laba dan tetapi rugi [?]; baik jadi jahat dan\nrugi yang mengambil itu orang banyak melainkan serahkan kapada Allah\nsubahanahu wa ta`ala dan sahaja-nya ia handak membunoh kita; dan jika\nkhabar baik tiada sunggoh dan khabar jahat sunggoh: jika kita pergi\nprang banyak mati atau jadi rosakan kapada kita dan jika ada bichara\npada sa`at itu nantikan pada sa`at yang lain karna sa`at itu terlalu\njahat: tamat. [1045]\n\n\n\n\n[ccxlv] Another System [p. 548.\n\n\n  Ahad      Ithnain   Thalatha   Arba`     Khamis    Jum`at    Sabtu\n  ampa      aral      bangkei    rezki     bangkei   rezki     ampa\n  bangkei   rezki     rezki      ampa      rezki     ampa      rezki\n  rezki     bangkei   aral       bangkei   aral      bangkei   aral\n  aral      rezki     ampa       rezki     ampa      rezki     rezki\n  rezki     ampa      rezki      aral      rezki     aral      bangkei\n\n\nThis table is read downwards, in columns. The parts of the day appear\nto be the same as in the Katika Lima.\n\n\n\n\n[ccxlvi] The Seven Time\n\nKatika Tujoh\n\n[There are two versions of this system differing entirely from each\nother. The one has been alluded to in the text. The other has a\ndifferent order, and is given here. Besides these two there is yet a\nthird, which is much longer and goes into greater detail. It takes the\nCelestial bodies in the reverse order, beginning with Zuhal (Saturn),\nand ending with Kamar (the Moon).]\n\nBab ini pri mengatahui katika yang tujoh karna Allah ta`ala\nmenjadikan langit yang tujoh lapis dan bintang yang tujoh dan hari\nyang tujoh. Adapun bintang yang tujoh pertama nama-nya Kamar: ia-nya\npada langit yang pertama, adapun warna-nya merah; apakala melangkah\nkita pada katika itu, ada-lah barang yang bersua melainkan merah jua,\natau benatang atau buahan atau makan-makanan atau darah atau sakit\natau luka atau ajal-nya; maka jangan-lah melangkah pada katika itu\nkarna terlalu jahat katika itu.\n\nBab yang ka-dua, bintang Katib [1046] (?) nama-nya, diam-nya [pada]\nlangit yang ka-dua, warna-nya hitam; apakala kita [melangkah] pada\nkatika itu, ada-lah barang yang bersua hitam jua, atau orang yang\njahil atau benatang atau buahan atau makan-makanan melainkan hitam\njua bersua, barang kahandak kita tiada sampei; jangan melangkah kita\npada katika itu, atau barang pekerja'an tiada jadi; kembali jua hanya\nkapada tempat yang sedia.\n\nBab yang ka-tiga, nama-nya bintang Zahari, [1047] diam-nya pada langit\nyang ka-tiga, warna-nya puteh; apakala melangkah [pada] katika itu\nbarang bersua puteh jua, atau orang yang saleh kain-nya puteh atau\nbenatang atau makan-makanan pun puteh; inilah sa-baik-baik langkah\npada katika ini sa-baik-baik barang pekerja'an tiada terbelintang\n(?) kahandak [pada] katika itu.\n\nBab yang ka-ampat nama bintang-nya Shams, warna-nya hijau; diam-nya\npada langit yang ka-ampat; apakala melangkah kita pada katika itu\nada-lah kras uleh kita atau bersua dengan orang yang besar-besar,\natau benatang yang besar, atau ular yang besar-besar, atau angin yang\nbesar-besar, atau barang sabagei-nya besar-besar jua, hijau-hijau\nwarna-nya; pada katika itulah kita hanya pekerja'an jangan-lah\nmelangkah karna kusmus (?) pada katika itu; wa'llahu a`lam.\n\nBab yang ka-lima, nama bintang-nya Marikh, [1048] warna-nya merah,\nhitam, hijau, biru; diam-nya pada langit yang ka-lima; pada katika\nitu sakalian pekerja'an itu amat binasa, hanya barang yang bersua\nada-lah benatang yang bika-bika (?) atau orang binasa atau luka,\natau merugi, atau sakit atau kadatangan ajal atau binasa; sakali-kali\njangan kita melangkah pada katika itu atau berbuatan kita binasa jua,\nhanya atau hampir ajal-nya datang: wa'llahu a`lam.\n\nBab yang ka-'nam, warna-nya puteh kuning; nama bintang[-nya] Mushtari,\ndiam-nya pada langit yang ka-'nam, warna-nya puteh kuning; apakala\nmelangkah kita pada katika itu, ada-lah langkah rezki dan barang yang\nbersua puteh kuning jua, orang atau benatang atau makan-makanan atau\nbarang pekerja'an atau [?]; ada-lah pada langkahan ini salamat; dan\nsa-baik-baik langkah pada katika itu dan barang yang di-kahandak-nya\nada-lah di-perlakukan Allah ta`ala, apakala melangkah pada katika\nitu insha' Allah ta`ala suka'an [di-] per [-uleh]: wa'llahu a`lam.\n\nBah yang ka-tujoh, nama bintang-nya Zahal, [1049] diam-nya pada\nlangit yang ka-tujoh, warna-nya puteh, kuning, hitam, hijau, merah,\ndan barang pekerja'an pada katika itu atau perlangkahan baik pun ada\njahat pun ada tetapi jahat deripada baik sangat: wa'llahu a`lam.\n\n\n\n\n[ccxlvii] Lucky and Unlucky Days of the Week [p. 549.\n\n\nFasal pada menyatakan malam Ahad terlalu baik, barang di-chita-mu segra\ndi-peruleh: demkian-lah padah-nya; dan jika pada malam Ithnin itupun\nterlalu baik barang pinta-mu segra di-peruleh; demkian-lah padah-nya;\ndan jika pada malam Thalatha baik juga `alamat akan menjadi mentri\natau penghulu besar: demkian-lah padah-nya; dan jika pada malam Arba`\norang itu jadi pertapa, jika jahil jadi jahat, padah-nya; dan jika pada\nmalam Khamis baik barang yang melihat jadi dia jadi kasih, padah-nya;\ndan jika pada malam Jum`at terlalu amat baik akan beruleh sukachita,\npadah-nya; dan jika pada malam Sabtu `alamat beruleh berkat dan\nsalamat di-bri Allah ta`ala.\n\nAmin! Ya Rabb'-al-`alamin.\n\n\n\n\n[ccxlviii] Days which are Unlucky in certain Months only\n\n\nDan lagi nahas pada bulan yang dua-b'las itu pada tiap-tiap\nbulan:--Pertama-tama pada bulan Muharram kapada 5 hari bulan nahas dan\nkapada 15 pun nahas juga; dan kapada bulan Safar 1 hari bulan nahas\ndan kapada 3 hari bulan pun nahas juga; dan kapada bulan Rabi`-al-awal\nkapada 1 hari bulan nahas, kapada 2 hari bulan pun nahas juga; dan\nkapada bulan Rabi`-al-akhir 1 hari bulan nahas kapada 7 hari bulan\npun nahas juga; dan kapada bulan Jumada-'l-awal 2 hari bulan nahas\nkapada 15 hari bulan pun nahas; dan kapada bulan Jumada-'l-akhir 2\nhari bulan nahas, kapada 4 hari bulan pun nahas; dan kapada bulan\nRejab 11 hari bulan nahas kapada 13 hari bulan nahas juga; dan kapada\nbulan Sha`ban 3 hari bulan nahas kapada 4 hari bulan pun nahas dan\n[?] hari-nya pun nahas juga; dan kapada bulan Ramthan pada 9 hari bulan\nnahas kapada 20 hari bulan nahas; dan kapada bulan Shawal 6 hari bulan\nnahas, kapada 7 hari bulan pun nahas; dan kapada bulan Zu-'l-Ka`idah\n2 hari bulan nahas, kapada 9 hari bulan pun nahas; dan kapada bulan\nZu-'l-Haji [1050] 6 hari bulan nahas, kapada 7 hari bulan pun nahas\njuga; wa'llahu a`lam bi-'l-sawab, telah di-wasiatkan Nabi sall' Allahu\n`aleyhi wa'l-salam kapada Amir Al-Mu'min[in] `Ali, rathi Allah `anahu\najm`ain kapada tiap-tiap bulan punya nahas, yang besar didalam satu\ntahun nahas dua-puloh ampat kali 24 yang besar ada-nya: wa'llahu a`lam.\n\n\n\n\n[ccxlix] Days Unlucky in any Month\n\n\nIni nahas pada tiap-tiap bulan:--Pertama-tama kapada tiga hari bulan\ndi-k'luarkan Allah ta`ala Nabi Allah Adam `aleyhi al-salam deri\ndalam shurga; dan kapada lima hari bulan di-karamkan Allah ta`ala\nkaum Nabi Allah Noh `aleyhi al-salam; dan kapada tiga-b'las hari\nbulan di-buangkan Allah ta`ala akan Nabi Allah Yusuf di-buang uleh\nsaudara-nya kadalam telaga; dan kapada salekor hari bulan di-karamkan\nAllah ta`ala Per`aun ka-dalam sungei Nil; dan kapada ampat lekor hari\nbulan di-telan uleh ikan Nabi Allah Yunas, `aleyhi al-salam didalam\nlaut; dan kapada lima lekor hari bulan tatkala itu sumbing gigi Rasul\nAllah sall' Allahu `aleyhi wa'l-salam.\n\n\n\n\n[ccl] Lucky and Unlucky Months\n\n\n(Muharram is missing; it is generally believed to be lucky)\n\nFasal pada menyatakan bulan Safar, orang beruleh dukachita lagi (lagi)\nkasakitan handak-lah membri sedekah tujoh kali pada sabulan demkian-lah\nitu padah-nya. Jika pada bulan Rabi`-al-awal maha baik orang itu\nberuleh sukachita dan semper[na] dunia akhirat padah-nya. Jikalau pada\nbulan Rabi`-al-akhir itu pun baik terlalu sukachita dan lagi di-puji\norang [itu?] uleh sagala taulan handaki-nya (?) kasih padah-nya. Jika\npada bulan Jumada-'l-awal itu pun, handak-lah juga orang itu beruleh\nlaba demkian-lah padah-nya. Jika pada bulan Jumada-'l-akhir `alamat\nakan beruleh kernia raja atau mentri demkian-lah padah-nya. Jika pada\nbulan Rejab `alamat orang itu akan beruleh khabar benar dan n`emat\ndi-b'ri Allah ta`ala orang itu demkian-lah padah-nya. Dan jika pada\nbulan Sha`ban `alamat orang itu akan saperti di-pleherakan Jibrail\n`aleyhi al-salam datang pada orang itu, barang yang di-pinta-nya\ndi-peruleh-nya pada Allah ta`ala, demkian padah-nya. Jika pada bulan\nRamthan maha baik di-bri Allah ta`ala pahala Mikail `aleyhi al-salam\nhandak-lah orang itu berbuat benar demkian-lah padah-nya. Jika pada\nbulan Shawal `alamat pahala saperti Israfil `aleyhi al-salam, orang\nitu akan memegang karaja'an yang benar demkian-lah padah-nya. Jika\npada bulan Zu'l-Ka`idah inilah besar pahala-nya saperti `Izrail\n`aleyhi al-salam di-bri Allah ta`ala akan orang itu, amanat\nhandak-lah juga membunoh demkian-lah padah-nya. Jika pada bulan\nZu'l-Haji terlalu amat baik, di-bri Allah ta`ala pahala-nya saperti\n`Umar ibni Al-Khattab akan katika pahala-nya, saperti Ashmat (?) ibni\nAfan (?) pahala-nya, saperti Amir-al-Mu'min[in] `aleyhi rathi Allah\n`asanat (?), di-negrahkan Allah ta`ala orang itu ada-nya.\n\n\n\n\n[ccli] Times when Storms are to be expected\n\n\nDan lagi fasal nahas angin pada tiap-tiap bulan angin besar akan\nturun:--Bermula jikalau bulan Muharram kapada 27 atau 28 turun angin;\ndan jikalau bulan Safar kapada 25 turun angin; dan jikalau bulan\nRabi`-al-awal 23 turun angin; dan jikalau bulan Rabi`-al-akhir 21 atau\n24 turun angin; dan jikalau bulan Jumada-'l-awal kapada 9 hari bulan\nturun angin; dan jikalau bulan Jumada-'l-akhir kapada 16 atau 20 hari\nbulan turun angin; dan jikalau bulan Rejab kapada 9 hari bulan turun\nangin; dan jikalau bulan Sha`ban kapada 13 hari bulan turun angin;\ndan jikalau bulan Ramthan kapada 11 hari bulan atau kapada 14 hari\nbulan turun angin; dan jikalau bulan Shawal kapada 9 hari bulan atau\n12 hari bulan turun angin; dan jikalau kapada bulan Zu-`l-ka`idah\nkapada 7 hari bulan atau kapada 15 hari bulan atau kapada 16 hari\nbulan turun angin; dan jikalau kapada bulan Zu-'l-haji [kapada]\n5 hari bulan atau 8 hari bulan turun angin: wa'llahu a`lam bi'l-sawab.\n\n\n\n\n[cclii] Omens [p. 550.\n\n\nDepending on the day of the Week which begins the Year\n\nBab ini pada menyatakan `alamat kapala tahun. Bermula kapada bulan itu\nMuharram, jika Ahad sa-hari bulan Muharram `alamat raja didalam negri\nitu akan `adil hukum-nya ada-nya. Dan jikalau hari Ithnin sa-hari\nbulan Muharram `alamat banyak kasakitan orang didalam negri itu\nada-nya. Dan jikalau hari Thalatha sa-hari bulan Muharram `alamat\nmelihat tumpah darah didalam negri itu ada-nya. Dan jikalau hari\nArba` sa-hari bulan Muharram `alamat pandita akan datang ka negri\nitu ada-nya. Dan jikalau hari Khamis sa-hari bulan Muharram `alamat\ndagang akan datang ka negri itu ada-nya. Dan lagi jikalau hari Jum`at\nsa-hari bulan Muharram `alamat banyak orang kaya-kaya akan sakit atau\nmati didalam negri itu ada-nya. Dan lagi jikalau hari Sabtu sa-hari\nbulan Muharram `alamat banyak menuntut harta didalam negri itu atau\ndidalam dunia ini, dan aniaya-aniaya hukum-nya: wa'llahu a`lam, tamat.\n\n\n\n\n[ccliii] Omens\n\n\nDepending on the Letter which the Year bears in the Cycle of Eight\n\nDan lagi pada menyatakan laksana tahun: jikalau tahun itu Alif,\nbenatang-nya tikus, laksana dingin, hujan pun banyak, ayer sungei\npun besar, huma ladang pun jadi, tanam-tanaman pun jadi ada-nya.\n\nDan jikalau tahun itu Ha, benatang-nya harimau, laksana panas, orang\nmuda-muda pun banyak mati, orang berniaga pun banyak, huma ladang\npun jadi ada-nya.\n\nDan jikalau tahun itu Jim, benatang-nya pelandok, laksana korang kuat\npanas, manusia banyak sakit dan angin pun besar ada-nya.\n\nDan jikalau tahun itu Zei, benatang-nya naga, laksana dingin, huma\nladang pun jadi akan tetapi banyak orang lapar, manusia pun banyak\nhuru-hara kemdian baik ada-nya.\n\nDan jikalau tahun itu Dal awal, benatang-nya ular, laksana dingin,\norang pun banyak sakit, hujan pun banyak dengan ribut ada-nya.\n\nDan jikalau tahun itu Ba, benatang-nya kambing, laksana lapar,\nmanusia orang pun banyak sakit, hujan pun korang, sungei pun kring,\nkanak-kanak banyak jadi, manusia banyak kasukaran dan duka hati\n(?) kahandak padah-nya ada-nya.\n\nDan jikalau tahun itu Wau, benatang-nya ayam, laksana dingin, orang\nberniaga deri jauh banyak datang, 'wang itu sakejap sahaja banyak,\ntetapi manusia banyak bersalahan sebab tiada berbuat kabaktian kapada\nAllah ta`ala; angin pun korang ada-nya.\n\nDan jikalau tahun itu Dal akhir, benatang-nya rusa, laksana terlalu\npanas, hujan pun sadikit-sadikit, huma ladang pun jadi, tetapi banyak\norang di-kuto'ki Allah ta`ala sebab tiada berkabenaran; itulah ada-nya:\nwa'llahu a`lam.\n\nThere appears to be another version of this Cycle, in which the years\nare symbolised by different animals, viz.:--\n\nAlif by the Buffalo (?), Ha by the Buffalo or Bullock, Jim by the\nTiger and the Dog, Zei by the Mouse-deer and the Pig, Dal awal by the\nCrocodile and the Dragon (naga), Ba by the Dragon and the Lion, Wau\nby the Horse and the Hawk (helang), and Dal akhir by the Flying-fox\n(kubong) and the Dog.\n\n\n\n\n[ccliv] Extract from the \"Twelve Constellations\"\n\n\nBintang Dua-b'las\n\nMaka handak-lah kita abjadkan huruf nama perampuan dan nama laki-laki\ndan serta ibu-nya, maka buang dua-b'las dua-b'las: berapa yang\ntinggal itulah nama-nya bintang orang itu laki-laki atau perampuan:\njika tinggal satu, Hamal nama bintang-nya, jika tinggal [dua], Thaur\nnama bintang-nya, demkian-lah lihat pada sharat-nya itu. [1051]\n\nBab yang pertama, jika berbintang Hamal, laksana api naraka, dan\nnabi-nya Adam `aleihi-'l-salam, binatang-nya biri-biri, guru-nya\ntikus, burong-nya rajawali, kayu-nya khorma, teman-nya Mizan,\nsatru-nya `Akrab, berkata-kata karang (?), warna tuboh-nya puteh\natau hitam: wa'llahu a`lam. Bermula orang itu tuboh-nya sadarhana\nlagi rendah rambuni dan sir(?)-nya tersangat panas deripada dingin\ndan orang itu perkata'an-nya benar lagi pula suroh-surohan orang dan\nbhagi-nya saperti ayer didalam timba rezki-nya. Bermula ada parut pada\ntuboh-nya maha besar atau tahi lalat, dan orang itu tiada mufakat\ndengan kulawarga-nya sagala sahabat-nya, tetapi orang itu kras,\nsatru-nya pun alah pada-nya, sabermula orang itu jangan ia berlayer,\nbaik ia berniaga didalam negri, karna rasi-nya api karna satru-nya\nayer, dan kahidopan-nya pula kuning serta puteh dan jikalau berhuma\nkapala benih-nya kuning baik didalam pada itu: wa'llahu a`lam. Bermula\norang itu bulan yang baik pada-nya Muharram, hari-nya Thalatha, dan\nbulan yang jahat pada-nya Safar, hari-nya Ithnain, dan jika sakit\nambil daging kambing merah di-sembilihkan dan di-rendang dengan\nminyak maka di-makan daging-nya, jangan bergaram minyak-nya, sapukan\npada sagala tuboh-nya `alamat-nya orang itu penyakit-nya di prut dan\nka hulu hati, insha' Allah ta`ala `afiat; dan jika handak memakei\nchinchin kuning permata-nya baik pada-nya dan gha[ib?] sheitan-nya\npula orang itu uleh itulah yang hampir pada-nya dan tempat sheitan\nitu pada sagala pohun kayu di-sana-lah tempat 'kau diam barang\nsiapa laki-laki dan perampuan berbintang Hamal lalu ka sana apabila\n'kau lihat tiada menyebut nama Allah dan nama Rasul Allah maka maka\n'kau tangkap-lah 'kau persakit-sakitkan sagala tuboh-nya terlalu\nsakit-nya; jika ia sakit ayer mata-nya pun mengilir dan lidah-nya\n'kau pandakkan tiada-lah buleh berkata-kata dan ubat-nya ambil paroh\nenggang dan kunyet kring dan bawang merah dan daun hining (?) dan\ndaun mengkudu maka di-salimutkan dengan kain puteh maka di-hasabkan\n[sic] di-bawah-nya dan bachakan do`a ini ambuskan deri kapala-nya\nsampei kapada kaki-nya, tatkala mengubat itu petang Khamis atau Sabtu\nmaka sapukan minyak itu pada kapala-nya kemdian mandikan dengan ayer\nbermalam: insha' Allah ta`ala `afiat: inilah `azimat-nya.\n\n\nBismillahi'l-rahmani'l-rahimi\n\n[Here comes an Arabic prayer or text, followed by four six-pointed\nstars, each formed by putting an equilateral triangle on the top of\nanother; then come six sets of \"magic letters.\"]\n\nBermula beranak, jika laki-laki yang baik nama-nya Ya`kub atau Endin\natau `Abdullah atau `Abdulsamad atau Saif atau Ahmad, jika perampuan\nMaimunah atau Salamah atau `Ayesha, didalam pada itu wa'llahu a`lam.\n\n[This constitutes the first part of the treatise, which consists of\ntwelve parts of about the same size. The names of the Zodiacal signs\nare the Arabic ones: Hamal (the Ram), Thaur (the Bull), etc. They\nwill be found in Hughes' Dict. of Islam, s.v. Zodiac.]\n\n\n\n\n[cclv] The Hindu Nakshatras and the Malay Rejangs. [p. 551.\n\n\n          Figures of the Nakshatras   Figures of the Rejangs\n\n    1.    Horse's head                Horse (kuda)\n    2.    Yoni                        Deer (kijang)\n    3.    Razor or knife              Tiger (harimau)\n    4.    Wheeled carriage            Cat (kuching)\n    5.    Antelope's head             Cow (sapi)\n    6.    Gem                         Buffalo (kerbau)\n    7.    House                       Rat (tikus)\n    8.    Arrow                       Ox (lembu)\n    9.    Potter's wheel              Dog (anjing)\n    10.   House                       Dragon (naga)\n    11.   Couch or bed-stead          Goat (kambing)\n    12.   Bed                         Palm-blossom (mayang)\n    13.   Hand                        Elephant (gajah)\n    14.   Pearl                       Lion (singa)\n    15.   Coral bead                  Fish (ikan)\n    16.   Festoon                     Pig (babi)\n    17.   Row of oblations            Kite or eagle (lang)\n    18.   Ring                        Centipede (lipan)\n    19.   Lion's tail                 ? Turtle (baning or tuntong?)\n    20.   Couch                       Ghost or Demon (hantu)\n    21.   Elephant's tooth            Charcoal (arang)\n    22.   Triangular nut              Man (orang)\n    23.   Three footsteps             Sea (laut)\n    24.   Drum                        ? Skate (pari?)\n    25.   Circle                      ?(pasik?)\n    26.   Figure with double face     ? (gunong or enggonong?)\n    27.   Couch or bed                ? (gula or kaldei?)\n    28.   Tabor [1052]                Green pigeon (punai)\n    29.   [None]                      Leaf (daun)\n    30.   [None]                      ? (sani?)\n\n\n[Where a query appears in the Rejang column it indicates that the\nreading in the MS. is doubtful.]\n\n\n\n\n[cclvi] Extracts from the Rejang of Che Busu [p. 552.\n\n\n    Che Busu pandei bilang malam;\n    Malam ini malam ka-sa:\n    Chabut sa-pedang dewasa\n    Handak memarang [1053] bandar sa-buah,\n    Hidup kita sama biasa\n    Chakap sa-patah jangan di-ubah.\n\n    Che Busu pandei bilang malam:\n    Malam ini malam ka-'nam:\n    Che Andak, orang Bernam,\n    Singgah di Pangkor menjemor jala,\n    Anjing menyalak, rimau pun demam(?),\n    Kuching di dapor pening kapala.\n    Deri Kling lalu ka Jawa\n    Naik sigei ka atas atap,\n    Ikan kring lagi tertawa,\n    Mendengar tupei membacha kitab.\n\n    Che Busu pandei bilang malam:\n    Malam ini ka-tiga-puloh:\n    Tamat rejang tiga puloh,\n    Hati dalam hanchorkan luloh,\n    Di-ambil papan berlanteikan buloh,\n    Koyakkan kain bekas tuboh.\n\n\n\n\n[cclvii]  Omens depending on Aspect which varies from Day to Day\n[p. 559.\n\n\nPengadapan Nabi\n\nFasal ini pada menyatakan Nabi-nabi punya pengadapan kapada hari yang\ntujoh masing-masing dengan adap-nya.\n\nBermula kapada hari Ahad Nabi Allah Adam `aleyhi al-salam mengadap ka\ntimor laut; dan kapada hari Ithnin Nabi Allah Musa `aleyhi al-salam\nmengadap ka timor tepat; dan kapada hari Thalatha Nabi Allah `Isa\n`aleyhi al-salam mengadap ka tenggara; dan kapada hari Arba` Nabi Allah\nIbrahim `aleyhi al-salam mengadap ka selatan; dan kapada hari Khamis\nYunus mengadap ka barat daya; dan kapada hari Jum`at Nabi Muhammad\nsall' Allahu `aleyhi wa'l-salam mengadap ka barat tepat; dan kapada\nhari Sabtu Nabi Allah [?] `aleyhi al-salam mengadap ka utara ada-nya.\n\nItulah hari yang tersebut katahui uleh-mu, hei, Talib sakalian-nya\nitu didalam-nya jangan bersia-sia ada-nya.\n\n\n\nBesides the above, there are other systems of Omens from Aspect:\ne.g. one in which the figure is a Dragon (naga) which changes\nits position at the end of every three months of the Muhammadan\ncalendar. This system applies especially to warfare; thus, it is\nruinous to approach an enemy from the point of the compass to which\nthe mouth of the Dragon is pointing, but good to come from the quarter\ntowards which its back is turned, and so on.\n\nAnother, the Rajal-al-ghaib, begins thus:--\n\nFasal pada menyatakan edaran Rajal-al-ghaib: [1054] ia-itu yang di-kata\nRajal-al-ghaib itu jinazah Sayidna `Ali ibn Abu Talib radhi Allah\n`anahu, ia-itu di-arak uleh sagala malaikat ampat penjuru dunia ini;\nitulah kita katahui, jikalau berhadap dengan jinazah itu neschaya lemah\nkita dan jikalau berprang atau berklahi alah kita; ia-itu itulah handak\nkita katahui supaya semperna perbuatan kita dengan berkat shefa`at Nabi\nkita Muhammad sall' Allahu, d.s.b. dan dengan berkat Rajal-al-ghaib\nitu. [The rest of the account specifies the aspect towards which the\n\"bier\" faces on the several days of the month, and directs it to\nbe solemnly saluted (membri salam). An elaborate diagram follows,\nconstructed on the same principle as the aspect-compasses illustrated\nin the text.]\n\n\n\n\n[cclviii] Fragment of a Treatise on Omens drawn from Earthquakes\n[p. 561.\n\n\nBab ini pri menyatakan ta`bir gempa baik dan jahat: bermula jika\npada bulan Muharram gempa pada siang hari, perchinta'an pada orang\nbanyak padah-nya; dan jika pada malam gempa, perchinta'an pada [?],\nada bras padi pun mahal, orang sakalian duka chita....\n\n\n\n\n[cclix] End of a Treatise on Omens drawn from Lightning\n\n\nBab jika pada hari Sabtu halilintar memblah (?), neschaya akan\nbertambah kabesaran raja dalam negri itu: jika pagi hari ia memblah,\n`alamat musoh akan datang; jika tengah hari ia memblah, `alamat tiada\nmufakat isi negri itu; jika waktu `asr halilintar memblah, `alamat\ntiga perkara akan datang, suatu sampar dan ka-dua kapar (?) ka-tiga\norang dalam negri itu handak berbunohan sama sendiri-nya tetapi\nhandak-lah membri derma akan sagala fakir miskin supaya terplehera\norang [deri-]pada kajahatan itu: wa'llahu a`lam: tamat.\n\n\n\n\n[cclx] Omens from Lizards, and the like\n\n\nBab ini pri laksana-nya chichak atau tikus atau ular atau bengkarong\natau barang yang ampat kaki-nya itu sama, dan jika jatoh d(er)i kapala\nkita pada hari Ahad kita takut padah-nya, dan jika pada hari Ithnain\nsatru kita akan binasa padah-nya dan jika pada hari Thalatha bapa kita\nmati padah-nya, dan jika [pada] hari Arba` anak akan mati padah-nya,\ndan jika pada hari Khamis kulawarga akan mati padah-nya, dan jika\npada hari Jum`at kerbau atau lembu atau kambing bercherei dengan kita\npadah-nya dan jika pada hari Sabtu diri kita akan mati padah-nya,\ndan jika jatoh di kanan kita ada laba padah-nya pada kita dan jika\njatoh di kiri kita berchinta mashghrul padah-nya, dan jika jatoh di\nblakang kita, kita akan kahilangan padah-nya: wa'llahu a`lam: tamat.\n\n\n\n\n[cclxi] Interpretation of Dreams [p. 562.\n\n\n(by the initial letter of the object)\n\nBab ini pri mengatahui ta`[bir] mimpi baik dan jahat: maka lihat\npada huruf-nya itu, pertama melihat huruf mula-nya barang mana kita\nhandak katahui supaya beruleh kabajikan insha' Allah ta`ala beruleh\nsalamat. [Alif is wanting, and the next section is imperfect. The\noriginal MS. from which this is copied was no doubt damaged in this\npart.] Jika bermimpi Ba terlalu[?]`ali rafa`at al-hajat (?) Jika\nbermimpi Ta, terlalu amat baik langkap beruleh kabajikan dengan\nrahmat Tuhan padah-nya. Jika bermimpi Tha, barang-barang 'kau kerja\nitu ingat-ingat jangan di-perbuat neschaya menyesal padah-nya.\n\nJika bermimpi Jim, ingat-ingat-lah angkau (sagala bala) itu banyak\nhandak sabar ada-nya. Jika bermimpi Ha ada orang deri jauh datang\npadah-nya. Jika bermimpi Za terlalu baik `alamat akan beruleh\nrahmat dan shefa`at padah-nya. Jika bermimpi Ra, barang kerjakan-lah\nsakahandak hati-mu `alamat segra angkau peruleh atau laba yang besar\n'kau peruleh padah-nya. Jika bermimpi Zei, angkau kadatangan kiriman\natau mendapat perampuan yang baik paras padah-nya. Jika bermimpi Sin,\nbarang kita kerja baik padah-nya, kahandak itu segra di-peruleh. Jika\nbermimpi Shin, barang kerja-mu itu dengan sabar kalau datang sesal\nkapada mu padah-nya. Jika bermimpi Sod, barang kerja-mu 'kau perbuatkan\n(jemu itu) baik padah-nya. Jika bermimpi Thod, barang kerja-mu itu\njadi beruleh sukachita padah-nya. Jika bermimpi Tau, barang kerja 'kau\nperuleh dengan suka chita padah-nya. Jika bermimpi Thau, baik sakalian\nkerja-mu itu berkahandak segra 'kau peruleh padah-nya. Jika bermimpi\n`Ain, segra beruleh lagi beruleh laba 'kau peruleh padah-nya. Jika\nbermimpi Ghain, barang kerja-mu jangan angkau perbuat, terlalu amat\nberuleh gusar padah-nya.\n\nJika bermimpi Pa, [1055] ada-lah orang kerja 'kau datang pada mu\nmembawa laba padah-nya. Jika bermimpi Kof, ada-lah orang membawa\nkhabar yang baik padah-nya.\n\nJika bermimpi Kaf, angkau akan beruleh 'negrah deripada Raja atau\nMentri padah-nya. Jika bermimpi Lam, handak-lah angkau membri sedekah\npada fakir miskin demkian-lah padah-nya. Jika bermimpi Mim, `alamat\nangkau beruleh bhagia padah-nya. Jika bermimpi Nun, `alamat kadatangan\nsukachita padah-nya.\n\nJika bermimpi Wau, `alamat kita (?). Jika bermimpi Ha, `alamat orang\nbesar-besar datang pada mu, beruleh laba angkau padah-nya. Jika\nbermimpi Lam-Alif, terlalu baik ada khabar yang terbunyi padah-nya.\n\nJika bermimpi Ya, terlalu baik `alamat beruleh 'negrah deripada Allah\nsubhana wa ta`ala padah-nya.\n\nJika bermimpi Cha, `alamat angkau melihat orang membawa khabar yang\nbaik padah-nya.\n\nJika bermimpi Tha, [1056] `alamat melainkan melihat orang miskin\ndatang padah-nya.\n\nJika bermimpi Nga, `alamat ada khabar pada mu terlalu sukachita\nhati-mu mendengarkan khabar itu padah-nya.\n\nJika bermimpi Pa(?), ada perampuan baik kasih pada mu barang\nkahandak-mu diturut-nya demkian padah-nya.\n\nJika bermimpi Ga, `alamat melihat orang berklahi serta angkau\ningat-ingat demkian padah-nya.\n\nJika bermimpi Nya, terlalu amat baik mimpi Nya itu, angkau akan\nberuleh surat yang gharib, demkian-lah arti mimpi itu insha' Allah\nta`ala ada-nya.\n\n\n\n\n[cclxii] Another System of Interpreting Dreams\n\n\nAdapun kata sagala `ulama dan hukama dan kata sidang budiman:--\n\nAda mimpi raja lebeh deripada mimpi pandita; adapun mimpi pandita labeh\nderipada mimpi mentri; [adapun mimpi mentri] lebeh deripada mimpi\norang kaya-kaya; [adapun] mimpi orang kaya itu lebeh deripada mimpi\norang yang `alim-`alim; [adapun mimpi orang `alim] lebeh [deripada]\nmimpi [orang] petapa'an; [adapan mimpi orang petapa'an] lebeh deripada\nmimpi hamba orang dan mimpi [hamba] orang lebeh deripada mimpi orang\njahil: wa'llahu a`lam bi'l-sawab, ada-nya.\n\n\n\n\n[cclxiii] Another System of Interpretation\n\n\nFasal pada menyatakan bermimpi berbagei-bagei jinis, ini-lah\nta`bir-nya: kita lihat di-bawah setar ini: wa'llahu a`lam. Pertama-tama\njika bermimpi mengaji Koran atau membacha Koran atau do`a di rumah-nya,\n`alamat beruleh 'negrah Allah ta`ala atau raja-raja, atau lepas\nderipada bahia dunia dan akhirat ada-nya. Jika bermimpi menjual apam,\n`alamat korang rezki-nya.\n\nJika bermimpi burong makan `alamat beruleh istri yang baik `akal\nbichara-nya. Jika bermimpi angin pagi-pagi hari, `alamat beruleh\nsukachita.\n\nJika bermimpi angin petang atau bachang-bachang di-lihat-nya,\n`alamat beruleh rahmat lepas deripada sagala bala.\n\nJika bermimpi hujan batu, `alamat beruleh harta yang halal ada-nya.\n\nJika bermimpi klam kabut, `alamat akan kembali satru-nya ka negri\nitu orang pun banyak teraniaya-niaya raja-raja ada-nya.\n\nJika bermimpi mandi ayer hujan lebat, `alamat lepas deripada bala\nyang besar ada-nya.\n\nJika bermimpi sungei penoh dengan ayer-nya, `alamat beruleh harta\nbanyak ada-nya.\n\nJika bermimpi telaga penoh dengan ayer-nya, `alamat beruleh harta juga.\n\nJika bermimpi berenang didalam ayer, `alamat apa kata-kata-nya di-turut\norang, barang yang di-chita di-peruleh-nya lagi di-perkenankan Allah\nta`ala ada-nya.\n\nJika bermimpi melempah (?) sungei besar, `alamat memerentah orang\nkerja raja-raja ada-nya. Jikalau bermimpi menyelam di sungei,\n`alamat akan beruleh ne`mat dunia akhirat.\n\nJika bermimpi minum ayer laut terlalu manis atau pahit, `alamat\nberuleh harta dan lepas deripada sagala bahia dan dukachita ada-nya.\n\nJika bermimpi di-gantong orang, `alamat lepas deripada hutang-nya\nada-nya.\n\nJika bermimpi makan nasi, `alamat beruleh harta yang halal ada-nya.\n\nJika bermimpi melihat orang jatoli dalam telaga, `alamat di-perdayakan\norang, berjaga-jaga ada-nya.\n\nJika bermimpi melihat burong, mela[in]kan beruleh baik jasa ada-nya.\n\nJika bermimpi menangkap burong belibis atau melihat dia `alamat akan\nberuleh dirham ada-nya.\n\nJika bermimpi nyamok atau lalat atau pikat atau maru, [1057] `alamat\nsatru-nya datang ka kampong itu.\n\nJika bermimpi burong lain-lain, `alamat beruleh sahya ada-nya.\n\nJika bermimpi minum ayer madu atau melihat dia, `alamat bertudongan\norang kaya-kaya ada-nya.\n\nJika bermimpi tuma di kain atau di baju, `alamat pangsa (?) yang\nbaik-baik, jikalau (?) ada-nya.\n\nJika bermimpi belalang makan padi, `alamat satru-nya datang ada-nya.\n\nJika bermimpi berbang (?) juga (?) `alamat satru-nya kembali ada-nya.\n\nJika bermimpi ikan besar atau kechil, `alamat beruleh istri atau\nsahya atau harta ada-nya.\n\nJika bermimpi menangkap merbo' akau terkukur, `alamat akan beruleh\nharta.\n\nJika bermimpi kayu hanyut turun, `alamat katurunan kakaya'an-nya.\n\nJika bermimpi berjalan sesat, `alamat perampuan kasih dan sakalian-nya\norang pun kasih.\n\nJika bermimpi naik gajah atau kuda atau berpayong, `alamat barang\nkerja menjadi kasih sakalian orang pun menurut kata-kata-nya.\n\nJika bermimpi melihat burong sakian banyak, `alamat tampil musoh deri\nlaut datang padah-nya.\n\nJika bermimpi mengerat buloh atau [tu]lang atau minum manisan,\n`alamat kena benchana orang ada-nya.\n\nJika bermimpi kain berbunga, `alamat orang sakit hati, handak-lah\nbersuchi diri-nya serta mandi berlimau minta do`a kapada Allah ta`ala\nsupaya lepas bala itu ada-nya.\n\nJika bermimpi orang dudok bermain-main, `alamat penyakit ada-nya.\n\nJika bermimpi ular besar datang ka rumah, `alamat orang datang deripada\nberlayer atau berjalan beruleh beruleh laba ada-nya.\n\nJika bermimpi bermain-main burong, `alamat beruleh harta deri jauh\nada-nya.\n\nJika bermimpi menaroh prahu, `alamat mendengar warta deri jauh ada-nya.\n\nJika bermimpi mendengar bunyi gong, `alamat warta orang mati handak-lah\nbersuchi diri-nya serta mandi berlimau supaya lepas deri bahia itu.\n\nJika bermimpi naik ka-atas gunong, baik, `umor-nya pun lanjut lagi,\nberuleh harta pada tahun itu ada-nya.\n\nJika bermimpi matahari dan bulan dan bintang saperti susu mentah\nchhaya-nya, maka handak-lah segra-lah lari deri tempat itu, musoh\nyang amat besar pada-nya.\n\nJika bermimpi prahu mudik ka hulu sungei, `alamat orang banyak kena\npenyakit didalam negri itu handak-lah bersuchi diri-nya serta berlimau\nmemakei bauan supaya lepas deripada bahia itu ada-nya.\n\nJika bermimpi makan nangka atau pisang, `alamat susah hati padah-nya.\n\nJika bermimpi makan daging kerbau atau menjabat dia, `alamat [orang]\nberda`wa akan datang padah-nya.\n\nJika bermimpi membunoh ular yang besar, `alamat beruleh kakaya'an\nderipada raja-raja atau mentri: [?] w' `aleyhi al-salam.\n\nJika bermimpi serban hilang atau di-makan api, `alamat kadatangan\nbahia dan duka handak-lah membri sedekah fakir miskin atau kain-kain\nserta minta do`a kapada Allah supaya lepas bahia itu.\n\nJika bermimpi kemu (?) atau minum ayer sungei, `umor-nya lanjut.\n\nJika bermimpi makan nasi atau kunyit nasi, `alamat beruleh amas\ndan perak.\n\nJika bermimpi rimau datang ka rumah, `alamat pandita datang ka\nrumah-nya.\n\nJika bermimpi kachang rasa-nya, `alamat beruleh laba.\n\nJika bermimpi minum `arak atau tuwak atau melihat tuwak, `alamat ayer\nbesar atau gempa tanah itu.\n\nJika bermimpi ombak bersabong-sabong ka darat, `alamat akan berprang\natau sampar turun.\n\nJika bermimpi di-tandok kerbau naik ka-atas balei atau kayu, `alamat\norang memanggil makan.\n\nJika bermimpi kayu rebah, `alamat orang besar-besar akan mati.\n\nJika bermimpi tabuan atau lebah, `alamat kadatangan panas pada\nbulan itu.\n\nJika bermimpi kuching datang ka rumah, `alamat orang menchuri atau\nsatru datang.\n\nJika anak kuching banyak, `alamat lepas deripada bahia.\n\nJika bermimpi landak datang, `alamat beruleh anak laki-laki.\n\nJika bermimpi memegang landak, `alamat beruleh harta.\n\nJika bermimpi kra datang ka rumah, `alamat jahat datang-nya.\n\nJika [bermimpi] bermain-main kra, `alamat bersahabat dengan orang\ndosta.\n\nJika bermimpi Iblis atau Sheitan atau hantu satru handak membunoh\natau benchana, `alamat dukachita.\n\nJika bermimpi mengambil apa-apa, `alamat beruleh kabajikan.\n\nJika bermimpi menjerumat kain, `alamat berklahi dengan orang-orang.\n\nJika bermimpi mengambil ikan lalu ka laut, `alamat senantiasa minta\nmakan.\n\nJika bermimpi membuat berhala, `alamat pekerja'an akhirat.\n\nJika bermimpi ikan banyak, `alamat musoh datang.\n\nJika bermimpi limau, `alamat beruleh amas dan perak.\n\nJika bermimpi berpayong, `alamat beruleh kabesaran dalam dunia lagi\nsukachita.\n\nJika bermimpi bersenda-senda lalu bermain serta menari, `alamat\nberuleh duka.\n\nJika bermimpi berklahi dengan orang, `alamat lepas deripada dukachita.\n\nJika bermimpi bertemu dengan kathi, `alamat beruleh kabajikan.\n\nJika bermimpi melihat dagang banyak, `alamat beruleh rezki yang halal,\njika sakit segra sumboh.\n\nJika bermimpi orang mati terhentar di-lihat-nya lalu menjabat\nserta-nya, `alamat menjadi pekerja'an raja-raja, jika didalam negri\norang segra kembali.\n\nJika bermimpi berchukor orang kapala atau janggut, `alamat beruleh\nkabajikan maha besar di-negrahi Allah ta'ala.\n\nJika bermimpi mata buta atau tuli, `alamat duka atau sakit.\n\nJika bermimpi mengerat kuku, `alamat bertemu orang-orang deri jauh.\n\nJika bermimpi berkain dan sapu-tangan atau ikat pinggang, `alamat\nberuleh istri, menjadi penghulu, sakalian orang pun kasih.\n\nJika bermimpi bersalimut kain puteh, `alamat akan lepas deripada\nsagala penyakit ada-nya.\n\nJika bermimpi kain merah, `alamat orang dengki akan dia.\n\nJika bermimpi terpenjara, `alamat akan pakerti-nya [jahat] sakalian\norang pun benchi.\n\nJika bermimpi gigi patah yang di-atas, `alamat saudara atau\nkulawarga-nya mati.\n\nJika bermimpi orang ikat atau gantong, `alamat beruleh laba lagi\nkabaktian.\n\nJika bermimpi di-palu orang berdarah, `alamat katurunan [?].\n\nJika bermimpi tangan di-kerat orang, `alamat akan datang bahia\ndan hilang.\n\nJika bermimpi berglang perak, `alamat beruleh kakaya'an.\n\nJika bermimpi beristri, `alamat dukachita padah-nya.\n\nJika bermimpi beruleh amas serta perak, `alamat berklahi.\n\nJika bermimpi melihat bintang matahari, `alamat beruleh kakaya'an\ndi-negrah Allah ta`ala.\n\nJika bermimpi melihat bintang jatoh atau datang atau hu[jan?] akan\nnama bintang itu, `alamat beranak istri yang kabajikan ada-nya.\n\nJika bermimpi jatoh kadalam telaga, `alamat beruleh kabajikan ada-nya.\n\n\n\n\n[cclxiv] Specimens of Miscellaneous Charms or Recipes [p. 567.\n\n\nBab ini `azimat pengunchi perampuan supaya tiada dapat bersuami:\ndi-surat pada kalam [1058] kita bawa juma` [1059] dengan dia: inilah\nrajah-nya: h h h w la 2 3. [1060] Bab ini `azimat perampuan tiada\ndapat bermukah dengan orang lain deripada kita: di-surat pada kertas\nmaka bri di-pakei-nya: inilah rajah-nya: alu 15 bismillah wa Allah\ns(a)l(a)ma kamal.... Bab ini membuka rahsia perampuan; di-surat pada\nhati tangan (?) taroh atas dada-nya supaya berkata-kata sendiri-nya:\ninilah rajah-nya: al(a)h 9 9 9 w w w d d and s(a)ma w w a d r `a\n`a mr t mh 2 3 2 `u 7 3 6 7 8 9 9 9 w w kam 2 2 lum lum lu....