CHAPTER VI

MAGIC RITES AS AFFECTING THE LIFE OF MAN

Birth-Spirits

[cxli] Langsuir Charm [Chap. vi. p. 326.

Jintek-jintek di kuala! Jauh tajam mata-nya, Dekat tumpul hati-nya; Terbuka batu dalam tanah, Terbuka hati satru lawan 'ku. Terbuka maiat dalam tanah, Terbuka hati satru lawan-'ku. Sayu hati memandang aku Berkat aku memakei do`a Silam Bayu.

[cxlii] Charm for laying a Pontianak [p. 327.

Pontianak, mati beranak, Mati di-timpa tanah tambah! Krat buluh panjang pandak 'Kan pelemang hati Jin Pontianak. Dengan berkat la-ilaha, d.s.b.

Another version is exactly the same as far as the words Jin Pontianak, but continues--

Jembalang, Jembali, Daun lalang gulong-gulong, Datang angkau kamari, 'Ku tetak dengan parang gudong.

(Here expel your breath forcibly.)

Alternative Charms

[cxliii] Tangkal Mati Anak (Pontianak)

Lada kechil, lada hitam [966] Sampei ka tunggul muda Peri [967] Adek yang kechil, adek yang hitam [968] Si Anu terkena sambar (ini). Jin Pontianak rimba! Aku tahu asal 'kau jadi Berumah 'kau diatas Sa-lembar [969] Minta' tawar, minta' jampikan. Kabul-lah do`a Pontianak Kabul Guru, kabul aku, Dengan berkat la-ilaha, d.s.b.

[cxliv] Charm for laying a Penanggalan

Kur, ayam puteh, Kur, ayam hitam, Chatok-lah prut Manjang yang terjela-jela itu, Chatok-lah hati, jantong, limpa Manjang itu, Dengan berkat, d.s.b.

[cxlv] Charm for laying (lit. neutralising) a Polong [p. 329.

Hei Si Tinjak, Si Tertib, Ular dan lipan berkelamentang! Terbato' terber'sin, Berkat aku menangkal polong dengan bajang hantu sakalian. Asal-'kau di tanah kang, [970] Pulang-'kau ka tanah kang, Asal-'kau di tanah dengkang, Pulang 'kau ka tanah dengkang, Datang 'kau menelentang, Pulang angkau meniarap, Pulang-lah angkau kapada jinjang angkau, Hei, Dato' Ulan, Dato' Puteh, Tetap-lah angkau kapada tempat angkau, Kapada hulu ayer paya berlendang Berkat, d.s.b.

[cxlvi] Charm for killing a Polong (apparently addressed to the Pelesit)

Hu, aku tahu asal 'kau mula menjadi, Si Ruchau nama 'kau mula menjadi, Datang menelentang, pulang 'kau menelangkop, Terlangkop jinjang guru-'kau, Dengan berkat la-ilaha, d.s.b.

[cxlvii] Tangkal Pelesit [p. 330.

Sa-pertama-nya Nyawa Ka-dua-nya Darah Ka-tiga-nya Daging Ka-ampat-nya Prehat! [971] Hantu orang asal 'kau jadi, Tanah puteh asal 'kau jadi, Tahi Adam asal 'kau jadi, Tahi Bali [972] asal 'kau jadi! Jangan 'kau dengki, Jangan 'kau aniaya Kapada anak sidang (manusia)! Jikalau 'kau dengki, Jikalau 'kau aniaya, 'Kau di-makan besi kawi, Makan kutop ka bintongan, Di-hempap Koran tiga puloh juz, Di-timpa daulat ampat penjuru `alam! Bukan-nya aku punya tawar: Nenek Malim Karimun [973] yang punya tawar, Tawar tersurat di pintu Ka`bah! Sidik Guru, sidik-lah aku, Dengan berkat, d.s.b.

In the case of a pelesit (kalau orang sakit merepet kata kuching) add:--

Aku tahu asal 'kau menjadi; Minyak niyor hijau asal 'kau menjadi. Kalau ta' undor deri sini, Kena salang mak angkau, 'Ku sula melentang mak 'kau!

[cxlviii] Birth Ceremonies [p. 334.