\n\nIni `azimat kanak-kanak jangan menangis malam: di-surat pada\nkertas suroh pakei: ini rajah-nya [here follow mystic symbols and\nfigures]. Ini `azimat tangkal sawan: di-surat pada timah hitam maka\npakeikan pada budak itu: ini rajah-nya [another set of symbols,\nfigures, and letters].... Ini ubat padi supaya tiada di-makan\nbabi dan tikus dan hulat maka di-surat pada tembikar maka tumbok\n(?) jadikan tampung-tampung (?) maka tatkala menugal maka hamborkan\ntampung tembikar itu berkliling huma: insha' Allah ta`ala terplehera\nderipada sagala bahia benatang itu dengan berkat ayat: ini yang\ndi-surat pada tembikar itu [here follows an Arabic text] sabagei\nlagi ubat padi supaya jangan suatu penyakit-nya maka di-surat pada\nkertas maka bubohkan di tengah huma tatkala kita menugal: insha'\nAllah ta`ala salamat, suatu pun tiada penyakit-nya padi itu: ini\nrajah-nya yang di-surat [the diagram is (1) a magic square of 4 \u00d7 4:\nin each of the sixteen divisions is a small circle; the ends of all\nthe lines forming the square are fleury, as the heralds would call it;\n(2) a smaller square containing four mystic symbols].\n\n\n\n\n[cclxv] Ambil Semangat Orang, or Penggantong Semangat Orang [p. 570.\n\n\nA charm for hanging up a person's soul\n\n\n    Hong berseru-seru,\n    Terbengu-bengu\n    Hati Si Anu\n    Teringat aku.\n    Kalau 'kau ta' teringatkan aku,\n    `Kau di-sumpah de' malaikat ampat puloh ampat.\n\n\n\n\n[cclxvi] Buatan orang\n\n\nIni fasal gambar membuat orang tiada baik. Maka di-buat gambar orang\nmati lilin sambang panjang-nya satu tapak. Jikalau handak buat sakit\ndi-tikam-nya di mata-nya [mata-nya] buta, di-tikam di pinggang sakit\n[pinggang], di-tikam di kapala, sakit kapala, di-tikam di dada,\nsakit dada.\n\nJikalau handak membunoh di-tikam deri kapala di-lantas ka ponggong-nya,\npenikam-nya segar kabong, kemdian di-kapankan itu gambar saperti\norang mati, bharu di-sembahyangkan saperti sembahyang orang mati,\nkemdian di-tanamkan di tengah jalan tempat orang yang kita handak buat,\nsupaya buleh di-langkah-nya.\n\nIni fasal handak tanam itu gambar.\n\n\n    Al-salam `aleikum, hei! Nabi Tap yang memegang bumi,\n    Aku ini bertanamkan maiat Si Anu:\n    Aku di-suroh Nabi Muhammad,\n    Sebab ia [1061] derhaka kapada Allah.\n    Angkau buleh tolong bunohkan atau sakitkan:\n    Jika tidak sakitkan, atau angkau bunohkan,\n    Derhaka angkau kapada Allah,\n    Derhaka angkau kapada Muhammad:\n    Bukan-nya aku yang bertanam, Jibrail yang bertanam\n    Angkau kabulkan juga pinta-pinta kami, ari bekari ini juga\n    Kabul berkat aku meminta didalam kandang kalimah la-ilaha, d.s.b.\n\n\n\n\n[cclxvii] Buatan orang [p. 573.\n\n\n    Al-salam `aleikum, hei Jin Tanah,\n    Jembalang Tanah, Hantu Tanah, Jembalang Bumi,\n    Mari-lah angkau aku minta turun, terima jamuan aku,\n    Aku berkahandak pada angkau,\n    Aku 'nak surohkan angkau,\n    Aku 'nak selang-seraya angkau\n    Aku 'nak minta sakitkan (or gilakan, or bunohkan, or kasihkan,\n    as the case may be) Si Anu.\n    Kalau 'kau ta' terima jamuan ini,\n    Derhaka 'kau kapada Allah, d.s.b.\n\n\n\n\n[cclxviii] Pembenchi orang laki-bini\n\n\n    Burong chandrawasi\n    Sa' ekor terbang ka laut\n    Sa' ekor terbang ka bukit\n    Tiada bertemu ka-dua-dua-nya,\n    Benchi-lah Si Anu akan Si Anu:\n    Jikalau angkau tiada demkian,\n    Neraka [1062] angkau kapada Allah,\n    Berdosa 'kau kapada aku,\n    Dengan berkat betua [1063] guru\n    La-ilaha-illa-'llah, d.s.b.\n\n\nAmbil misei kuching hitam tujoh 'lei sa-b'lah kiri, dengan misei\nanjing pun tujoh 'lei sa-b'lah kiri juga, kain burok koyak-rabak satu\npercha, bakarkan sama-sama, di-ginchor [1064] dengan kapor sadikit,\nsilang ampat [1065] di tepi bendul langkah pintu.\n\n\n\n\n[cclxix] Ambil Semangat [p. 574.\n\n\n    Hong 'ku panah, 'ku panah bulan gobar,\n    'Ku panah matahari padam,\n    'Ku panah bintang malap,\n    Bukan-nya aku memanah bulan bintang matahari,\n    Aku memanah tangkei hati anak sidang Si Anu.\n    Kur! Semangat Si Anu, mari sa-jalan dengan aku,\n    Mari sa-dudok dengan aku,\n    Mari sa-tidor sa-bantal dengan aku!\n    Kur! Semangat anak sidang Si Anu!\n    Kabul berkat la-ilaha, d.s.b.\n\n\n\n\n[cclxx] For taking another person's soul [p. 575.\n\n\n    Hei Irupi bayang-bayang,\n    Permeisuri mendapati aku;\n    Jikalau Si Anu ta' tidor\n    Angkau grak juga, 'kau gunchang bangun,\n    Angkau ambil ruh semangat dia\n    Bawa kamari\n    Taroh dalam lambongan kiri aku.\n    Kalau dia tidor\n    Angkau pegang ibu kaki kanan,\n    Senjak liar bangkit\n    Angkau bawa kamari kapada\n    Aku juga sabuleh-buleh.\n    Jika tidak, derhaka, d.s.b.\n\n\n\n\n[cclxxi] Melambei Semangat Orang [p. 576.\n\n\n    Kapor aku kapor perak,\n    Tuang daun keladi,\n    Lepas jinak 'ka pejinak\n    Aku bawa sa-daun makan.\n    Pulit kapor Si Raja Garang\n    (Di-)makan anak Si Raja Gila, Si Anu,\n    Gila pagi Si Anu kapada aku,\n    Gila petang Si Anu kapada aku,\n    Angkau teringat kapada mak bapa-kau,\n    Angkau teringat kapada aku,\n    Angkau teringat kapada rumah tangga 'kau,\n    Angkau teringat kapada aku,\n    P`rut-'kau lapar, 'kau teringat kapada aku,\n    Guroh berbunyi, 'kau teringat kapada aku,\n    Angin bertiup, 'kau teringat kapada aku.\n    Hari ujan, 'kau teringat kapada aku.\n    Ayam berkoko', 'kau teringat kapada aku,\n    Murei berkichau, teringat 'kau kapada aku,\n    Kena-dah matahari, teringat 'kau kapada aku,\n    Kena-dah kapada bulan, teringat 'kau kapada aku,\n    Ada-lah aku didalam bulan itu.\n    Kur! Semangat Si Anu, mari kapada aku,\n    Semangat aku tiada 'ku brikan;\n    Semangat angkau, mari kapada aku.\n\n\n\n\n[cclxxii] Ambil Semangat [p. 577.\n\n\n    Nur Mani nama angkau,\n    Si Pancha Awal nama aku,\n    Kabul berkat aku memakei do`a Kundang Maya Chinta Berahi,\n    Berchinta 'kau kapada aku,\n    Berahi 'kau kapada aku,\n    Gila 'kau kapada aku,\n    Gila siang, gila malam,\n    Gila tujoh kali sa-hari,\n    Gila tujoh kali sa-malam.\n    Pulang-lah ka rumah angkau\n    Pulang-lah ka istana angkau\n    Dengan berkat, d.s.b.\n\n\n\n\n[cclxxiii] Tilek [p. 578.\n\n\n    Aku tahu asal angkau jadi:\n    Didalam chahia Darah Puteh\n    Turun kapada ibu-mu\n    Pasang surut di-tongkatkan.\n    Kur, semangat Si Anu itu,\n    Mari-lah, angkau bersama-sama kapada aku!\n    Kamana-lah angkau handak pergi?\n    Mari-lah angkau ka-dalam rumah tangga angkau ini:\n    Dian sabatang ini rumah tangga angkau\n    Selangkan hati prut, jantong, limpa, mempedal raya,\n    Angkau sakalian lagi 'kan pulang kapada aku,\n    Ini 'kan pula badan nyawa angkau sakalian\n    Lagi sudah pulang kapada aku.\n    Kabul berkat aku memakei\n    Do`a tilek ma`rifat kapada Si Anu itu.\n\n\n\n\n[cclxxiv] Membuat buta [p. 310.\n\n\nAmbil ikan seluang sa'ekor, buboh dalam mangkok, lagi hidup di-chuckok\nmata ikan seluang itu dengan jarum rabit dalam sakudi. [1066] Bakar\nkemenyan, bachakan ini:--\n\n\n    Bukan aku berchuchok mata ikan,\n    Aku berchuchok mata Si Anu.\n\n\n\n\n[cclxxv] Pantun describing the effect of the Black Art\n\n\n    Niyor manis, siamang bulan,\n      Kalapa tumboh di batu,\n    Si Anu menangis menentang bulan,\n      Dia kena hikmat aku.\n\n\nFor other charms connected with the human soul vide secs. vi-viii\nand ccxiii, ccxiv, supra.\n\n\n\n\n\n\n\n\nNOTE ON THE WORD KRAMAT\n\n\nThe following is an extract from a letter by the author which was\nreceived too late for insertion in the text of the book:--\n\n\"I think that the best translation for kramat, in the case of beasts,\netc., is 'sacred.' I have been going into the kramat question, and\nit appears to me that kramat animals, trees, and other objects occupy\nthe same place in Malay popular religion as is occupied by Totems in\nthe popular religion of other countries.\n\n\"I do not wish to be understood (before going more deeply still into\nthe matter) that they are totems, but that they possess, generally\nspeaking, the same characteristics. They are the bodily tenements or\nreceptacles containing the souls of the departed ancestors of the\nvillage. Incense is burnt and prayers are offered to them (e.g. in\nthe case of the sacred elephant), and the mere fact of meeting\nthem when one is engaged in a difficult enterprise is believed to\ninsure success. On the other hand, to kill or wound them is to court\ndisaster.\"\n\nTo the above I may add that kramat (which is a word of Arabic\nderivation) properly appears to mean \"sanctity,\" but is in Malay\ngenerally used adjectively, being applied to men, animals, plants,\nstones, etc. When the word stands alone it almost invariably means a\nholy place, the word tempat being presumably understood. When applied\nto a person it implies special sanctity and miraculous power. I\nremember, in 1895, hearing of a little girl, living with her parents\nat Sungei Baru in the Alor Gajah district of Malacca, who was reputed\nto be kramat. People used to travel considerable distances in order to\nvisit her, and thereby gain some benefit or other. I was informed that\nthe modus operandi was to swallow a small quantity of her saliva in a\ncup of water, but I never verified this statement. These pilgrimages\nwere rather disapproved of by the local Kathi, who was my informant.\n\nAs regards true totemism, I am not sure that it can be traced among\nthe Malays of the Peninsula, although a few elements of the system\nare to be found here and there among them. Thus, for instance, in\ncertain districts (e.g. northern Malacca and the Negri Sembilan)\nthere are clans descending in the female line among whom exogamy\nis still the rule, to the extent, at least, that intermarriage is\nforbidden between the children of sisters (J.R.A.S., S.B., No. 23,\np. 143); and we also sometimes find tutelary or taboo animals,\netc. more or less closely connected with certain families; but these\ntwo sets of facts do not seem to be interwoven as they appear to be\namong certain other races. Traces of animals, etc. being regarded\nas specially connected with particular families are not, I believe,\nvery common: two instances occur in the Sejarah Malayu, viz. the\nman \"Bat'h,\" who emerged from foam vomited by a bull (Malay Annals,\np. 23), and who is regarded as the progenitor of the still existing\nMalay tribe (Bangsa Muntah Lembu) of hereditary bards, to whom beef,\nmilk, etc. are taboo [1067]; and the Indian prince \"Mani Farendan\"\n(ibid. p. 110), who on his voyage to Malacca was preserved from\ndrowning by the alu-alu fish and the gandasuli tree, and on that\naccount \"forbade all his descendants to eat of the fish alu-alu or\nto wear the flower of the gandasuli.\" His descendants formed a noble\nfamily in Malacca, the heads of which usually bore the title of S'ri\nNaradiraja, and during the 15th century A. D. often held the highest\noffices of state; so the legend may, probably enough, preserve the\nrecord of an actual custom peculiar to that family. Both the above\ncases, however, seem to be derived from a Hindu origin.\n\nThe tutelary animals connected with holy (kramat) places may\nperhaps sometimes be in point in this connection: for instance, at\nMalacca Pindah, in Malacca territory, I remember seeing the private\nburial-place of a certain family (which lived close by), and being\ninformed by the local village headman that, whenever any member of that\nfamily died, certain tigers were in the habit of wailing (menangis)\nround the place at night.\n\nIt has been observed by the author (pp. 71, 153, 163) that kramat\nanimals generally have some physical peculiarity, such as a shrunken\nfoot or stunted tusk; it may be added that they are sometimes white\n(i.e. albino individuals of a species which is not usually white),\nand thus marked out from their fellows by the characteristic sacred\ncolour. I remember reading in the local Straits newspaper some years\nago that a white mouse-deer, which was caught somewhere in the Negri\nSembilan, was regarded by the Malays as kramat: very soon after its\ncapture, I believe on the same evening, it escaped from its cage\novernight, a fact which no doubt further corroborated the natives in\ntheir belief as to its sacred character. I have little doubt that it\nwas purposely released by some superstitious Malay, who thought that\nno good would come of keeping a sacred animal in captivity.\n\n\nC. O. B.\n\n\n\n\n\n\n\n\nLIST OF CHIEF AUTHORITIES QUOTED\n\n\nClifford, Hugh. In Court and Kampong. London, 1897.\n\nStudies in Brown Humanity. London, 1898.\n\n\nClifford, Hugh, and Swettenham, Frank A. A Dictionary of the Malay\nLanguage, parts i.-iii. letters A-Ch. Taiping, Perak, 1894-1897.\n\n\nCrawfurd, John. History of the Indian Archipelago, 3 vols. Edinburgh,\n1820.\n\nA Grammar and Dictionary of the Malay Language, 2 vols. London, 1852.\n\nA Descriptive Dictionary of the Indian Islands and Adjacent\nCountries. London, 1856.\n\n\nDenys, N. B. A Descriptive Dictionary of British Malaya. London, 1894.\n\nFrazer, J. G. The Golden Bough, 2 vols. London, 1890.\n\n\nHughes, Thomas P. A Dictionary of Islam, 2nd ed. London, 1896.\n\nJournal of the Indian Archipelago, 12 vols. Singapore, 1847-1862.\n\n[Abbreviated reference, J.I.A.]\n\nJournal of the Straits Branch of the Royal Asiatic Society, 32\nNos. Singapore, 1878-1899.\n\n[Abbreviated reference, J.R.A.S., S.B.]\n\n\nKlinkert, H. C. Nieuw Maleisch-Nederlandsch Woordenboek. Leiden, 1893.\n\n\nLeyden, John. Malay Annals. London, 1821.\n\n\nMarsden, William. The History of Sumatra, 2nd ed. London, 1784.\n\nThird ed. London, 1811.\n\n\nMaxwell, W. E. A Manual of the Malay Language, 2nd ed. London, 1888.\n\n\nMiscellaneous Papers relating to Indo-China and the Indian Archipelago,\ntwo series of 2 vols each. London, 1886, 1887.\n\n\nNewbold, T. J. Political and Statistical Account of the British\nSettlements in the Straits of Malacca, 2 vols. London, 1839.\n\n\nNotes and Queries issued with the Journal of the Straits Branch of\nthe Royal Asiatic Society, 4 Nos. Singapore, 1885-1887.\n\n\nPublications of the Straits Branch of the Royal Asiatic Society,\n3 Nos. Singapore, 1895-1896.\n\n\nSelangor Journal, 5 vols. Kuala Lumpur, 1892-1897.\n\n\nSwettenham, Frank A. Malay Sketches. London, 1895.\n\n\nTylor, E. B. Primitive Culture, 2 vols. London, 1871.\n\nWall, H. von de. Maleisch-Nederlandsch Woordenboek uitgegeven door\nH. N. van der Tuuk, 2 vols. Batavia, 1877, 1880.\n\n\nYule, Henry, and Burnell, A. C. Hobson Jobson, being a Glossary of\nAnglo-Indian Colloquial Words and Phrases. London, 1886.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Newbold, British Settlements in the Straits of Malacca,\nvol. ii. pp. 360, 361.\n\n[2] Vide Vishnu Purana, vol. ii. p. 109; trans. by Wilson.\n\n[3] The full Malay text of this introduction will be found in the\nAppendix.\n\n[4] Lit. \"A cube.\" The cube-like building in the centre of the\nMosque at Makkah (Mecca), which contains the Hajaru 'l-Aswad, or\nblack stone.--Hughes, Dict. of Islam, s.v. Ka`bah.\n\n[5] Sakatimuna (or \"Sicatimuna\") is the name of an enormous serpent,\nsaid to have ravaged the country of Menangkabau in Sumatra about the\nbeginning of the 12th century.--Newbold, op. cit. vol. ii. p. 199\nn. It is also given as \"Icktimani\" by Leyden in his trans. of the\nMalay Annals.\n\n[6] For the parting asunder of the snake, vide the note on page 11\ninfra, which gives what may be the origin of this myth as it is known\nto the Malays.\n\n[7] The Nagas are generally represented in old sculptures as bearing\nthe human form, but with a snake attached to their backs, and the\nhooded head rising behind their necks.--Nagananda, translated by\nPalmer Boyd, p. 61; vide also ib. p. 84. This may be the explanation\nof the Malay k'ris hilt, or dagger hilt, which represents a seated\nhuman form with folded arms and a hood at the back of its neck rising\nover its head. These hilts are called hulu Malayu (the \"Malay hilt\"),\nor Jawa demam (lit. the \"Fever-stricken Javanese\"), in allusion to\nthe attitude of the figure with its folded arms. The pattern of these\nhilts, which are universally used for the national Malay k'ris or\ndagger, varies from an accurate representation of the human figure\nto forms in which nothing but the hood (which is occasionally much\nexaggerated) is recognisable. Europeans seeing these hilts for the\nfirst time sometimes take them for snakes' heads, sometimes for the\nheads of birds.\n\n[8] Payah probably stands for supaya, perhaps with the meaning\n\"so also.\" Kun in Arabic means \"be.\" The tree would appear to be\nidentifiable (vide App. i., iii.) with that mentioned in the first\naccount.\n\n[9] Sakais are certain of the non-Malayan heathen (i.e. not Muhammadan)\ninhabitants of the hills and jungles of the Peninsula.\n\n[10] Some say a bullock (lembu), but the most usual version gives the\nbuffalo. In the Ramayana, which has largely influenced some departments\nof Malay folk-lore, it is an elephant which supports the earth. So,\ntoo, Vishnu in the boar-incarnation raised the earth from the bottom\nof the sea upon his tusks.\n\n[11] This island (for which a tortoise or the fish \"Nun\" is\noccasionally substituted) may be compared with the Batak (Sumatran)\nbelief concerning the raft which was made by Batara Guru for\nthe support of the earth at the creation of the world (J.R.A.S.,\nN. S. vol. xiii. part i. p. 60); and vide Klinkert's Malay-Dutch Dict.,\ns.v. Nun.\n\n[12] Newbold, op. cit. vol. ii. p. 359. The spelling of \"Jangi\"\nis incorrect. It should be spelt \"Janggi.\"\n\n[13] This tree appears to be a tradition of the Cocos Maldiva, of\nwhich Sir H. Yule, s.v. Coco-de-Mer, gives the following interesting\naccount:--\n\n\"Coco-de-Mer, or Double Coco-nut, the curious twin fruit so called,\nthe produce of the Lodoicea Sechellarum, a palm growing only in the\nSeychelles Islands, is cast up on the shores of the Indian Ocean,\nmost frequently on the Maldive Islands, but occasionally also on\nCeylon and S. India, and on the coasts of Zanzibar, of Sumatra,\nand some others of the Malay Islands. Great virtues as medicine and\nantidote were supposed to reside in these fruits, and extravagant\nprices were paid for them. The story goes that a 'country captain,'\nexpecting to make his fortune, took a cargo of these nuts from the\nSeychelles Islands to Calcutta, but the only result was to destroy\ntheir value for the future.\n\n\"The old belief was that the fruit was produced on a palm growing\nbelow the sea, whose fronds, according to Malay seamen, were sometimes\nseen in quiet bights on the Sumatran coast, especially in the Lampong\nBay. According to one form of the story among the Malays, which is\ntold both by Pigafetta and by Rumphius, there was but one such tree,\nthe fronds of which rose above an abyss of the Southern Ocean, and\nwere the abode of the monstrous bird Garuda (or Rukh of the Arabs). The\ntree itself was called Pau-sengi, which Rumphius seems to interpret as\na corruption of Buwa-zangi, 'Fruit of Zang,' or E. Africa. They were\ncast up occasionally on the islands of the S.W. coast of Sumatra; and\nthe wild people of the islands brought them for sale to the Sumatran\nmarts, such as Padang and Priamang. One of the largest (say about\ntwelve inches across) would sell for 150 rix dollars. But the Malay\nprinces coveted them greatly, and would sometimes (it was alleged)\ngive a laden junk for a single nut. In India the best-known source\nof supply was from the Maldive Islands.\n\n\"The medical virtues of the nut were not only famous among all the\npeople of the East, including the Chinese, but are extolled by Piso\nand by Rumphius, with many details. The latter, learned and laborious\nstudent of nature as he was, believed in the submarine origin of the\nnut, though he discredited its growing on a great palm, as no traces\nof such a plant had ever been discovered on the coasts. The fame of the\nnut's virtues had extended to Europe, and the Emperor Rudolf II. in his\nlatter days offered in vain 4000 florins to purchase from the family\nof Wolfert Hermanszen, a Dutch Admiral, one which had been presented to\nthat commander by the King of Bantam, on the Hollander's relieving his\ncapital, attacked by the Portuguese in 1602.\"--Hobson-Jobson, loc. cit.\n\nTo this valuable note I would add that Rumphius is evidently wrong\nif he derives the name of the tree, \"Pau-sengi,\" from the Malay\n\"Buwa-zangi.\" The first part of the word is \"Pau\" or \"Pauh,\" which\nis perfectly good Malay, and is the name given to various species of\nmango, especially the wild one, so that \"Pau-sengi\" actually represents\n(not \"Buwa,\" but) \"Pauh Janggi,\" which is to this day the universal\nMalay name for the tree which grows, according to Malay fable, in the\ncentral whirlpool or Navel of the Seas. Some versions add that it grows\nupon a sunken bank (tebing runtoh), and is guarded by dragons. This\ntree figures largely in Malay romances, especially those which form the\nsubject of Malay shadow-plays, (vide infra, Pl. 23, for an illustration\nof the Pauh Janggi and the Crab). Rumphius' explanation of the second\npart of the name (i.e. Janggi) is, no doubt, quite correct.\n\n[14] The following passage describes how a magic prince visited the\nNavel of the Seas:--\n\n\"Presently he arrived at his destination--the Navel of the Seas--(Pusat\ntasek). All the monsters of the ocean, the whales and monster fishes,\nand colossal dragons (naga umbang), and the magic dragons (naga\nsri naga ka-sak-tian), assembled together to eat and devour him,\nand such a tumult arose that the Raja Naga, who was superior to all,\nheard it and came to see. Now when he beheld the Golden Dragon he\nopened his jaws to their full extent, and made three attempts to seize\nand swallow him, but failed each time. At length, however, he caught\nhim, and dashed him against the sea bottom with such force that his\nhead was buried in the ground, but the little dragon cared not at\nall. Then the Raja Naga said: 'Tell me the truth! from what land hast\nthou fallen (titek deri pada negri ninggua mana), and whose son and\noffspring art thou?' To which the Golden Dragon made answer, saying,\n'I have no land nor country, I have neither father nor mother, but I\nwas incarnated from the hollow part of a bamboo!' When the Raja Naga\nheard this he sent for his spectacles (chermin mata), and by their\naid he was able to see the real parentage of the Golden Dragon and\nall concerning him, and he at once told him everything concerning\nhis birth (usul asal ka-jadi-an-nya), and informed him that they were\nclose relations, since the Golden Dragon's mother was a relative of\nthe Raja Naga. Then the Raja Naga kissed and embraced his nephew, and\ncongratulated himself on having seen him before his time came to die,\nand calling together all his people to feast, installed (tabal) the\nGolden Dragon as king over them in his own place, since he was very\nold. Thus the Golden Dragon continued to live in increasing state and\nprosperity at the Pusat tasek, and was greatly beloved by his uncle,\nthe Raja Naga; and in the course of time his horn (chula) split up\nand was replaced by six other heads--making seven in all.\"--Hikayat\nRaja Budiman, part ii. pp. 7, 8. Publications of the S. B. of the\nRoyal Asiatic Society, No. 3.\n\n[15] \"The Malays give the names 'Bah Jantan' and 'Bah Betina,' viz. the\n'male' and the 'female' floods, respectively to the first rising of\na freshet, and to the flood which sometimes ensues after the waters\nhave partially subsided. The latter is generally supposed to be more\nserious than the former.\"--Cliff. and Swett., Mal. Dict. s.v. Bah.\n\n\"'If this be the likeness of the male flood, what will that of the\nfemale be?' ejaculated my head boatman. In common with other Malays,\nhe held the belief that floods, like other moving things, go in\ncouples. The first to come is the male, and when he has passed upon\nhis way the female comes after him, pursuing him hotly, according\nto the custom of the sex, and she is the more to be feared, as she\nrushes more furiously than does her fleeing mate.\"--Cliff., Stud. in\nBrown Humanity, p. 213.\n\n[16] This neck of land was called \"Penarek Prahu,\" or the \"Place of\nthe dragging (across) of Boats.\"\n\n[17] \"The belief (probably borrowed from the Hindoos) of a serpent\ndevouring the sun or moon, whenever they are eclipsed, and the weird\nlamentations of the people during the continuance of these phenomena,\nare well known.\"--Newbold, op. cit. vol. ii. p. 358.\n\n[18] \"During an eclipse they (the Malays) make a loud noise with\nsounding instruments to prevent one luminary from devouring the other,\nas the Chinese, to frighten away the dragon.\"--Marsden, Hist. of\nSum. p. 157. I have not yet met with the explanation given in this\npassage of Marsden's work.\n\n\"Rahu, a daitya or demon who is supposed to seize the sun and moon,\nand thus cause eclipses (according to the common myth he was a son\nof Vipra-`citti and Sinhika, and had four arms, his lower part ending\nin a tail), he was the instigator of all mischief among the daityas,\nand when the gods had produced the amrita or nectar from the churned\nocean, he disguised himself like one of them and drank a portion of it,\nbut the sun and moon having detected his fraud and informed Vishnu,\nthe latter severed his head and two of his arms from the rest of\nhis body; the portion of nectar he had swallowed having secured his\nimmortality, the head and tail were transferred to the stellar sphere,\nthe head wreaking its vengeance on the sun and moon by occasionally\nswallowing them for a time, while the tail, under the name of Ketu,\ngave birth to a numerous progeny of comets and fiery meteors.\"--Monier\nWilliams, Skt. Dict. s.v. Rahu.\n\n[19] Gerh\u00e2na is from a Sanskr. word meaning \"eclipse.\" The name of\nthe monster is Rahu.\n\n[20] Clifford, Stud. in Brown Humanity, p. 50. For ceremonies to\nbe observed during an eclipse, more especially by women in travail,\nvide Birth Ceremonies (infra).\n\n[21] \"They (the Malays) observe in the moon an old man sitting under\na beringin tree (the Banyan, Ficus Indica).\"--Maxwell, in J.R.A.S.,\nS.B., No. 7, p. 27, In Sanskrit mythology the spots on the moon are\nsupposed to be caused by a hare or antelope, which being hard pressed\nby a hunter appealed to the moon for protection, and was taken up\nby the moon into her arms. This is no doubt the real explanation\nof the Malay phrase, \"Bulan bunting pelandok\" (\"the moon is great\nwith the mouse-deer\"), an expression often used when the moon is\nthree-quarters full.\n\n[22] \"They tell of a man in the moon, who is continually employed\nin spinning cotton, but that every night a rat gnaws his thread, and\nobliges him to begin his work afresh.\"--Marsd., Hist. of Sum. p. 187.\n\n[23] It is, however, also possible that there may be two \"bujangs,\" and\nthat we have here a simple case of what philologists call \"confluence,\"\nso that the derivation, though quite possible, must not be accepted\nwithout reserve.\n\n[24] Sanskrit tapasya.\n\n[25] Maxwell, in J.R.A.S., S.B., No. 7, p. 28.\n\n[26] In Selangor I have also heard \"Ular minum,\" \"the snake drinks.\"\n\n[27] A Selangor Malay told me that the full phrase was \"Ular Danu\nberbantal,\" \"the snake Danu is pillowed (in sleep).\"\n\n[28] A fuller expression is tunggul-tunggul membangun. A double\nrainbow is called palangi sa-k'lamin.\n\nMaxwell points out, in a note, that dhanuk, in Hindustani, means a bow,\nand is a common term in India, among Hindus, for the rainbow.\n\n[29] Maxwell, J.R.A.S., S.B., No. 7, p. 21.\n\n[30] So, too, midday, especially when a light rain is falling and\nthe sun shining at one and the same time, is usually regarded as\nequally dangerous.\n\n[31] Maxwell, loc. cit. Vide infra, Chap. IV. pp. 92, 93.\n\n[32] Journal of the Royal Asiatic Society, N.S. vol. xiii. part\niv. Cp. also the note to page 8 supra, in which the Golden Dragon is\nmade to say, \"I have neither father nor mother, but I was incarnated\nfrom the hollow part of a bamboo.\" See also J.R.A.S., S.B., No. 9,\np. 91.\n\n[33] Hikayat; i.e. \"romance.\"\n\n[34] Mantri; i.e. \"Minister of State.\"\n\n[35] Betong; i.e. \"big.\"\n\n[36] Manuwangi; perhaps a mistake for manuwanggi, cp. beraduwanggi,\ninfra.\n\n[37] J.R.A.S., S.B., No. 17. Notes and Queries, No. 4, sec. 94.\n\n[38] Semangs are aboriginal non-Muhammadan inhabitants of the interior\nof the Peninsula. Their type approximates to that of the Negritos of\nthe Andaman Islands and the Philippines, but the one referred to in\nthis legend had white blood, which is considered by Malays to be the\nroyal colour.\n\n[39] Teh, short for Puteh, \"white\"; P\u00fbrba, or P\u00fbrva, Sanskrit\n\"first.\" This name is also given to the first Malay Raja in the\nSajarah Malayu.\n\n[40] J.R.A.S., S.B., No. 9, pp. 90, 91. For a similar story vide\nLeyden's Malay Annals, p. 29: \"It happened on a certain day that\nthe river of Palembang brought down a foam-bell of uncommon size,\nin which appeared a young girl of extreme beauty.\" She was adopted\nby the Raja, and \"named Putri Tunjong Bui, or the Princess Foam-bell.\"\n\n[41] It is Gabriel who performs this office in the account which\nfollows.\n\n[42] \"Concerning the creation of Adam, here intimated, the Mohammedans\nhave several peculiar traditions. They say the angels Gabriel, Michael,\nand Israfil were sent by God, one after another, to fetch for that\npurpose seven handfuls of earth from different depths, and of different\ncolours (whence some account for the various complexions of mankind);\nbut the Earth being apprehensive of the consequence, and desiring\nthem to represent her fear to God that the creature He designed to\nform would rebel against Him, and draw down His curse upon her, they\nreturned without performing God's command; whereupon He sent Azrael on\nthe same errand, who executed his commission without remorse, for which\nreason God appointed that angel to separate the souls from the bodies,\nbeing therefore called the angel of death. The earth he had taken\nwas carried into Arabia, to a place between Mecca and Tayef, where,\nbeing first kneaded by the angels, it was afterwards fashioned by God\nhimself into a human form, and left to dry for the space of forty\ndays, or, as others say, as many years, the angels in the meantime\noften visiting it, and Eblis (then one of the angels who are nearest\nto God's presence, afterwards the devil) among the rest; but he, not\ncontented with looking on it, kicked it with his foot till it rung,\nand knowing God designed that creature to be his superior, took a\nsecret resolution never to acknowledge him as such. After this God\nanimated the figure of clay and endued it with an intelligent soul,\nand when He had placed him in paradise, formed Eve out of his left\nside.\"--Sale's Kor\u00e2n, ch. ii. (of translation), p. 4 (note).\n\n[43] \"The Creator determined to make man, and for that purpose He\ntook some clay from the earth and fashioned it into the figure of a\nman. Then He took the Spirit of Life to endue this body with vitality,\nand placed the spirit on the head of the figure. But the spirit was\nstrong, and the body, being only clay, could not hold it, and was\nreft in pieces and scattered into the air. Those fragments of the\nfirst great Failure are the spirits of earth and sea and air.\n\n\"The Creator then formed another clay figure, but into this one\nHe wrought some iron, so that when it received the vital spark it\nwithstood the strain and became Man. That man was Adam, and the iron\nthat is in the constitution of his descendants has stood them in good\nstead. When they lose it they become of little more account than their\nprototype the first failure.\"--Swettenham, Malay Sketches, p. 199.\n\n[44] Newbold, op. cit. vol. ii. pp. 351, 352. In Selangor, some of the\ngreater bones, at least, have their own mystic nomenclature, e.g. the\nbackbone, which is called tiang `arash, or the \"Pillar of the Heavens.\"\n\n[45] Of the superstition which forbids the imitation of the royal\ninsignia I can speak personally, as when a set of models of the\nSelangor regalia were being made for me, with the late Sultan's\nfull permission and knowledge, I found it impossible to get them\nmade really like the originals either in shape or size, the makers\nalleging their fear of being struck dead in spite of this permission\nby this Divine Power or \"Daulat\" if they were to imitate them too\naccurately. In Perak the custom would appear to be less strict. Thus\nfrom Malay Sketches (p. 215) we may gather that in the \"silver\" state\neven the most sacred pieces of the regalia accompany the royal party\nupon their annual expedition to seek for turtles' eggs.\n\n[46] \"The kabesaran or regalia of every petty state is supposed to be\nendowed with supernatural powers, for instance that of the ex-Panghulu\nof Naning.\"--Newbold, op. cit. vol. ii. p. 193.\n\n[47] Ibid.\n\n[48] Ibid. p. 195.\n\n[49] Leyden, Malay Annals, pp. 22-23. The words in brackets are\nmine.--W. S.\n\n[50] Newbold, op. cit. vol. ii. p. 199; cp. Leyden, Mal. Annals,\npp. 38, 39. Limbuara, limbuana, or sembuana (= singhabuana) is the name\ngiven to the lance of the Spectre Huntsman, (vide Chap. V. p. 118),\nwhose k'ris is called salengkisa. It has been suggested that\nsinghabuana may be composed of two Sanskrit words meaning \"lion\"\nand \"world,\" but put in the Malay order, which is the opposite of\nSanskrit. If this supposition is accepted, the name would mean \"lion\nof the world,\" vide App. xxviii.-xxx.\n\n[51] J.R.A.S., S.B., No. 9, pp. 91, 92.\n\n[52] It would appear from Malay romances that the full complement\nof musical instruments forming part of a royal orchestra was, at\nall events sometimes, twelve. Thus when S'ri Rama is bidden by the\nastrologers to get up an expedition by water for the amusement of\nhis Princess, \"dresses of honour were given to the attendants, and\nmusical instruments of the twelve kinds were got together.\"--Maxw.,\nin Sri Rama, J.R.A.S., S.B., No. 17, p. 93.\n\n[53] This list was given me by H. H. Raja B\u00f4t of Selangor. Besides\nthe above there are several royal \"properties\" not usually included\nin any list of regalia. These are H. H.'s chain jacket (baju rantei);\na species of shield or targe, said to be made of brass, and called\notar-otar; H. H.'s seal, and possibly his mat and the dish he ate\nfrom. One of the tombak belonging to H. H. was a species of trident,\nand was called tombak bercheranggah or the \"Branching Lance.\" The\nordinary lances might be borrowed by the people, and carried, for\nexample, in the procession escorting a bridegroom (by virtue of his\nsupposed \"one day's sovereignty,\" Raja sa-hari) to the house of his\nbride, but the trident never.\n\n[54] \"All the insignia of royalty were hastily fashioned by the\ngoldsmiths of Penjum, and whenever To' R\u00e2ja or Wan Bong appeared in\npublic they were accompanied by pages bearing betel-boxes, swords,\nand silken umbrellas, as in the manner of Malay kings.\"--Cliff.,\nIn Court and Kampong, p. 115.\n\n[55] Maxw. in Raja Donan, J.R.A.S., S.B., No. 18, p. 253.\n\n[56]  \"Ta' lapok de' hujan, Ta' lekang de' panas, Pesaka di toras\n(? turis) di-teladan, Pesaka di-lintas tumbang.\"\n\n[57] It is usually upon a portion of his insignia (as, for instance,\nhis k'ris, which is dipped into water which he drinks) that a Malay\nsovereign swears his most solemn oath. Sometimes, however, it is upon\na lump of iron called besi kawi, which not unfrequently forms part\nof the regalia as well.--Vide Klink. s.v. Besi.