The treatment of the umbilical cord is generally somewhat as follows:--The cord is rubbed with dust between the finger tips (di-gentil dengan abu), and kneaded towards the child (di-urut-nya kapada budak), the words "Bismillah wadi mari kamari" being pronounced at the same moment. Then it is tied round with strips of the wild bread-fruit bark (tali trap) in seven places, each a thumb's breadth from the next (pengukor ibu tangan). Saffron (turmeric) and a piece of charcoal (arang saketut) are now laid upon a coin, [974] over which the cord is drawn tightly; and, finally, the cord is severed at a point between the second and third bindings, by means of a splinter (sembilu) of bamboo. The severed ends are now cooled with betel-leaf water (di-jelum dengan ayer sirih), rubbed with pounded garlic mixed with fine dust (bawang puteh di-giling-nya dengan hati abu), plugged with a roasted peppercorn [975] and covered (di-tekup) with mengkudu leaves, after which the child is swaddled (di-bedong). Within from three to seven days the dead end of the cord will fall off (tanggal tali pusat), and the pepper which had previously been inserted will be poured out (di-chichir). The caul (uri) is deposited in a small rice-bag (sumpit) [976] with salt, black pepper, and asam gelugor. The bag is then tied up and roasted in a split stick (sepit) such as is used for cooking fish. After this it is dried by being kept near the fire in the back premises (where it is subjected from time to time to the sembor sirih treatment). When the child can walk, the uri is buried in a hole in the ground, with the nail, candle-nut, brazil-wood, etc., mentioned elsewhere. [977] In this case a cocoa-nut is usually planted to mark the spot where it was buried. Sometimes, however, the bag with its contents is merely thrown into the nearest river or the sea.

[cxlix] If the Labour is difficult

Kalau sakit benar, di-kemam asam garam, katakan:--

Bena mudik ka hulu, Ker'pok-ker'pak pematah paku, Ambil ijok 'kau pengikat si alu-alu De' tujoh bukit, tujoh kuala. Berkuak bersiah-lah angkau! Aku 'nak menengo' anak Si Anu lalu. Kabul-lah pengajar guru-'ku mestajap kapada 'ku Dengan berkat la-ilaha-illa-'llah.

[cl] When putting the Marks (pangkahan) on the Mother and Child [p. 336.

Tetak buluh telang, Tetak serba bersisa; Ayer lior gilang gemilang Menawar serba yang bisa.

Adolescence

[cli] When scattering the Rice, and applying the Tepong Tawar before commencing to file the Teeth [p. 356.

Tepong tawar, tepong jati, Patah puchok mali-mali; Buangkan sial dengan pemali, Dengan berkat la-ilaha-illa-'llah.

[clii] When touching the Patient's Teeth with any of the Rings or the Egg

Hu, kata Allah! Hak, kata Muhammad! Bismillah al-rahman al-rahim Uru Allah, kopak-kapek Aku Kadim, pauh [978] menyemblah Wasam si in Allah aku matikan Kabul aku memakei do`a mengantok amas. [979] Kabul berkat la-ilaha-illa-'llah.

[cliii] To destroy the "Venom" of the Steel (buang bisa besi)

Bismillah al-rahman al-rahim Hei, Bismi! Aku tahu asal 'kau jadi! Aku menjadi chahia Allah, Angkau menjadi mani Allah, Ada aku, bharu angkau ada, Tiada aku, tiada angkau ada! Kalau 'kau derhaka kapada aku, 'Ku buang ka laut Demi dalam! Hak tiada aku [980] bisa, Kalau aku[3] bisa, derhaka kapada Tuhan. Kabul berkat, d.s.b.

[cliv] When first laying the File across the Teeth

Al-salam `aleikum, Nabi Tap [yang memegang bumi], Al-salam `aleikum, Nabi Khailir [yang memegang ayer], Al-salam `aleikum, Nabi Elias yang memegang poko. [981]

[clv] To charm the Betel-leaf (jampi sirih) which is presented to the Patient after the Operation [p. 357.

Bismillah al-rahman al-rahim! Hong sarangin bulan bintang matahari! Tegak ruh-ku saperti bulan bintang matahari! Kabul aku memakei do`a Si Awang Lebih Berjalan aku berlebih, Berkain aku berlebih, Berbaju aku berlebih, Bersaputangan aku berlebih, Kuat kuasa-ku aku berlebih! Kabul berkat, d.s.b.

[clvi] Circumcision [p. 360.

A ceremony equivalent to circumcision is performed in the case of girls at between five and seven years of age, a wound "like the sting of a gadfly" (saperti di-gigit pikat), i.e. just sufficient to draw blood, being inflicted by means of scissors wielded by a Bidan (who offers prayers and burns incense). In the case of a boy the skin parted from the wound is received in a cleft stick (sepit), and after being dried is made up into a sort of ring, and used as a charm to secure invulnerability (pelias) in war, or else carried out on a piece of banana leaf and thrown away with ashes from the hearth (abu dapor), which latter are used to stanch the blood. The small bit of skin got from the girl is similarly dealt with.

Personal Charms

[clvii] Charms for Protection [p. 361.

Tahan Tanggal

Hei benang, bertali benang, Tujoh besi, peratus [982] besi, Tujoh pengikat sangka raya! Maka [kalau] menguchap maiat dalam kubor Di-sahut-ki orang yang di-atas dunia, Maka aku di-binasakan Sagala benatang yang bernyawa! Jikalau tidak menguchap maiat dalam kubor, Maka tidak-lah aku di-binasakan Sagala benatang yang bernyawa, Sagala musoh bahia, Sakalian anak sidang manusia! Maka [kalau] berkokok ayam dalam telor Di-sahut-ki ayam di-atas dunia, Maka aku di-binasakan, d.s.b. Tahan Allah, tahan Muhammad, Tahan Baginda Rasul Allah, Berkat aku memakei do`a tahan tunggal.

(Then blow to right, to left, and in front.)

[clviii] Pendinding

O Jin Sa-Raja Jin, Jin bernama Gempa di Rimba, Jin bernama Gempa di Bukit, Jin bernama Gempa di Baru, [983] Saribu Garang Kapala Tujoh nama angkau, Itulah Jin Sa-Raja Jin Jin Puteh saudara-'kau! Jangan angkau rosak binasakan Jangan angkau menchachat menchedra 'Kau-lah saudara-'ku.

[clix] Pendinding ('Che Muntil)

Allah 'kan payong-ku! Nabi muhammad Mimbar-'ku! Raja Brahil di kanan-'ku! Serafil di kiri-'ku! Rasul Allah di hadapan-'ku! Turun mala'ikat yang berampat, Terkunchi terkanching pintu bahia-'ku. Turun mala'ikat yang berampat, 'Kau jadi pagar badan-'ku. Kain Asadasan Asadusin, Astabarukin 'kan ganti tudong-'ku! Terlindong-lah diri-'ku didalam kalimah la-ilaha, d.s.b.

[clx] Pendinding

Hei Nur Puteh Maharaja Besi, Yang menunggu Astana Allah, Jin Puteh Maharaja Dewa, Yang menunggu Pintu Langit. Hei, Mala'ikat Puteh yang didalam diri-'ku, Yang di-kiri, di-kanan, di-hadapan, di-blakang, Tolong kawal pleherakan aku ini (or Si Anu ini)! Serta angkau temukan dengan Nabi, Didalam ampat puloh ampat hari Dengan berkat daulat Anak Raja Bulan mengambang, Dengan berkat daulat Sultan Muhammad, Dengan berkat mu`jizat Bulan dan Matahari, Dengan berkat mu`jizat Ibu serta Bapa, Dengan berkat mu`jizat Nabi Muhammad salla Allah, d.s.b.

[clxi] Pendinding

Besi kling, [984] besi tembaga [985] Besi melilit [986] di pinggang-'ku Aku tidor, angkau-lah jaga, Datang marabaya, grak bangun sa-bangat-bangat, Datang de' kiri, grak di-kiri, Datang de' kanan, grak di-kanan Datang de' kapala, menjunjong naik, Datang de' kaki, mengangkit bangun, Hei mala'ikat Israfil, Kalau 'kau ta' grak bangun, Derhaka kapada Allah, Berdosa kapada aku, Dengan berkat la-ilaha-illa-'llah, d.s.b.

Israfil yang memegang sakalian angin di badan kita `Azra'il yang mengambil nyawa sagala makhlok. Mika'il yang membri rezki Jibra'il yang membawa wahi (khabar).

[clxii] Charm for Health

Salira reksa baik-baik tuboh badan-mu Jangan bri bersengit riang Berchelah chachak, [987] berhadoh hanal, Jangan bri sakit dan pening, Biar segar-degar, sehat pulang pulis Pulang pulis sedia kala Bagei `adat zaman dahulu; Biar lepong-lasa Biar tegoh-tegap Bagei turus di tengah 'laman Pulang tetap pulang nin Bagei ayer di taman kacha Simpan chawan-nya: Dengan berkat, d.s.b.

Charm for Beauty, used by Children

[clxiii] Pemanis Budak [p. 363.

Ambil ayer dalam batil besar, sapu muka di misei-nya. Bachakan ini yang sebut:--

Matahari ampat, bulan lima, Bintang tujoh ka mata aku, Bintang berayun ka dagu aku, Bulan pernama di kening aku, Semut berliring [988] di biber aku, Gajah sa-kawan di gigi aku, Ombak beralun di lidah aku! Suara aku saperti suara Nabi Daud, Rupa aku saperti rupa Nabi Yusoh, Chahia aku saperti chahia Nabi Muhammad, Berkat aku memakei pemanisan sama jadi dengan aku Dengan berkat la-ilaha-illa-'llah, d.s.b.

[clxiv] Another Version

Pemanis

Suh kalubi anta kalubi 'Arash mandi krusi mandi Loh mandi, kalam mandi, Aku mandi didalam `izat Allah Mandi didalam sifat Allah, Mandi didalam kandang kalimah la ilaha, d.s.b. Hai, chahia-ku chahia Nur! Nur Allah, Nur Muhammad, Chahia Baginda Rasul Allah. Bintang tiga berator di dada-'ku, Semut beriring di bibir-'ku, Ular chintamani di lidah-'ku. Berkat 'ku memakei chahia Nur.