\n\n[58] The following recital of the titles of a Sumatran Raja will show\nat least the extraordinary pretensions to sanctity which to this day\n(with, in some parts, no great diminution) hedge about the person of\nthe Malay king:--\n\n\"The Sultan of Menangcabow, whose residence is at Pagarooyoong (after\npardon asked for presuming to mention his name), who is king of kings,\nson of Raja Iscunder-zulcarnainny, ... master of the third of the\nwood maccummat, one of whose properties is to enable matter to fly;\nof the lance ornamented with the beard of Jangee, of the palace of\nthe city of Rome; ... of the gold of twelve grains named coodarat\ncoodarattee, resembling a man; ... who is possessed of the sword named\nChooree-se-mendong-geree, which has an hundred and ninety gaps, made\nin the conflict with the arch-devil, Se Cattee-moono, whom it slew;\nwho is master of fresh water in the ocean, to the extent of a day's\nsailing; possessed of a lance formed of a twig of ejoo (the gomuti,\nor sugar-palm); of a calewang (scimitar) wrapped in an unmade chinday\n(cloth); of a creese (dagger) formed of the soul of steel, which, by a\nnoise, expresses an unwillingness at being sheathed, and shows itself\npleased when drawn; of a date coeval with the creation; possessed of\na gun brought from heaven, named soubahana hou ouatanalla; of a horse\nof the race of sorimbor-ahnee, superior to all others; Sultan of the\nBurning Mountain, and of the mountains goontang-goontang, which divide\nPalembang and Jambee; who may slay at pleasure without being guilty\nof a crime; who is possessed of the elephant named settee dewa; who\nis Vicegerent of Heaven; Sultan of the Golden River; Lord of the Air\nand Clouds; master of a balli (Audience-Hall), whose pillars are of\nthe shrub jelattang; of gandangs (drums) made of hollowed branches of\nthe minute shrubs pooloot and seelosooree; of the gong that resounds\nto the skies; of the buffalo named Se Binnooang Sattee, whose horns\nare ten feet asunder; of the unconquered cock, Sengonannee; of the\ncocoa-nut tree whose amazing height, and being infested with serpents\nand other noxious reptiles, render it impossible to be climbed; of\nthe flower named seeree menjeree, of ambrosial scent; who, when he\ngoes to sleep, wakes not till the gandang nobat (state drum) sounds;\none of whose eyes is as the sun and the other as the moon.\"--Marsden,\nHist. of Sum. p. 270.\n\nOn the foregoing list I should like to remark (1) that the necessity\nof asking pardon for mentioning the king's name is considered by the\nPeninsular Malays to be as imperative as ever. (2) The expression\n\"who is master of fresh water in the ocean\" is explained by a passage\nin Leyden's Malay Annals (p. 37), where, all the fresh water being\nexhausted, \"Raja Sang Sapurba directed them to bring rotans and tie\nthem in circles and throw them in the water; then having himself\ndescended into a small boat, he inserted his feet into the water,\nwithin the circles of bamboo (sic), and by the Power of God Almighty\nand the virtue of a descendant of Raja Secander Zulkarneini, the\nwater within these circles became fresh, and all the crews supplied\nthemselves with it, and unto this day the fresh water is mixed with\nthe salt at this place.\" (3) The horse, which is usually called\n\"Sembrani,\" is a magic steed, \"which could fly through the air as\nwell as swim through the water\" (Leyd., Mal. Ann. p. 17). (4) For\nthe mountains Goontang-goontang (or Saguntang Mahamiru), cp. Leyden's\nMal. Ann. p. 20 seqq. (5) The privilege of \"slaying at pleasure without\nbeing guilty of a crime\" is a privilege which still belongs to Malay\nsovereigns of the first rank.\n\nSimilar sacred objects, belonging to another Sultan of \"Menangcabow\"\nnamed \"Gaggar Allum\"(Gegar`Alam), \"were a sacred crown from God\";\n\"the cloth sansistah kallah, which weaves itself, and adds one thread\nyearly of fine pearls, and when that cloth shall be finished the world\nwill be no more\"; \"the dagger Hangin Cinga (Singa?) which will, at his\ncommand, fight of itself\"; \"the blue champaka flower, which is to be\nfound in no country but his (being yellow elsewhere),\" and many others\nworthy of the Sultan \"whose presence bringeth death to all who attempt\nto approach him without permission,\" and of the \"Sultan of Indrapore,\nwho has four breasts.\"--Marsden, Hist. of Sum. p. 272.\n\n[59] I.e. purple, vide Klinkert, s.v.; cf. the following from J.R.A.S.,\nS.B., No. No. 9 , p. 93: \"Tan Saban was frequently to be seen on\nthe outworks of his fort across the river, dressed in garments of\nconspicuous colours. In the morning he wore red, at mid-day yellow,\nand in the evening his clothes were green. When he was pointed out\nto Magat Terawis, it was the morning, and he was dressed in red.\"\n\nThe foregoing superstitious observance is found among more than one\nIndo-Chinese nation. \"Le g\u00e9n\u00e9ral en chef doit se conformer \u00e0 plusieurs\ncoutumes et observances superstitieuses; par exemple, il faut qu'il\nmette une robe de couleur diff\u00e9rente pour chaque jour de la semaine;\nle dimanche il s'habille en blanc, le lundi en jaune, le mardi en vert,\nle mercredi en rouge, le jeudi en bleu, le vendredi en noir, et le\nsamedi en violet.\"--Pallegoix, Description de Siam, vol. i. p. 319.\n\n[60] Lit. \"corpse grooves.\"\n\n[61] The usual form is penggonggong, from gonggong, to carry in\nthe mouth.\n\n[62] Their Malay names are \"Si-mulajadi,\" \"Ashik sa-kampong,\"\n\"Si-putar leman,\" \"Asam garam,\" \"Ahadan mabuk,\" \"Sa-palit gila\"\n\"Sri gegah,\" and \"Doa unus.\"--J.R.A.S., S.B., No. 17, pp. 94-97.\n\n[63] The Malay word is changgei, which means \"long nails\" (whether\nnatural or artificial); artificial nails are several inches in length,\nbeing much affected by Malay actors performing as royalty.\n\n[64] A long step and a slow swing of the arms reminds the Malay of\nthe way a man steps and raises his arm to plant bean-seeds six feet\napart; a quicker step and a rounder swing of the arms is compared to\nthe action of scattering small seeds.--J.R.A.S., S.B., loc. cit.\n\n[65] In house-building it is further forbidden to dovetail or make\nthe ends of the timbers (e.g. of the roof) fit accurately together,\nand also to build two verandahs, one on each side of the house,\nwith their floors on a level with the floor of the main building;\nif two verandahs are used, the floor of one must be lower than that\nof the main building (kelek anak).\n\n[66] I.e. the sarong or Malay national garment; for the custom, vide\nCliff., In Court and Kampong, p. 158, and for an exception, ib. 27.\n\n[67] The hilt of the creese (k'ris) must, however, be hidden by a\nfold of the cloth about the wearer's waist.\n\n[68] \"The covered portion of the barge which carries the Sultan's\nprincipal wife is decorated with six scarlet-bordered white\numbrellas. Two officers stand, all day long, just outside the\nstate-room, holding open black umbrellas with silver fringes, and\ntwo others are in the bows with long bamboo poles held close together\nand erect.\"--Malay Sketches, p. 214.\n\n[69] Leyden, Malay Annals, pp. 94, 95.\n\n[70] Code of Malacca, translated in Newbold, op. cit. vol. ii. pp. 234,\n235.\n\n[71] In Selangor this royal right to one of each pair of elephant's\ntusks is still a tradition to which an allusion is occasionally\nmade. There are said to have been other perquisites as well as those\nmentioned, e.g. rhinoceros' horns (sumbu badak) and bezoar stones\n(guliga).\n\n[72] Notes and Queries, No. 4, issued with J.R.A.S., S.B., No. 17,\nsect. 75.\n\n[73] J.R.A.S., S.B., No. 30, p. 127.\n\n[74] Swettenham, op. cit. pp. 211-226.\n\n[75] Others are titah (commands); patek (slave); merka or murka\n(wrath); karnia or kurnia (favour); and negrah or anugrah (permission);\nthe penalty of uttering any of which, except in addressing the\nsovereign, is death, i.e. should the offender be a royal slave; should\nhe be any other individual, he is struck on the mouth.--Newbold,\nop. cit. vol. ii. pp. 233-234; vide also Malay Sketches, p. 218,\nwhere the same list of linguistic taboos appears to be used in Perak.\n\n[76] Marhum, one who has found mercy, i.e. the deceased. It is the\ncustom of Malays to discontinue after the death of a king the use\nof the title which he bore during his life. A new title is invented\nfor the deceased monarch, by which he is ever afterwards known. The\nexistence of a similar custom among other Indo-Chinese races has\nbeen noticed by Colonel Yule: \"There is also a custom of dropping\nor concealing the proper name of the king. This exists in Burma and\n(according to La Loub\u00e8re) in Siam. The various kings of those countries\nare generally distinguished by some nickname derived from facts in\ntheir reign or personal relations, and applied to them after their\ndecease. Thus we hear among the Burmese kings of 'the king dethroned\nby foreigners,' 'the king who fled from the Chinese,' 'the grandfather\nking,' and even 'the king thrown into the water.' Now this has a close\nparallel in the Archipelago. Among the kings of Macassar, we find one\nking known only as the 'Throat-cutter'; another as 'He who ran amuck';\na third, 'The beheaded'; a fourth, 'He who was beaten to death on his\nown stair-case.'\" Colonel Yule ascribes the origin of this custom to\nAncient India. [Journal Anthrop. Institute.] J.R.A.S., S.B., No. 9,\np. 98.\n\n[77] Newbold, op. cit. vol. ii. p. 288, note.\n\n[78] The bakong is a kind of lily; the sirih is the Malay betel-vine.\n\n[79] J.R.A.S., S.B., No. 17, p. 93.\n\n[80] Touching hands is done with both hands together. If you touch\nhands with a man who is somewhat your superior in rank, it is proper,\nin drawing back your hands, to bring them at least as high as your\nchest; and if the other is decidedly your superior, even as high as\nyour forehead, bending forward somewhat while doing so.\n\n[81] Cliff., Stud. in Brown Humanity, p. 175.\n\n[82] Cliff., In Court and Kampong, p. 113, and compare the\nfollowing:--\"Visitors to Jugra may often in the evening see a party\nof some 30 or 40 men coming along the road with His Highness\" [the\nlate Sultan `Abdulsamad of Selangor] \"walking a few paces ahead of\nthem. Should a native meet the little procession he will squat down\nat the side of the road until the Sultan has passed, for according to\nMalay ideas it shows a want of respect in a subject to remain standing\nin the presence of his Raja\" ... \"on replying to His Highness natives\nplace the palms of their hands together and so raise them to their\nforehead, by way of obeisance, and this is done even by his own\nchildren.\"--Selangor Journal, vol. i. No. 1, p. 5.\n\n[83] This dressing up of the buffaloes, when taken in conjunction\nwith the suspension of the breast-ornament about their necks, suggests\nthe survival of anthropomorphic ideas about the sacrificial buffalo.\n\n[84] Among the Malays the use of the naubat is confined to the reigning\nRajas of a few States, and the privilege is one of the most valuable\ninsignia of royalty. In Perak the office of musician used to be an\nhereditary one, the performers were called Orang Kalau, and a special\ntax was levied for their support (J.R.A.S., S.B., No. 9, p. 104).\n\n[85] I was told that these dangerous genii or spirits resided in the\nnaubat or Big State Drum, the two gendang or Small State Drums, the\ntwo langkara or State Kettle Drums, the lempiri or State Trumpet,\nthe serunei or State Flute, and the k'ris or State Dagger, called\n(in Selangor) b'rok berayun, or the \"Swaying Baboon,\" which latter\nis said to have slain \"a hundred men less one\" since it was first\nused. [I learnt this from H.H. the late Sultan himself, and here\nrecord it, because it has sometimes been asserted that H.H. the\nSultan claimed to have slain these ninety-nine men with his own hand,\nwhich H.H. assured me was not the case.] The sanctity of the remaining\npieces of the regalia appears to be less marked. They are the payong\nubor-ubor or State Umbrella, the State Trident, and the State Lances\nor tombak bandangan. Of the Selangor State Trumpet I was told that\nany one who \"brushed hastily past it\" (siapa-siapa melintas-nya)\nwould be fined one dollar, even if he were the Sultan himself (walo'\nSultan-pun kena juga).\n\n[86] But in Malay Sketches (p. 215) we read that in Perak the royal\ninstruments accompany the royal water-parties, and that \"the royal\nbugler sits on the extreme end of the prow, and from time to time\nblows a call on the antique silver trumpet of the regalia.\"\n\n[87] The Malay headman (Haji Brahim), the priest of the local mosque,\nthe Bilal (an inferior attendant at the mosque), and some thirty Malays\nbelonging to the village, took part in this ceremony. A goat had been\nkilled for the occasion, and the party who were paying the vow brought\nits flesh with them, together with a great heap of rice stained with\nsaffron (turmeric). The men assembled at the tomb, incense was burned,\nand Arabic prayers read, after which a white cloth, five cubits long,\nwas laid on the saint's grave. A banquet followed, in which we all\ntook part.\n\n[88] Frazer, Golden Bough, vol. i. p. 189.\n\n[89] For the ideas referred to in this and the preceding paragraph,\ncp. Frazer, op. cit. vol. i. pp. 187-207. Cp. also for the abstention\nfrom hair-cutting at childbirth, Clifford's Studies in Brown Humanity,\np. 48. The idea of long hair is found even in animistic conceptions\nof natural objects. Thus the wind (Angin) is begged in a wind-charm\n\"to let down its long and flowing locks.\"\n\n[90] Raja Berma, son of Raja Jaman of Bandar (Wan Bong). Cp. also\nClifford, In Court and Kampong, p. 114, \"He wore his fine black hair\nlong, so that it hung about his waist.\"\n\nThe old custom in Selangor is said to have been for men to wear their\nhair down to the shoulders (rambut panjang jijak bahu), but they\nwould frequently wear it below the waist (rambut sa-perhempasan),\nin which case it appears to have been commonly shorn at puberty or\nmarriage. When worn full length by men it was usually, for convenience,\ncoiled up inside the head-cloth or turban (saputangan or tanjak),\nor was made up into rolls or chignons (sanggul dan siput) like that\nof the women. It was not infrequently used as a place of concealment\nfor one of the small Malay poniards called \"Pepper-crushers\" (tumbok\nlada), not only by men but by women.\n\n[91] Frazer, op. cit. vol. i. p. 193.\n\n[92] Vide infra, Chap. VI. p. 569, seqq., etc.\n\n[93] Vide infra, Chap. VI. pp. 353-355, Adolescence.\n\n[94] \"Ces danseurs et ces danseuses ont tous des ongles\nfaux, et fort longs, de cuivre jaune.\"--La Loub\u00e8re, Royaume\nde Siam, tome i. pp. 148-150 (quoted by Crawf., Hist. Indian\nArch. i. p. 131). Cp. \"They have a custom to wear their thumb-nails\nvery long, especially that on their left thumb, for they do never\ncut it, but scrape it often.\"--Dampier's Voyages, vol. i. pp. 325, 326.\n\n[95] Vide infra, Chap. VI. pp. 355-360.\n\n[96] Or Sumangat. The derivation of the word is unknown: possibly\nit may be connected with sangat, \"excessive,\" or bangat, \"sudden,\nquick.\" The meaning covers both \"soul\"and \"life\" (i.e. not the state\nof being alive, but the cause thereof or \"vital principle\").\n\n[97] In calling the soul, a clucking sound, represented in Malay by\nthe word kur or kerr, by which fowls are called, is almost always\nused; in fact, \"kur semangat\" (\"cluck! cluck! soul!\") is such a common\nexpression of astonishment among the Malays that its force is little\nmore than \"good gracious me!\" (vide infra, p. 534, note).\n\n[98] Vide App. vi.\n\n[99] In another charm we find the sick man's body compared to a\nweather-beaten barque at sea.\n\n[100] Vide App. cclxxi.\n\n[101] The entire conception of the soul among the Malays agrees word\nfor word with Professor Tylor's classical definition in Primitive\nCulture, vol. i. p. 387, and hence I have not hesitated to use his\nexact words in so far as they were applicable.\n\n[102] Cp. Tylor, Prim. Cult. vol. i. p. 422.\n\n[103] What these seven souls were it is impossible without more\nevidence to determine. All that can be said is that they were most\nprobably seven different manifestations of the same soul. Such\nmight be the Shadow-soul, the Reflection-soul, the Puppet-soul,\nthe Bird-soul (?), the Life-soul, etc, but as yet no evidence is\nforthcoming.--Cp. Tylor, op. cit. vol. i. pp. 391, 392.\n\n[104] Professor Tylor calls this \"a combination of several kinds\nof spirit, soul, or image, to which different functions belong\"\n(op. cit. vol. i. pp. 391, 392).\n\n[105] Infra, Chap. VI. p. 569.\n\n[106] Infra, Chap. V. p. 241.\n\n[107] Infra, Chap. VI. p. 575.\n\n[108] Infra, Chap. VI. p. 568.\n\n[109] Infra, Chap. VI. p. 431.\n\n[110] We might then expect to get some such table as the following:--\n\n\nColours of        Colours of     Colours of Rice\nCloths (used to   Cosmetics      (such as may be\nenwrap the lump   (used by the   used by\nof earth from     sick man).     medicine-men).\nthe footprint).\n\n...               white          white                Highest Color.\nyellow            ...            yellow             \\\n...               ...            blue.              |\nred               red            red.               | Medium  Color.\n...               ...            purple or          |\n                                 orange             |\n...               ...            green.             /\nblack             black          black.               Lowest  Color.\n\n\nGreen is not a common colour. Blue appears to be rarely used. It is,\nhowever, the colour assigned to a (fabulous (?)) champaka flower, which\nis supposed to be the rarest of its kind (vide p. 29 n. supra). Orange\n(jingga) is also extremely rare, though it is occasionally used for\ncertain decorative work (e.g. small wedding-pillows).\n\n[111] Infra, Chap. V. pp. 211, 250, 251.\n\n[112] Or is this phenomenon of a bird-shaped soul inhabiting certain\ntrees to be explained by the \"notion of a vegetable soul, common\nto plants and to the higher organisms, possessing an animal soul\nin addition\"? and are we to take this as only \"one more instance of\nthe fuller identification of the souls of plants with the souls of\nanimals\"?--Tylor, op. cit. vol. i. pp. 428, 429.\n\n[113] Professor Tylor's pregnant phraseology in this connection\nis entirely applicable to the Malays, who \"talk quite seriously\nto beasts alive or dead as they would to men alive or dead,\noffer them homage, ask pardon when it is their painful duty to\nhunt and kill them.\" Cp. also his remarks upon this subject,\nibid. p. 423.--Prim. Cult. vol. i. p. 422.\n\n[114] Infra, Medicine, Divination, etc.\n\n[115] Infra, Hunting charms.\n\n[116] Infra, Fowling charms.\n\n[117] Infra, Vegetation charms.\n\n[118] Infra, Fishing charms.\n\n[119] Infra, Mining charms.\n\n[120] The central idea of this conception appears to be that these\nanimals, birds, and trees were once human beings, but were turned\ninto their present shapes by reason of some wrongful act for which\nthey were not invariably themselves responsible.\n\n[121] Vide introductory remarks to Hunting, Fowling, Fishing, Planting,\nand Mining charms.\n\n[122] \"The titles Pawang and Bomor are given by the Malays to\ntheir medicine men. The Pawang class perform magic practices in\norder to find ore, medicine crops, or ensure good takes of fish,\netc. The Bomor usually practise their art for the cure of human\ndisease. Both terms are, however, often used as though they were\ninterchangeable.\"--Clifford, Hik. Raja Budiman, pt. ii. p. 28 n.\n\n[123] In Bukit Senggeh the articles subject to this custom are priced\nas follows:--\n\n\n   Padi (unhusked rice)       3 cents a gantang (about a gallon).\n   Beras (husked rice)        10 cents a gantang.\n   Kabong (i.e. palm) sugar   2 1/2 cents a \"buku\" of two pieces and\n                              weighing a kati (1 1/3 lb. avoir.)\n   Cocoa-nuts                 1 cent each.\n   Hen's eggs                 1/4 cent each.\n   Duck's eggs                1/2 cent each.\n\n\n[124] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 5-7.\n\n[125] Ibid. p. 4.\n\n[126] The Malay version runs:--\n\n\n    \"Hei angkau Si Anu,\n    Tolong-lah aku\n    Aku bawakan kapada aulia Allah,\n    Aku 'nak minta `elmu sadikit.\"\n\n\nThis method of getting magic is an exact transcription of the words\nin which it was dictated to me by a Kelantan Malay ('Che `Abas)\nthen residing at Klanang in Selangor.\n\n[127] Cp. Mr. G. C. Bellamy in Selangor Journal, vol. ii. No. 6,\np. 90, who says: \"The word kramat, as applied to a man or woman, may be\nroughly translated prophet or magician. It is difficult to convey the\nreal idea, as Malays call a man kramat who is able to get whatever he\nwishes for, who is able to foretell events, and whose presence brings\ngood fortune to all his surroundings. District officers will be proud\nto know that in this last sense the word is occasionally applied to\nthem. When the name kramat is applied to a place, I understand it to\nmean a holy place, a place of pilgrimage; but it does not necessarily\nmean a grave, as many people think. I can quote the kramat at Batu\nAmpar, Jugra, and numerous places on river banks where no graves exist,\nbut yet they are called kramats.\" [There is, however, a tradition\nthat a saint's leg was buried at Batu Hampar!--W. S.]\n\n[128] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 1-3.\n\n[129] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 4, 5.\n\n[130] J.R.A.S., S.B., No. 2, p. 236.\n\n[131] Selangor Journal, vol. ii. No. 6, p. 90, seqq.\n\n[132] Ibid. vol. v. No. 19, p. 308.\n\n[133] Infra, Chap. V. pp. 153, 163.\n\n[134] The local Malacca tradition represents her as still haunting\nher original seat. She is said to appear sometimes in the shape of\nan old woman with a cat, sometimes as a young and beautiful girl\ndressed in silk. She can transform her cat into a tiger if people\nmolest her. J.R.A.S., S.B., No. 24, pp. 165, 166; No. 32, pp. 213, 214.\n\n[135] Tylor, Prim. Cult. vol. ii. p. 340.\n\n[136] Tylor, Prim. Cult. vol. ii. p. 341.\n\n[137] Vide supra, Chap. II. p. 42.\n\n[138] Zabur is the Arabic for \"psalm,\" especially for the Psalms of\nDavid; but the connection here is not very obvious.\n\n[139] Another account derives the origin of incense from the eye gum\nof the Prophet Muhammad's eyes.\n\n[140] Infra, Chap. VI. p. 410, infra.\n\n[141] This rice is occasionally stained with other colours, e.g. red,\ngreen, black (vide pp. 416, 421, infra.)\n\n[142] Sometimes it is \"dabbed\" on the object, sometimes \"painted\"\non it so as to spread as evenly as possible, more rarely \"sprinkled.\"\n\n[143] It is not unfrequently used in medicinal and other ceremonies,\ne.g. it is tied to each corner of the new mat on which the first-fruits\nof the rice-harvest are spread out to dry, and to the centre of the\nlong wooden pestle which is used for husking them.\n\n[144] J.R.A.S., S.B., No. 30, p. 240.\n\n[145] According to Favre and v. d. Wall, Hedychium coronarium.\n\n[146] J.R.A.S., S.B., No. 30, p. 158.\n\n[147] Vide App. xiii., xxxvi., xxxvii., cli., etc.\n\n[148] Vide Birth, Marriage, Funerals, Medicine.\n\n[149] It was on Jugra Hill, according to tradition, that the Princess\nof Malacca fasted to obtain eternal youth.\n\n[150] Frazer, Golden Bough, vol. i. pp. 9-12.\n\n[151] Journal of the Indian Archipelago, vol. iv. p. 573.\n\n[152] J.R.A.S., S.B., No. 7, pp. 11, 12.\n\n[153] Swettenham, Malay Sketches, p. 192.\n\n[154] Mr. R. J. Wilkinson in J.R.A.S., S.B., No. 30, p. 308.\n\n[155] The following are the deities most usually inscribed in the\n\"magic square\" of five: 1. Kala (black), which is an epithet of\nShiva; 2. Maheswara, which means Great Lord, an epithet of Shiva;\n3. Vishnu; 4. Brahma; 5. S'ri (the wife of Vishnu); or else the\nnames are mentioned in this order: 1. Brahma; 2. Vishnu; 3. Maheswara\n(Shiva); 4. S'ri; 5. Kala. Kali, Durga, or Gauri, is the wife of Shiva;\nSarasvati is the wife of Brahma. See inf. p. 545, seqq. In the magic\nword Aum (OM): A = Vishnu, U = Shiva, M = Brahma.\n\n[156] J.R.A.S., S.B., No. 30, p. 309. This is the water of life called\nAmrita, to obtain which, by churning the ocean, Vishnu assumed one\nof his avatars--that of the tortoise.\n\n[157] Cp. Crawfurd, Hist. of the Ind. Archipelago,\nvol. ii. p. 219. \"From some of the usual epithets bestowed upon\nSiwa by the pagan Javanese, and still familiar to their posterity,\nthe pre-eminence of this deity is clearly demonstrated.... He is the\nsame personage who acts so distinguished a part in the machinery of\nMalayan and Javanese romances, under the appellation of Guru, or the\ninstructor, prefixing to it the word Batara, a corruption of Avatara,\nboth in sense and orthography, for with the Indian islanders that word\nis not used as with the genuine Hindus, to express the incarnation of a\ngod, but as an appellation expressing any deity; nay, as if conferring\nan apotheosis upon their princes, it has been sometimes prefixed to the\nnames of some of the most celebrated of their ancient kings. When Siwa\nappears in this character, in the romances of the Indian islanders,\nhe is painted as a powerful, mischievous, and malignant tyrant--a\ndescription sufficiently consonant to his character of Destroyer in the\nHindu triad\"; and, again, \"ywang is a Javanese word used in the same\nsense as batara.... Usually the obsolete relative pronoun sang, which\nhas the sense, in this case, of a definite article, is placed before\nit. Thus sangywang guru is the same as batara guru.... It is probably\nthe same word also which forms the last part of a word in extensive\nuse, s\u00e2mbahayang, 'worship or adoration.'\"--Crawfurd, Mal. Grammar,\np. cxcviii. To this I may add that the form ywang, when used by the\nPeninsular Malays, becomes \"yang,\" sangyang being also found.\n\nAnother (and probably better) etymology of batara is given by Favre\nand Wilken, viz. Sanskr. bhattara, \"lord.\"\n\n[158] To these should perhaps be added dewa, mambang (?), and sa-raja\n(or sang raja), if Mr. Wilkinson's explanation of this last expression\nbe taken as correct. And in any case its use in combination with guru\nappears to warrant its classification with the titles applied to the\ngreater deities. It is also, however, used, like sang, of inferior\ndeities and even of animals (e.g. in a \"Spectre Huntsman\" charm)\nwe find \"Lansat, sa-raja anjing, etc.\" Dewa is used indiscriminately\n(occasionally in conjunction with mambang) both of the greater and\nlesser divinities. Thus we not unfrequently find such expressions as\nDewa Bisnu (i.e. Vishnu), dewa mambang, dewa dan mambang, etc.; and\nwe are expressly told that they (the Dewas) \"are so called because\nthey are immortal.\" Mambang (per se) is said to be similarly used,\nnot only of greater (vide App. xvii.), but of lesser divinities, and\n\"Mambang Tali Harus,\" god of mid-currents, has even been explained\nas referring to Batara Guru (Shiva). This, however, is no doubt an\ninstance of confusion, as it generally appears to be used with the\n\"colour\" attributes (e.g. M. puteh, White; M. hitam, Black; M. kuning,\nYellow) usually assigned to the inferior divinities; and, moreover,\nin an invocation addressed to the sea-spirit, the \"god of mid-currents\"\nis requested to forward a message to Dato' Rimpun `Alam, which appears\nto be merely another name for Batara Guru, the reason given for the\npreferment of this request being that he is in the habit of \"visiting\nthe Heart of the Seas\" in which 'Toh Rimpun `Alam dwells (the title\nof the latter being perhaps taken from the tree, Pauh Janggi).\n\n[159] Footnote supra. Sambu (Sambhu, the Auspicious One) is merely\nanother name for Shiva (rarely of Brahma), and its application to\nthe crocodile-spirit would appear to indicate that this latter was,\nformerly, at least, regarded as an embodiment of that supreme god's\nmanifestation as a water-god. It is worth while to compare this\nwith the expression \"'Toh Panjang Kuku,\" which is applied to the\ncorresponding manifestation of the supreme god on land, and which\nstrongly suggests the tiger.\n\n\"Most of the theological words of this list [printed in App. xiv.] are\nSanskrit, and afford proof sufficient, if any were needed, of\nthe former prevalence of the Hindu religion among the Malays and\nJavanese. Many of them are more or less corrupted in orthography,\nowing to the defective pronunciation and defective alphabets of\nthe Archipelago. Some, also, are altered or varied in sense. Tapas,\n'ascetic devotion,' is deprived of its last consonant and becomes\ntapa. Avatar, 'a descent,' is converted into batara; and instead\nof implying the descent or incarnation of a deity, is used as an\nappellative for any of the principal Hindu deities. Combined with\nguru, also Sanskrit, it is the most current name of the chief god of\nthe Hindus, worshipped by the Indian islanders, supposed to have been\nVishnu, or the preserving power. It may be translated \"the spiritual\nguide god,\" or, perhaps, literally \"the god of the spiritual guides,\"\nthat is, of the Brahmins. Agama in Sanskrit is \"authority for religious\ndoctrine\"; in Malay and Javanese it is religion itself, and is at\npresent applied both to the Mahomedan and the Christian religions. With\nnearly the same orthography, and in the same sense, Sanskrit words,\nas far as they extend, are used throughout the Archipelago, and even as\nfar as the Philippines.\"--Crawfurd, Mal. Grammar, pp. cxcvii.-cxcviii.\n\n[160] Supra, p. 86.\n\n[161] Some confirmation of this view may be found if we admit the\nexplanation given me by a medicine-man, who identified the Spectre\nHuntsman with 'Toh Panjang-Kuku, and both with Batara Guru.\n\n[162] The supreme god in the State Chamber (balei) is Batara Guru,\non the edge of the primeval forest (di-gigi rimba) it is Batara Kala,\nand in the heart of the forest (di hati rimba) it is 'Toh Panjang Kuku,\nor \"Grandsire Long-Claws.\" Similarly \"Grandsire Long-Claws\" is lord\nof the shore down to high-water mark; between that and low-water mark\nRaja Kala is supreme, and Batara Guru di Laut (Shiva of the Ocean)\nfrom low-water mark out to the open sea.\n\n[163] It is very difficult to ascertain the exact relation that 'Toh\nMambang Tali Harus (God of Mid-currents) bears to Batara Guru di\nLaut. Most probably, however, the God of Mid-currents, whose powers\nare less extensive than those of the \"Shiva of the Sea,\" is an old\nsea-deity, native to the Malay (pre-Hindu) religion, and that \"Shiva\nof the Sea\" was merely the local Malay adaptation of the Hindu deity\nafterwards imported.\n\n[164] Vide supra, p. 88, note. Yang berulang ka pusat tasek is the\nexpression applied to Mambang Tali Harus.\n\n[165] Vide supra, pp. 6, 7.\n\n[166] It would appear not impossible that Sang Gala may be a corruption\nof Sangkara, one of the names of Shiva, which would account at once\nfor the higher rank of this particular spirit, and for his possession\nof the titles enumerated above.\n\n[167] Vide App. ccxxviii. Another account adds (with) \"Black Throat\nand White Blood,\" white blood being a royal attribute.\n\n[168] Their names were (1) Sa-lakun darah (\"He of the Blood-pool(?))\";\n(2) Sa-halilintar (\"He of the Thunderbolt\"); (3) Sa-rukup (= rungkup)\nRang Bumi (\"World-coverer\"); (4) Sa-gertak Rang Bumi (\"World-pricker\");\n(5) Sa-gunchang Rang Bumi (\"World-shaker\"); (6) Sa-tumbok Rang Bumi\n(\"World-beater\") and (?) (7) Sa-gempar `Alam (\"Universe-terrifier\").\n\n[169] The magician appears to have interpreted it as Benua `ajam;\nbut it may be conjectured that this is a mistaken inference from\nsome expression like Jin ibnu Jan, \"Jan,\" according to some Arabic\nauthorities, being the Father of the Genii, or, according to others,\na particular class of them who are capable of being transformed into\n\"Jin.\" Vide Hughes, Dict. of Islam, s.v. Genii.\n\n[170] Perhaps a corruption of Sartan, the Crab (Cancer) in the Zodiac.\n\n[171] The following account of Genii (printed in the Selangor Journal,\nvol. i. No. 7, p. 102) was given me by a Mecca pilgrim or \"Haji.\" This\nman was a native of Java who had spent several years in the Malay\nPeninsula, and as Mecca is the goal of the pilgrimage to all good\nMuhammadans alike, it is important to know something of the ideas\nwhich are there disseminated, and with which the Malay pilgrim would\nbe likely to come in contact. \"In the unseen world the place of first\nimportance must be accorded, on account of their immense numbers,\nto the 'Jins' (the 'Genii' of the Arabian Nights).\"\n\n\"The Javanese, drawing a slightly stronger line of distinction (than\nthat of good and bad genii in the Arabian Nights), call these two\n(separate) classes the Jin Islam and the Jin Kafir, or the Faithful\nand the Infidel. Of these two classes, the former shrink from whatever\nis unclean, and the latter only will approach the Chinese, to whom\nthe Jin Islam manifests the strongest repugnance. The good genii\nare perfectly formed in the fashion of a man, but are, of course,\nimpalpable as air, though they have a voice like mortals. They live in\na mosque of their own, which they never leave, and where they offer up\nunceasing prayers. This mosque is built of stone, and stands beside\na lake called 'Kolam Yamani'; into this lake the whole of the waters\nfrom the neighbouring country drain, and the overflow runs down to the\nsea. In this lake the good genii bathe, and if any wicked or childless\nmortals bathe in it they carry them off and detain them in the mosque\nuntil they (the mortals) have shown proof of their reformed character\nby continuing for a long while without committing a wrong action, when\nthey are sent back in safety to their native land. I should add that\nthe Jin Islam exact tribute from the unfaithful--e.g. Chinamen--and\nif they do not receive their due, they will steal it and give it to\na son of Islam. [They may be bought from the \"Sheikh Jin\" at Mecca\nfor prices varying from $90 to $100 each.]\n\n\"The Jin Kafir, or bad genii, are invariably deformed, their heads\nbeing always out of their proper position; in short, they are Othello's\n\n\n                  Men whose heads\n        Do grow beneath their shoulders.\n\n\nTheir commonest name, 'Jin isi-isi didalam Dunia' (the Genii who Fill\nthe World), is owing to the fact that their enormous numbers fill the\nwhole atmosphere from earth to sky. Like the good Genii, they cannot\ndie before the great day of judgment, but (unlike them) they are dumb.\n\n\"Great as their numbers are they are continually increasing, as they\nare suffered by God to get children after their kind. They are imps of\nmischief, and their whole time is spent in works of malice. Sometimes\nwhen there has been a long drought and a heavy shower of rain is poured\ndown upon the earth by the angels at the bidding of God to cool the\nparched verdure, they will assemble their legions, bringing with them\ninvisible cocoa-nut shells, one for each drop of rain. In these they\ncatch each rain-drop as it falls, and herbs and trees alike wither\nfor lack of moisture. Then the angels being wroth, cast thunderbolts\nupon them out of heaven, and these malicious elves take shelter in\ntall trees, which the thunderbolts blast in their fall. At another\ntime they will climb one upon the other's shoulders until they reach\nthe sky, when the topmost elf kicks a neighbouring angel, and then\nthey all fall together with a crash like thunder.\"\n\n[172] It is probable that the Arabic spirits here mentioned have,\nas in other cases, taken the place of native (Malay) spirits to whom\nsimilar functions were assigned, but whose names are now lost.\n\n[173] There are, besides, one or two partly Arabic expressions\nwhich are occasionally used, e.g. Sidang (or Sedang) Saleh, Sidang\n(or Sedang) Mumin. It is probable that \"Sidang\" in these cases is a\nMalay word implying respectability (v. v. d. W. s.v.), so that Sidang\nSaleh may be translated \"Sir Devout,\" and Sidang Mumin, \"Sir Faithful.\"\n\n[174] Hantu and sheitan are generic terms for evil spirits, the former\nbeing the Malay term, the latter Arabic.\n\n[175] The Polong is a familiar spirit.\n\n[176] The Pontianak and Penanggalan are childbirth spirits (vide\npp. 327, 328, infra).\n\n[177] The Jin is the genie of the \"Arabian Nights\" (vide pp. 93-97,\nsupra).\n\n[178] The Pelisit or Pelesit, like the Polong, is a familiar spirit\n(vide pp. 329-331, infra).\n\n[179] The Mambangs are inferior Malay divinities (vide pp. 88 n.,\n91-93, supra).\n\n[180] The Hantu Pemburu is the Spectre Huntsman (vide pp. 113-120,\ninfra), for whom Hantu Rimba is probably a mere synonym.\n\n[181] The Jadi-jadian is the Were-tiger (vide pp. 160-163, infra).\n\n[182] The Bengkus I have not yet been able to identify.\n\n[183] The Bota, Gargasi, and Raksasa (not raksaksa) are giants.\n\n[184] The Nenek Kabayan does not appear to be a ghost at all; it may,\nhowever, possibly be a rare synonym for some well-known character\nin Malay folklore (such as the wife of the Man in the Moon). It is\nnot so explained in the best Dutch dictionaries, however, but simply\nas the village messenger (dorpsbode) who sells flowers and carries\nlovers' messages.\n\n[185] The Himbasan I have not yet identified.\n\n[186] The Sawan (i.e. Hantu Sawan) is the demon or devil which is\nbelieved to cause convulsions.\n\n[187] The Hantu (orang) mati di-bunoh is the ghost of a murdered man.