[clxv] Another Version, combined with a Love Charm

Hong si bintang tujoh, Bulan perlima [989] di muka aku, Ombak mengalun di lidah 'ku, Semut beriring di bibir 'ku, Angin bertiup di-serta-nya, Gajah puteh sabrang lautan, Songsang tapak, songsang bulu, Songsang belalei, songsang gading, Itu lagi bertemu kapada 'ku! Ini 'kan pula Si Anu itu Bagitu-lah gila kasih sayang kapada 'ku, Di-bawa makan tiada termakan, Di-bawa tidor tiada tertidorkan Berchinta kasih sayang kapada 'ku! Panah ma`rifat-'ku Sudah terkena terlekat Terpaku kapada jantong, hati, ruh, limpa, mempadu, semangat Si Anu itu. Kabul berkat, d.s.b.

[clxvi] For Beauty

Pemanis

Bismillah, d.s.b. Titek 'ku titek, ayer lior sa-titek di-atas permeidani, Tundok kasih sayang ummat Muhammad memandang aku. Saperti asam garam [990] bertentangan chahia aku, Matahari s'ri aku, bulan rupa aku, Berkat aku memakei do`a asam garam! S'ri manis, tengkuling [991] manis, Aku-lah yang manis; Bukan-nya s'ri manis, tengkuling manis, Aku-lah yang manis. Di-pandang ummat Muhammad sakalian laki-laki sakalian perampuan, Chahia naik ka muka aku, S'ri turun ka dada aku, Chahia Allah, chahia Muhammad, Lebih pagi di-bawa(h) petang, Lebih petang di-bawa(h) pagi. Berkat la-ilaha, d.s.b.

[clxvii] Another Version

Pemanis (makan sirih)

'Tik, pinang 'ku titek, [992] Titek di-atas batu! Makan sirih bercharik-charik, Naik s'ri ka muka aku! S'ri manis, temuning manis; Bukan-nya s'ri manis temuning manis, Aku-lah yang manis, Manis di-pandang ummat Muhammad! Ta' si kulita' si kulita' tepi laut Tepi laut bunyi guroh halilintar, Nabi Daud menengo' chahia muka-'ku yang lebeh, Chahia Allah, chahia Muhammad, chahia Baginda Rasul Allah!

[clxviii] Before starting on a Journey

Sekam burok, sekam bharu, [Di-]tampi terlayang-layang, Tundok hantu 'ku 'nak lalu, Jangan tindeh bayang-bayang, Undor-undor Angkah-angkah, Hantu tundok Aku langkah.

[clxix] Bathing Charm

Pemandi bersikat

Merak Si Anggul-anggul Anggul-anggul atas kota Gerak ikat sanggul, S'ri naik ka muka aku, Chahia melampar ka tuboh-ku.

[clxx] Mengajar Sultan Makan

Tabek tuanku ampun beribu-ribu ampun Ampun S'ri `Alam S'ri Paduka Jamad-al-`Alam! Si Jolong menggali lembah Sa Derit tiang panjang Tiang sudut menti [993] dulapan Tapak tangga jari 'ku aran (?) Tulang bumbongan sawa mengampei Bergemunehah lebah mengirap, Bersampang dengan chahia Linggam. Kadudok tanam di-lembah Batang padi tepi prigi Lagi tundok patek menyembah Minta ampun ka-bawah Duli. Ampun Tuanku, beribu-ribu ampun Ampun Tuanku, S'ri Paduka, S'ri Jamad-al-`Alam.

Love Charms

[clxxi] Pemanis

Hong Si Lala, pinang Si Laling, Katiga dengan pinang Si Lia-lia, Tergelak Si Anu lalu tersinyum Kena ka panchong Si Guyu Gila, Gila siang, gila malam, Berkahandakan kapada aku Dengan berkat, d.s.b.

[clxxii] Kasih Sa-Kampong

Bab ini kasih sa-kampong: di-[?] kan malam waktu handak tidor, `isharat-nya handak bertelanjang, sudah di-bacha tiga kali, maka naikkan [994] deripada kaki sampei muka; pagi-pagi sakali bangun deripada tidor atau tengah mandi pagi pun buleh juga.

Bismillahi-'l-rahmani-'l-rahimi! Hu yahu rupa chermin Rasul Allah, Allah akan payong-'ku, Muhammad akan selimut-'ku, Bernama chinta manis [995] berendamkan Nabi gulongan-'ku, Ampar Suleiman di dada aku, Berkat aku memakei do`a kasih sa-kampong, Tundok blas kasihan ummat Muhammad Sakalian laki-laki, sakalian perampuan; S'ri tengkuling yang manis, d.s.b.

[clxxiii] Pengasih Sa-Kampong (bacha'an laki-laki)

Minyak sibuli belang, Terletak di hati tangan, Kembang bunga semandeka, Kembang langsong ka taman Malayu, Terbit bulan sapernama, Terbit memanchar ka muka aku, Paku irang, paku meranti, Paku terletak di tengah huma; Tegak sagala Raja-raja mentri Aku sa'orang tiada bersama, Berkat aku memakei do`a Nabi Allah Karimun. Menggila bernama si do`a Si Awang Lebeh Aku yang di lebehkan Allah Aku yang di lebehkan Muhammad Aku yang di lebehkan Baginda Rasul Allah. Berkat aku memakei do`a Si Awang Lebeh Aku yang terlebeh dalam dunia Yang jadi 'kan anak Nabi Adam yang pertama Hu Allah la-khu Allah, d.s.b.

[clxxiv] Kasih Sa-Kampong (bacha'an betina)

Sirih si asi-asi, Letak menyila-nyila, Menurunkan Si Raja Kasih, Menetapkan Si Raja Gila, Sila ginjang, gila serbaya, Gila sa-kampong, kampong raya, Gila sa-'laman, 'laman raya, Gila mabok hati jantong Sakalian yang bernyawa Tundok khadmat kapada aku, Berkat aku memakei do`a Nabi Allah Suleiman! Hu Allah akbar akbar La khalu Allah kuwata illah billah ali. Ya al-athi hak, ya raba-'l-`alamin, Berkat aku memakei do`a Nabi Idris Berkat makbul kapada aku. Hu Allah!

Charm against Old Age

[clxxv] Tangkal jangan jadi tua

Nur puteh, Rum puteh, Puteh buleh menjadi hitam, Hitam buleh menjadi puteh, S'ri Jaya sifat-nya aku, S'ri Allah, S'ri Muhammad! Aku jadi di beringin songsang, Kabul berkat aku memakei do`a Lenggundi Hitam, Sudah mati hidup sa-mula, Berkat, d.s.b.

Betrothal

[clxxvi] At the Inspection of the Girl [p. 364.

Waris sa-blah jantan pareksa betina; katakan:--

Hei berbuah gadong satela, Gunong Bantan di tepi laut; Antah bertuah, antah chelaka, Kapada Tuan hati tersangkut.

[Kata waris betina "Choba menengo' kerbau aku, kerbau lepas; antahkan rabit, antah patah, antah buta."]

Tinggi tinggi matahari Anak kerbau mati tertambat; Salama ini sahya menchari, Inilah bharu sahya mendapat.

[clxxvii] Menghantarkan Blanja [p. 367.

Rumah kechil para-nya lima Tempat menyalei ikan kerisi; Aiu hei, Inche, sahya bertanya Brapa-kah harga intan disini? Tali kail panjang-nya lima 'Kan pengail ikan tenggiri; Tujoh tahil sakati lima, Itulah harga intan disini. Kalau tidak rengas di tanjong Pandan di hulu di-rebahkan; Kalau tidak mas di-kandong, Badan dahulu di-serahkan. Kalau tiada rengas di tanjong, Ambil beringin pagarkan dulang; Kalau tiada mas di-kandong, Jangan inginkan anak orang. Ribu-ribu batang terpanggong, 'Kan dudok batang rumbia; Meski sa-ribu hutang 'ku tanggong, Asal 'ku pinang anak dia.

[Kalau mahu]

Saputangan jatoh ka laut, Jatoh dengan kalas-kalas-nya; Panjang tangan sahya menyambut, Satu tidak akan balas-nya. Baik kalas, baik tidak, Lenggundi tumboh di panchor; Baik baik, baik tidak, Tegal de' budi hati-'ku hanchor.

[Kalau ta' mahu]

'Che Ungku mudik ka hulu Ambil kain basoh nila-nya; Kalau yang itu, biar-lah dahulu, Kalau yang lain, barang bila-nya. 'Plam 'Che Dol Amat Jatoh tergolek ka dalam paya; Kalau ta' dapat dengan hikmat, Tilekkan tuju prang maya. Kalau ta' rapat puan de' bingku Nasi kunyit panggang ayam; Kalau ta' dapat Tuan di-aku, Langit sengit, dunia karam!

Marriage

[clxxviii] Melawa [p. 381.

Kalau naik tangga, [kata] waris sa-blah betina:--

Tatang puan, tatang cherana, Tatang bidok S'ri Rama; Datang-lah Tuan, datang-lah nyawa, Datang-lah dudok bersama-sama. Diri-diri pagar 'Che Naik Galu-galu anak tangga-nya; Inche terdiri mari-lah naik, Sahya ta' tahu menyebut nama-nya. 'Nak tajok, tajok-lah puan, Remunggei batang berduri; 'Nak masok, masok-lah Tuan, Timbang-lah chukei `adat negri.

Kata waris sa-blah jantan:--

Belatok lagi terbang, Ini pula si burong nuri; Hukum dato' lagi 'ku timbang Ini 'kan pula chukei negri.

Di-brikan chinchin di-chabut atau wang tiga ampat ringgit.

Medicine

[clxxix] Before removing the Calladium-leaves from the Jar Mouths [p. 411.