\n\n[188] The Bajang is a familiar spirit (vide pp. 320-325, infra).\n\n[189] The Hantu katagoran, sempak-kan, and puput-kan I have not been\nable to identify, and as the two last possess the verbal suffix it\nis clear that each is the name of a state or process and not of a\nghost or demon. In fact, v. d. Wall gives (under sampok), kesampokan,\nwhich he explains as meaning \"door een' boozen geest getroffen zijn,\"\nto be attacked or possessed by an evil spirit, which is doubtless\nthe correcter form of the word. So with puput-kan, which is also a\nverbal form meaning (acc. to v. d. W.) \"to blow (tr.),\" to \"sound\na wind instrument.\" It would seem that `Abdullah's list of \"ghosts\"\nis not very systematically drawn up.\n\n[190] The `efrit is a spirit of Arabian origin.\n\n[191] The Jemalang (Jembalang) is a Malay earth-spirit.\n\n[192] Terkena is a past participial form used of people who are\nthought to be \"struck by\" or \"affected by\" one of the foregoing demons.\n\n[193] Ubat guna is a love-philtre.\n\n[194] Gagah (usually penggagah) is the art of making one's self bold\nor courageous.\n\n[195] Penundok, the art of making one's enemy yield (tundok).\n\n[196] Pengasih, the art of making one's self beloved by another.\n\n[197] Kebal (pengebal) the art of making one's self invulnerable.\n\n[198] Kasaktian, the art of acquiring magic powers.\n\n[199] Tuju (penuju), the art called \"sending.\"\n\n[200] `Alimun, the art of making one's self invisible.\n\n[201] Penderas, the art of making one's self swift-footed.\n\n[202] Perahuh (a misprint for peruah = peruang?) that of keeping\nwater at a distance from one's face when diving, and also, it is said,\nof walking on the water without sinking below the ankles.\n\n[203] Chucha is, I believe, a love charm.\n\n[204] Pelali, is the art of numbing or deadening pain.\n\n[205] Perangsang, the art of exciting or whetting the temper of the\ndogs when hunting.\n\n[206] Hik. Abdullah, p. 143. [Maxwell in J.R.A.S., S.B., No. ii N. and\nQ., No. 4, sec. 98.]\n\n[207] Newbold, op. cit. vol.ii. p. 191.\n\n[208] The name of this demon is probably connected with the Malay\ndongak, which means to \"look upwards.\" It is sometimes identified\nwith the Hantu Pemburu, or wild huntsman, who, after hunting the\nearth, harked on his dogs through the sky, and whose head, from his\ncontinually looking upwards, became fixed in that position.\n\n[209] The Hantu Raya is sometimes said to dwell in the centre of\nfour cross-roads. There is a sea-spirit of the same name, Si Raya,\nwhich should, however, probably be identified with Batara Guru.\n\n[210] Malay Sketches, p. 197.\n\n[211] The name of this Demon (songkei = sa-ungkei?) is no doubt\nconnected with the Malay ungkei or rungkei, which means to undo or\nunloose a knot. The only traps which it is said to interfere with are\nsnares and rope-traps, and as the most obvious way in which they could\nbe \"interfered\" with would be by untying or loosening their knots,\nthe connection between the name of this spirit and the Malay rungkei\nto unloose or undo, is sufficiently obvious. The name, therefore,\nwould appear to mean the \"Untying\" or \"Loosening Demon,\" naturally\na most vexatious spirit to have anywhere near your snares or nooses.\n\n[212] Kapar, Klang, Langat: the Pawang (magician) mentions, by way\nof example, the names of three places on the Selangor coast which he\nwishes to visit in succession during the day \"if the wind will listen\nto him.\" The Pawang who told me this was a Kapar man ('Che `Akob).\n\n[213] The first two lines are no doubt (as elsewhere) a sort of rhymed\nmemoria technica, intended to \"memorise\" the accessories required\nfor the rite. The tortoise here would appear to be a symbol of rain,\nas among the Sakais (wild tribes) of the Malay Peninsula. v. Haddon,\nEvolution of Art, p. 246. Can the \"white\" (or gray?) \"ones\" be the\ntwo lizards; and the \"black one\" the tortoise? The grass lizards are\nof various colours.\n\n[214] The rice-spoon is a favourite weapon against spirits of evil,\nv. Maxwell in J.R.A.S., S.B., No. 7, p. 19, which describes how a\nwoman in travail is armed with a [rice-] spoon during an eclipse.\n\n[215] Pengiran Chemcha, which I translate Prince Rice-spoon, appears\nto be a mock title of Bornean origin. Thus we read that \"Pengiran\"\nor \"Pangeran\" is the title of the four Ministers of State (wazirs)\nin Brunei, one of whom was called Pengiran Pamancha, of which the\npresent name (Pengiran Chemcha) looks like a corruption.--J.R.A.S.,\nS.B., No. 20, p. 36.\n\n[216] Inverted (I was given to understand), by way of symbolising\nthe vault of heaven--a good example of sympathetic magic.\n\n[217] For other superstitions about the cat, vide pp. 190-192, infra.\n\n[218] The meranti is a fine hard-wood forest tree.\n\n[219] i.e. \"May we be well sheltered.\"\n\n[220] Vide p. 93, supra.\n\n[221] The proverbs referred to are to be found in the collections\nof proverbs sent by Mr. Maxwell to Nos. 1, 2, and 3 of the Journal\nof the Straits Branch of the Royal Asiatic Society. The numbers\nare consecutive.\n\n4. Apa guna-nia merak mengigal di hutan?\n\n\"What is the use of the peacock strutting in the jungle?\"\n\nThe idea is that the beauty of the bird is thrown away when exhibited\nin a lonely spot where there is none to admire it.\n\n72. Seperti ponggok merindu bulan.\n\n\"As the owl sighs longingly to the moon.\"\n\nA figure often used by Malays in describing the longing of a lover\nfor his mistress. It recalls a line in Gray's \"Elegy,\" \"The moping\nowl doth to the moon complain.\" [As to the story connected with the\nponggok, vide infra, p. 122. Cpt. Kelham, vide infra, supposes the\nponggok to be Scops lempiji, Horsf.]\n\n73. Seperti kuang mekik di-puchuk gunong.\n\n\"Like the argus pheasant calling on the mountain peak.\"\n\nAnother poetical simile for a complaining lover. Here he is compared\nto a lonely bird sounding its note far from all companions.\n\n93. Seperti tetegok di-rumah tinggal.\n\n\"Like the night-jar at a deserted house.\"\n\nThe tegok or tetegok is a bird common in the Malay Peninsula,\nwhose habits are nocturnal and solitary. It has a peculiar, liquid,\nmonotonous call. The phrase is used to signify the solitude and\nloneliness of a stranger in a Malay kampong.\n\nElsewhere (in notes afterwards published in the Selangor Journal)\n(vol. i. No. 23, p. 360) Sir W. E. Maxwell says \"The burong tetegok\nis not a night bird, but flies by day. It can be distinguished by its\nshort rapid note, which resembles tegok-tegok-tegok-tegok.\" Apparently\nSir W. E. Maxwell identifies this bird with the Malay night-jar\n(Caprimulgus macrurus. Horsf.) described by Capt. Kelham, in No. 9,\npage 122 of the J.R.A.S., S.B. None of the Dutch Dictionaries identify\nit clearly, though Klinkert (probably wrongly) identifies it with\nthe small owl called ponggok, which is taken by Capt. Kelham to be\nScops lempiji, Horsf.\n\n[222] Gerda meniumur kepah-nia.\n\n[223] Another fabulous bird which Maxwell does not mention is\nthe Walimana (which I have more than once heard called Wilmana in\nSelangor). On the identity of this bird, my friend Mr. Wilkinson,\nof the Straits Civil Service, sends me in a letter the following\nnote:--\"The word is walimana. I have often met it in old MSS. written\nThe 'wali' is the same as the second word in Rajawali. The mana is\n'human'; cp. man, manushya, etc. The walimana in old Javanese pottery\nis represented as a bird with a human head, a sort of harpy. In the\nHikayat Sang Samba it is the steed of Maharaja Boma, and repeatedly\nspeaks to its master.\"\n\n[224] Laksana jintayu menantikan hujan \"as the jintayu awaits\nthe rain,\" is a proverbial simile for a state of anxiety and\ndespondency. Jintayu = Jatayu (Sanskrit), a fabulous vulture.\n\n[225]   The chandrawasi, bird of power,\n        Is closely hidden among the clouds.\n        Anxiety reigns in my heart,\n        Each day that I see not my love.\n\n[To the above I may perhaps be allowed to add that the (dialectal)\nform chandrawasir is the form generally used in the southern part of\nSelangor (where the final \"r\" is still commonly preserved). The regular\n(Dictionary) form of the word, however, appears to be chandrawasih\nor chenderawaseh (the forms chendarawangsa, chenderawasa, and\nchenderawangseh being also found). In origin the word is undoubtedly\nSanskrit.\n\nIt means the Bird of Paradise, but in those Malay countries where\nthe Bird of Paradise is unknown, it is also applied to other birds,\nsuch as (in Malay romances) to the golden oriole and even to the\nostrich. In the Malay Peninsula, too, it is said to fly feet upwards\n(which peculiarity it shares, according to Mr. Clifford, with the\nBerek-berek, Pub. J.R.A.S., S.B., Hik. Raj. Budiman, pt. ii. 35), and\nits eggs are sometimes said, on falling, to develop into the snake\ncalled chintamani. It is always considered lucky, and the \"Bird of\nParadise Prayer,\" (do`a chendrawasi) as it is called, generally takes\nan important place in the formulas recited at the ceremonies connected\nwith the Rice-soul, q.v. For the confusion between the chendrawasi and\nberek-berek (probably due to the fact that the chendrawasi, or Bird of\nParadise, is not to be found in the Peninsula) vide note on App. xxx.]\n\n[226] The baberek appears to be yet another name for the goat-sucker\nor night-jar (Caprimulgus macrurus, Horsf.) Dawn of History, page 171.\n\n[227] As it appears that in Europe, at all events, the legend of the\nWild Huntsman and his dogs (or Gabriel's Hounds, as they are often\ncalled) is explained by the cries of wild geese flying overhead on dark\nnights, it seems most convenient to give the Malay legend in connection\nwith the birds with which the Malays associate him. The explanation\nto which I refer is to be found in Prof. Newton's Dictionary of Birds\n(1893), sub voce \"Gabble-ratchet.\" I quote in extenso:--\n\n\"In many parts of England, but especially in Yorkshire, the\ncries of some kind of wild goose, (Prof. Newton here has a note:\n\"Presumably the BRANT, on the rare occasions when, losing its way,\nit comes inland, for the call-notes proceeding from a flock of this\nspecies curiously resemble the sound of hounds in full cry (Thompson,\nB. Irel. iii. p. 59), though some hearers liken them to the yelping of\npuppies. The discrepancy may to some extent depend on distance.\")\nwhen flying by night, are heard with dismay by those who do not\nknow the cause of them, and are attributed to 'Gabriel's Hounds,' an\nexpression equivalent to 'Gabble-ratchet,' a term often used for them,\nas in this sense gabble is said to be a corruption of Gabriel, and\nthat, according to some medi\u00e6val glossaries, is connected with gabbara\nor gabares, a word meaning a corpse (cp. Way, Promptorium Parvulorum,\np. 320, sub voce 'Lyche'); while ratchet is undoubtedly the same as the\nAnglo-Saxon r\u00e6ce and Middle English racche or rache, a dog that hunts\nby scent and gives tongue. Hence the expression would originally mean\n'corpse-hounds,' and possibly has to do with legends such as that\nof the Wild Huntsman.... The sounds are at times very marvellous,\nnot to say impressive, when heard, as they almost invariably are,\non a pitch-dark night, and it has more than once happened within the\nwriter's knowledge that a flock of geese, giving utterance to them,\nhas continued for some hours to circle over a town or village in\nsuch a way as to attract the attention of the most unobservant of its\ninhabitants, and inspire with terror those among them who are prone to\nsuperstition. (Cp. Atkinson, Notes and Queries, ser. 4, vii. pp. 439,\n440, and Cleveland Glossary, p. 203; Herrtage, Catholicon Anglicum,\np. 147; Robinson, Glossary Whitby, (Engl. Dial. Soc.) p. 74; and Addy,\nGlossary Sheffield (Engl. Dial. Soc.) p. 83. Mr. Charles Swainson\n(Prov. Names, Br. B., p. 98), gives 'Gabble-ratchet' as a name of\nthe night-jar, but satisfactory proof of that statement seems to be\nwanting.\" (Possibly the sounds made by the geese might be attributed\nto the night-jar by peasants through the latter's appearing at the\ntime they were made. It is curious that the Malays as well should\nconnect the night-jar with the Wild Huntsman.)\n\n[228] Selangor Malays add further that his whole body became overgrown\nwith orchids, a conceit which recalls their story of a local hero who\nwent on swimming in the sea until his body became covered with oysters!\n\n[229] The Spectre Huntsman is said to butcher (bantai) his\ngame, whenever he gets it, under a kind of wild areca palm\n(pinang senawar). He then binds it up again with a creeper (akar\ngasing-gasing), and roasts it over an earth hearth (saleian), the floor\n(lantei) of which is of the pinang boring (another wild areca palm),\nand covers it over with wild banana leaves (tudong salei daun pisang\nhutan) and leaves of the resam bracken.\n\n[230] Selangor Malays add that the Spectre Huntsman himself instructed\nhis son how to cure people who were suffering from the effects of his\nmagic. These instructions were: \"Take leaves of the bonglei, resam,\ngasing-gasing, and wild banana, shred and distil them (di-uraskan),\nand administer the potion to the patient, together with sirih kunta\nand pinang kunta. Before administering it, however, an augury has to\nbe taken: young shoots of the (wild?) cotton-tree (puchok daun kapas)\nare plucked and have the sap squeezed out of them (di-ramas). If the\nliquor is red the patient may be cured; but if it has a black look,\nnothing can be done to save him.\"\n\n[231] The sickness which results from crossing the path of the Spectre\nHuntsman (kalintasan) has choleraic symptoms (vomiting and voiding)\nand is quickly fatal; that resulting from his challenge or summons\n(kategoran) begins with persistent fever (demam salama-lama-nya),\nbut does not prove so rapidly fatal.\n\n[232] As to this, vide App. xxx., note.\n\n[233] J.R.A.S., S.B., No. 7, pp. 12-18.\n\n[234] Vide App. xxx., lines 13, 14, 15, and 16.\n\n[235] App. xxviii.\n\n[236] I was once stationed for about eighteen months in a small\nout-of-the-way village on the Selangor coast, where three subordinate\nofficers of the Government (foremen of works) had died successively, at\ncomparatively short intervals. The last of these men, I was informed\nby the local Malays, received a kick from the Spectre Huntsman\n(di-sepak uleh Hantu Pemburu) as he was going down the hill to the\nvillage in the morning. He took no notice of the occurrence and\nproceeded down the river in a boat. Three hours later he vomited\nmangrove leaves(!) and was brought back dead! Cp. N. and Q., No. 2,\nsec. 32 (issued with J.R.A.S., S.B., No. 15).\n\n[237] From J.R.A.S., S.B., No. 9, pp. 129, 130, \"Malayan Ornithology,\"\nby Captain H. R. Kelham, who adds:--\n\n\"I asked Mr. Low, H.B.M. Resident of P\u00earak, if he could give me any\ninformation as to which species of Hornbill this legend relates to,\nand he writes--\n\n\"'It is the largest Hornbill which is found in P\u00earak, bigger, I should\nsay, than the Rhinoceros Hornbill, but I have never seen it except\nflying, or on very high trees. The legend about it is very common,\nbut I do not know the scientific name of that particular Hornbill;\nbut it is not that you refer to, viz. Berenicornis comatus, Raffles;\nnor is it the Rhinoceros.'\"\n\n[238] Vol. i. No. 23, pp. 360-363.\n\n[239] If Sir W. E. Maxwell is right this must be another name for\nthe night-jar (vide p. 110n. supra). But the identification is at\nleast doubtful.\n\n[240] Vide supra, p. 109, note.\n\n[241] Cp. Swett., Mal. Sketches, p. 160.\n\n[242] Swett., Mal. Sketches, pp. 159, 160.\n\n[243] In Selangor I have heard a similar story; but in this case it was\na red-crested hornbill which supplied the buttons, which latter were\nsaid to turn green on the approach of poison. The only solid-crested\nhornbill is, I believe, the Rhinoplax.\n\n[244] The amount of luck which goes with any particular bird of\nthis species depends on the number of scales on its feet, for\ncounting which certain verbal categories (like our own \"tinker,\ntailor, soldier\" formula) are used. Forty-four is the luckiest\nnumber of scales for one of these birds to possess. An example is:\n\"Manuk (3), Manumah (5), Sangkesa (6), Desa (1), Dewa (4), Raja (2),\"\nwhich has to be repeated as the scales are counted (beginning with\nthe lowest scale). The numbers after the words indicate the order\nof the luck which the birds are supposed to bring; a ground-dove of\nthe first order bringing luck worth a ship's cargo (tuah merbok tuak\nsa-kapal). I have kept these birds myself.\n\n[245] Cp. the Malay pantun:--\n\n    \"Tekukur di gulei lemak\n    Sulasi di-bawah batang\n    Lagi lumpor jalan semak\n    Sebab kasih maka-nya datang.\"\n\n[246] In Sel. Journ. vol. iii. No. 6, pp. 94, 95.\n\n[247] Dissemurus platurus, Vieill.\n\n[248] Hali\u00e6tus leucogaster, Gm.\n\n[249] An old Malay (in Selangor) once told me that the hornbill was\nthe king of the birds until dispossessed by the eagle (Rajawali). If,\nas seems probable, the hornbill was taken as a substitute for the\nfrigate-bird in places where the latter did not exist, this may\nbe important.\n\n[250] Argus giganteus, Temm.\n\n[251] Corvus enca, Horsf., the Malay crow.\n\n[252] I believe that a similar story exists in Siam, the Siamese,\nhowever, making turpentine play the part of the ink in the Malay story.\n\n[253] Besides the hut, the necessary apparatus consists of: (1) Three\nrods (called ampeian or pinggiran) laid across the top of short forked\nsticks at a height of one or two feet from the ground. The whole space\nenclosed by these is called King Solomon's palace-yard (halaman). (2)\nThe buluh dekut, or bamboo pigeon-call, from 6 to 8 ft. in length,\ncalled \"Prince Distraction.\" (3) A rod with decoy-bird attached to it\n(by means of a string and noose at the end of the rod). (4) A rod\nwith fine hair-like noose at the end, for snaring the wild pigeon,\nand dragging them into the hut. There is a door at back of hut as\nwell as a small door or opening in front of hut, called pintu bangsi\n(mangsi or mansi).\n\n[254] Bujang Sibor literally means the \"Bachelor (i.e. solitary)\nScooper.\" The name has no doubt been chosen because it is thought to\nbe lucky, possibly because it suggests \"scooping in\" (birds).\n\n[255] Vide App. xxxii.\n\n[256] Kapor, Puding, and Sarap, are the names of three varieties\nof pigeon, generally styled \"princesses\" in the charms used by\npigeon-catchers. Their names are also given as Bujang Kapor, (the\nSolitary Kapor), Lela Puding (?), and Dayang Sarap (the Handmaiden\nSarap).\n\n[257] The mengkudu is a Malay forest tree (Morinda tinctoria).\n\n[258] An alternative version runs:--\n\n    Caller, bamboo caller,\n    Caller of the wild doves,\n    Over the seven valleys, seven knolls of rising ground,\n    Re-echo the voice of my decoy.\n    Come down, Queen Kapor, Queen Puding, Handmaid Sampah,\n    With one hundred and ninety others.\n    Come down to this spot I stand on.\n    Come down from the north,\n    Come down from the south,\n    Come down from the east,\n    Come down from the west.\n\n[259] Another version has:--\n\n    This shoot of a creeper is \"Prince Invitation,\"\n    This hut is called the Magic Prince,\n    This decoy is called Prince Distraction.\n\nSi Raja Nyila (from sila, menyila) is the name given to the long\nslender rods with fine hair-like nooses at the end with which the\npigeons are snared and dragged into the hut (vide App. xli.)\n\n[260] Vide App. xxxvii.\n\n[261] Vide App. xlv.\n\n[262] Vide App. xlvii.\n\n[263] Ibid.\n\n[264] Ibid. Note that the house-door must not face towards the\nsouth; if it faces southwards there will be no luck in the house\nand everything will go wrong.--J.R.A.S., S.B., No. 30, p. 306. Vide\nApp. lv.\n\n[265] Perhaps a corruption of \"Bentara,\" or Batara, Guru (i.e. Shiva),\nwhich is what we should here expect (vide the charms a few pages\nfarther on). \"Mentri\" usually means \"minister.\"\n\n[266] Vide App. xlvii.\n\n[267] As to lucky and unlucky times, vide Chap. VI. pp. 545-550, infra.\n\n[268] Cp. pp. 244-245, 248, infra.\n\n[269] In a case where no trouble is expected on the part of the\nearth-spirit, even an egg (as the \"symbol\" of a fowl) may be sufficient\nas a sacrifice.\n\n[270] Vide App. l.\n\n[271] An alternative method was thus described to me by a magician:\nTake a white cup, fill it with water, fumigate it with incense, and\ndeposit it in the hole dug to receive the centre-post. Early next\nmorning take note of it; if it is still full of water, it is a good\nsign; if the water has wasted (susut), a bad one. If live insects are\nfound in it, it is a good sign, if dead ones, bad. There can, however,\nbe little doubt that the original victim of this sacrifice was a\nhuman victim (generally perhaps a slave), for whom the buffalo was\nsubstituted (the goat, fowl, and egg representing further successive\nstages in the depreciation of the rite). Malays on the Selangor coast\nmore than once told me they had heard that the Government was in the\nhabit of burying a human head under the foundations of any unusually\nlarge structure (e.g. a bridge), and two cases where a local scare\nresulted from the prevalence of this idea were recorded in the local\npress (the Malay Mail) in 1897. For similar traditions of human\nsacrifice, vide p. 211 infra.\n\n[272] Vide App. lii.\n\n[273] For other \"categories\" vide p. 559, infra.\n\n[274] Another form of measurement was from the threshold (of the front\ndoor) to the end of the house; but the method of augury in this case\nis not yet quite clear.\n\n[275] This probably refers to the mystic Dragon which does duty (in\nMalay charm-books) as an \"aspect compass.\" Vide Chap. VI. p. 561,\ninfra, and App. cclvii.\n\n[276] Audience hall.\n\n[277] J.R.A.S., S.B. No. 9, pp. 85, 86. This is an extract from the\nMarong Mahawangsa, the legendary history of Kedah, a State bordering on\nLower Siam. The name Podisat (i.e. Bodhisattva) indicates Indo-Chinese\nBuddhist influence. It does not seem to occur elsewhere in Malay\nliterature, though Buddhism flourished in Sumatra in the seventh\ncentury A.D.\n\n[278] Of the rhinoceros not many superstitions are yet known. The\nrhinoceros horn, however (called chula), is believed to be a\npowerful aphrodisiac, and there is supposed to be a species of \"fiery\"\nrhinoceros (badak api) which is excessively dangerous if attacked. This\nlatter is probably a mere fable, vide Cliff., In Court and Kampong,\np. 33.\n\n[279] J.R.A.S., S.B., No. 7, pp. 23, 24.\n\n[280] Young shoots of bamboo are eaten by Malays with curry.\n\n[281] The skull of this elephant, riddled with bullets, was sent\nto the Government Museum at Kuala Lumpor, in Selangor. It had,\nso far as I remember, one stunted tusk. The present State surgeon\n(Dr. A. E. O. Travers) can speak to the facts.\n\n[282] Sel. Journ. vol. iii. No. 6, p. 95 (quoted from Perak Museum\nNotes by Mr. L. Wray).\n\n[283] Sel. Journ. vol. i. No. 6, p. 83, where this note is\ngiven. Probably \"armadillo\" is a mistake for \"pangolin.\"\n\n[284] These leaves are such as are used by the medicine-man for his\nleaf-brush, i.e. leaves of the pulut-pulut, selaguri, gandarusa,\nand the red drac\u00e6na (lenjuang merah).\n\n[285] \"The Malays believe that the power to inform a spirit, a wild\nbeast, or any natural object, such as iron rust, of the source\nfrom which it originates (usul asal ka-jadi-an-nya), renders it\npowerless.\" H. Clifford in No. 3 of the Publications of the R.A.S.,\nS.B., Hikayat Raja Budiman, pt. ii. p. 8. This belief is found\namong all tribes of Malays in the Peninsula. Possibly the idea was\nthat knowledge of another person's ancestry implied common tribal\norigin. For the explanation of \"Badi,\" vide Chap. IV. p. 94, supra,\nand Chap. VI. p. 427, infra.\n\n[286] \"Rhinoceros\" should be substituted for \"elephant\" passim,\nif it was the object of the hunter's pursuit. This particular line\nshould probably come at the end of the charm instead of the middle.\n\n[287] J.R.A.S., S.B., No. 7, p. 22.\n\n[288] Marsden, Hist. of Sum. p. 292, ed. 1811.\n\n[289] J.R.A.S., S.B., l.c.\n\n\"They (the Sumatran Malays) seem to think, indeed, that tigers\nin general are actuated with the spirits of departed men, and no\nconsideration will prevail on a countryman to catch or to wound one,\nbut in self-defence, or immediately after the act of destroying\na friend or relation. They speak of them with a degree of awe,\nand hesitate to call them by their common name (rimau or machang),\nterming them respectfully satwa (the wild animals), or even nenek\n(ancestors), as really believing them such, or by way of soothing or\ncoaxing them, as our ignorant country folk call the fairies 'the good\npeople.'\" [Dato' hutan, \"elder of the jungle,\" is the common title of\nthe tiger in Selangor. Various nicknames, however, are given, e.g. Si\nPudong, \"he of the hairy face\" (Cliff., In Court and Kampong, p. 201),\n'Pah Randau, \"father shaggy-face,\" etc.] \"When an European procures\ntraps to be set ... the inhabitants of the neighbourhood have been\nknown to go at night to the place and practise some forms in order to\npersuade the animal, when caught, or when he shall perceive the bait,\nthat it was not laid by them or with their consent. They talk of a\nplace in the country where the tigers have a court, and maintain a\nregular form of government, in towns, the houses of which are thatched\nwith women's hair.\"--Marsden, l.c. (The italics are mine.) It is\ncurious that the Fairy Princess' hall on Gunong Ledang is similarly\ndescribed in the Sejarah Malayu (Malay Annals, p. 279) as being of\nbone and thatched with hair.\n\n[290] Also called 'tas. The tiger is still supposed to be mortally\nafraid of los or 'tas wood. In fact, I was more than once told of\na trapped tiger who on being shown a piece of 'tas wood \"became\nquite silent,\" though it had previously been savagely growling,\nand shrank into a corner of the trap. A single inch of this wood is\nthought an adequate protection against any tiger. I do not know what\nspecies of tree it belongs to, but a gorse stick (which I had bought\nsome years before in Ireland) was taken to be a piece of los wood,\nand was begged from me by a local Malay headman, who cut it up into\ninches for distribution among his following.\n\n[291] It appears that in Java there are supposed not only to be men\nwho can themselves become tigers at will, but men who can turn other\npeople into tigers as well. This is done by means of a species of\nsympathetic magic, the medicine-man drawing on a sarong (Malay skirt)\nof marvellous elasticity, which at first will only cover his great\ntoes, but which he is able gradually to stretch until it covers his\nwhole person. This sarong resembles the hide of a Bengal tiger (being\nyellow with black stripes), and the wearing of it in conjunction with\nthe necessary charms will turn the required person into a tiger.\n\n[292] Clifford, In Court and Kampong, pp. 65, 66.\n\n[293] Malay Sketches, pp. 200, 201.\n\n[294] Sel. Journ. vol. i. No. 6, p. 87.\n\n[295] Or with a needle, vide infra.\n\n[296] Or two cats, vide infra.\n\n[297] Sel. Journ. vol. i. No. 8, p. 115. Later Mr. Turney, writing\nunder the nom de plume of a well-known Chinese servant, added the\nfollowing:--\n\n\"Talking of the harimau kramat (ghost tigers) reminds me of the\nexcitement there was in the town because a clever lady, called Miss\nBird, was coming and would write about the place and people.\n\n\"My master had obtained intimation of this lady's wants, and was\ndirected to receive her on a certain date, and the Sultan's people\nwere told that a great 'cherita (story) writer' was coming who would\ntell the world of our Sultan and his dominions.\n\n\"On the appointed day the lady arrived, and accompanying her were a\ncrowd of gentlemen, who were supposed to help her to get information.\n\n\"They all dined at my master's, and the subjects discussed were\nvery various, among others was the kramat (ghost) tiger, which had\nbeen shot a few days previously. They admired the skin of the tiger,\nwhich was in a state of good preservation, and Miss Bird regretted that\nshe was too late to taste the flesh, which, my master said, made very\ngood 'devilled steaks,' not unlike venison!\"--(S. J. vol. i. No. 11,\np. 171.)\n\n[298] It may perhaps be supposed that she had thrown the rest of the\nbody overboard before she was surprised by the sailing vessel.\n\n[299] Cp. the other versions of this tale given in N. and Q., No. 3,\nSecs. 33, 34 (issued with J.R.A.S., S.B., No. 15).\n\n[300] The explanation given to me of these two lines was that they\nwere both based on a fancied resemblance between the parts referred to.\n\n[301] A similar charm runs, \"Madam Ugly is the name of your mother,\nSir Stripes the name of your body. I fold up your tongue and muzzle\nyour mouth; -wig -eak [stands for] let the twig break--break with\nthe weight of this well-fed wild goose. Be (your mouth) shut fast and\nlocked. If a bachelor loses his vocation, it does not matter.\" (Here\nfollow a few words of Arabic.) On reaching home you must never forget\nto unlock the tiger's jaws, or \"he will certainly bear a grudge against\nyou!\" To do this you must repeat the Arabic words with which the charm\n(just quoted) concluded, and then pronounce the Malay word buka, which\nmeans \"open.\" The Malays are fond of enigmatical expressions, in which\nthe part of a word is made to stand for the whole. Cp. infra \"Teng\n[stands for] the Satengteng flower.\" Sometimes these expressions are\npropounded as riddles, e.g. \"Ti tiong kalau kalau,\" out of which the\nguesser was supposed to make \"Banyak-banyak beSI, beLIONG ta'memBALAU.\"\n\n[302] Chiefs, especially with reference to military functions.\n\n[303] J.R.A.S., S.B., No. 3, p. 139.\n\n[304] \"Two large and four species of small deer are found in the\nPeninsula, besides the babi rusa or hog-deer, which however is not\na member of the same order. The large species are: the sambur (Rusa\nAristotelis), a rather savage animal, larger than our own red deer;\nand the axis (A. maculata) or spotted deer. Of the small or Moschine\nspecies, the kijang is the largest; next to this comes the napuh;\nthe third in size is the lanak; and the smallest is the pelandok or\ntrue pigmy deer.\"--Denys, Descr. Dict. of Brit. Malaya, s.v. Deer.\n\n[305] J.R.A.S., S.B., No. 7, p. 26.\n\n[306] J. D. Vaughan in J.I.A. vol. xi. quoted in Denys, l.c.\n\n[307] Village or hamlet.\n\n[308] Sambon. I do not know any plant of this name. Possibly it may\nstand for sarimbun or sambau, the latter of which at least is commonly\nused by Malay medicine-men.\n\n[309] I may add that the first person to draw blood is supposed to\nget sabatang daging lembusir, a moiety of the kidneys (?) and the\nPawang to get the other half.\n\n[310] Kiramun katibun (lit. \"illustrious writers\") are the two\nrecording angels who are said to be with every man, one on the right\nhand to record his good deeds, and one on his left to record the\nevil deeds. They are mentioned in the Koran. Vide Hughes, Dict. of\nIslam, s.v.\n\n[311] The token consists in chopping down a small tree and with it\npiercing the slot of the deer.\n\n[312] Or, \"whose art is more powerful than mine.\"\n\n[313] Possibly an allusion to the branching of the stag's horns. The\nlast two lines of this charm are obscure.\n\n[314] Another Pawang gave me the following account, which is much\nfuller:--\"On entering the jungle carry the toils with you till you meet\nwith the slot of the deer, and then ask for a tree, saying as follows--\n\n   'Peace be with you, O 'Tap, Prophet of God, in whose charge is\n    the Earth.\n    I ask for this tree (to enable me) to make fast these toils.'\n\nHere begin to unroll the toils, saying--\n\n    'Sir Tuft' is the name of our rattan,\n    'Sir Ring' is the name of our toils.\"\n\n[The point of this charm is that \"Sir Tuft\" is an allusion to the\norigin of the rattan rope, which must have come, of course, from the\n\"tufted\" creeper of that name. Similarly, \"Sir Ring\" is supposed to be\nan allusion to the ring which formed the original unit of the toils,\na collection of rings or nooses. The object of mentioning the origin\nof anything is that doing so is supposed to give one power over the\narticle so addressed, v. p. 156 n., supra.] \"Having completed the\nunrolling of the toils, double the connecting rope (from which the\nnooses hang) in two, and when this is done, enter them, holding them\nby the connecting rope (kajar), and say--\n\n    'O Mentala (i.e. Batara) Guru, and Teachers one and all (dengan\n    Gurwuru-uru), and Sir Yellow Glow,\n    Sir Yellow Glow knows all the ins and outs of it (?)\n    These toils of ours are twofold, O let them not be staled.\n    If they are staled, and we perform the penance for them, let our\n    toils still kill the quarry.\n    If they are staled by the dogs, let our toils still kill the\n    quarry.\n    If they are staled by men, let our toils still kill the quarry,\n    by virtue of,' etc., etc.\"\n\n[315] Probably a pun upon teng, which was explained to me as meaning\nkaki sa-b'lah (\"one foot only\"), as in berteng-teng, \"to go on one\nfoot,\" to hobble; tengkis, \"with one foot shortened or shrunken,\"\netc. The \"satengteng flower\" was explained as another name for the\nsatawar.\n\n[316] The corresponding charm for driving out the mischief, given by\nanother deer Pawang ('Che Indut), appears to be more appropriate:--\n\n    O Mischief, Mother of Mischiefs,\n    Mischiefs One Hundred and Ninety (in number),\n    I know the origin from which you sprang.\n    The mischief of an Iguana was your origin.\n    The Heart of Timber was your origin,\n    The Yellow Glow of Sunset was your origin,\n    Return to the places from whence ye came,\n    Do me no harm or scathe.\n    If you do me harm or scathe, ye shall be consumed by the curse,\n    Eaten and enclosed in Disaster (bintongan), crushed to death by\n    the Thirty Divisions of the Koran,\n    Smitten by the sanctity of the Four Corners of the Earth,\n    By virtue of, etc., etc.\n\nBintongan was explained to me carefully as = benchana (calamity\nor disaster).\n\n[317] This and the four succeeding names are evidently corruptions\nof the names of the four archangels, \"Michael, Israfel, Azrael,\nand Gabriel.\" Vide p. 98, supra.\n\n[318] Vide pp. 94, 95, note, supra.\n\n[319] In the Pelandok Jinaka, a Malay beast-fable, the Mouse-deer\nis styled \"Sheikh `alam (or Shah `alam) di Rimba,\" \"Chief (or King)\nof the Forest.\"\n\n[320] Vide p. 117.\n\n[321] Cp. our use of the phrase \"an ugly customer,\" vide App. lxxxi.\n\n[322] J.R.A.S., S.B., No. 7, p. 26.\n\n[323] The wild dogs of the jungle are considered by Malays to\nbe not natural dogs, but \"ghost\" dogs of the pack of the Spectre\nHuntsman. They are regarded as most dangerous to meet, for, according\nto a Malay informant, \"if they bark at us, we shall assuredly die\nwhere we stand and shall not be able to return home; if, however,\nwe see them and bark at them before they bark at us, we shall not be\naffected by them. Therefore do all Malays give tongue when they meet\nthe wild dog in the forest.\"\n\n[324] Or Sugar-palm (Arenga saccharifera).\n\n[325] \"The Malayan Sun-bear, the only animal of the bear species in\nthe Peninsula. It is also known as the Honey-bear, from its fondness\nfor that sweet. It is black in colour, with the exception of a\nsemi-lunar-shaped patch of white on the breast, and a yellowish-white\npatch on the snout and upper jaw. The fur is fine and glossy. Its\nfeet are armed with formidable claws, and its lips and tongue are\npeculiarly long and flexible, all three organs adapting it to tear\nopen and get at the apertures in old trees where the wild bees usually\nbuild.\"--Denys, Descr. Dic. Brit. Mal., s.v. Bruang.\n\n[326] Bruin is also the Dutch word for a bear. The Malay form Beruang\nhas also been derived from ruang, which is assumed, for this occasion\nonly, to mean a \"cave,\" in order that Beruang may be explained as\nmeaning the cave-animal. There is no evidence, however, to show that\nruang ever did mean a cave, nor is the Malay bear a cave-animal.\n\n[327] J.R.A.S., S.B., No. 7, p. 23.\n\n[328] Cp. Cliff., Stud. in Brown Hum. p. 243 seqq. (The Strange\nElopement of Chaling the Dyak).