Al-salam `aleikum, Nabi 'Tap yang memegang bumi, Suawam yang memegang langit, Nabi Noh yang memegang kayu, Nabi Elias yang menanam kayu, Nabi Khailir yang memegang ayer. Aku memohunkan tengo' ubat Si Anu.

[clxxx] After removing them

Al-salam `aleikum, hei Tanju! Angkau 'ku angkat jadi wali akan saudara-ku Angkau yang berusul, yang berasal, Deri dahulu sampei sakarang! Aku tahu asal 'kau jadi, Tahi mata Muhammad asal 'kau jadi, Aku minta' tengo'kan ini sakit Si Anu.

[clxxxi] When holding the Rice over the Censer [p. 412.

Al-salam `aleikum, Mustia Kembang, Angkau 'ku angkat jadi wali akan saudara, Kalau sunggoh 'kau yang berusul berasal Deri dahulu sampei sakarang, Aku tahu asal 'kau jadi: Siti Hawa asal 'kau jadi. Angkau 'ku suroh, 'ku seraya, Barang sa-bagei 'kau rupakan, Didalam taman yang endah. Jangan 'kau mungkirkan janji atau satia.

[clxxxii] After throwing the Rice into the Jars

Al-salam `aleikum, Nabi 'Tap yang memegang bumi, Nabi Noh yang memegang kayu, Nabi Khailir yang memegang ayer! Aku memohunkan jamjam ini Akan ubat Si Anu itu.

[clxxxiii] When holding the Rice over the Incense [p. 413.

Al-salam `aleikum, Gandum! Angkau 'ku 'nak suroh, 'nak seraya, Menengo' penyakit Si Anu! Jangan mungkir janji atau satia, Tengo'kan penyakit ini anak chuchu Adam, Ummat Nabi Muhammad sidang manusia Si Anu! Kalau datang satu hal Bergrak-lah dalam kelebu yang suchi!

[clxxxiv] Tilek Penyakit

Another method of "water-gazing," by looking into a cup containing saliva produced by chewing betel

The directions for this ceremony run as follows:--

Get (preferably) a woman (or failing a woman, a man), to chew up for you three "chews" of betel-leaf (betel-leaf with meeting leaf-ribs (sirih bertemu urat) is the best). Receive the saliva in a cup and cover it over with a betel-leaf. Fumigate it with incense and then remove the covering, and "gaze" at it (tilek) intently. The following are the signs which you must look for:--

(1) If it looks yellowish it shows that the patient has been affected by rain in the heat of the day.

(Kalau rechak-rechak kuning rupa chahia-nya, kena hujan panas.)

(2) If it is pitted (with hollows) it shows that the patient has been affected by a stopped-up well or buffalo-wallow.

(Kalau rupa berlubok-lubok, kena prigi buta atau kubangan.)

(3) If it has long streaks running right through it, it shows that the patient has been affected by the Heart of Wood.

(Kalau rupa-nya berurat panjang terjantang ayer sirih-nya, kena teras ada-nya.)

(4) If round, he has been affected by a hidden tree-stump.

(Kalau rupa-nya bulat, kena tunggul buta.)

(5) If frothy, he has been affected by an ant-hill.

(Kalau ada buih, kena busut.)

(6) If you see in it anything that resembles cloth or a ring, it is a soul which has done it.

(Kalau rupa-nya ada kain atau chinchin, semangat yang buat.)

Before you commence to "gaze," recite the following charm:--

Barang apa yang menyakitkan orang ini, 'Kau tunjokkan, kalau ada kamudah-mudahan, Kalau buatan orang, tunjok de' kiri, Kalau hantu sheitan, benchar-lah 'kau. Kalau puaka tunjok de' kanan. Kalau ta' sarasi, tunjok-lah buih berator melintang matahari. Kalau 'kau ta' tunjokkan, d.s.b.

Then perform the ceremony with the three water jars. (Vide p. 410 seqq. of the text.)

N.B.--Another method of using the jars is to take seven jars and fill them with water taken from seven different streams (ayer buyong tujoh buyong, di-ambil deripada tujoh anak sungei). Then get ready (kalengkapan-nya) five cubits of white cloth, a mat for sitting on (tikar sa-gulong tempat dudok), a birch of seven "green" cocoa-nut twigs (lidi niyor hijau tujoh 'lei), and the necessary sorts of rice.

Now the Pawang summons the spirits as follows:--

O Jin, Saraja Jin, Jin yang memegang tanah Makkah Jin yang memegang Ka`bat Allah Anak Jin Puteh, Tanjak Malim Kaya, Pari Lang, Bintang Sutan, [Mari mendapat jinjangan kamu, d.s.b.]

So, at least on the first night; on the second, "Lanchang Kuning" (sic) and "Samambu Tunggal" are invoked in place of Pari Lang and Bintang Sutan. On their arrival the wizard (Pawang) becomes unconscious.

[clxxxv] Buang limas [p. 423.