\n\n[329] There seems to be some doubt as to the scientific nomenclature\nproperly applicable to the Siamang.\n\nThe following is a specimen of a monkey legend: \"A little farther\nup-stream two rocks facing each other, one on each side of the river,\nare said to have been the forts of two rival tribes of monkeys, the\nMawah (Simia lar) and the Siamang (Simia syndactyla), in a terrible\nwar which was waged between them in a bygone age. The Siamangs\ndefeated their adversaries, whom they have ever since confined to\nthe right bank of the river. If any matter of fact person should\ndoubt the truth of this tradition, are there not two facts for the\ndiscomfiture of scepticism--the monkey forts (called Batu Mawah to\nthis day) threatening each other from opposite banks of the river,\nand the assurance of all Perak Malays that no Mawah is to be found\non the left bank?\"--J.R.A.S., S.B., No. 9, p. 48.\n\n[330] According to another account, the siamang is said to have\noriginated from akar pulai, i.e. the roots of a pulai tree (the Malay\nsubstitute for cork, used to form floats for the fishing-nets).\n\n[331] J.R.A.S., S.B., No. 7, p. 26.\n\n[332] J.R.A.S., S.B., No. 1, pp. 93, 94.\n\n[333] J.R.A.S., S.B., No. 7, p. 22.\n\n[334] The sacrificial buffalo (when presented to a Raja) is covered\nwith a cloth, and has its horns dressed and a breast-ornament (dokoh)\nhung round its neck (vide Pl. 11, Fig. 2). In the case of a great\nRaja or Sultan, yellow cloth is used.\n\n[335] Infra, Chap. VI. pp. 450-452.\n\n[336] I may add that the dried penis of the squirrel (chula tupei)\nis believed to be a most powerful aphrodisiac, and that many Malays\nbelieve that squirrels are occasionally found dead with this organ\ncaught fast in cleft timber.\n\nMr. H. N. Ridley, in a pamphlet on Malay Materia Medica, already\nreferred to, says:--\n\n\"Many things are used as aphrodisiacs by the natives.... Among them are\nthe ovipositor of a grasshopper, which is popularly supposed to be the\nmale organ of the squirrel; Balanophora, sp., a rare plant growing on\nMount Ophir, and the Durian (Durio zibethinus).\" Mr. Ridley regards\nthe use of Balanophora for this purpose as an illustration of the\n\"doctrine of signatures.\"\n\n[337] Vide J.R.A.S., S.B., l.c.\n\n[338] Vide p. 108, supra.\n\n[339] In Court and Kampong, p. 47.\n\n[340] J.R.A.S., S.B., No. 7, p. 26.\n\n[341] Ibid.\n\n[342] I have not heard this word used on the west coast. It is of\nthe east coast that Mr. Clifford is here writing.\n\n[343] In Court and Kampong, pp. 147, 148.\n\n[344] Vide p. 217, infra.\n\n[345] Vide p. 279, infra.\n\n[346] One of these stones (cocoa-nut pearls) in my possession has\nrecently been presented to the Ethnological Museum at Cambridge. It\nis encircled by a dark ring, caused, I was told, by its adherence to\nthe shell of the cocoa-nut in which it was found, for it is asserted\nthat it is usually, if not always, found in the open eye or orifice\nat the base of the cocoa-nut, through which the root would otherwise\nissue.--W. S.\n\n[347] Quoted from the Singapore Free Press in Denys' Descriptive\nDictionary of British Malaya, p. 80.\n\n[348] Nephelium lappaeum, L. (Sapindaceae).\n\n[349] Baccaurea motleyana, Hook. fil. (Euphorbiaceae).\n\n[350] Or Langsat (Lansium domesticum, Jack; Meliaceae).\n\n[351] Resembling the last named, but larger, and finer in flavour.\n\n[352] Garcinia mangostana, L. (Guttiferae).\n\n[353]   Sakarang 'kau mahu berbuah, atau tidak?\n        Kalau tidak, aku tebangkan.\n\n[354]   Ya-lah, sakarang aku 'nak berbuah\n        Aku minta' jangan di-tebang.\n\n[355] This instrument consisted of a single short joint of bamboo,\nabout nine inches in length by three inches in diameter, closed at\none end only, near which was an orifice into which the performer\nblew. These instruments (tuang-tuang) are reported to have been\nformerly used by the Langat pirates, and are said to be still used\nby the Malay fishermen at Bernam, in Selangor, for calling their\nboats together.\n\n[356] In Selangor a freak of this kind is called samambu bangkut,\nor \"dwarfed (stunted) samambu.\" One of this species belonged to the\nSultan, and was kept in a yellow case. Sometimes, whether through\nthe splitting of the bark on one side or some similar cause, an\nexcrescence like a gigantic rat-tail will form on one side of the\nstem, a peculiarity which is believed to give the stick that is made\nfrom it immense value. To merely tap a person in play with one of\nthese sticks (which are called sengat pari or \"sting-rays' tails\")\nwill, it is believed, raise a most painful weal, whilst to strike a\nperson hard with one would assuredly kill him. A Malacca-cane, one\nof whose knots is inverted and the other not, is also considered of\ngreat value, being believed to render the bearer of it invulnerable\n(jadi pelias).--Cp. J.R.A.S., S.B., No. 17, p. 155.\n\n[357] In Selangor belum sampei is the phrase used.\n\n[358] In Selangor rotan manau.\n\n[359] Sel. Journ. vol. iii. No. 6, pp. 95, 96.\n\n[360] Another Selangor version says that whilst the wife is boiling\nthe stones, the husband is climbing the Malacca-cane plant (samambu)\nin order to get to the sky. The husband keeps calling out, \"Are\nthey cooked yet?\" (Masak belum?), as in the version just given,\nand the wife cries, \"Have you reached it yet? Have you reached it\nyet?\" (Sampei belum?)\n\n[361] In Selangor it is called Tualang (= 'Toh Alang?) and Sialang (=\nSi Alang?), and is the tree on which the wild bees build their nests.\n\n[362] Strips of palm-leaves for thatching houses.\n\n[363] One who has made the pilgrimage to Mecca.\n\n[364] Sel. Journ. vol. iii. No. 6, p. 96.\n\n[365] Vide App. lxxxvi.\n\n[366] Vide App. lxxxvii.\n\n[367] \"Certain customs are observed in Siak in the collection of wax\nwhich may be mentioned here.\n\n\"The sialang (that is, a tree on which bees have made nests) is\ngenerally considered to belong to him who finds it, provided it\nstands in a part of the forest belonging to his tribe. Should the\ntree stand in a part of the jungle apportioned to another tribe, the\nfinder is permitted to take for once all the wax there is on the tree,\nand ever afterwards, during his lifetime, all the wax of one branch\nof the tree. After his death the tree becomes the property of the\ntribe to whom that part of the jungle belongs.\n\n\"When wax is collected from a tree there are generally three persons to\nshare in it, and the proceeds are divided as follows: viz., one-third\nto the proprietor of the tree, one-third to the man who climbs the\ntree, and one-third to the man who keeps watch below. These two latter\noffices are considered rather dangerous, the first because he has to\nclimb the towering sialang trees, branchless to a considerable height,\nby means of bamboo pegs driven into the trunk; and the watch-keeper\nunderneath, because he has to face the bears and tigers who (so it\nis said) come after the wax and honey.\n\n\"The following trees are generally inhabited by bees (lebah), and\nthen become sialangs; near the sea, pulei, kempas, kayu arah, and babi\nkurus; whilst farther in the interior ringas manuk and chempedak ayer\nare their general habitats.\n\n\"Besides the lebah there is to be found in Siak another bee, called\nneruan, which does not make its nest on trees, but in holes.\n\n\"The regulations observed when taking the wax of the lebah do not\napply to the taking of the wax and honey of the neruan. Anybody is at\nliberty to look for them wherever and whenever he likes.\"--F. Kehding,\nin J.R.A.S., S.B., No. 17, pp. 156, 157.\n\n[368] When the orchid was to be planted it was found that there was\nno room for it on the ground between the trees, and hence it was\nplanted upon them.\n\n[369] Under the heading of Divination a description will be given of\na method of augury by means of one of these lime-fruits into which a\nspirit was supposed to have entered. See also one of the methods of\nabducting another person's soul by causing it to enter into a bunch\nof seven lime-fruits. The use of the lime-fruit by the Malays for\npurposes of ablution was no doubt of ceremonial origin.\n\n[370] Correctly, Descriptive Dictionary of the Indian Islands and\nAdjacent Countries.\n\n[371] The tree is also in Selangor known as 'Karas or tengkaras. Tabak\nor 'long tabak is the name given to the tree by the wild jungle-tribes,\nbut I cannot say if it is therefore a Sakai word in origin. I was\ntold that this product eagle-wood was also occasionally found in other\ntrees, such as the Baru-baru, but I cannot in any way vouch for this.\n\n[372] A catty (kati) is 1 1/3 lb. avoir.\n\n[373] Homali hamali looks like a corruption of S'ri Dangomala, S'ri\nDangomali in the Rice-charms (q.v.) Otherwise this first sentence is\nevidently too corrupt to be translated.\n\n[374] Read sahya.\n\n[375] Mustajak: the Selangor form is \"mestajap.\"\n\n[376] Belingkah: read Belingkar.\n\n[377] Menginjan (sic): (?) Menginjau or Meninjau. A rough translation\nis as follows: [The first sentence is unintelligible.] \"'Come down and\nI shall be bounden to you. Come down, O Kadim, in company with me.' 'I\ngrant this,' says Eagle-wood. 'So be it,' says God. By virtue of\n'there is no god but God.' Ho, Princess that art Coiled-up, Princess\nthat Danglest, Princess that Stretchest forth (thine arms), I ask\nthat this tree may be full of eagle-wood. Attempt not to command me,\nattempt not to conceal yourself from me, for if you do you shall be\na rebel unto the Lord.\"\n\n[378] This statement must not be accepted without reserve, though\nit may be true of the particular districts in which the information\ncontained in this article was collected.\n\n[379] In some parts of Selangor, said to be called \"nibong\" or gharu\n\"tulang ayam.\"\n\n[380] In Selangor called gharu \"jenjolong.\"\n\n[381] Here \"lampan\" (?)\n\n[382] Yet another variety is called in Selangor gharu \"isi kang\ntua.\" The following are the names of certain other, gharu-trees,\nof which the product, however, is said to be useless for market\npurposes. They are gharu tutor, gharu dedap, gharu kundor, and\ngharu akar.\n\n[383] A pikul is 133 1/3 lbs. avoir.\n\n[384] R.N.B. in J.R.A.S., S.B., No. 18, pp. 359-361.\n\n[385] On putting this theory to the test, I found that the singing\nnoise referred to was in reality nothing but the low whispering\nnoise caused by the flow of the sap, which could be distinctly heard,\neven without putting the ear to the bark, when the tree was struck\nby the cutlass. The Malays, however, look upon it as the voice of\nthe spirit, and add that if you hear it at night you must repeat the\ncharm, altering the first line only to \"Ho, offspring of the King of\nForest Butterflies\" (Hei anak S'ri Rama-rama hutan).\n\n[386] \"The gaharu merupa is a piece of strangely formed gaharu wood,\nhaving a rough resemblance to some living creature, be it a bird,\na dog, a cat, or something else.\n\n\"The writer of these lines has never been able to see one of these\ngaharu merupa, and it would seem that none have been found in Siak\nin recent times.\n\n\"The power which it is believed to possess rests on the supposition\nthat it is the spirit of the kayu gaharu. With it in hand, the holder\nis sure to make large finds of gaharu wood in the jungle.\n\n\"The gaharu wood is not the wood of a tree named gaharu, but is the\nproduct of a tree of the name of karas.\"--J.R.A.S., S.B., No. 17,\np. 154.\n\n[387] J.R.A.S., S.B., No. 26, pp. 39, 40.\n\n[388] Orang hulu literally means \"men of the inland country,\" but\nhere denotes especially the aborigines known to the Malays as Jakun,\norang hutan, orang bukit, and by other names.\n\n[389] J. I. A., vol. i. p. 293. Nos. 1, 3, and 8 of the J.R.A.S.,\nS.B., contain further notes on the subject.\n\n[390] Sic: no doubt this is for sambal, a variety of condiments\n(more or less resembling chutney) and eaten with curry.\n\n[391] Penghulu Kapur, i.e. \"Camphor Chief.\"\n\n[392] \"Camphor is a gum (not the pith or heart of wood, as Avicenna and\nsome others think), which, falling into the pith-chamber of the wood,\nis extracted thence or exudes from the cracks. This I saw in a table\nof camphor wood at a certain apothecary's, and in a piece of wood\nas thick as the thigh, presented to me by Governor John Crasto, and\nagain in a tablet a span broad at a merchant's. I would not, however,\ndeny that it may sometimes be deposited in the hollow of a tree. It is\ntold me as a fact, that it is the custom that when any one who goes\nout to collect it has filled his gourd, if any other stronger person\nsees him with the gourd, he can kill him with impunity and take away\nthe gourd, fortune assisting him in this. That which is brought from\nBorneo is usually mixed with small bits of stone, or some kind of gum\ncalled Chamderros, much like raw sugar or sawdust. But this defect\nis easily detected; I know no other method of adulteration. For if\nsometimes it is seen to be spotted with red or blackish dots, that is\ndue to treatment with dirty or impure hands, or they may be caused\nby moisture. But this defect is easily remedied by the Indians. If\nit is tied up in a cloth and dipped in warm water to which soap and\nlime-juice has been added, and then carefully dried in the shade,\nit becomes very white, the weight not being altered. I saw this done\nby a Hindu friend who entrusted me with the secret.... What they say\nas to all kinds of animals flying together to its shade to escape the\nfiercer beasts is fabulous. Nor is it what some, following Serapion,\nwrite less so, namely, that it is an omen of larger yields when the sky\nglitters with frequent lightning, or echoes with constant thunder. For\nas the island of Sumatra, which some think to be Taprobane, and the\nadjacent regions are near the equinoctial line, it follows that they\nare subject to constant thunderstorms, and for the same cause have\nstorms or slight showers every day; so camphor ought to be abundant\nevery year. From which it is clear that the thunder is neither the\ncause nor indication of a larger supply of camphor.\"--Garcia in the\nHistoria Aromatum (1593), quoted in J.R.A.S., S.B., No. 26, p. 37.\n\n\"The camphor is so far considered as a barang larangan that nobody\nis allowed to go and collect it without having a special permit from\nthe Sultan. This permit is only given after the Sultan has made sure\nthat a good Pawang accompanies the party, a man who is able to know\nfrom the outside of a tree whether it contains camphor or not.\n\n\"The gratuity to be given to the Pawang is not fixed by law, but is\nsettled beforehand on every expedition; also the share of the Sultan.\n\n\"The regulations which have to be observed when collecting camphor\nare most strange; for instance, those who go on the expedition are\nnot permitted during the whole time of its duration to wash or bathe;\nthey have to use a peculiar language, which differs from ordinary\nMalay. Compare what is known on this point of similar usages amongst\nthe Battaks.\n\n\"The collectors have to go on through the jungle until the hantu\nkapur (the camphor spirit), a female, appears to the Pawang in\nhis dreams, and shows him the direction in which success may be\nexpected.\"--J.R.A.S., S.B., No. 17, pp. 155, 156. This account has\nreference to Siak, in Sumatra.\n\n[393] Vide App. lxxxix.\n\n[394] These last five lines contain allusions to the implements with\nwhich the Pawang does his work; the Ivory Cup is the tagok, a bamboo\nvessel in which the sap of the Blossom-shoot is received. The Ivory\nBath is the copper in which the cocoa-nut sugar is made, the name\ngiven to it being an allusion to the chemical change which accompanies\nthe process.\n\n[395] Inche Muhammad Ja`far, of Malacca.\n\n[396] [In 1893 these months extended from the 17th May to the 14th\nJuly.--C.O.B.]\n\n[397] [In 1893 from the 16th May to the 13th June.--C.O.B.]\n\n[398] In what may be called the \"dry\" method of planting rice (berhuma\nor berladang) the ceremonies naturally differ somewhat, as the forest\nhas to be felled, if not every year, at least more often than is the\ncase with the \"wet\" system; and the rice-seed is not sown in nurseries\n(as a rule), but either scattered broadcast or planted with the dibble\nwhilst the ground cultivated is comparatively dry and no embankments\nare required. This is not, of course, intended to be an exhaustive\ndescription of the differences between the two systems (for which\nthere is here no space), but merely to point out certain salient\ndifferences. A specimen of the charms used by the orang berhuma (\"dry\npadi\" planters) will be found in the Appendix. The account in the text\nrefers only to the wet method, which is by far the more important one,\nthough the dry cultivation is probably the more ancient of the two.\n\n[399] An account of the birth of Muhammad which is intoned by a number\nof people in the mosque.\n\n[400] The tajak may perhaps be better described as a (kind of) hoe\nthan a scythe.\n\n[401] Two strips of cocoa-nut leaf are braided into a square bag,\nhollow inside, which is half filled with rice, and then boiled so\nthat when cooked the rice fills the bag.\n\n[402] Flour is mixed with sugar and with the expressed juice of the\npulp of the cocoa-nut, and put into a piece of plantain leaf about\ntwo fingers long, which is then folded and the whole is steamed, that\nis put into a pail known as kukusan, which is placed in a large pan\ncontaining water having a fire lighted under it so that the contents\nof the kukusan are cooked by means of steam only.\n\n[403] Tepong tawar consists of rice-flour mixed with water. A bundle\nis made of the following leaves, ribu-ribu (a creeper), gandarusa,\nsenjuang, sambar dara, sipuleh, sitawar and chakar bebek (a small\nshrub); the end of this bundle is dipped into the tepong tawar,\nwhich is then sprinkled about.\n\n[404] The italics are mine.--W. S.\n\n[405] Licuala paludosa, Griff, and other species.\n\n[406] Jari lipan--lit. centipede's feet, i.e. a sort of fringe\ngenerally made of plaited strips of cocoa-nut leaf.\n\n[407] Terap--a kind of wild bread-fruit tree.\n\n[408] Strips of bamboo or fronds of palm-leaf braided into an open\nsquare shape with cords attached to the four corners, the ends of\nthe cords being joined so that it can be hung up.\n\n[409] Buah keras, the \"Candle-nut.\"\n\n[410] The cut rice is beaten, by handfuls, against the inner edge of\nthe bucket so that the grain falls into the bucket; this process is\ncalled membanting padi, a phrase here rendered by \"threshing.\"\n\n[411] The tuai or penuwai is a much smaller instrument than the sickle\n(sabit) and cuts only a few ears at a time, vide supra, p. 58.\n\n[412] A koyan, as a measure of weight, contains 40 pikuls = 5333\n1/3 lbs.\n\nRather over 20 gallons (gantang) of rice (padi) go to a pikul.\n\nThe term koyan is also used as a measure of capacity, in which sense\nit contains 800 gantangs.\n\nThe term gantang has been rendered here by \"gallon,\" of which it is\nat present the legal equivalent, but the native gantang had a standard\nvarying according to locality.\n\n[413] J.R.A.S., S.B., No. 30, pp. 297-304.\n\n[414] On my asking her what these names signified, the Pawang told\nme that \"s'ri gading\" meant the husk, and \"gemala gading\" the kernel\nor grain of the rice-fruit.\n\n[415] Menangkabau and Naning pronunciation for berpuar. Puar is the\nname of a jungle plant, said to be akin to cardamom, the stem of which\nis used as a sort of javelin in this mock combat. [In Selangor this\nmock combat is called singketa.--W.S.]\n\n[416] Beras bertih, \"parched\" rice.\n\n[417] Five would probably be nearer the mark, but Malay chronology\nis very uncertain.\n\n[418] J.R.A.S., S.B., No. 29, pp. 7-12.\n\n[419] These were newly-plaited round baskets, three in number, and\ndiminishing in size from the Pawang's right to her left (the big\none being supposed to contain seven, the medium size five, and the\nsmallest one three, gemalan of padi); they were each bound round,\njust under the rim, with the female variety of the creeper called\nribu-ribu freshly gathered that morning.\n\n[420] One of these was called the penuwei sulong (lit. eldest\nrice-cutter), which was only to be used--when the Pawang had done\nwith it--by the owner of the rice-field, and the blade of which is\nfitted into a piece of the wood called pompong; the reason given\nbeing that the pompong was the wood of which these instruments were\noriginally made, whilst what I may call the handle of the instrument\nwas made of a slip of bamboo stopped from end to end with wax. About\nthe other two penuweis there was nothing specially remarkable.\n\n[421] These are the names of two girls mentioned in the \"Malay Annals\"\n(Sejarah Malayu) to whose rice there happened a strange phenomenon. The\nfollowing is Leyden's translation (in which the names appear as Ampu\nand Malin). \"The name of its (the country of Palembang's) river was\nMuartatang (Muartenang ?) into which falls another river named Sungey\nMalayu (Malay River), near the source of which is a mountain named the\nmountain Sagantang Maha Miru (v. p. 2, supra). There were two young\nwomen of Belidung, the one named Wan-Ampu, and the other Wan-Malin,\nemployed in cultivating rice on this mountain, where they had large\nand productive rice-grounds. One night they beheld their rice-fields\ngleaming and glittering like fire. Then said Ampu to Malin, 'What is\nthat light which is so brilliant? I am frightened to look at it.' 'Make\nno noise,' said Malin, 'it is some great snake or naga.' Then they\nboth lay quiet for fear. When it was daylight they arose and went to\nsee what it was shone so bright during the night. They both ascended\nthe hill, and found the grain of the rice converted into gold, the\nleaves into silver, and the stalks into brass, and they were extremely\nsurprised, and said, 'This is what we observed during the night.'\" The\naccount proceeds to show how the prodigy was due to a supernatural\nvisit from a descendant of Raja Secander Zulkarneini.--Leyden,\nMal. Ann., pp. 20, 21. The words in brackets are mine.\n\n[422] Whilst drawing together the heads of the sheaf before actually\nplanting the sugar-cane in the ground, the following lines were\nrepeated by the Pawang:--\n\n   \"Kur semangat, S'ri Gading, Gemala Gading!\n    Batang-'kau perak bertuang\n    Daun-'kau tembaga belepeh,\n    Tangkei-'kau 'mas, buah 'kau 'mas rantian\" (sic).\n\n   \"Cluck, cluck, soul of S'ri Gading, Gemala Gading!\n    This stem of yours is molten silver,\n    Your leaves are copper overlaid,\n    Your stalk is gold,\n    Your grain is fine gold.\"\n\nI have not been able to discover what 'mas rantian means, as the\nPawang could not explain it (though she insisted that it was right),\nand it is not in any dictionary.\n\n[423] The Muhammadan name for the Founder of Christianity.\n\n[424] During the performance of this part of the ceremony (which is\ncalled cherangkan tali t'rap) omens are taken as to the prosperity\nor otherwise of the people of the house, and the observations have\ntherefore to be made with the greatest care. The most disastrous omen\nis the cawing of a crow or rook; next to this (in point of disastrous\nsignificance) comes the mewing cry of the kite, and, thirdly, the\nflight of the ground-dove (tekukur). A good omen is the flight of the\nbird called the Rice's Husband (Laki Padi), but the best omen is the\nabsence of any portent or sound, even such as the falling of a tree,\nthe crackling of a branch, or a shout in the distance, all of which\nare harbingers of misfortune of some sort.\n\n[425] The Pawang said to me afterwards, when I questioned her about\nthis, \"If you want your husked rice to be white and smooth (puteh\nlanchap) you must stand up facing the sun at nine o'clock (angkat\nkening, lit. 'Raise the eyebrow'), turn up the whites of your eyes,\nswallow the water in your mouth, and your rice will be smooth and\nwhite and easily swallowed. But if you want it to be a little rough\n(kesat), so that you may not be tempted to eat too much of it during\nhard times, instead of directly swallowing the water in your mouth,\nyou must put the tip of your tongue to the roof of your mouth, and\ncontract the throat thrice, slowly swallowing as you do so.\" To the\nabove she then added: \"Besides this, you can make the whole field of\nrice break into waves by standing up, clapping the hands, and then\npushing each hand right up the sleeve of the opposite arm (I am not\nquite sure if I rightly understood this last, but am fairly certain\nthat it is correct--my notes have only 'run the hands up the arms'),\nsaying as you do so:--\n\n   \"Al-salam `aleikum,\n    Waman wamat,\n    Paku amat,\n    Wathohar.\"\n\nThis will swell the grains, and prevent them from getting empty\n(minching,  jangan banyak hampa).\"\n\n[426] This umbrella had been forgotten, and we were compelled to\nwait while one of the \"bearers\" returned to the house to fetch it;\nas without it, I was told, the Rice-child could not be escorted home.\n\n[427] I was told by the Pawang that when the three reapers had each\nfilled her basket, each of them tied the leaves of the rice clumps\ntogether, and dug up a lump of earth with the great toe of the left\nfoot, and inserting the lump into the midst of each clump, repeated\nthe following words:--\n\n   \"Al-salam `aleikum, nabi 'Tap, yang memegangkan bumi!\n    Tetapkan anak aku,\n    Jangan rosak, jangan binasakan\n    Jauhkan deripada Jin dan Sheitan\n    Dengan la-ilaha,\" d.s.b.\n\n   \"Peace be with you, Prophet 'Tap, in whose charge is the earth,\n    Confirm this my child.\n    Do it no harm or scathe,\n    But remove it far from Demons and Devils.\n    By virtue of,\" etc.\n\n[428] A cat having given birth to kittens the night before the\nceremony, I was told by the Pawang that it was a very good sign,\nand that it was a known rule that if there was nobody else who\ncould bear children at the time, God was wont to substitute a cat\n(menggantikan kuching).\n\n[429] The drying usually takes longer, but the exceptional heat of\nthe sun on the day in question enabled the operation to be hastened.\n\n[430] Nothing of the male sex may stand or sit opposite the point of\nthe sieve (nyiru) during this winnowing.\n\n[431] The charms are the same as those given supra, viz. \"A swallow\nhas fallen,\" etc., and \"Herons from all this region.\" They are in the\npantun form, and accordingly there is little connection discernible\nbetween the first and the second half of the quatrain; the latter\nalways contains the actual point, the former at most something\nanalogous or remotely parallel.\n\n[432] The extreme voluminousness of Malay folk-lore upon the subject of\nrice-planting makes it impossible to do more than give a general idea\nof the ceremonies described. The ceremonies, however, are comparatively\nhomogeneous in all parts of the Peninsula, and the specimens given may\nbe taken as fairly representative. In the Appendix (xciii. seqq.),\nwill be found a number of invocations, collected by Mr. O'Sullivan\nand myself, which are addressed to the rice-spirit and may help to\nemphasise or explain some of the details. One of these invocations\nshould certainly help to emphasise the strength of the anthropomorphic\nconception of the Rice-soul as held by Malays. It runs as follows\n(vide App. cx.):--\n\n   \"Cluck, cluck, soul of my child!\n    Come and return home with me,\n    Our agreement has reached its term.\n    Let not the Heat afflict you,\n    Let not the Wind afflict you.\n    Let not Mosquitoes bite you,\n    Let not Sandflies or Midges bite you.\"\n\n[433] J.R.A.S., S.B., No. 16, pp. 303-320.\n\n[434] Report on the Geology and Physical Geography of the State of\nP\u00earak, by Rev. J. E. Tennison-Wood, F.G.S., F.L.S., etc.\n\n[435] The mining contractor, also called towkay lombong and towkay\nlabur, vide infra.\n\n[436] Lit. \"Taboo language.\"\n\n[437] Berolak here means to \"turn one's self about,\" and the whole\nphrase would mean \"The Tall One that Turns Himself about\"--perhaps the\n\"Tall Loafer\" would be as near as we can get to it in English. So,\ntoo, berolak dapor means \"The Kitchen Loafer\" (Loafer of the Kitchen).\n\n[438] Sial means literally anything which brings bad luck; so perhaps\nwe might translate it \"Mr. Bad-luck.\"\n\n[439] Salah nama means \"Wrong name\" (Misnomer); limau nipis, lit. means\n\"thin lime.\"\n\n[440] Kongsi, i.e. \"company, firm, gang.\"\n\n[441] Pantang, i.e. \"taboo.\"\n\n[442] Buah rumput means \"Grass-seed;\" Bunga rumput, \"Grass-flower.\"\n\n[443] Akar hidop, lit. \"live creeper.\" The allusion is obvious.\n\n[444] Kunyit means \"saffron.\" The allusion is not evident.\n\n[445] Batu puteh means \"white stone\" or \"white rock.\"\n\n[446] Genggulang, explained by Mr. Hale as meaning \"altar,\" vide\np. 260, infra.\n\n[447] About 1878, the principal pawang of the L\u00e2rut district, one\nPa'Itam Dam, applied to me as Assistant-Resident to reinstate him\nin the duties and privileges which he had enjoyed under the Orang\nKaya Mantri, and before him, under Che Long J`affar. He describes the\ncustomary ceremonies and dues to be as follows:--He had to visit all\nthe mines from time to time, especially those from which tin-ore was\nbeing removed; if the daily output of tin suddenly decreased on any\nmine it was his business at once to repeat certain invocations (puja)\nto induce the tin-ore to remain (handak di-pulih balik sapaya jangan\nmengorang biji). Once in every two or three years it was necessary\nto carry out an important ceremony (puja besar) which involved the\nslaying of three buffaloes and a great feast, the expense of which\nhad to be borne by the pawang. On the day of the puja besar strict\nabstinence from work is enjoined on every one in the district, no\none might break ground or even pull up weeds or cut wood in the whole\nprovince. Further, no stranger whose home was three days' journey away\nmight enter one of the mines under a penalty of twenty-five dollars.\n\nThe pawang was entitled to exact from the owners of mines a customary\npayment of one slab of tin (or $6.25 in cash) per annum for every\nsluice-box (palong) in work during the year.\n\nIn any mine from which the tin-ore had not yet been removed it was\nstrictly forbidden to wear shoes or to carry an umbrella; no Malay\nmight wear a sarong.\n\nThe Chinese miners, always superstitiously disposed, used (under\nMalay rule) to adhere to these rules and submit to these exactions,\nbut since 1875 the pawang has found his occupation and income, in\nL\u00e2rut at all events, gone.--Ed. J.R.A.S., S.B.\n\n[448] Altar.\n\n[449] A small tray or platform for offerings, supported by a central\n\"leg,\" vide Mr. Hale's description, s.v. Kapala nasi (infra).\n\n[450] Gantang is a measure approximately equivalent to a gallon.\n\n[451] In Selangor anchak is the form used. It means a sacrificial tray\n(for offerings to the spirits), vide infra, pp. 260, 310-313, 414-423.\n\n[452] Lit. the \"Magician's wear.\"\n\n[453] Ra`iyat is used here to denote a man of the common people,\nas opposed to a Chief or Raja. It is sometimes used by Malays in\nother senses.\n\n[454] Seperti sungkei be-rendam, \"like a soaked sungkei stick.\" When\nthe sungkei stick has been soaked for a long time, say three months,\nthe peel comes clean away; proverbial expression used of a person\n\"cleaned out.\"\n\n[455] Beam or rafter of the shed.\n\n[456] Palm-leaf thatch.\n\n[457] Forbes mentions a \"palm-leaf fringe\" used in certain rites by\nthe Kalangs of Java.--A Naturalist's Wanderings, p. 101.\n\n[458] \"It is quite a common thing in Java to encounter by the wayside\nnear a village, or in a rice-field, or below the shade of a great\ndark tree, a little platform with an offering of rice and prepared\nfruits to keep disease and blight at a distance and propitiate the\nspirits.\"--A Naturalist's Wanderings, Forbes, p. 103.\n\n[459] In Selangor this custom is now\nobsolete.--Sel. Jour. vol. iii. No. 18, p. 294.\n\n[460] The derivation of the name of this primitive Malay censer from\nthe Sanskrit \u00e7ankha (conch shell) has been pointed out (Maxwell,\nMalay Manual, p. 32). Forbes notes having seen in a sacred grove\nin Java \"the remnants of small torches of sweet gums which had been\noffered.\"--A Naturalist's Wanderings, p. 97.\n\n[461] J.R.A.S., S.B., No. 16, pp. 310-320.\n\n[462] Cliff. and Swett., Malay Dict., s.v. Amang: \"tourmaline,\nwolfram, and titaniferous iron-ore are all called by this name. They\nare all considered impurities, and tourmaline is the one most commonly\nmet with.\"\n\n[463] The Malay was saperti ulat hidup, which would rather mean\n\"like live maggots.\"--W.S.\n\n[464] Sel. Journ. vol. iii. No. 18, pp. 293, 294.\n\n[465] Sel. Journ. vol. iv. No. 2, p. 26.\n\n[466] i.e. tin-bearing stratum and stone overlying the ore.\n\n[467] i.e. his \"connections.\"\n\n[468] Sel. Journ. vol. iv. No. 8, p. 139.\n\n[469] \"This my tank\" is an allusion to the mine, the system on which\nmines are worked in the Malay States being that of the removal of\nthe overburden, which, of course, forms immense pits, such as are\nhere likened to an (empty) tank or reservoir.\n\n[470] A plant, possibly Solanum aculeatissimum, Jacq., which has very\nthorny orange-coloured fruits.\n\n[471] Sega is a species of rattan (Calamus viminalis or Calamus\nornatus, Griff.); but probably the better reading here is segar, which\nmeans a long black spike of the kabong-palm (Arenga saccharifera, L.)\n\n[472] Presumably a corruption of Iskandar zu 'l-Karnain, i.e. Alexander\nthe Great, who plays a considerable part in Malay legendary history.\n\n[473] Vide App. cxviii., cxix.\n\n[474] Oryza sativa, L. var.\n\n[475] Batin is a title of certain Chiefs amongst the aboriginal tribes\nof the southern part of the Peninsula. It appears to have been in\nformer days sometimes borne by Malays also.\n\n[476] Ketong as a dry measure is not to be found in the\ndictionaries. V. d. Wall, however, gives a form kentong (with which\nit may be connected) as meaning an earthen pot, formerly used for\nholding lalang-sugar.\n\n[477] An arai is an Achinese measure [= 2 chupak], about 3 1/3 lbs.\n\n[478] Sic: qu\u00e6re lombong?\n\n[479] Denys, Descr. Dict. of Brit. Malaya, s.v. Gold.\n\n[480] Vide Leyden, Malay Annals, p. 94. \"He (the Sultan), also\nprohibited the ornamenting of creeses with gold, and the wearing\nanklets of gold, and the wearing the koronchong, or hollow bracelets\nof gold, ornamented with silver.\"\n\nTwo legends, which connect the wild boar with the precious metals,\nhave already been mentioned, vide p. 188, supra.\n\n[481] Vide v. d. Wall, Malay-Dutch Dict., s.v. Kawi, one of the\nmeanings of which he explains as the supernatural power of anything. He\nproceeds to explain besi kawi as follows:--It is \"a piece of old\nscrap-iron with supernatural powers, belonging to the royal insignia\nof the former Kingdom of Johor, now [then?] in the possession of\nthe Sultan of Lingga. Whenever an oath was to be taken by a subject,\nthe Iron would be immersed in water for a time, and the patient [sic]\nhad to drink of this water before he took the oath. Whoever took a\nfalse oath would be affected by a severe sickness, and in the case\nof a Chief the sickness affects the whole tribe.\"\n\nBisa kawi is another (West Sumatran) form of this expression. Under\nBisa III., q.v., v. d. W. remarks that to say, \"May you be struck by\nthe Bisa Kawi\" (lit. Poison of Kawi), is the ugliest wish you can\naddress to anybody, as it is supposed to bring upon the person so\naddressed every possible kind of sickness.\n\n[482] For examples vide the charms quoted in almost every part of\nthis book.\n\n[483] \"It is a very general belief among Malays that Gul\u00eega [and]\nB\u00fbntat, viz. stones that are found in the bodies of animals or\ncontained in trees, have great magic and vegetable virtue. These stones\nare worn as charms, and are also scraped, the scrapings being mixed\nwith water and given to the sick as medicine.\"--Pubns. of the R.A.S.,\nS.B., No. 3, p. 26 n.\n\n[484] This idea recalls a similar superstition about what are called\nin the Straits Settlements \"breeding-pearls,\" i.e. a kind of pearl\nwhich is supposed to reproduce itself when kept in a box and fed with\npulut rice for a sufficiently lengthy period.