Al-salam `aleikum, Nabi Allah Khailir, yang memegang ayer! Maduraya nama bapa-'kau, Madaruti nama mak-'kau, Si Kekas nama anak-nya: Sambut pekiriman adek-'kau, Si Kekas, Jangan sakit pening, jangan kembong Inilah pekiriman adek-'kau.

[clxxxvi] Ambang-ambangan [p. 424.

Jembalang Jembali Hantu Tanah 'Kau ambil ini bhagian 'kan upah-'kau, 'Kau baikkan Si Anu. Kalau 'kau tidak baikkan, Aku sumpah dengan kata la-ilaha d.s.b.

[clxxxvii] Charm against the Cramp

Tawar Senak

Batang penak, batang pejam, Katiga dengan batang kladi; Datang senak, datang tajam, Datang tawar tidak menjadi.

[clxxxviii] Charm against Abdominal Swelling

Tawar Kembong Prut

Kra chika untut jari-nya, Kembong segah untut jadi-nya.

[clxxxix] Charm against Convulsions (in Children)

Tangkal Sawan Budak

Songko' kopiah `Arab, Pusat-ku bernilam, Darah mani-ku manikam, `Arash akan tiang-nya, Uri tembuni akan tempat-nya, Tentuban saudara yang tua! Aku menangkal sawan kembong.

The following lines are the same, substituting for kembong the words:--(1) tergeger, (2) tersintap, (3) terjun, (4) angin yang hitam, (5) angin yang merah, (6) angin yang biru, (7) angin yang ungu, (8) angin yang kuning, (9) angin yang hijau, (10) sa-mula jadi, respectively; then follows:--

Terbit kapada mak dengan bapa-nya, Aku menangkal sawan yang ampat puloh ampat. Marikan kapada bapa-nya, Kabul pengajar guru-ku Masok kadalam urat sendi salerang Si Anu itu, Ujut anggota Si Anu itu! Berkat la-ilaha, d.s.b.

Ramuan-nya lekar jantan tiga krat, sapanjang tapak orang yang sakit, sakat mengkarong tiga krat, kaki benang 'mas, mempulor bawang puteh, jintan hitam sadikit, jintan puteh, bawang merah, sabut pinang kotei, kem'nyan puteh; bakar, taroh dalam ponggong niyor jantan, champor ayer nasi sadikit, chonting-kan dahi dan sendi-sendi yang sakit itu, saperti kaki ayam.

[cxc] Cholera

It is related that a Malay named Satuba, who lived at Kuala Selangor, had a wife and two children, both of whom died of cholera and (apparently) became cholera-demons. The wife enters the right-eye socket (chengkong?) of the cholera patient, and is named Sapu-laman; and the two children, who enter the left eye, are called Sapu-negri and Sapu-rantau.

Satuba (when his wife and children died) ran off to the woods, and there he met an orang kramat, who gave him this charm against cholera:--

Ya kayun Muhammad baka kallah Ka hatal Makah.

The charm is called Satuba's charm, or the charm against "Prince 'Lick-up-the-men-of-war-ships'" (Raja Jilat juak kapal prang). The wife's name in Arabic was Adayatu'llah, and the children's, Hidayatu'llah and Ayatu'llah respectively.

[cxci] Charm for neutralising Poison [p. 425.

Tawar rachun

Idu puteh, penawar puteh, Turun deri gunong puteh, Bertijak dengan pinggan puteh, Bergantong di langit puteh Terbang burong garuda puteh Membawa haniran [996] tawar, Hak! upar-pun [997] t'ada bisa, Upas-pun t'ada bisa, Rachun-pun t'ada bisa, Ular gerang pun t'ada bisa, Ipoh Brunei pun t'ada bisa, Ah! sakalian yang bisa t'ada bisa, Berkat aku memakei do'a guliga kasaktian. Asal tawar deripada Allah, Penjadian tawar deripada Allah, Pohun tawar deripada Allah, Raja 'Brahil [998] di-suroh Allah Membawa tawar kapada Muhammad! Berkat Muhammad, ya Muhammad! Turun-lah sagala bisa Naik-lah sagala tawar. Tawar aku pemadam bisa Tawarkan Allah, Tawarkan Muhammad, Tawarkan Baginda Rasul Allah. Waya telap tap. [Seven times repeated.] Kabul aku penajam gabus Do`a-'ku tajam saperti kundor Tangkas bah saperti kilat D'ras saperti angin, Kabul aku memakeikan do`a Dato' Malim Karimun Yang kramat bertapa di hulu sungei Sa'iran (di hulu Misir) Dengan berkat, d.s.b.

[cxcii] Charm for neutralising the Venom of Snakes, Centipedes, and Scorpions

To bring the poison out (naikkan), rub the place upwards (urut ka-atas); to cause it to subside (turunkan), rub it downwards (urut ka-bawah). In the first case say:--

"However venomous the snake which is within ourselves, Yet more venomous be the snake which comes (to meet it)."