--Vide J.R.A.S., S.B.,\nNo. 1, pp. 31-37, No. 3, pp. 140-143.\n\n[485] \"The Guliga, more commonly known as Bezoar, forms a recognised\narticle of export from the Rejang and Bintulu rivers in the Sarawak\nterritory. These concretions are chiefly obtained from a red monkey\n(a species of Semnopithecus), which seems to be very abundant in\nthe interior districts of Borneo. A more valuable Guliga, called\nthe 'Guliga Landak,' is obtained from the porcupine, but it is\ncomparatively rare. The Sepoys stationed at Sibu Fort in the Rejang\nformerly exported considerable numbers of these calculi to Hindustan,\nwhere, in addition to their supposed efficacy as an antidote for\nthe poison of snakes and other venomous creatures, they appear to be\napplied, either alone or in combination with other medicines, to the\ntreatment of fevers, asthmatic complaints, general debility, etc. A\nfew years ago, however, these men ceased to send any but the Guliga\nLandak, since their hakims had informed them that the concretions\nobtained from the monkeys had come to be considered of very doubtful,\nif any, value from a medicinal point of view. The usual test for a\ngood Guliga is to place a little chunam on the hand and to rub the\nGuliga against it, when, if it be genuine, the lime becomes tinged\nwith yellow. Imitations are by no means rare, and on one occasion\nwhich came to my own knowledge, some Bakatans succeeded in deceiving\nthe Chinamen, who trade in these articles, by carefully moulding some\nfine light clay into the form of a Bezoar, and then rubbing it well\nall over with a genuine one. The extreme lightness of a real Guliga\nand the lime test are, however, generally sufficient to expose a\ncounterfeit Bezoar. The Sepoys and Malays apply various imaginary\ntests. Thus they assert that if a true Guliga be clasped in the closed\nfist the bitter taste of the concretion will be plainly susceptible\nto the tongue when applied to the back of the hand, and even above\nthe elbow if the Guliga be a good 'Landak'; and a Sepoy once assured\nme that having accidentally broken one of the latter he immediately\nwas sensible of a bitter taste in the mouth.\n\n\"Accounts vary very much among the natives as to the exact position in\nwhich the Guligas are found: some saying they may occur in any part of\nthe body, others that they occur only in the stomach and intestines,\nwhilst I have heard others declare that they have taken them from the\nhead and even the hand! Bezoar stones are sold by weight, the gold\nscale being used, and the value varies according to quality and to\nthe scarcity or abundance of the commodity at the time of sale. The\nordinary prices paid at Rejang a few years ago were from $1.50 to $2\nper amas for common stones and from $2.50 to $4 per amas for Guliga\nLandak. I have seen one of the latter which was valued at $100. It\nwas about the size of an average Tangiers orange, and was perfectly\nspherical. The surface, where not artificially abraded, was smooth,\nshining, bronze-brown, studded with numerous irregularly-shaped\nfragments of dark rich brown standing out slightly above the general\nmass of the calculus. These fragments, in size and appearance, bore a\nclose resemblance to the crystals in a coarse-grained porphyritic rock.\n\n\"The common monkey-bezoars vary much in colour and shape. I have\nseen them of the size of large filberts, curiously convoluted and\ncordate in shape, with a smooth, shining surface of a pale olive-green\nhue. Mr. A. R. Houghton once showed me one which was an inch and a\nhalf long, and shaped like an Indian club. It was of a dirty greenish\ncolour, perfectly smooth and cylindrical, and it had become aggregated\naround a portion of a sumpitan dart, which appears to have penetrated\nthe animal's stomach, and being broken off short has subsequently\nserved as the nucleus for the formation of a calculus. The same\ngentleman had in his possession two Landak stones, one of which bore\na close resemblance to a block in shape, and was of a bright green\ncolour, and the second was of a rich chocolate brown, and could best\nbe likened in form to a constable's staff. One porcupine stone which\nwas opened was found to be a mere shell full of small brown shavings\nlike shred tobacco.\n\n\"The part of the island which produces these stones in greatest\nabundance seems to be, by a coincidence of native reports, the district\nabout the upper waters of the Balu\u00f1gar (Batang Kayan). The story is\nthat the head-waters of this river are cut off from its lower course\nby an extensive tract of hills beneath which the river disappears,\na report by no means unlikely if the country be, as is probable,\nlimestone. The people of the district have no communication with the\nlower course of the river, and are thus without any supply of salt. In\nlieu of this necessity they make use of the waters of certain springs,\nwhich must be saline mineral springs, and which the Kayans call\n'Su\u00f1gan.' These springs are also frequented by troops of the red\nmonkeys before mentioned, and the Bezoars are most constantly found\nin the stomachs of these animals through their drinking the saline\nwater. The hunters lie in wait about such springs, and, so runs the\nreport, on the animals coming down to drink they are able to guess\nwith tolerable certainty from external signs which of the monkeys\nwill afford the Guliga, and they forthwith shoot such with their\nsumpitans. I have this account, curious in more ways than one, from\nseveral quite independent sources. In concluding these brief notes, I\nmay remark that the wide-spread idea of the medicinal virtue of these\nconcretions would lead us to suppose that there is some foundation\nfor their reputation.\"--J.R.A.S., S.B., No. 4, pp. 56-58.\n\n\"The guliga in Siak, which is considered to belong to the larangan\nraja [royal property], is an intestinal stone found in a kind of\nporcupine living principally in the upper reaches of the Mandau. The\nSakeis living in this region are the only persons who collect these\nstones, which they deliver to the Sultan partly as a revenue, partly\nas barang larangan.\n\n\"By right all the guligas found by them are the Sultan's; the greater\nnumber, however, are clandestinely sold to Malay and Chinese traders.\n\n\"According to their size they are worth from $40 to $600 a piece.\n\n\"Their value, however, does not merely rise with their weight but, as\nin the case of precious stones, rises out of all proportion with the\nmere increase in weight. A guliga weighing 1 ringgit (8 mayam) costs\n$600, whereas one of the weight of 3 mayam will only be worth $100.\n\n\"For guligas, particularly large ones, extraordinary prices are\nsometimes paid. The Sultan of Siak possesses one said to be valued\nat $900.\n\n\"Natives maintain that they are an almost infallible medicine in cases\nof chest or bowel complaints, but their principal value is founded on\ntheir reputed virtue as a powerful aphrodisiac. To operate in this\nway one is worn on the navel tied up in a piece of cloth, or water\nin which one has been soaked is drunk.\"--F. Kehding on Siak (Sumatra)\nin J.R.A.S., S.B., No. 17, pp. 153-4.\n\n[486] J.R.A.S., S.B., No. 9, p. 24 n. As to Paujangi (Pauh Janggi)\nvide pp. 6-9, supra.\n\n[487] Vide Chapter IV. supra.\n\n[488] For the charm used at the insertion of the twigs, vide\nApp. cxxii.\n\n[489] Vide App. cxxiv.\n\n[490] J.R.A.S., S.B., No. 9, p. 26.\n\n[491] This recalls the account in Northern mythology of the four\nrivers which are said to flow from the teats of the cow Audhumla.\n\nIn a great many Malay myths the colour white is an all-important\nfeature. In this legend we have the white Semang and the white\nriver. In others white animals and white birds are introduced.\n\n[492] J.R.A.S., S.B., No. 9, p. 95.\n\n[493] J.R.A.S., S.B., No. 7, pp. 24-26.\n\n[494] The most usual name of the crocodile-spirit, as given in such\ncharms as I have succeeded in collecting, is Sambu Agai, or, as it\nis also called, Jambu Rakai.\n\n[495] Kira-kira means \"accounts.\"\n\n[496] Selangor Journal, vol. iii. No. 6, pp. 93, 94.\n\n[497] The shortness of the crocodile's tongue, which is a mere stump\nof a tongue, has probably given rise to this idea.\n\n[498] Also sometimes called \"Apa daya,\" lit. \"What device?\" or \"What\nresource?\" The front teeth are also sometimes called kail seluang,\nor \"seluang\" hook, or hook for catching the seluang, a small fish\nresembling the sardine.--Vide H. C. C. in N. and Q. No. 4, sec. 95,\nissued with No. 17 of the J.R.A.S., S.B.\n\n[499] The question of the mental attributes ascribed to the crocodile\nis one of great interest, as it is credited by Malays with a human\norigin. It is not alleged to shed tears over his victim; but, as\nthe above account shows, it is far from insensible to the enormity of\nmanslaughter. At the same time, it is credited with strong common sense\n(since it is known to \"laugh\" at those misguided mortals \"who pole a\nboat down stream,\" no less than the tiger which \"laughs\" at those who\n\"carry a torch on a moonlight night\"), and also has a strict regard\nfor honesty. (Vide infra.)\n\n[500] Rewritten from Sel. Journ. vol. iii. No. 19, pp. 309-312.\n\n[501] A native-built canoe hollowed out of a tree-trunk is no doubt\nreferred to.\n\n[502] Mangrove, of various species, chiefly Rhizophore\u00e6.\n\n[503] Sel. Journ. vol. i. No. 22, pp. 350-351.\n\n[504] Vide App. cxxviii.\n\n[505] Vide App. cxxx.\n\n[506] This and the preceding lines clearly refer to the fable quoted\nby Sir W. E. Maxwell. There are, however, many differences in minor\ndetails, one version asserting that the head of the first crocodile\nwas made from the central shoot or cabbage of a cocoa-nut (umbi niyor),\nits blood of saffron, and its eyes from the star of the east; another\nasserting that its dorsal ridge was manufactured (by Siti Fatimah)\nfrom the eaves of the thatch.\n\n[507] Her Highness Princess Rundok, as appears from the line below,\nin which she is again referred to, is evidently the name given to\nthe fowl used as a bait.\n\n[508]   Jangan angkau lari!\n        Perjanjian kita sa-tanjong ka hulu,\n        Sa-tanjong ka hilir.\n\n[509]   Tabek Raja di Laut, Mambang Tali Harus,\n        Aku 'nak buang badi buaya ini.\n\n[510] Angkau menangkap Si Anu?\n\n[511] Vide Chap. VI. pp. 325-327, infra.\n\n[512] Mr. L. Wray in \"Perak Museum Notes,\" quoted in the Selangor\nJournal, vol. iii. No. 6, p. 94.\n\n[513] Other accounts make it out to be of a golden colour. Vide\np. 506, infra.\n\n[514] I have heard this same word used to describe a sort of unnatural\n\"glow\" which was supposed to illumine certain parts of the country\nat night; one such region being a portion of the coast at Lukut in\nSungei Ujong.\n\n[515] Clifford, In Court and Kampong, p. 189.\n\n[516] Selangor Journal, vol. iii. No. 6, p. 92.\n\n[517] Ibid., p. 91.\n\n[518] A kind of flat fish (sole?), also ikan lidah-lidah and lelidah,\nprobably derived from lidah, a tongue, owing to its shape. This fish\nis sometimes called sisa Nabi, or the \"Prophet's leavings,\" the story\nbeing that it had originally the same amount of flesh on both sides,\nbut that the Prophet Muhammad, having eaten the whole side of one of\nthese fish (which had been cooked and served up to him as a meal)\ncast the remaining side back into the sea, whereupon it revived\nand commenced swimming about as if nothing had happened, retaining,\nhowever, the shape of a flat fish to the present day.\n\nCp. the following note in Sale's Translation of the Kor\u00e2n:--\n\n\"This miracle is thus related by the commentators. Jesus having, at\nthe request of his followers, asked it of God, a red table immediately\ndescended, in their sight, between two clouds, and was set before them,\nwhereupon he rose up, and having made the ablution, prayed, and then\ntook off the cloth which covered the table, saying, In the name of\nGod, the best provider of food. What the provisions were with which\nthis table was furnished is a matter wherein the expositors are not\nagreed. One will have them to be nine cakes of bread and nine fishes;\nanother, bread and flesh; another, all sorts of food, except flesh;\nanother, all sorts of food except bread and flesh; another, all\nexcept bread and fish; another, one fish, which had the taste of all\nmanner of food; and another, fruits of paradise, but the most received\ntradition is that when the table was uncovered, there appeared a fish\nready dressed, without scales or prickly fins, dropping with fat,\nhaving salt placed at its head and vinegar at its tail, and round it\nall sorts of herbs, except leeks, and five loaves of bread, on one of\nwhich there were olives, on the second honey, on the third butter,\non the fourth, cheese, and on the fifth, dried flesh. They add that\nJesus, at the request of the apostles, showed them another miracle,\nby restoring the fish to life, and causing its scales and fins to\nreturn to it, at which the standers-by being affrighted, he caused it\nto become as before; that 1300 men and women, all afflicted with bodily\ninfirmities or poverty, ate of these provisions and were satisfied,\nthe fish remaining whole as it was at first; that then the table flew\nup to heaven in the sight of all; and every one who had partaken of\nthis food were delivered from their infirmities and misfortunes; and\nthat it continued to descend for forty days together at dinner-time,\nand stood on the ground till the sun declined, and was then taken up\ninto the clouds. Some of the Mohammedan writers are of opinion that\nthis table did not really descend, but that it was only a parable;\nbut most think the words of the Koran are plain to the contrary. A\nfurther tradition is, that several men were changed into swine for\ndisbelieving this miracle, and attributing it to magic art; or, as\nothers pretend, for stealing some of the victuals from off it. Several\nother fabulous circumstances are also told which are scarce worth\ntranscribing.\"--Sale's Kor\u00e2n Trans. ch. v. p. 87, note.\n\n[519] Maxwell in J.R.A.S., S.B., No. 7, p. 26.\n\n[520] The tears of the dugong are believed to be an exceedingly potent\nlove-charm.--Vide Swettenham, Unaddressed Letters, p. 217.\n\n\"Like most nations dwelling near the sea, the Malays have their\nmermaids, of which the dugong is the probable origin.--J.I.A.,\ni. 9.\"--Quoted by Denys, Dict. Brit. Mal., s.v. Mermaid.\n\n[521] Vide, however, supra.\n\n[522] Mr. Wray no doubt refers to the b'rudu (tadpole), the upper\nhalf of which is declared by Selangor Malays to develop into a frog\n(katak), while the hinder part develops into the ikan lembat.\n\n[523] Sel. Journ. vol. iii. No. 6, p. 93.\n\n[524] Vide App. cclxxiv.\n\n[525] These were trays of the kind called anchak which are used by\nthe Malays to contain offerings to the spirits. For fuller details,\ncp. pp. 414-422, infra.\n\n[526] For details of a similar ceremony, vide pp. 416-418, infra.\n\n[527] The composition of these brushes varies apparently according to\nthe ceremony which is to be performed. In this case leaves or sprays\nof the following plants were used:--\n\n    1. Sapenoh.\n    2. Lenjuang merah (the red Drac\u00e6na).\n    3. Gandarusa.\n    4. Satawar.\n    5. Sadingin.\n    6. Pulut-pulut (?) or Selaguri (?)\n    7. Mangrove (bakau).\n\nThese leaves were tied together with a small creeper called ribu-ribu\n(a so-called \"female\" variety, which is said to have larger leaves\nthan the \"male variety,\" being used). For further details, vide\nChap. III. pp. 78-80, supra.\n\n[528] The following is a list, as correct as I was able to make it,\nof the number and order of the offerings which were thus distributed:--\n\n   1. A portion of parched rice.\n   2. A portion of sweet potatoes.\n   3. Two (cooked) bananas.\n   4. Two lepats (small cylindrical rice-bags).\n   5. Three (cooked) bananas.\n   6. Two ketupats (small diamond-shaped bags).\n   7. Three yams (k'ladi).\n   8. A portion of parched rice.\n   9. Three short lengths of the stem of the tapioca plant (ubi kayu).\n  10. Three sweet potatoes.\n  11. Four sweet potatoes.\n  12. A portion of uncooked liver (hati).\n  13. A portion of cooked meat.\n  14. Four sweet potatoes.\n  15. Three cooked bananas.\n  16. Three ketupats.\n  17. Three (green) bananas.\n  18. Three ketupats.\n  19. Three ketupats.\n  20. Three green bananas.\n  21. Three green bananas.\n  22. Three sweet potatoes.\n  23. Three yams.\n  24. Three lepats.\n  25. Three lepats.\n  26. Two lepats.\n  27. Five ketupats.\n  28. Two yams.\n  29. Two sweet potatoes.\n  30. One cooked banana.\n  31. Three handfuls of white pulut rice.\n  32. Three handfuls of parched rice.\n\n[529] This was one of the tide-braces which are used to strengthen\nthe stakes, the one used being that on the left hand looking seaward.\n\n[530] Kelong is the name given to one of the kinds of fishing-stakes\n(something like weirs) common on the coasts of the Peninsula.\n\n[531] A different Pawang gave me the following (alternative)\ninstructions:--\"When you are about to plant the (first) seaward pole\nof the fishing-stakes, take hold of it and say:--\n\n   'O Pawang Kisa, Pawang Berima, Si Arjuna, King at Sea,\n    O Durai, Si Biti is the name of your mother, Si Tanjong (Sir Cape)\n    that of your father!\n    In your charge are the points of the capes, in your charge all\n    borders of the shore,\n    In your charge, too, are the river bars!\n    Your mother's place is on the seaward pole, your child's at the\n    shoreward end of the screens,\n    Your father's in the tip of the \"wings\" towards the west.\n    We be four brothers;\n    If in truth we be brothers,\n    Do you lend me your assistance.'\n\n\"Here plant the pole, and say:--\n\n   'My foot is planted in the very heavens,\n    My pole rests against the pillar of the firmament.\n    God lets it down, Muhammad receives it.\n    Six fathoms to the left, six fathoms to the right,\n    Do you, O family of three, assist in my maintenance.\n    May this be granted by God,'\" etc.\n\n[532] Jermal is another kind of fish-trap, different from the kelong.\n\n[533] Denys, Descr. Dict. of Brit. Mal., s.v. Fire.\n\n[534]   P'landok minta' api,\n        'Nak membakar bulu mentua-nya.\n\n[535] The Mouse-deer is said to have cursed his mother-in-law,\nsaying:--\"Kalau betul aku pemainan Raja Suleiman angkau bersayap.\"\n\n[536] Illumination with tiny lamps is also common on feast-days (hari\nraya), especially at the end of the Month of Fasting; and the Malays\nhave to some extent adopted the Chinese penchant for fireworks.\n\n[537] \"To return to the elemental spirits, it was explained to me by a\nMalay, with whom I discussed the subject at leisure, that apart from\nthe spirits which are an object of reverence, and which when treated\nwith proper deference are usually beneficent, there are a variety of\nothers. To begin with, spirits (the word used on this occasion was\nhantu) are of at least two kinds--wild ones, whose normal habitat\nis the jungle, and those that are, so to say, domesticated. The\nlatter, which seem to correspond to what in Western magic are called\n'familiars,' vary in character with their owners or the persons to whom\nthey are attached. Thus in this particular village of Bukit Senggeh,\na few years ago, there was a good deal of alarm on account of the\narrival of two or three strangers believed to be of bad character,\nwho were supposed to keep a familiar spirit of a peculiarly malignant\ndisposition, which was in the habit of attacking people in their\nsleep by throttling them. One or two cases of this kind occurred,\nand it was seriously suggested that I should make the matter the\nsubject of a magisterial inquiry, which, however, I did not find it\nnecessary to do. But the familiar spirits are by no means necessarily\nevil.... The chief point of importance is to keep these wild spirits\nin their proper place, viz. the jungle, and to prevent them taking\nup their abode in the villages. For this reason charms are hung up\nat the borders of the villages, and whenever a wild spirit breaks\nbounds and encroaches on human habitations it is necessary to get\nhim turned out.\"--Blagden in J.R.A.S., S.B. No. 29, p. 4.\n\n[538] Vide Klinkert, v.d. Wall, and Pijnappel, sub voce.\n\n[539] This \"Bajang\" was copied for me by 'Che Sam (for many years Malay\nmunshi and clerk at Kuala Lumpur, Selangor), from the original which\nwas posted up on the door of one of his neighbours. The outlines of\nthe figure are made up from varying combinations of the names \"Allah,\"\n\"Muhammad,\" \"`Ali,\" etc., in the Arabic character.\n\n[540] \"In all parts of the Peninsula the Bajang is said to be of\nthe male gender, while the Langsuir is supposed to be a female. It\nis usually believed by Malays that the Bajang is merely a malignant\nspirit which haunts mankind, and whose presence foretells disaster. In\nPerak and some other parts of the Peninsula, however, the Bajang is\nregarded as one of the several kinds of demons which, the Malays hold,\ncan be enslaved by man and become his familiar spirit. Such familiars,\nit is believed, are handed down in certain families as heirlooms. The\nmaster of the familiar is said to keep it imprisoned in a tabong, or\nvessel made from a joint of the bamboo, which is closed by a stopper\nmade from the leaves of the Cotyledon laciniata, the Daun chekar bebek,\nor Daun sadingin, as they are variously termed by the Malays. Both\nthe case and the stopper are prepared by certain magic arts before\nthey can be employed in this way. The familiar is fed with eggs and\nmilk. When its master wishes to make use of it he sends it forth to\npossess and prey upon the vitals of any one whom his malice may select\nas a victim. The individual thus persecuted is at once seized by a\ndeadly and unaccountable ailment, which can only be cured by magic\nagencies. If the Bajang is neglected by its owner, and if the latter\nomits to feed it regularly, it is said that he often falls a victim\nto his own familiar.\"--Clifford and Swett., Mal. Dic., s.v. Bajang.\n\n[541] Swett., Mal. Sketches, p. 194, seqq.\n\n[542] Swett., Mal. Sketches, pp. 198, 199.\n\n[543] J.R.A.S., S.B., No. 7, p. 28. Cp. \"Langsuior, the female\nfamiliar, differs hardly at all from the b\u00e2jang, except that she is a\nlittle more baneful, and when under the control of a man he sometimes\nbecomes the victim of her attractions, and she will even bear him\nelfin children.\"--Swett., Mal. Sketches, p. 198.\n\n[544] \"Pontianak\" appears to be synonymous with \"Mati-anak,\" which\nmay perhaps be a shorter form of Mati beranak (\"stillborn\"); indeed,\none of the charms against the Pontianak which I collected, commenced\nwith the words, \"Pontianak mati beranak.\"\n\n[545] Mr. Clifford (of Pahang), however, speaks of \"that weird little\nwhite animal, the Mati-\u00e2nak, that makes beast noises round the graves\nof children.\"--In Court and Kampong, p. 231.\n\n[546] Cp., however, \"The Penangal, that horrible wraith of a woman\nwho has died in childbirth, and who comes to torment small children\nin the guise of a fearful face and bust, with many feet of bloody,\ntrailing entrails in her wake.\"--Clifford, loc. cit.\n\n\"He (Mr. M.) said, 'Very well then, tell me about the penanggalan\nonly, I should like to hear it and to write it down in English so\nthat Europeans may know how foolish those persons are who believe in\nsuch things.' I then drew a picture representing a woman's head and\nneck only, with the intestines hanging down. Mr. M. caused this to be\nengraved on wood by a Chinese, and inserted it with the story belonging\nto it in a publication called the Anglo-Chinese Gleaner. And I said,\n'Sir, listen to the account of the penanggalan. It was originally\na woman. She used the magic arts of a devil in whom she believed,\nand she devoted herself to his service night and day until the\nperiod of her agreement with her teacher had expired and she was\nable to fly. Her head and neck were then loosened from the body, the\nintestines being attached to them, and hanging down in strings. The\nbody remained where it was. Wherever the person whom it was wished\nto injure happened to live, thither flew the head and bowels to suck\nhis blood, and the person whose blood was sucked was sure to die. If\nthe blood and water which dripped from the intestines touched any\nperson, serious illness immediately followed and his body broke out\nin open sores. The penanggalan likes to suck the blood of women in\nchildbirth. For this reason it is customary at all houses where a\nbirth occurs to hang up jeruju (A kind of thistle.) leaves at the\ndoors and windows, or to place thorns wherever there is any blood,\nlest the penanggalan should come and suck it, for the penanggalan has,\nit seems, a dread of thorns in which her intestines may happen to get\ncaught. It is said that a penanggalan once came to a man's house in\nthe middle of the night to suck his blood, and her intestines were\ncaught in some thorns near the hedge, and she had to remain there\nuntil daylight, when the people saw and killed her.\n\n\"'The person who has the power of becoming a penanggalan always\nkeeps at her house a quantity of vinegar in a jar or vessel of some\nkind. The use of this is to soak the intestines in, for when they issue\nforth from the body they immediately swell up and cannot be put back,\nbut after being soaked in vinegar they shrink to their former size\nand enter the body again. There are many people who have seen the\npenanggalan flying along with its entrails dangling down and shining\nat night like fire-flies.\n\n\"'Such is the story of the penanggalan as I have heard it from my\nforefathers but I do not believe it in the least. God forbid that I\nshould.'\"--Hikayat Abdullah, p. 143.\n\n[547] \"The origin of the Polong is this:--The blood of a murdered\nman must be taken and placed in a bottle (buli-buli, a bottle having\na spherical or wide body and a long narrow neck). Then prayers are\nsaid over it, and something or other is read, I don't know what, but\nit has to be learnt. After seven days of this worship, according to\nsome people, or after twice seven days according to others, a sound is\nheard in the bottle like the chirping of young birds. The operator then\ncuts his finger and inserts it into the bottle and the Polong sucks\nit. The person who thus supports the Polong is called his father,\nor, if it happens to be a woman, she is his mother. Every day the\nparent feeds it with his (or her) blood. The object of doing this\nand the advantage to be gained from it are these:--if he entertains\na feeling of anger against any one he orders the Polong to go and\nafflict him, that is to say, to cause him pain or sickness; or if a\nthird person is at enmity with another he goes in secret to the person\nwho keeps the Polong, and gives him a sum of money to send the Polong\nto attack the person against whom he bears ill-will. This is the use\nof it. The person who is tormented by the Polong, whether a virgin,\nor a married woman, or a man, cries out and loses consciousness of\nwhat he (or she) is doing, and tears and throws off his (or her)\nclothing, biting and striking the people near, blind and deaf to\neverything, and does all sorts of other things. Wise men are called\nin to prescribe remedies; some come and chant formulas over the\nhead of the patient, others pinch his thumb and apply medicines\nto it. When the remedy is successful the sick person cries out,\n'Let me go, I want to go home.' The doctor replies, 'I will not let\nyou go if you do not make known who it is that has sent you here,\nand why you have come, and who are your father and mother.' Sometimes\nhe (the Polong in the patient) remains silent and will not confess\nor give the names of his parents; sometimes he confesses, and says\n'Let me go, my father is such-a-one and lives at such-and-such a\nkampong, and my mother is so-and-so. The reason that I have come\nhere is that such-a-one came to my parents and asked for their aid,\nand gave them a sum of money because he bore ill-will against this\nperson' (or whatever the reason may have been). Sometimes he makes\na false statement, and mentions entirely wrong persons in order to\nconceal the names of his parents. As soon as the people know the\nname of the person who has contrived the attack and the reason, they\nlet him go, and the sick person at once recovers his consciousness,\nbut he is left weak and feeble. When a Polong attacks a person and\nwill confess nothing, the person who is attacked shrieks and yells\nin anger, and after a day or two he dies. After death blood pours\nforth bubbling (ber-kopak-kopak) from the mouth, and the whole body\nis blue with bruises.\"--Hikayat Abdullah, p. 143. Notes and Queries,\nS.B.R.A.S. No. 4, sec. 98, issued with No. 17 of the Journal.\n\n[548] Merepet kata kuching.\n\n[549] Cp. Clifford, In Court and Kampong, pp. 230-244. \"P\u00f4long and\npelsit are but other names for b\u00e2jang, the latter is chiefly used\nin the state of Kedah, where it is considered rather chic to have\na pelsit. A Kedah lady the other day, eulogising the advantage of\npossessing a familiar spirit (she said that, amongst other things, it\ngave her absolute control over her husband and the power of annoying\npeople who offended her), thus described the method of securing this\nuseful ally:--\n\n\"'You go out,' she said, 'on the night before the full moon, and\nstand with your back to the moon, and your face to an ant-hill, so\nthat your shadow falls on the ant-hill. Then you recite certain jampi\n(incantations), and bending forward try to embrace your shadow. If\nyou fail, try again several times, repeating more incantations. If\nnot successful, go the next night and make a further effort, and the\nnight after, if necessary--three nights in all. If you cannot then\ncatch your shadow, wait till the same day on the following month and\nrenew the attempt. Sooner or later you will succeed, and, as you stand\nthere in the brilliance of the moonlight, you will see that you have\ndrawn your shadow into yourself, and your body will never again cast\na shade. Go home, and in the night, whether sleeping or waking, the\nform of a child will appear before you and put out its tongue; that\nseize, and it will remain while the rest of the child disappears. In\na little while the tongue will turn into something that breathes,\na small animal, reptile, or insect, and when you see the creature\nhas life put it in a bottle and the pelsit is yours.'\n\n\"It sounds easy enough, and one is not surprised to hear that every\none in Kedah, who is anybody, keeps a pelsit.\" Swett., Malay Sketches,\npp. 197, 198.\n\n[550] No less than seven \"Bidans,\" it is said, were formerly\nrequisitioned at the birth of a Raja's child, and occasions when\neven nine are mentioned are to be met with in Malay romances. The\nmost general custom, however, seems to have been to summon seven\n\"Bidans\" only, the number being possibly due to the Malay theory of\na sevenfold soul (v. Soul). The profession was an honourable one,\nand the Bidans received the title of \"Dato' (abbreviated to 'Toh)\nBidan\"; but if the child of a Raja happened to die, the Bidan who\nwas adjudged to be responsible paid the penalty with her life.\n\n[551] Vide also N. & Q. No. 3, sec. 65, issued with J.R.A.S., S.B.,\nNo. 16.\n\n[552] If the betel-leaf adheres to the cherana it is a bad sign\n(uri melekat tiada mahu k'luar).\n\n[553] Vide p. 551, infra.\n\n[554] Vide App. clxxxiv.\n\n[555] So, too, in the report of the Dutch Expedition to Mid-Sumatra,\nvol. i. p. 266, it is stated that delivery took place \"in a sitting\nposture.\"\n\n[556] T'rong asam.\n\n[557] One account says that the Penanggalan (or Manjang,\ni.e. Pemanjangan another name for her) if she comes will be caught in\nthis snare, and that next morning when the fowls are let loose out of\nthe fowl-house they will peck at the sac of her stomach to get at its\ncontents. Thus she will be detected, and can be punished by having\nher stomach filled up with ground glass and sherds of earthenware,\nwhich will kill her in about seven days' time!\n\n[558] When the \"sickness\" is severe, the Bidan draws upon her almost\ninexhaustible stock of Malay charms, a specimen of which will be\nfound in the Appendix. Salt and asam are taken (apparently by the\nBidan?) into the mouth (di-kemam asam garam) while the selected charm\nis repeated.\n\n[559] Vide McNair, Perak and the Malays, p. 231. \"The children of\nthe Malays are received into the world quite in religious form,\nprayer being said, and the Azan or Allah Akbar pronounced by the\nfather with his lips close to the tender infant's ear.\" The bang,\naccording to 'Che Sam, a Malay pandit of Kuala Lumpor, ran somewhat as\nfollows:--Allahu Akbar (twice), ashahadun la-ilaha-illa-'llah (twice),\nashahadun Muhammad al-Rasul Allah (twice), hei `Ali al-saleh (twice),\nhei `Ali al-faleh (twice), Allahu akbar (twice), la-ilaha-illa-'llah\n(twice); and the kamat as follows:--\n\nAllahu akbar (twice), ashahadun la-ilaha-illa-'llah, ashahadun\nMuhammad al-Rasul Allah. Hei `Ali al-saleh, hei `Ali al-faleh, kad\nkamat al-salata (twice), la-ilaha-illa-'llah.\n\n[560] Vide App. cl.\n\n[561] Mr. H. N. Ridley, Director of Gardens and Forests at Singapore,\nin a pamphlet on Malay Materia Medica (dated 1894) describes a somewhat\nsimilar ceremony as follows:--\n\n\"When a child suffers from sampuh pachut, that is to say, when it\npersistently cries and will not take its food, it is treated in the\nfollowing way: the leaves of Hedyotis congesta, Br., a tall jungle\nweed, known as Lida Jin [lidah jin, lit. Demon's Tongue] or Poko'\nSampuh Pachut, are boiled with some other leaves till one-third of\nthe liquor is evaporated, and the decoction exposed to the dew for\na night, and the child is bathed with it; or a quantity of road-side\nrubbish, dead-leaves, sticks, chewed sugar-cane, etc. is boiled and\nthe child is bathed in the liquid (it is washed afterwards), and\nit is then smoked over a fire consisting of a nest of a weaver-bird\n(sarang tampur), the skin of a bottle-gourd (labu), and a piece of\nwood which has been struck by lightning.\"\n\n[562] Kur, semangat Muhammad ini! Kur, semangat Fatimah ini!\n\n[563] Vide pp. 353-355, infra.\n\n[564] Of the Pahang customs Mr. Clifford writes:--\n\n\"Umat rushes off to the most famous midwife in the place, and presents\nher with a little brass dish filled with smooth green s\u00eerih leaves, and\nsixpence of our money (25 cents) in copper, for such is the retaining\nfee prescribed by Malay custom. The recipient of these treasures\nis thereafter held bound to attend the patient whenever she may be\ncalled upon to do so, and when the confinement is over she can claim\nother moneys in payment of her services. These latter fees are not\nruinously high, according to our standard, two dollars being charged\nfor attending a woman in her first confinement, a dollar or a dollar\nand a half on the next occasion, and twenty-five, or at the most fifty\ncents being deemed sufficient for each subsequent event.\"--Clifford,\nStudies in Brown Hum., pp. 47, 48.\n\n[565] To each corner of this hearth is fastened a bunch of lemon-grass\nleaves, each of which is separately charmed by ejecting betel-leaf\nupon it (di-sembor); at the same time a pillow is prepared for it\nby the insertion of a needle at each end. The fire (api saleian) is\nalways lighted by the Bidan, and must never be allowed to go out for\nthe whole of the 44 days. To light it the Bidan should take a brand\nfrom the house-fire (api dapor), and when it is once properly kindled,\nnothing must be cooked at it, or the child will suffer. Moreover,\nwhenever during this same period there happens to be a hen sitting\non its eggs in the house, the blades of weapons, such as daggers\n(k'risses) and spears, must not be reset in their handles (membalau)\neither over the hearth-fire or the fire of the saleian.\n\n[566] J. D. Vaughan in vol. xi. of J.I.A.\n\nCp. the following passage:--\n\n\"Later, comes a day when Selema nearly loses her life by reason of\nthe barbarities which Malay science considers necessary if a woman is\nto win through her confinement without mishap.\"--Clifford, Stud. in\nBr. Hum., p. 51.\n\n[567] The following methods are resorted to for the curing of\nfaintness: (a) the patient is made to smell (di-isapkan), first with\none and then with the other nostril, the bottom of the copper (or\nbrass) receptacle (pekaporan) in which the lime, which is one of the\ninvariable concomitants of the betel-chewing apparatus, is kept; (b)\nthe \"rattan\" (rotan sega) \"cure,\" which is said to consist in charring\nthe end of a piece of rattan (rotan sega), taking the burnt end in\nthe mouth, and blowing the smoke into the patient's ear (di-embuskan).\n\n[568] Clifford, Stud. in Brown Hum., pp. 48-50.\n\n[569] The following is the list of actual ingredients so far as I\ncould ascertain them: bark of the jambus, sentul, b'ruas, rambutan,\nkachang kayu, 'leban, dedap, petaling, rambei, lawang, kayu manis,\nserapat, and memp'las hari; and the following herbs, roots, or spices,\nsuch as kunyit t'rus, lada hitam, bawang puteh, bawang merah, chingkeh\npala, buah pelaga, katumbar, jemuju Jawa, jemuju kersani, chabei tali,\nchabei pintal, changkoh, sudu ayer, mur daging, mur tulang, pekak,\njintan puteh, jintan hitam, manjakani, manjarawai or menjelawai (?),\nakar manis, biji sawi, jadam, puchok ganti, mesur, alim, mustakim,\nchuchor atap, kemukus, and kadekai.\n\n[570] J.R.A.S., S.B., No. 7, p. 19.\n\n[571] Clifford, Stud. in Brown Hum., p. 51.\n\n[572] Lit. \"sharpening of the teeth.\"\n\n[573] Lit. \"heirs\" (warith), but often, as here, used in the sense\nof representative members of the family.\n\n[574] The leaf-brush in this case consisted of leaves of the sapenoh,\npulut-pulut, sapanggil, sambau dara, and selaguri, and was bound up\nwith ribu-ribu (a kind of creeper).\n\n[575] Into this egg, it is supposed, all evil influences proceeding\nfrom the teeth enter. Hence it is regarded after the ceremony as\nsial (unlucky), and cannot be eaten--indeed it is considered \"bad\"\n(temb'lang).\n\n[576] Besides the tray containing the articles described, there\nstood at one side of the room what is called a dulang-dulang. This\nconsists of a tray full of unhusked rice surmounted by a tray full\nof husked rice and a roughly-husked cocoa-nut (niyor gubalan) which\nrests upon the latter. The pointed top of the cocoa-nut referred to is\nencircled by a hank of \"Java\" thread (benang Jawa), which is said to\navert injury to the tooth-filer's eyes whenever, as sometimes happens,\nthe evil influence (badi) issues from the teeth. This dulang-dulang is\nvalued at a quarter of a dollar, and is taken as part payment of the\ntooth-filer's services, or it may be retained by the householder when\nthe full fee of fifty cents is paid. This dulang-dulang is thought,\nmoreover, to dispel evil influences (membuang sial), the hank of\nyarn being used by the Pawang to wipe his eyes should any harm to\nthem accrue from evil influences residing in the teeth. Such evil\ninfluences (badi), however, can only accrue when people are having\ntheir teeth filed for the first time (orang bungaran).\n\n[577] Vide App. cli.\n\n[578] Vide App. cliii.\n\n[579] Vide App. clv.\n\n[580] \"Both sexes have the extraordinary custom of filing and\notherwise disfiguring their teeth, which are naturally very white\nand beautiful, from the simplicity of their food. For files they make\nuse of small whetstones, and the patients lie on their backs during\nthe operation. Many, particularly the women of the Lampong country,\nhave their teeth rubbed down quite even with the gums; others have\nthem formed in points, and some file off no more than the outer coat\nand extremities in order that they may the better receive and retain\nthe jetty blackness with which they almost universally adorn them. The\nblack used on these occasions is the empyreumatic oil of the cocoa-nut\nshell. When this is not applied the filing does not, by destroying\nwhat we term the enamel, diminish the whiteness of the teeth.... The\ngreat men sometimes set theirs in gold by casing with a plate of that\nmetal the under row; and this ornament, contrasted with the black dye,\nhas, by lamp or candle light, a very splendid effect. It is sometimes\nindented to the shape of the teeth, but more usually quite plain. They\ndo not remove it either to eat or sleep.\"--Marsden, Hist. of Sumatra\n(ed. 1811), pp. 52, 53.\n\n[581] The oil used for this purpose is also obtained by burning the\nleaves of the lime-tree (Clifford and Swett., Mal. Dict., s.v. B\u00e2ja)\nor (in Selangor) the wood of certain trees, such as the jambu biawas\nand mer'poyan.\n\n[582] \"At the age of about eight or nine they bore the ears and file\nthe teeth of the female children; which are ceremonies that must\nnecessarily precede their marriage. The former they call betende,\nand the latter bedabong; and these operations are regarded in the\nfamily as the occasion of a festival. They do not here, as in some of\nthe adjacent islands (of Nias in particular), increase the aperture\nof the ear to a monstrous size, so as in many instances to be large\nenough to admit the hand, the lower parts being stretched till they\ntouch the shoulders. Their ear-rings are mostly of gold filagree, and\nfastened, not with a clasp, but in the manner of a rivet or nut screwed\nto the inner part.\"--Marsden, Hist. of Sumatra (ed. 1811), p. 53.\n\n[583] The formula (shahadat) used by the Mudim (tukang memotong)\nruns as follows:--\n\n\"Ashahadun la-ilaha-illa-'llah wa ashahadun Muhammad al-Rasul Allah\nallahumma aja`lni mina 'l-tawabina wa aja`lni mina 'l-matatahirrina.\"\n\n[584] Some of these charms are also Love-charms, vide App. clxv.\n\n[585] Vide App. clxiii.\n\n[586] Ibid.\n\n[587] Ibid.\n\n[588] Sa-hari bulan.\n\n[589] Awan di-tulis.\n\n[590] Bentok taji.\n\n[591] Pauh di-layang.\n\n[592] Kuntum melor belum kembang.\n\n[593] Ikal mayang.\n\n[594] Jinjang.\n\n[595] Getak (ketak) tiga.\n\n[596] Bidang.\n\n[597] Ramping saperti tangkei bunga.\n\n[598] Tombak serai.\n\n[599] Duri landak.\n\n[600] Chahia bintang Zuhrah.\n\n[601] Dalima mer'kah.\n\n[602] Vide App. clxxv.\n\n[603] The youth's representatives had further the right to interview\nthe girl, and personally assure themselves that she was \"without\nblemish and without spot.\" This interview passed by the name of the\n\"Inspection of the Buffalo-calf,\" and was conducted somewhat as\nfollows:--When the youth's representatives (the Wooing Party) go to\ninspect the girl, one of them says--\n\n   \"See how fruitful are the satela yams,\n    Where the hills of Bantan rise by the sea;\n    I know not whether good luck or calamity will follow it,\n    But my heart turns towards you.\"\n\nHere one of the girl's representatives says, \"Look well at this\nbuffalo-calf of mine that has been allowed to forage for itself. Maybe\nits coat is torn, its limbs broken, or its sight lost.\" The youth's\nrepresentative, if all is satisfactory, then replies--\n\n   \"The sun being so high,\n    The buffalo-calf will die if tethered;\n    This long while have I been prosecuting my search,\n    But not till to-day did I meet with what I wanted.\"\n\n[604] Diamond, i.e. the girl about whom the wooing party has come\nto treat.\n\n[605] The kati is the \"Indian\" pound (1 1/3 pound avoir.), and the\ntahil is its sixteenth part. The phrase sakati lima is explained by\nKlinkert as an elliptical expression = sa-keti lima laksa, i.e. 150,000\ncash (pitis). Vide Kl. sub voce.\n\n[606] i.e. when the sago is being extracted from the stem.\n\n[607] The native substitute for a rowlock.\n\n[608] Lit. indigo.\n\n[609] This line is obscure, the word \"bingku\" (which I have translated\nrim, on the supposition that it may be merely a longer form of biku),\nnot appearing in any dictionary. The next line also is not quite\nclear, but it would appear to mean \"let us make sacrifice,\" rice\nstained with saffron being always used sacrificially.\n\n[610] In Denys' Descriptive Dictionary of British Malaya, under the\nword \"Marriage,\" we find:--\n\n\"The only terms for marriage in Malay are the Arabic and Persian ones,\nrespectively nikah and kahwin, the native ones having probably been\ndisplaced by these and forgotten.\"\n\nBoth these words are used in Selangor, the first (nikah), which\nproperly signifies the mere ceremony or \"wedding,\" being more commonly\nused by the better class of Malays than the more comprehensive kahwin,\nwhich corresponds pretty nearly to the English word \"marriage.\" Words\ndescribing the married state with reference to one of the parties only,\nhowever, are in frequent use: such as the bersuami and beristri of\nthe higher classes, and the berlaki and berbini of the common people;\nand yet again there is the word berumah-rumah, which is applied\nindifferently to either of the two parties or to both, and is the\npolitest word that can be used with reference to the common people,\nbut is never applied to Rajas, in whose case bersuami and beristri\nalone are used.\n\nI may add, on the authority of Mr. H. Conway Belfield, lately\nActing-Resident of Selangor, that a curious periphrastic expression is\nsometimes used by Perak women in talking of their husbands, whom they\ncall rumah tangga, which literally means \"House and House-ladder,\" and\nwhich is tantamount to saying, \"My household,\" instead of \"My husband.\"\n\n[611] I remember Mr. C. H. A. Turney (then Senior District Officer at\nKlang) telling me of a great disturbance that arose at Klang because\ntoo many of these big pillows were being used at a Malay wedding. Order\nwas only restored by the intervention of the police.\n\n[612] A hasta is the length of the forearm from the elbow to the tip\nof the middle finger, or about eighteen inches.\n\n[613] There is, I believe, a special ceremony connected with the\nopening of this curtain which is performed by the bridegroom after\nthe wedding ceremony, special cakes, called \"curtain-openers\" (kueh\npembuka k'lambu), being eaten.\n\n[614] C. and S. give--\"Bun (Dutch), a large tin or copper box for\ntobacco or sirih leaves--Van der Tuuk.\" \"Bun\" is given as a \"trunk\"\nin a Dutch Dictionary.\n\n[615] This is called main zikir--or, more commonly, jikir--maulud\nif it is unaccompanied, and zikir berdah if accompanied by musical\ninstruments.\n\n[616] Tepong tawar, or \"Neutralising Paste,\" is believed\nto avert ill-luck (membuang sial); for further details vide\nChap. III. pp. 77-81, supra.\n\n[617] Not at a Raja's wedding.\n\n[618] This ceremony is also called menyelang or berlebat.\n\n[619] One of these fillets, which was purchased by the writer, had\nfor its pattern two dragons (naga), which looked different ways,\nand a couple of butterflies as pendants at each end. The substitute\nused by poor people is frequently manufactured from the leaf of the\nthatch-palm (nipah).\n\n[620] According to v. d. Wall this plant is Carthamus tinctorius.\n\n[621] A weight used for weighing the precious metals. According\nto C. and S. Dict., s.v. B\u00fbngkal, it is equal to 822 grains troy;\naccording to Maxwell, Manual of the Mal. Lang., p. 141, to 832.\n\n[622] The mast with its branches carrying artificial flowers,\nstreamers, and coloured eggs, appears to be emblematic of a fruit-tree,\nthe eggs representing the fruit, the artificial blossoms its flowers,\nand the streamers its leaves.\n\n[623] For instance, in reply to an appeal from the Bride's Relations\nto \"take into account the duty which is the custom of the country,\"\none of the Bridegroom's Relations would repeat the following:--\n\n   \"Even the woodpecker knows how to fly,\n    And how much more the lory;\n    Even my grandsire's commands I take into account,\n    And how much more the duty imposed by the State.\"\n\n[624] It is said that this is a departure from the old custom,\naccording to which the wedding ceremony took place the day before the\nprocession (except at the re-marriage of a widow who has no children,\nkahwin janda berhias). In the case of the re-marriage of a widow who\nhas no children by her former husband there is no procession at all,\nand the ceremonies are somewhat abridged. I may add that a childless\nwidow has the subang (ear-rings which are the symbol of virginity)\ntied on to her ears. Vide p. 360, supra.\n\n[625] A couple of matronly ladies are generally told off for this\nservice, the ceremony being as follows:--\n\n1. They raise first the man and then the woman slowly to a standing\nposture; when it is reached the bridegroom says to the bride, \"Take\nheed, care for thy husband, care for my good name, care for me\"\n(Baik-baik jaga laki awak, jaga nama sahya, jagakan aku); to this\nthe bride responds in a similar strain, mutatis mutandis, and they\nare then as slowly re-seated.\n\n2. They are similarly raised, and repeat as before, in turn, the words,\n\"Assuredly I will not do thee any shame whatever\" (Sahya ta'buleh\nbuat satu apa kamaluan di-atas awak).\n\n3. When raised for the third and last time they say, \"I ask the Lord\nGod to give us both long life, and that all our handiwork may prosper\"\n(Sahya minta' kapada Tuhan Allah bersama-sama panjang `umor, samua\nkerja dengan salamat).\n\n[626] It used to be considered an insult to omit offering one of these\neggs to a guest, so much so, that I was assured that in former days\na woman whose husband had been thus slighted would have a right to\nsue for a divorce.\n\n[627] The Kathi is an official having superintendence over several\nmosques and jurisdiction in matters connected with marriage, divorce,\nand ecclesiastical affairs generally. The Imam is the chief elder of\none mosque.\n\n[628] There is a difference between b'lanja and mas kahwin, the former\nusually meaning the wedding expenses, the latter the dower; at least\nthis is the Malacca terminology, which probably also obtains elsewhere.\n\n[629] The descendant of one of the four great Chiefs (Orang Besar\nber-ampat) of Selangor.\n\n[630] Ex-Prime Minister of Perak.\n\n[631] Sireh or sirih, the betel leaf.\n\n[632] The Bilal is an elder of the mosque; in western Muhammadan\ncountries he is styled Muezzin.\n\n[633] Selangor Journal, vol. i. No. 2, p. 23.\n\n[634] Probably this should be 4th.\n\n[635] He was of Arab extraction. But wearing clothes in the Arab\nfashion is not unusual even in the case of purely Malay bridegrooms.\n\n[636] Selangor Journal, vol. iv. No. 2, pp. 23-5. The list of presents\nsent by friends on this occasion included buffaloes, a bullock, goats,\nspices, plate, and jewellery.\n\n[637] Sir William Maxwell in N. and Q., No. 4, sec. 91, issued with\nNo. 17 of the J.R.A.S., S.B.\n\n[638] \"At their funerals the corpse is carried to the place of\ninterment on a broad plank, which is kept for the public service\nof the dusun, and lasts for generations. It is constantly rubbed\nwith lime, either to preserve it from decay or to keep it pure. No\ncoffin is made use of, the body being simply wrapped in white cloth,\nparticularly of the sort called hummums. In forming the grave (kubur),\nafter digging to a convenient depth they make a cavity in the side,\nat bottom, of sufficient dimensions to contain the body, which is\nthere deposited on its right side. By this mode the earth literally\nlies light upon it; and the cavity, after strewing flowers in it,\nthey stop up by two boards fastened angularly to each other, so that\nthe one is on the top of the corpse, whilst the other defends it on\nthe open side, the edge resting on the bottom of the grave. The outer\nexcavation is then filled up with earth; and little white flags, or\nstreamers, are stuck in order around. They likewise plant a shrub,\nbearing a white flower, called kumbangkamboja (Plumeria obtusa),\nand in some places wild marjoram. The women who attend the funeral\nmake a hideous noise, not much unlike the Irish howl. On the third\nand seventh day the relations perform a ceremony at the grave, and at\nthe end of twelve months that of tegga batu, or setting up a few long\nelliptical stones, at the head and foot, which, being scarce in some\nparts of the country, bear a considerable price. On this occasion they\nkill and feast on a buffalo, and leave the head to decay on the spot,\nas a token of the honour they have done to the deceased in eating to\nhis memory. The ancient burying-places are called krammat, and are\nsupposed to have been those of the holy men by whom their ancestors\nwere converted to the faith. They are held in extraordinary reverence,\nand the least disturbance or violation of the ground, though all\ntraces of the graves be obliterated, is regarded as an unpardonable\nsacrilege,\"--Marsden, Hist. of Sumatra (ed. 1811), pp. 287, 288.\n\n[639] The explanation usually given by Malays is that the betel-nut\nscissors symbolise iron. Short weapons are sometimes substituted.\n\n[640] Tradition says that formerly the corpse was watched for three\ndays before burial, and that sometimes it was kept for a week or\neven a longer period. One Raja S'nei is reported to have been kept\n40 days in her coffin above ground! It is also stated that before\nthe introduction of Muhammadanism the dead were burned.\n\nIt is still the custom to keep both the hearth-fire (api dapor) and\nlamps (palita) burning not only for so long as the corpse may be in the\nhouse, but for seven days and nights after occurrence of the death. It\nis also the custom to open the sick person's mosquito-curtain when\ndeath is approaching, and in some cases, at all events, the dying\nare taken out of their beds and laid upon the floor. I may add that\nthe material for fumigation (perabun) is placed upon the hearth-fire\nafter death, to scare away the evil spirits, just as salt is thrown\nupon the fire during a thunderstorm, in order that it may counteract\nthe explosions of thunder (membalas petir), and thus drive away the\ndemons who are believed to be casting the thunderbolts.\n\n[641] The kati is a weight equivalent to 1 1/3 lb. avoirdupois.\n\n[642] The form found in most dictionaries is banchoh or banchuh.\n\n[643] Whence the expression \"charik kapan,\" which means literally to\ntear the shroud (i.e. to tear off the selvage of the shroud, and not\nto tear off a piece of cloth to form the shroud).\n\n[644] Cubit, the length of the forearm.\n\n[645] The short motto which usually heads Malay letters.\n\n[646] I may add that in pre-Muhammadan days certain articles are said\nto have been buried with the corpse, viz. \"b'ras sa-p'riok, asam,\ngaram,\" together with (in the case of a man) rough wooden models of\nthe deceased's weapons.\n\n[647] Tradition says that originally one grave-post (nisan) was used,\nand that the earlier form of a tomb was a circular mound with a single\ngrave-post in the centre. It is said that such mounds were formerly\nused in Sungei Ujong, but I am unable to say if this is so. Sultan\nZeinal `Abidin of Johor is also described as having a tomb of this\ndescription at Kota Tinggi.\n\n[648] This notion probably arose from an erroneous idea of etymological\nconnection between the words talkin and bertelku.\n\n[649] Of course if the karanda is used the bands have to be removed\nbefore it is nailed down. On their removal these bands are handed to\nthe next-of-kin, who tear them up and plait the strips into a rough\nsort of bracelet, which they wear as long as it lasts in memory of\nthe deceased. Little children are made to pass thrice underneath\nthe karanda of their parents when it is first lifted in the chamber,\n\"to prevent them from pining for the deceased.\"\n\n[650] From observing a good many of these grave-posts in different\nlocalities, I should be inclined to suppose that the grave-post used\nfor men had been evolved from a phallic emblem, whilst that used for\nwomen occasionally assumes a rude resemblance to a human being.\n\n[651] Newbold, Malacca, vol. ii. p. 352.\n\n[652] As to the titles Bomor and Pawang, see Chapter III. p. 56, note.\n\n[653] There are, it need hardly be said, innumerable charms and\ntalismans which are valued by the Malays for their supposed efficacy in\npreventing disease; there are also an immense number of short charms\n(often mere texts from the Koran) which are considered invaluable\nfor checking minor ailments. It being impossible, however, in the\nscope of this work to give specimens of the entire \"materia medica\"\nof the Malays, examples of the more important branches only are given.\n\n[654] The Pawang may either effect this himself, by luring the evil\nspirits out of the sick person's body into some object, such as an egg,\na substituted image or scapegoat (tukar ganti), a \"Spirit-Hall,\" or\nspirit-boat, in which the evil spirits are carried out of the house\nand got rid of; or else he may induce a stronger spirit, e.g., the\nTiger Spirit (vide infra), to enter into his own person, and assist\nhim in the task of evicting the offender.\n\n[655] Jikalau sa-rasi dengan aku, mengadap-lah angkau, asap, kapada'ku,\nkalau ta' sa-rasi, melintang-lah 'kau dengan aku, atau ka kiri,\natau ka kanan.\n\n[656] Kur! Semangat Si Anu ka-tujoh-nya! Mari-lah kita bersama-sama\nini, Tengo'kan ubat, semangat Si Anu!\n\n[657] If ashore, it is usually suspended from a tree. If at sea,\nfrom a wooden tripod, or a projecting pole affixed to the seaward\nend of a fishing-stake.\n\n[658] Another method is described by Messrs. Clifford and Swettenham\n(vide their Malay Dictionary, s.v. Anchak) as follows: \"The (anchak\nperbingkas) is fastened to the end of a branch, which is pulled\ndown almost to the ground, and held there while the medicine-man goes\nthrough his incantation or invocation, after which it is allowed to fly\nup, and all the things on it are scattered by this means,\" but it is\nnot yet clear to which class this use of the anchak should be referred.\n\n[659] Some of them are enumerated under Fishing Ceremonies, pp. 311\nseqq., supra. See also pp. 76, 257, 260.\n\n[660] Vide App. xii.\n\n[661] So called in Malay (tali penggantong); they consist of the four\ncords which start from the four corners of the tray respectively,\nand are carried up to meet at a point some two or three feet above\nthe centre of the tray, from which point upwards a single cord only\nis used.\n\n[662] Ketupat and lepat. There were fourteen of each kind of bag,\nthe ketupats being diamond-shaped and the lepats cylindrical. Each\nset of fourteen bags contains seven portions of cooked and seven\nportions of uncooked food. Vide also supra.\n\n[663] Abong = full to overflowing; cp. merabong, etc.\n\n[664] As to these stones, vide p. 274, supra.\n\n[665] Kalau kena kelingking, k'rat-lah kelingking, kalau kena daun\ndayong, di-chatok-nya, champak-lah dayong. Numerous sea-snakes do, as a\nfact, exist in the seas of the Malay Peninsula and Archipelago. They\nare all, I believe, venomous. Vide Miscell. Papers relating to\nIndo-China, First Series, vol. ii. pp. 226-238.\n\n[666] Ipoh ra`yat laut, kalau kena sa-orang di-sandarkan sa-orang,\nmati sampei tujoh orang bersandar.\n\n[667] Supposed to be identical with Lukmanu-'l-hakim, a mysterious\nperson mentioned in the Koran. Vide Hughes, Dict. of Islam,\ns.v. Luqman.\n\n[668] For the Wild Huntsman, vide Birds and Bird-charms,\nChap. V. pp. 113-120, supra.\n\n[669] Apparently v. d. W. means the fascination which a tiger has for\nits prey. In Selangor this fascination is called g'run or pengg'run\nin the case of a tiger, and badi only in the case of a snake--the\nperson affected by it being said to be kena g'run or kena badi,\nas the case may be.\n\n[670] Vide App. lx., lxxii., lxxix. The different names under which\n\"Badi\" is invoked are worth noting; e.g. \"Badiyu, Mak Badi, Badi\nPanji, Mak Buta,\" in an elephant-charm (App. lx.); and again \"Ah\nBadi, Mak Badi\" in a deer-charm (v. App. lxxii.), and in a later\ndeer-charm, \"Hei Badi Serang, Badi Mak Buta, Si Panchur, Mak Tuli\"\n(v. App. lxxix.), and again \"Sang Marak, Sang Badi\" (v. App. lxxix.),\nand \"Jembalang Badi\" (v. App. lxxx.). I may remark that Sabaliyu is\ngiven by Logan in the J. I. A. vol. i. p. 263, as meaning a deer\nin the Camphor Language (bhasa kapor or pantang kapor) of Johor,\nand this word was afterwards confirmed by Mr. D. F. A. Hervey.\n\n[671] Influence of the Breath in Healing.--In Notes and Queries, No. 1,\np. 24, a Malay bomor, or doctor, is described as blowing upon something\nto be used as medicine. Breathing upon sick persons and upon food,\nwater, medicines, etc., to be administered to them is a common ceremony\namong Malay doctors and midwives. The following note would seem to\nshow that the Malays have learnt it from their Muhammadan teachers:--\n\n\"Healing by the breath [Arab. Nafahal, breathings, benefits,\nthe Heb. Neshamah, opp. to Nephest (soul), and Ruach (spirit)]\nis a popular idea throughout the East, and not unknown to Western\nmagnetists and mesmerists. The miraculous cures of the Messiah were,\naccording to Moslems, mostly performed by aspiration. They hold that in\nthe days of Isa, physic had reached its highest development, and that\nhis miracles were mostly miracles of medicine; whereas in Mohammed's\ntime eloquence had attained its climax, and, accordingly, his miracles\nwere those of eloquence, as shown in the Koran and Ahadis.\"--The Book\nof the Thousand Nights and a Night, Burton, vol. v. p. 30.--Notes\nand Queries, J.R.A.S., S.B., No. 4, sec. 92, issued with No. 17.\n\n[672] Vide pp. 569-574, infra.\n\n[673] Vide pp. 418 seqq., supra.\n\nStrictly speaking, money (which is called batu-batu lanchang or\nlanchang stones) should always form part of them. In Kedah three\nkenderi (one kenderi amounting to three cents) are said to be used;\nin Perak three wang, and in Selangor three duits (cents).\n\n[674] I believe this usually takes place immediately after the\nceremony, but one medicine-man whom I knew ('Che Amal of Jugra)\nused to keep the boat into which the spirits were thought to have\nentered until the patient recovered, and then set it adrift. When\nthe medicine-man is launching it, he takes the boat in both hands,\nand repeatedly gives it a rotatory movement towards the left (as if\nhe were using a sieve), and repeats the charm. A small portion of each\ndish deposited in the lanchang has to be carried back to the patient's\nhouse, and there administered to the patient, together with water\nscooped up in a bowl from underneath the lanchang as it lay in the\nwater before drifting away. As the sick man receives the offerings,\nthe person who administers them says, addressing the spirit of evil,\n\"Here is your wage, return not back here unto So-and-So; and cause him\nto be sick no more,\" and the spirit replies through the man's mouth,\n\"I will never return.\"\n\n[675] Arong also means \"to cross the water,\" and there may be some\ndoubt as to the precise meaning of this line. See the original in\nApp. cciv.\n\n[676] i.e. the Crocodile-spirit (vide pp. 286 (note), 298, supra.)\n\n[677] In this connection it may be added that there are sundry medical\n\"taboos\" in use on various occasions: e.g. it is sometimes forbidden\nto enter the house where the sick man lies or to approach it by a\nparticular path, and a string, with cocoa-nut leaves hung on it, is\noften drawn across the path as an indication of such prohibition. The\nfine for breaking such a taboo (langgar gawar-gawar) was \"half a\nbhara,\" or in the case of a Raja \"two bharas.\"\n\n[678] Swettenham, Malay Sketches, pp. 153-159. Another excellent\naccount, also by an eye-witness, of a similar ceremony will be found\nin J.R.A.S. S.B., No. 12, pp. 222-232.\n\n[679] Studies in Brown Humanity, p. 46.\n\n[680] Bintang, a star, means \"the eye\" in Malay ghost language.\n\n[681] About 5/6 lb. avoirdupois.\n\n[682] A maiam is 1/16th of a bungkal and equal to 52 grains.\n\n[683] The peeling-knife (pisau raut) is mentioned because it is dreaded\nby the demons, who hurt themselves (it is alleged) by treading on\none end of it, when, owing to its curved blade, the other end flies\nup and wounds them. Such spirits as the Wild Huntsman are specially\nmentioned as being afraid of it. Vide p. 118, supra.\n\n[684] Swettenham, Malay Sketches, pp. 208-210.\n\n[685] This is a description of Malay dancing from the European point\nof view; the reason of the \"undoubted fascination which it has for the\nMalays\" being no doubt the fact that for them it has a real meaning,\nwhich by Europeans (like that of the Malay four-rhymed stanza or\npantun) is quite inadequately understood.\n\n[686] In 1875.\n\n[687] The attitude is that obtained by transferring the body directly\nfrom a kneeling to a sitting position.\n\n[688] Swettenham, Malay Sketches, ch. vii. pp. 44-52.\n\n[689] This dance is said to be borrowed from the Arabs.\n\n[690] Newbold, Malacca, vol. ii. p. 179.\n\n[691] \"I have said that all birds fight more or less, but birds are\nnot alone in this. The little, wide-mouthed, goggled-eyed fishes,\nwhich Malay ladies keep in bottles and old kerosine tins, fight\nlike demons. Goats sit up and strike with their cloven hoofs, and\nbutt and stab with their horns. The silly sheep canter gaily to the\nbattle, deliver thundering blows on one another's foreheads, and then\nretire and charge once more. The impact of their horny foreheads is\nsufficient to reduce a man's hand to a shapeless pulp should it find\nits way between the combatants' skulls. Tigers box like pugilists,\nand bite like French school-boys; and buffaloes fight clumsily,\nviolently, and vindictively, after the manner of their kind.\"--In\nCourt and Kampong, p. 52.\n\n[692] Ibid. pp. 54-61.\n\n[693] Ibid. pp. 48-52.\n\n[694] Sic, correctly Kenantan.\n\n[695] Sic, better Bangkas.\n\n[696] Sic, correctly Belurang.\n\n[697] Sic, correctly K'labu.\n\n[698] Vide pp. 545-547, infra.\n\n[699] Newbold, Malacca, vol. ii. pp. 179-183.\n\n[700] i.e. Sepak raga, which means \"kick the wicker-work (ball).\"\n\n[701] Also Singketa.\n\n[702] Also Teki-teki. Examples are,--What is it which you leave\nbehind when you remember it, and take it with you when you forget\nit?\" Ans. \"A leech.\" \"What is it that builds a house within a house,\ngetting the materials out of his own body?\" Ans. \"A spider.\"\n\n[703] i.e. \"Tuju lobang,\" which means \"Aim at the Hole.\"\n\n[704] Newbold, op. cit. vol. ii. pp. 183-185.\n\n[705]  \"Yes, it's sweet\n            ... to grouse about the crops,\n        And sweet to hear the tales the natives tell,\n        To watch the king and chieftains playing leisurely at tops,\n        While the country's bowling gaily down to hell.\"\n\n                         --Hugh Clifford (adapted from Rudyard Kipling).\n\n[706] More probably India or Persia (?).\n\n[707] Taken from Clifford and Swett., Mal. Dict., s.v. Ch\u00e2tor.\n\n[708] Notes and Queries No. 1, sec. 23, issued with J.R.A.S.,\nS.B. No. 14. Quoted in Denys, Descriptive Dictionary of British Malaya,\ns.v. Cards.\n\n[709] Selangor Journal, vol. v. No. 13, pp. 210-12. I may add that luck\nin gaming is largely thought by the Malays to depend upon fortunate\ndreams. Vide p. 563, infra.\n\n[710] I cannot find either ping, ning, or biling in the dictionaries,\nand the only chance perhaps of finding out the meaning will be to\ncollate the rhymes used for this game in other States. I have heard\nit several times here, and it has always been the same.\n\n[711] Probably the species of sea-turtle known by that name.\n\n[712] The ordinary Indian name for \"clarified butter,\" which is used\nlargely in Eastern cookery.\n\n[713] It is almost impossible to translate nursery rhymes\nsatisfactorily, and the versions here given must be regarded as\ntentative and necessarily imperfect.\n\n[714] Vide supra, p. 484, note.\n\n[715] Literally, \"Brothers and Sisters and Chiefs\"; this refers to\nthe Spirits who inhabit the villages, and not to the Humans.\n\n[716] The term used is Penjak pengantin, which means musicians and\nbridegroom. The former term includes all people belonging to the\nMa'iong who make a noise. The latter term means a man whose wedding\nis being celebrated, but in this connection it is applied to the\nPa'iong or jeune premier.\n\n[717] These names are given by the Ma'iong people to the two big gongs\nused by them (tet\u00e2wak or t\u00e2wak-t\u00e2wak). Gem\u00fbroh is formed from g\u00fbroh\n(= thunder), in exactly the same way as kem\u00fbning, the yellow wood\nused for the cross-pieces of kris scabbards, is formed from k\u00fbning\n(= yellow). Dengong is the word used to describe the noise made by\na gong, by the wind, or any other sonorous sound.\n\n[718] The phrase in the original is Hal\u00fban s\u00fbsun. The former word\nmeans the bows of a boat, the latter is applied to things fitted\ntogether, as sirih leaves are fitted when one leaf is laid on the\ntop of another. The use of this phrase is very curious, and I believe\nit to convey the sense which I have rendered. I have never heard the\nphrase in any other connection, nor have I met with it except in this\nincantation. [Should not the correct reading be halun (= alun) susun,\nwhich is a fairly common Malay phrase used of the waves \"crowding\"\none upon another on a stormy day?--W.S.]\n\n[719] Chinta-m\u00e2ni, the name of a very short snake of a golden yellow\ncolour, the presence of which is regarded as a lucky omen.\n\n[720] Awang is a very common male proper name among the natives of\nKelantan, and in addressing any man whose name is not known it is\nalways used, much as K\u00fblop is employed among the natives of Perak.\n\n[721] Malays believe Spirits to be extremely sensitive as regards\ntheir origin and their habits, and any knowledge possessed by a human\nbeing on these subjects renders the spirit harmless. [The same idea\nhas been noticed supra with reference to animals, etc.]\n\n[722] The least sensitive spirit in the world might not unreasonably\ndislike so many personal remarks of such a frankly unflattering nature.\n\n[723] This is hardly an accurate description of the temporary shed in\nwhich ma'iong people perform. Seven among the Malays, as with other\nOrientals, is the mystic number.\n\n[724] Selangor Journal, vol. ii. No. 26, pp. 423-429.\n\n[725] If the performance is to last for more than one or two nights,\na proper shed (bangsal) may be erected.\n\n[726] The third is for the Jin Puteh, or \"White Genie,\" and the fourth\nfor the Jin Hitam, or \"Black (Earth) Genie.\"\n\n[727] The Malay account of this ceremony with the text of the charms\nused will be found in App. ccxxiv. seqq.\n\n[728] Vide J.R.A.S., S.B., No. 2, p. 163.\n\n[729] J. D. Vaughan in J.I.A., quoted in Denys, Desc. Dict. of\nBrit. Mal., s.v. Puppet Shows.\n\n[730] Vide App. ccxxxi.\n\n[731] Even wild beasts, it is said, can be stopped in this way;\nsee Beast Charms, p. 156, supra.\n\n[732] Vide Eagle-wood tree, Camphor, Fishing, etc., supra.\n\n[733] Defiance is intimated by a war-dance on the ramparts (penglima\nbersilat or berentak di-atas kubu). Cp. Begbie, Malayan Peninsula,\np. 170.\n\n[734] This legendary war of Tan Saban with the second king of Perak\nowes its origin probably to mythological accounts of the wars of\nSalivahana and Vikramaditya, which Hindu settlers, not improbably,\nbrought to Malay countries. Saban is a natural corruption of\nSalivahana.--J.R.A.S., S.B., No. 9, p. 94.\n\n[735] When swearing fidelity, alliance, etc., water in which daggers,\nspears (lembing), or bullets have been dipped is drunk, the drinker\nsaying, \"If I turn traitor, may I be eaten up by this dagger\" or\n\"spear,\" etc., as the case may be (jika aku belut, aku di-makan k'ris\nini d.s.b.)\n\n[736] Vide supra, p. 4, note.\n\n[737] In original, Manikou.\n\n[738] In original, belangur.\n\n[739] The original text proceeds to give an explanation of certain\npatterns of damask given in a plate, which is not reproduced here.\n\n[740] The Code of Sultan Mahmud Shah, the last Malay Raja of Malacca,\nwho was expelled by the Portuguese under Albuquerque in A.D. 1511.\n\nThis Code was probably founded on earlier regulations ascribed to\nSultan Muhammad Shah, the first Muhammadan Raja of Malacca, and Sultan\nMudhafar Shah, his son. Nothing is known about the laws of the last\nnamed, except that (according to the Sejarah Malayu, chap, xii.),\n\"he ordered the Book of Institutes, or Kitab Undang-Undang, to be\ncompiled,\" but the preceding chapter of the same work has a good deal\nto say about the laws of Sultan Muhammad Shah, and mentions that he\n\"prohibited the ornamenting of creeses with gold, etc.\" See Leyden,\nop. cit., pp. 94, 118.\n\nA similar prohibition occurs in section i. of Sultan Mahmud's\nCode, of which a translation will be found in Newbold, Malacca,\nvol. ii. pp. 231 seq.\n\n[741] Newbold, op. cit. vol. ii. pp. 202-208. Vide Chap. II. p. 33,\nsupra.\n\n[742] Swettenham, Malay Sketches, pp. 207, 208.\n\n[743] Yet the act of sneezing is considered so fraught with the risk\nof the soul's escaping, that not unfrequently after a severer sneeze\nthan usual, a Malay will attempt to call his soul back by ejaculating\n\"Cluck! Soul!\" (kur, semangat!) as if he were calling a chicken, and\nthe regular use of the phrase \"Al-hamdu li'llah\" (Praised be God),\nafter sneezing suggests that he may be relieved to find his soul\nstill in his own possession.\n\n[744] See J.R.A.S., S.B., No. 7, pp. 19, 20.\n\n[745] J.R.A.S., S.B., No. 7, pp. 26-28. In Selangor \"Kursemangat,\ntuboh budak ini,\" \"My soul! the body of the boy,\" or some such phrase\nis occasionally used.\n\n[746] J.R.A.S., S.B., No. 7, p. 27.\n\n[747] Examples are:--(1) the burning of incense ... (vide Medicine,\npp. 410 seqq. and elsewhere, passim); (2) the inspection of the water\nin the \"Three Jars\" ceremony, ibid.; (3) the scattering of parched\nrice, ibid.; (4) the application of the \"Rice-Paste\" (tepong-tawar)\nceremony (vide Marriage, Fishing, etc.); (5) the sound of water\nstruck by a canoe paddle (vide Crocodile-catching); (6) the manner of\nfalling of the filed-off portion of a tooth (vide Adolescence); (7)\nthe whisper of the sap in the bark of a gharu-tree, when the latter\nis struck by a cutlass (vide Vegetation Charms), and a host of others.\n\n[748] My informant did not make it plain whether the same charm was\nrepeated on each of these three occasions, or whether a different\ncharm was used in each case. Probably the latter would be the more\ncorrect course.\n\n[749] Swettenham, Malay Sketches, pp. 201-207.\n\n[750] Hall.\n\n[751] Clerk.\n\n[752] J.R.A.S., S.B., No. 3, pp. 30, 31. Ordeals by immersion of\nthe hands in boiling oil or molten tin are also mentioned in the old\nJohor Code of Laws. Vide Crawford, Dict. of Ind. Isl., s.v. Ordeal.\n\n[753] A number of these diagrams, all of which are in the author's\npossession, are shown in the illustrations to this section. They\nseem to be closely connected with the system of \"magic squares,\"\nwhich has probably come to Europe from the East.\n\n[754] Or Kutika.\n\n[755] \"The original Javanese week, like that of the Mexicans,\nconsists of five days, and its principal use, like that of the same\npeople, is to determine the markets or fairs held in the principal\nvillages or districts. This arbitrary period has probably no better\nfoundation than the relation of the numbers to that of the fingers of\nthe hand. The names of the days of this week are as follows:--Laggi,\nPahing, Pon, Wagi, Kliwon.... The Javanese consider the names of the\ndays of their native week to have a mystical relation to colours,\nand to the divisions of the horizon.\n\n\"According to this whimsical interpretation, the first means white,\nand the east; the second, red, and the south; the third, yellow, and\nthe west; the fourth, black and the north; the fifth, mixed colour,\nand focus, or centre. It is highly probable that, like the week of the\ncontinental nations of Asia and Europe, the days were named after the\nnational gods. In an ancient manuscript found in Java, which will be\nafterwards referred to, the week of five days is represented by five\nhuman figures, two of which are female and three male.\"--Crawfurd,\nHist. of the Indian Archipelago, vol. i. pp. 289, 290.\n\n[756] Communicated by Sir George Birdwood of the India Office.\n\nBut in Bali S'ri is the wife of Vishnu, or more usually of Shiva. \"As\ngoddess of the rice-fields she is called S'r\u00ee ... and has temples on\nthe sawahs [rice-fields], and on the roads between them.\"--Misc. Papers\nrelating to Indo-China, etc., Second Series, vol. ii. p. 105.\n\nShe is frequently mentioned in Malay invocations connected with\nrice-planting; vide p. 89, supra, and App. cix.\n\n[757] Cf. such words in Malay as panchawarna or pancharona (lit. of\nfive colours), panchalogam (lit. of five metals), which are of Indian\norigin, with the Indian pancharangi, panchatantra, etc.\n\n[758] Or does this mean \"black or red\"? But red is Brahma's colour,\nand for Kala one would a priori expect black to be appropriate.\n\n[759] See App. ccxliii. for an extract from a treatise on these\nsubjects.\n\n[760] Both this table and that of the Katika Lima have been reversed in\ntranslating from the originals, which, being in the Arabic character,\nrun from right to left.\n\n[761] See App. ccxliv. for an extract from a short treatise on this\nsubject.\n\n[762] The table is given in App. ccxlv.\n\n[763] Vide p. 554, infra.\n\n[764] Newbold, op. cit. vol. ii. p. 354.\n\n[765] Ibid. p. 358.\n\n[766] The names are given supra. Katib is another name for Mercury,\nand Venus is sometimes known as Bintang Kajura and Bintang Babi;\nvide Kl., s.v. Bintang.\n\n[767] Maxwell in J.R.A.S., S.B., No. 7, p. 21.\n\n[768] Newbold, op. cit. vol. ii. p. 355.\n\n[769] There is a treatise on the Bintang Dua-b'las, too long to give\nin full, of which a short extract will be found in App. ccliv.\n\n[770] The following names of constellations are taken from Klinkert,\ns.v. Bintang and elsewhere:\n\nBintang Mayang, the Virgin (lit. the Spathe of Palm-blossom).\n\nBintang Pari, the Southern Cross (lit. the Skate or Sting-ray).\n\nBintang B'lantek (C. and S.) i.e. the Spring-gun, or rather\nSpring-spear-trap (also called by its Arabic name al-jubar), Orion.\n\nBintang Bidok, or Bintang Jong, the Great Bear (lit. the Boat or Junk).\n\nOthers bear more familiar names, e.g.:--\n\nBintang Utara or Kotub (?), the Pole-Star (lit. North Star).\n\nBintang Kala, the Scorpion.\n\nWhilst Bintang Alnasj (Alnash) is the \"Wain.\"\n\n[771] Newbold, op. cit. vol. ii. p. 355. Cf. Colebrooke's Life and\nEssays, vol. iii. p. 284.\n\n[772] A Sha`ir Rejang has been published at Singapore, and for an\nextract from the Rejang of 'Che Busu, the reader is referred to\nthe Appendix.\n\n[773] The MS. here and in the blanks above is defective or\nillegible. But the prescriptions for the other days show that the image\nis to be thrown either in some definite direction or into the jungle,\nsimply; on each day the thing to be thrown away of course corresponds\nwith the symbol of the particular day.\n\n[774] Newbold, op. cit. vol. ii. pp. 356, 357.\n\n[775] Qu. dawar?\n\n[776] Newbold, loc. cit.\n\n[777] Occasionally these squares, instead of being reversed, are\nturned sideways, thus:--\n\n                               8   3   4\n                               1   5   9\n                               6   7   2\n\n                         17   23    4   10   11\n                         24    5    6   12   18\n                          1    7   13   19   25\n                          8   14   20   21    2\n                         15   16   22    3    9\n\n                    30   38   46    5   13   21   22\n                    39   47    6   14   15   23   31\n                    48    7    8   16   24   32   40\n                     1    9   17   25   33   41   49\n                    10   18   26   34   42   43    2\n                    19   27   35   36   44    3   11\n                    28   29   37   45    4   12   20\n\n[778] The crescent, or crescent and star, are here used as emblems\nof the 1st day of the (lunar) month.\n\n[779] The order should (it would seem) be Kala, S'ri.\n\n[780] For `Utarid.\n\n[781] For Zuhrah.\n\n[782] Possibly this notion is partly responsible for the ridiculous\nEuropean legend about Muhammad's coffin being suspended between\nheaven and earth, of which idea there seems to be no trace amongst\nthe Muhammadans themselves.\n\n[783] Another such indication is hair growing close to the ears.\n\n[784] Double lines round the base of the thumb are called retak madu.\n\n[785] J.R.A.S., S.B., No. 9, pp. 23-26.\n\n[786] An analysis of them would, however, show what objects are\nmost generally aimed at by those who use them. It may be safely\nestimated that the sexual relations are here of the first importance,\nthe majority of the charms having reference to them, directly or\nindirectly.\n\n[787] Supra, pp. 49, 50. The methods here given are closely akin\nto those of medicine (v. pp. 452-456, supra); but the ends are\ndifferent. The medical man always professes to aim at the cure of his\npatient, whereas here the intention is to cause harm to the person\nto be affected, or at least to acquire an influence over him for the\noperator's own benefit or satisfaction (as in love-charms).\n\n[788] For the colours of the cloth used, and the purport of the number\nseven, vide pp. 50, 51, supra.\n\n[789] Vide App. cclxvi.\n\n[790] I class this with the instances of indirect contact (between the\nsoul and the body of its owner), because there is no doubt whatever\nthat the usual ingredients (clippings of hair, paring of nails,\netc.) would have to be worked up with the wax, and that they are not\nmentioned, because understood.\n\n[791] Generally called kabong when cultivated, or (h)eenau when wild\n(Arenga saccharifera, L., Palme\u00e6).\n\n[792] Cp. the charm on p. 183, supra, and App. lxxxiii.\n\n[793]   Bukan-nya aku membantai lilin\n        Aku membantai hati, jantong, limpa Si Anu.\n\n[794]   Bukan-nya aku menjamu sakalian yang lain,\n        Aku menjamu hati, jantong, limpa Si Anu.\n\n[795] Probably Ventilago leiocarpa, Benth. (Rhamne\u00e6).\n\n[796] The explanation of this ceremony is that the shadow is supposed\nin some way to embody or at least represent the soul. Thus the female\nreapers of the first ripe padi are specially enjoined to reap in\na straight line facing the sun, so that their shadow may not fall\nupon the rice-soul in the basket at their sides (vide pp. 242-244,\nsupra). No doubt the speaker's shadow-soul is expected to fetch the\nwoman's body-soul, and the beating of the shadow-soul is perhaps purely\nceremonial, to drive away evil influences from it, before it starts\non its journey, but this latter suggestion is merely conjectural. The\nfirst line of the charm, however, in which the speaker addresses his\nshadow by name (Irupi) as he strikes it with the cane, points out\nmost clearly the connection between the body-soul (or puppet-soul)\nand the shadow-soul, to which I have referred. The coverlet or white\ncloth is no doubt the soul-cloth, into which the woman's soul is\nexpected to enter when it arrives.\n\n[797] p. 570, supra.\n\n[798] Bukan-nya aku membawa detar, aku kandong semangat Si Anu.\n\n[799] Supra, pp. 47-54, 76, 77, 452-456, and under the headings Birds,\nBeasts, Vegetation, Minerals, etc.\n\n[800] Note.--It may be as well to observe generally that the Malay\ntexts here given are often evidently corrupt, and that it has not\nalways been found possible to suggest satisfactory emendations. A\ncomparison of several different versions of each charm, etc. would\nbe a necessary preliminary to the establishment of a really sound text.\n\n[801] Qu. Ka dalam.\n\n[802] Qu. Bergetar.\n\n[803] Newbold, op. cit. vol. ii. pp. 84 and 199.\n\n[804] Em. Atoran.\n\n[805] Isma.\n\n[806] Qu. `ashikkan, and so infra throughout this section.\n\n[807] i.e. Beringin.\n\n[808] i.e. Bunting.\n\n[809] Qu. dengan.\n\n[810] Beralih rupa.\n\n[811] Em. Meng`ashikkan and so infra.\n\n[812] Em. Supaya.\n\n[813] Em. Mikail.\n\n[814] i.e. `Azrail: so infra in iv.\n\n[815] Em. Kemalu-'l-hakim, i.e. Lukmanu-'l-hakim.\n\n[816] Qu. Disitu.\n\n[817] Em. Berusul.\n\n[818] Hikayat Raja Budiman, Part ii. No. 3, p. 35, Publications of\nthe Straits Branch of the Royal Asiatic Society. For other charms\nconnected with the Soul vide infra Chap. VI. esp. secs, ccxiii, ccxiv,\ncclxv, cclxxv.\n\n[819] Bunyi nafas yang masok \"Allah,\" bunyi nafas yang kaluar \"Hu,\"\nkata orang Malayu.\n\n[820] Em. di hulu.\n\n[821] Extracted from Crawfurd, Mal. Gram. p. cxcvii.\n\n[822] i.q. usik.\n\n[823] i.q. larang.\n\n[824] i.q. kekal, pusaka.\n\n[825] Golah, daun kayu sakatilima.\n\n[826] Rempenai, nama akar.\n\n[827] Rimpun, nama kayu.\n\n[828] Betoto' (not Betutu), i.q. bersama-sama.\n\n[829] Belunchau, i.q. ayer berjalan.\n\n[830] Berkalentong, ta'tentu.\n\n[831] Halunlintar, i.q. halilintar.\n\n[832] N. and Q., No. 4 sec. 97, issued with No. 17 of the J.R.A.S.,\nS.B.\n\n[833] Kapas, i.e. Kapas hutan or Kapas hantu, Hibiscus abelmoschus,\nL. (Malvace\u00e6).\n\n[834] Lerik, probably Phrynium parviflorum, Roxb. (Scitamine\u00e6) or\nPhrynium Griffithii, Bak.\n\n[835] Resam, Gleichenia linearis (Filice\u00e6), a common fern.\n\n[836] Lenjuang merah, the common red Drac\u00e6na, Cordyline terminalis,\nvar. ferrea (Liliace\u00e6).\n\n[837] Kedah is the name of the old Spectre Huntsman, and Kadim (or\nGadeh = grandmother) that of his wife.\n\n[838] Si Adunada and Si Aduan were explained as the names of his two\nchildren, but the names look as if they had been confused in some way.\n\n[839] Tarantan, v.l. terantang, was explained as meaning senjata\nkabesaran (royal weapons or insignia) of the Hantu Rama.\n\n[840] To these names may be added Si Lansat, Si Kumbang, and Si Desa,\na lame old dog which the Spectre Huntsman is said to carry at his\nside in a wallet, until he comes up with his quarry, but whose bite\nis then the worst of them all.--Cp. Note to 1. 6 of sec. xxx.\n\n[841] Si Tompang is said to be the jackal (srigala), the brother of\nSi Sukum.\n\n[842] Sangkil = sangka.\n\n[843] Kinchah = benchah.\n\n[844] Kunta = terkena (?).\n\n[845] Juru-juru, sc. mulut, the corners of the mouth. Gagak: lit. a\ncrow, but here said to mean the goat-sucker or nightjar, the steed\nof the Spectre Huntsman.\n\n[846] Tertuntong, turned upside down, the phrase signifying the\nvomiting which accompanies the sickness caused by the Spectre Huntsman.\n\n[847] Antara mani, explained as meaning between noon and the hour\nof prayer, called dlohor (early in the afternoon), that being the\ntime of day when the Spectre Huntsman most commonly strikes people\nwith sickness.\n\n[848] Si Hantu Pemburu, here definitely explained to me as Batara Guru\n(Shiva).\n\n[849] Si Lansat, also called Si Sukum, a lame old hound which Si\nKedah carries on his back (anjing bapa tepok di-dokong uleh-nya).\n\n[850] Dang Mesa(h), also called Si Pintal, always accompanies Si\nLansat.\n\n[851] Cp. this line with l. 18 of Maxwell's version, \"Aku tahu asal\nangkau mula menjadi, orang Katapang.\" \"Orang petapa'an\" and \"orang\nKatapang\" are the two readings, and the ease with which the one might\npass into the other, possibly through a medial form \"orang katapa'an,\"\nwill be readily admitted by students of Malay, especially when the\ngeneral family resemblance of this version to other versions of the\nsame charm is taken into consideration.\n\n[852] G. Ledang is, of course, the well-known Mount of Penance of this\npart of the Peninsula, the so-called Mount Ophir of Malacca territory.\n\n[853] Anak Nabi Yusuf looks like an interpolation, but fresh versions\nwill no doubt explain it.\n\n[854] Chendrawasi, possibly due to confusion with the berek-berek\nof the commoner versions, but this point also requires further\ninvestigation. Mr. Clifford has recorded a similar confusion (the\nberek-berek being supposed, he says, to fly feet upwards like the\nchendrawasi). See note on chandrawasih in text, p. 111, supra.\n\n[855] i.q. antara.\n\n[856] Gendala, elsewhere menala (v. infr.): (a) I can find nothing\nnearer to it in the dictionaries than gendala (with a cross-reference\nto kendala) in Klinkert, who explains it as meaning an obstacle or\nhindrance. If this is right it may perhaps be translated \"Hold-fast,\"\nas a euphemism for \"snares\"; (b) on the other hand, if, as seems most\nlikely, menala is the correct form, it may simply stand for mendala (=\nbandala, a bundle), and so mean \"enter my sack\"; (c) or it may even\nconceivably mean \"enter my circle\" (referring to the circular hut),\nfrom a Sanskrit word meaning circle or disc (v. Kl. s.v.). This,\nhowever, seems far-fetched, and perhaps (b) is the most natural\nexplanation.\n\n[857] Raja Sakti, \"Magic Prince,\" a euphemism for the hut (bumbun);\npossibly in allusion to the wizard concealed inside it.\n\n[858] Raja Gila, \"Prince Distraction,\" a euphemism for the decoy-tube\n(buluh dekut).\n\n[859] Do' Ding is evidently a name given in allusion to some kind\nof pigeon, but the only pigeon name which comes at all near it is\npuding. It is quite possible that this may be right, although one of\nmy informants told me that it was meant to refer to a kind of pigeon\ncalled rangob, which is not given in Klinkert's dictionary.\n\n[860] Madukara was explained to me by a Malay as referring to a\nkind of pigeon generally called punei jambu. Klinkert only gives\nmadoe-kara as meaning \"silken stuff inwoven with gold or embroidered\nwith a special pattern,\" etc.\n\n[861] Lapek, v.l. sumpit (a rice bag).\n\n[862] Menturun, the Selangor name of the bear-cat (Arctictis\nbinturong).\n\n[863] Dokoh is a crescent-shaped breast-ornament rather than a necklace\nin the ordinary sense. Still it is suspended round the neck of the\nwearer, and necklace is perhaps the best translation. I may remark\nthat such a \"necklace\" (dokoh) is often worn by Malay brides and\nbridegrooms, and may even be seen decorating the neck of an animal,\nsuch as the buffalo, when it is dressed up and sent as a present to\nsome great man.\n\n[864] Tawar means to neutralise (the power or effect of)\nanything. Hence it is applied even to the neutralising of the power\nof diseases and of evil spirits, as well as of noxious potions and\ninfluences.\n\n[865] Kabaleian, v.l. ka-ampeian which would refer to the railings\nin front of the hut.\n\n[866] Kalangkiri appears to be corrupt. Qu\u00e6re kanan kiri? The commoner\nversion of these lines has \"iring-iring.\"\n\n[867] Ampeian gading; this, of course, refers to the railing around\nthe \"Palace-yard.\"\n\n[868] Var. lec. batang.\n\n[869] Mengkudu, a Malay forest-tree, Morinda tinctoria.\n\n[870] Var. lec. tetak.\n\n[871] Sa-nila-nila: this looks as if it ought to be the name of some\nshrub or tree (nila, indigo); but the variant in the second of these\ntwo charms is the most likely to be the right reading; in which case\nSi Raja Nila (or more properly Nyila) might be translated as \"Prince\nInvitation.\" Si Raja Nyila is, in fact, the name sometimes given to\nthe long slender wands with fine nooses at the end with which the\nwild pigeon are snared, the name being clearly an allusion to its\npretended character.\n\n[872] Kelampati: appears to be corrupt; the preceding charm giving\nthe correct reading (si merpati).\n\n[873] Mati mampeh: was explained as = mati bapa, fatherless; or\nperhaps = mati tinggalbapa, to die leaving a father (the converse of\n\"fatherless\").\n\n[874] Mati mawah: was explained as = mati `mak; motherless, but query?\n\n[875] Beriak: not in Klinkert, but evidently of cognate meaning\nto ber-ingin.\n\n[876] Sa-pepak: was explained as meaning sa-keliling rimba raya,\ni.e. through the length and breadth of the forest.\n\n[877] Fatimah, as being the name of the daughter of the Prophet\n(Muhammad), is often used in Malay charms when they are intended to\naffect a Malay woman without her name being mentioned. (Muhammad\nis used under similar circumstances of men.) In this case the\nname \"Fatimah passes\" is evidently considered a lucky one for\npigeon-catching, Fatimah, of course, representing the female birds.\n\n[878] Both here and below the original reads Allah Nabi, but the\nemendation seems clearly necessary.\n\n[879] Mati mampik: this word is not in Klinkert. Vide note on mampeh\n(supra).\n\n[880] Mati maiwai: vide note on mawah (supra), for which word it\nappears to be a variant form.\n\n[881] Di-lilit akar: v. 1. chelar (chelah?) bakar.\n\n[882] Di-petok: v. 1. di-chetok, with same meaning.\n\n[883] Vide note on last charm.\n\n[884] Wak-wak, v. l. sengkuak, d.s.b. which apparently could only mean\n(acc. to Klinkert) extension of the roof over the kitchen rack. Another\nreading is ruwak-ruwak, in which case it would mean a \"heron on the\nkitchen rack.\" This latter seems to make the best sense.\n\n[885] Juara means (1) the umpire or manager of a cock-fight, and (2)\na master of ceremonies (v. Klinkert, s. v.).\n\n[886] Qu. mari.\n\n[887] The following various readings are found in another version:--\n\n[888] Jintala.\n\n[889] Binasa.\n\n[890] S'ri menyalak.\n\n[891] Menyalak kadalam hutan.\n\n[892] Chelaka besar sudah datang.\n\n[893] Rumah sudah.\n\n[894] Sudah datang.\n\n[895] Sadikit tidak.\n\n[896] Di tepi.\n\n[897] Menchabut rumput petang pagi.\n\n[898] Di-kata.\n\n[899] Modal liput sudah rugi.\n\n[900] Berpalut.\n\n[901] Bukan buatan.\n\n[902] Sadikit tidak tanggong.\n\n[903] Terbang.\n\n[904] Singgah.\n\n[905] Raja.\n\n[906] Chelaka.\n\n[907] Or badak (rhinoceros), as the case may be.\n\n[908] Hum is probably a form of the Buddhist OM; though the form\nwhich the latter takes in Malay magic is usually \"Ong\" or \"Hong.\"\n\n[909] Tongkat: the tongue is commonly said tongkatkan mulut (to prop\nopen the mouth) when the tip of it is pressed against the roof of the\nmouth. I therefore venture to read tongkat mulut for tongkat, because\nthe context shows that this is what is meant, the tongue being (not\ninaptly) compared in shape to a crocodile. Tongkat can hardly be used\nhere in the sense of a \"staff\"; even if mulut is not actually read,\nit must still be understood.\n\n[910] Pengri was explained to me as the indentation above the chin,\nbut I have never met the word elsewhere.\n\n[911] Here the speaker addresses the tiger direct.\n\n[912] Bergrak-lah must be taken with handak.\n\n[913] Pasih or fasih was the word given me; unless a mistake for\nsomething else, it must mean cunning or savage (qu\u00e6re fasik).\n\n[914] Pinta-pinta = perminta'an, request.\n\n[915] Ari bekari: so pronounced by 'Che Indut and other Langat\nMalays. Bekari is in no dictionary that I could find, and I only\ncame upon begari by accident in Klinkert, who only gave, however, a\ncross-reference to pegari, which form he does not give in its right\nplace. I found begari, however, in Pijnappel, q.v. s.v. He explains\nit as meaning \"to appear,\" \"to come to light.\" A similar phrase occurs\nin cclxvi, infra.\n\n[916] v.l. Membalun.\n\n[917] Uru-uru: the only sense given by Klinkert is that of a kind of\nrattle used to decoy fish--made of a cocoa-nut shell, and some Chinese\ncopper coins. But in this context it looks most like a double rhyme\nto guru.\n\n[918] Qu. di-tapakan, i.e. by footsteps.\n\n[919] Rindang was explained as = rindu (suka gemar). Kutop =\ntutop. Bintongan = benchana, kasusahan. Teng explained as = kaki\nsablah, as in tengkis. Bertengteng = jalan kaki sablah. The Bunga\nsatengteng is also called the Satawar.\n\n[920] Em. Jin Tanah.\n\n[921] Or Petala, i.e. Batara.\n\n[922] Merak in the \"Bhasa Hantu,\" or \"Spirit Language,\" means sirih,\nand it is in this sense that it should apparently be taken here. The\nordinary meaning of merak (peacock) makes nonsense.\n\n[923] Kutu hutan, lit. \"flea of the forest,\" i.e. the mouse-deer.\n\n[924] Lapang, i.e. \"trap.\"\n\n[925] Hunting dogs have special names used for harking them on,\ne.g. Sukum, Sugara, Tampoi, Sujugara, Lansat, Si Indra, Si Kumbang,\nSa' Untara.\n\n[926] There is a grass called rumput padi burong.\n\n[927] Tedong: no doubt a play on the word, which means not only a\ncobra (ular tedong) but is applied to cocks (and query dogs?) of a\ncertain colour.\n\n[928] Semawi is said to be the name by which the wild pigs are\naddressed.\n\n[929] Sungko': qu\u00e6re sungkor.\n\n[930] Unintelligible. Bengkarong means \"lizard.\"\n\n[931] Mampe, mawei: apparently the pigs are threatened with various\nterrible forms of death.\n\n[932] Explained as i.q. banyak. Qu\u00e6re emend sayup, \"afar off.\"\n\n[933] Explained as i.q. perminta'an.\n\n[934] Explained as i.q. bahtra.\n\n[935] When the voice of the gharu-spirit is heard at night.\n\n[936] Satukum is the Kelantan form of satokong, from tokong, to cut\nthe hair.\n\n[937] Besir, lit. incontinent, referring to the running of the sap\nwhen the flower-spike is tapped.\n\n[938] Berhilir, i.q. berleler.\n\n[939] i.q. pisau sadap.\n\n[940]  Explained as i.q. tagok, bekas buloh yang di-isi ayer mayang.\n\n[941] Explained as kawah 'nak masak gula.\n\n[942] The tujoh orang bersaudara are explained to be (1) Satinjau\nRantau, (2) Sakuntum Raya, (3) Malim Karimun, (4) Si Ali Pachi,\nand three others, children of Mentala Guru.\n\n[943] B'ras bertih \"parched\" rice (W. S.).\n\n[944] This and the next four charms are extracted from a paper by the\nauthor which appeared in Sel. Journ., vol. iii. No. 12, pp. 196-200.\n\n[945] Ular chintamani: the snake chintamani springs from the eggs\nof the bird chandrawasih (chendrawasi), which fall into the sea;\nif you find dust (abu) or a piece of sugar-cane inside a floating\ncocoa-nut-shell at sea, you may know it to be the snake chintamani. If,\non the other hand, the eggs fall into primeval forest, they turn\ninto the doves called merbo' titek abu, if upon a hill, they turn\ninto the doves called merbo' api. Sometimes, however, even after\nfalling, they take the shape of bananas, sugar-cane, or hen's eggs;\nand that is why sugar-cane, hen's eggs, and bananas are used when the\n\"Soul of the Rice\" is fetched home.\n\n[946] Bijeh, i.q. biji, tin-ore, lit. seed, grain.\n\n[947] Buih, i.q. buhi, foam.\n\n[948] The last two lines must be said quite in a whisper to one's self,\nas the name of God or Muhammad must never under any circumstances be\nmentioned aloud in the mine.\n\n[949] Jika terlanggar atau tersepek, itulah akan pem'pas dan\ndendang-nya (i.q. ubat-nya) maka `isharat-nya ayam sa'ekor, tanam\nkapala, tumpah darah.\n\n[950] Kalerik, not given in dictionaries, nor is jintu-jintu, which is\nanother name for it. The sound of a lizard's chuckle is considered a\ngood omen at this juncture. Ketong, not in dictionaries, but explained\nas a grain (sa-biji). Arai, not given in dictionaries, but explained\nas a cocoa-nut shell full (sa-chupak). Sentong, lit. = basketful here,\nthe basket being such a basket as is filled with jungle produce and\nfitted to the back of the carrier. Makau stands for tembakau. Kantan\nis probably Nicolaia Imperialis Horan (Scitamine\u00e6).\n\n[951] i.q. tokong, a rocky islet, a rock.\n\n[952] [Sic.? Laksamana.]\n\n[953] i.q. Makhdum, or perhaps mukaddam, chief.\n\n[954] J.R.A.S., S.B., No. 31, p. 28.\n\n[955] Pekiriman: lit. a \"sending,\" a thing which is sent, and hence\na present, the \"present\" being the bait.\n\n[956] Ulubalang, or hulubalang, a captain or champion (v. Kl. s.v.):\nin this context the crocodile is of course intended.\n\n[957] Pematahan: lit. the \"break\" of the bay, i.e. the central point\n(from patah, to break).\n\n[958] Alir: the name of this particular method of crocodile\ncatching. Thus mengalir = to catch crocodiles in this particular way\n(as described above). Rotan alir = the long rattan line attached to\nthe bait.\n\n[959] Telentang: this and the next line probably refer to some\nform of omen which is taken from the way in which the tree falls;\nbut this was not explained to me at the time. The \"supine position\"\nin this case would no doubt be an allusion to the position of a dead\ncrocodile which has \"turned turtle,\" whereas to be \"prone\" would be\nits natural position as it swims.\n\n[960] Yang berdosa: this, of course, refers to the guilty crocodile\nor crocodiles, i.e. the maneaters, who are considered to have \"sinned\"\nin eating human flesh.\n\n[961] Si Anu: the name of the victim or victims should be mentioned\nhere.\n\n[962] Kalangan darah: it is difficult to see the exact meaning of this\nphrase; at first sight it looks like \"the curse of the barring of the\nblood,\" but my Malay authority insisted that it meant the \"blood-bars,\"\nand that it was an allusion to the bones, which were supposed to\n\"bar off\" blood from blood, and that the real significance of the\nphrase was \"choked to death with bones.\" It looks to me, however, much\nmore like a mistake for, or variation of, the phrase mengklan darah,\nof which there are plenty of examples; but until more instances are\ncollected the explanation must be considered doubtful.\n\n[963] Biak kembang, d.s.b.: \"increase and multiply\" is the only sense\ngiven to biak or bijak (v. Kl. s.v.), but the phrase may possibly\nbe corrupt.\n\n[964] Sambu Agak, Sambu Agai: in other charms \"Jambu Rakai\" is given,\nwhich evidently corresponds to \"Sambu Agai,\" and is the name given to\nthe human being who, according to what must undoubtedly be the older\n(pre-Muhammadan) legend, was metamorphosed into the crocodile. The\nstory which makes the first crocodile a plaything into which Muhammad's\ndaughter Fatimah gave life, must at any rate in that respect be much\nmodified by Muhammadan ideas, but there are indications here which\nseem to point to the interweaving of two separate stories (v. supra).\n\n[965] Em. Kalimu 'llah, the special title of Moses.\n\n[966] Di-sembor kapada yang kena.\n\n[967] i.e. rumah Pontianak.\n\n[968] Orang yang kena Pontianak jadi hitam saperti jantong di-bembam.\n\n[969] Qu. selimbar, a plant?\n\n[970] Tanah kang: explained as an allusion to that part of the\nlower jaw which is beneath the tongue (mulut di-bawah lidah), the\nintention evidently being to allude to the \"pelesit's\" coming out\nof its owner's mouth. In the next line but one, tanah dengkang is\nsimilarly explained as alluding to the roof of the owner's month, so\nthat asking the \"pelesit\" to return to it is tantamount to requesting\nit to fly back down its owner's throat. And thus, three lines later,\nit is requested to return to its \"embodiment\" (jinjangan).\n\n[971] i.q. aruah Jin.\n\n[972] i.e. sa-habis-habis burok.\n\n[973] Apparently a demi-god, descended (according to one account)\nfrom Batara Guru.\n\n[974] In the case of a Raja's child as much as ten (silver) dollars\nshould be used, but for poor people even one cent will do.\n\n[975] Cp. Report of Dutch Expedition to Mid-Sumatra, vol. i. p. 266.\n\n[976] Or a small wallet (bujam), such as is often used by Malays to\nhold their supply of tobacco and betel.\n\n[977] In the case of a boy, a piece of paper and a sugar-palm twig\n(such as the Malays use for writing with) may be added to the other\nobjects.\n\n[978] (?) Kau.\n\n[979] Mutatis mutandis.\n\n[980] Qu. angkau.\n\n[981] The Filer of Teeth explained that the file being of iron, and\nhence emblematic of earth, the bowl of water in which the file was to\nbe dipped emblematic of water in general, and the limes emblematic\nof the vegetable creation, it was necessary to invoke the three\n\"Prophets\" who are supposed to be in charge of those departments\nof creation. The explanation, however, is not a satisfactory one,\nand it is more probable that these lines have taken the place of an\nolder invocation now forgotten. Their Arabic character in itself is\nalmost conclusive on this point.\n\n[982] Qu. beratus or saratus?\n\n[983] Qu. baruh.\n\n[984] The neckbone.\n\n[985] The breastbone.\n\n[986] The backbone.\n\n[987] Em. Berchela chachat.\n\n[988] i.e. beriring, also biring.\n\n[989] Qu. pernama or berlima?\n\n[990] Asam, which comes from the land, is mixed with salt, which\ncomes from the sea, and the two bring out each other's qualities.\n\n[991] Tengkuling, or tengguli, is said to be made with the squeezings\nof cocoa-nut pulp mixed with sugar, and cooked till the oil and sugar\ncome out and float on the top; this is called tengguli.\n\n[992] V.l.\n\n    'Ku titek pinang 'ku titek\n    'Ku titek di-atas batu\n    'Ku makan pinang sadikit\n    Naik s'ri ka muka aku.\n\nTitek, is from titekka to hammer, and so to smash, hence 'ku titek =\n'ku kachipkan, I break with the betel-nut scissors?\n\nTemuning, v. l. tengkuling or tengguli (v. supra).\n\nTa' si kulita' seqq. should probably be taken as meaning \"Ta' si\nkulita' stands for Tepi laut bunyi guroh halilintar.\"\n\nCp. \"'Tah 'ting stands for patah ranting,\" etc.\n\n[993] Menti is explained as a minor title of rank, below that of\nmentri.\n\n[994] i.e. Knead your limbs upwards.\n\n[995] Qu. chintamani.\n\n[996] Qu. hanyiran from hanyir.\n\n[997] Qu. upau, a snake.\n\n[998] i.e. Jibra'il, Gabriel.\n\n[999] i.e. Nestapa.\n\n[1000] Explained as meaning \"to roll in anything sticky.\"\n\n[1001] Tracks, qu. bangkar.\n\n[1002] \"Thrust deeply down.\"\n\n[1003] i.e. yang dalam diri kita.\n\n[1004] i.e. siput darat.\n\n[1005] Em. Kalimu 'llah.\n\n[1006] Raja di Laut: in this connection my informant quoted:\n\n    Maduraya nama bapa-nya,\n    Madaruti nama anak-nya,\n    Si Kekas nama anak-nya.\n\n[1007] Em. Baruh.\n\n[1008] Or Si-rekong, Si-reking; pronounced Serkong, Serking.\n\n[1009] Qu. Sula.\n\n[1010] Ula-ula is the name given to a pennon attached to the\nmainmast. It was of such length that it reached to the poop, which it\nflapped against or \"whipped.\" Gada-gada was explained here as a short\npennon attached to the foremast. Pemepah was the standard at the stern.\n\n[1011] i.e. juru batu.\n\n[1012] Or else this first verse:\n\n    Talang puan, tatang cherana\n    Dalang bidok pagi hari\n    Datang-lah tuan datang-lah nyawa,\n    Memanggil tuan datang kamari.\n\n[1013] i.e. Penuwei.\n\n[1014] i.e. Poko' kait-kait.\n\n[1015] Or Kembola.\n\n[1016] Lengkong Pulau is the name of the royal (Bengal) tiger, which\nwas described to me as the steed of \"Raja Jin Peria,\" whereas Nibong\nHangus was explained as the name of the Black Leopard and the steed of\n\"Lang Jengkat.\" These steeds (!) are said to wait outside the house\nwhen their masters have entered, their spoor being visible next\nmorning! Raja Jin Peria and Lang Jengkat are said to reside upon\nthe mountain Ambin Anak, together with other spirits named Mampek,\nPilus, Lang Padang, Nibong Alai, and Gelombang Ribut, whereas Penglima\nLenggang Laut lives in the Heart of the Seas (Pusat Tasek).\n\n[1017] J.R.A.S., S.B., No. 17, p. 116.\n\n[1018] i.e. Kahwin-nya.\n\n[1019] i.e. Jerok.\n\n[1020] Qu. tarohkan.\n\n[1021] Romanized from the Sel. Journ., vol. ii. No. 26, pp. 424-426.\n\n[1022] Qu. Bersulor.\n\n[1023] Kalau berlaga atau bertanding pun gantong juga dua-dua.\n\n[1024] Bangsa limau hutan.\n\n[1025] Em. ruayat, i.e. kesah.\n\n[1026] Di-surat, i.e. aku.\n\n[1027] Ha, i.e. angkau. (But qu. em. do`a for de' ha.)\n\n[1028] \"Penetration is from me,\" i.e. \"it rests with me whether you\npenetrate or not.\"\n\n[1029] Qu. ia.\n\n[1030] Em. sa-hingga.\n\n[1031] Gampang (?).\n\n[1032] Rejang, said to be Achinese, equivalent to tinju.\n\n[1033] Tembok = menchedok ayer (?).\n\n[1034] Tang = kita in the spirit language (bhasa hantu).\n\n[1035] Qu\u00e6re.\n\n[1036] Qu\u00e6re.\n\n[1037] Em. Mengadu.\n\n[1038] i.e. Halilintar. These four are the Saudara Ampat.\n\n[1039] Qu. Menunggu.\n\n[1040] Qu. sunggoh-nya.\n\n[1041] Some word like hantu, puaka, buatan orang, or the like, is\nmissing here.\n\n[1042] The reading is doubtful; the word might be read berhenti.\n\n[1043] As in the first section the Naning MS. here has menerka.\n\n[1044] Qu. dia bersunggoh.\n\n[1045] The substance of the rest of this short treatise will be found\nin the text.\n\n[1046] For `Utarid.\n\n[1047] Zuhrah.\n\n[1048] Mirrikh.\n\n[1049] Zuhal.\n\n[1050] Or Zu-'l-hijjah.\n\n[1051] Inserted from another version, which also gives the numbers\nof the Abjad; for these vide Hughes' Dict. of Islam, s.v.\n\n[1052] From Life and Essays of H. T. Colebrooke, vol. iii. p. 284.\n\n[1053] Qu. memerang from prang, or memarang from parang?\n\n[1054] Lit. the Invisible (or Hidden) Man.\n\n[1055] Probably Fa is intended, v. inf.\n\n[1056] Qu. Thal or Dal.\n\n[1057] Explained as yang bising. Kl. \"plaaggeest.\"\n\n[1058] Membrum virile.\n\n[1059] Coitus.\n\n[1060] Transliteration of the magic letters and figures directed to\nbe used.\n\n[1061] Ia was explained by 'Che Indut as referring to the figure\n(gambar), not to the person who was to be charmed. A more complete\nidentification of the soul-receptacle with the person it would be\nhard to find.\n\n[1062] Em. Derhaka.\n\n[1063] Betuah or petua?\n\n[1064] Mix them.\n\n[1065] Qu\u00e6re.\n\n[1066] A single needle which has a broken eye out of a score (needles\nbeing made up in scores).\n\n[1067] J.R.A.S., S.B., No. 14, p. 313.","title":"Malay Magic: Being an introduction to the folklore and popular religion of the Malay Peninsula","tradition":"myth-cosmogony","translated_text":null,"word_count":228523}