In the second case--

"However venomous the snake which comes (to meet it), Yet more venomous be the snake which is within ourselves."

and (in either case) mutatis mutandis for centipedes and scorpions.

It was explained that the "snake which is within ourselves" (ular dalam diri kita) means the muscle of the shoulder-blade (urat belikat), and that similarly "the centipede which is within ourselves" is the neckbone (tulang batang leher), and "the scorpion which is within ourselves" the loins (ujong salbi).

[cxciii] Charm against Venom

Tawar Bisa

Bismillah, d.s.b. Allah Hu! Muhammad Hu! Berkat tawar Baginda `Ali Aku menawar sakalian yang bisa, Menaikkan tawar, katurunkan bisa, Berkat tawar Dato' Gunong Tujoh Tanah Mirah Tawar Allah, d.s.b.

[cxciv] Another Charm of similar Import

Tawar

Apa-apa mestapa, [999] Terlayang-layang, terlatok-latok, Teranai-anai, sira-sanai, [1000] Dudok di sempang ampat, Bersandar di pinang boring; Datang kamu deri sempang ampat, Kembali kamu ka sempang ampat; Datang [kamu] deri bakal, [1001] Kembali kamu ka bakal kamu; Datang kamu deri lubok tada berikan, Kembali kamu ka lubok tada berikan.

The rest of the charm is of the same construction, the first line of each couplet beginning with datang kamu deri, and the second with kembali kamu ka; the other words are tunggul buta, tras terunjam, [1002] padang ta' berumput, gaung guntong, rimba sa-kampong, sakat rambai, nibong alai, Mambang Kuning, hujan panas, kapialu Bajau, after which it ends thus:--

Kembali-lah kamu ka takok, ka tanggam lama! Kalau 'kau tidak balik, 'Kau di-sumpah de' Jin ibnu-'l-Ujan.

[cxcv] Another Charm of similar Import

Siti Daya nama laki-mu, Maduruti nama bini-nya, Wa' Ranai nama anak-nya, Ka hempasan ombak Maduruti nama-'kau, Ka telok Jin Terkilat nama-mu, Ka tanjong Katimuna nama-mu, Ka anak sungei Hantu Muna nama-mu, Ka tali harus Mambang Tali Harus nama-mu! Kita bersaudara deri dahulu sampei sakarang: Jangan 'kau mungkir janji, Jangan 'kau mungkir satia! Aku pinta' tolong, pinta' tumpulkan sagala yang tajam, Aku pinta' turunkan sagala yang bisa De' dalam salerang badan tuboh Si Anu; Minta' chabutkan sagala yang bisa De' dalam salerang badan tuboh Si Anu! Kalau tidak 'kau chabut, 'Kau 'ku sumpah dengan kata la-ilaha, d.s.b.

[cxcvi] Penawar Orang Darat

Sirih gunta, pinang gunta, Memanjat kerakap puar; Inchit nyah Hantu Jembalang Buta, Tawar jampi nenek 'dah kaluar!

The ingredients are two or three leaves of sirih gunta, an areca-nut, black pepper, bawang merah, chekor, bunglei, lengkuas, brazil-wood (sepang), ebony (kayu arang), jerangau, and a porcupine quill (duri landak). Grate these and mix them well up together, and when there is a slight storm on (hari ribut kechil), take the mixture into the mouth and spit it out upon the patient. The only taboo mentioned is that neither cats nor fowls must be allowed to come in contact with the amulets of the patient (di-langgarkan tangkal-nya).

[cxcvii] Tawar Hantu Darat

Hei Hantu rimba raya! Patahkan aku ranting kayu ara. Buat apa ranting kayu ara? Buat tangkal hantu rimba raya. Angkau datang de' gaung guntong; Datang de' rimba sa-kampong, Pulang-lah 'kau ka rimba sa-kampong; Datang de' sakat mati, Pulang ka sakat mati; Datang de' sakat besar, Pulang ka sakat besar; Datang de' brok besar, Pulang-lah ka brok besar! Aku tahu asal 'kau menjadi: Brok besar asal 'kau menjadi! Tidak 'kau pulangkan semangat Si Anu, Mati di-kutop berkelentong, Mati mawak, mati mampeh, Mati makan sengklan darah tulang, Kabul Allah, d.s.b. Berkat do`a la-ilaha, d.s.b.

[cxcviii] Penawar

Bismillahi 'l-rahmani 'l-rahimi! Kayu medang, kayu patani, Tumboh di padang merbani, Akar tersunjam tujoh petala bumi, Puchok tersandar ka angkasa; Tuan Putri deri angkasa Membawa tawar sakalian yang bisa. Ipoh puteh menawar ipoh merah, Ipoh merah menawar ipoh puteh; Ipoh puteh bena' Rasul Allah, Ipoh merah darah Rasul Allah! Berkat tawar Si Kamamai, Berkat tawar Si Kadua; Bukan aku yang punya tawar, Hitam di Pasei yang punya tawar; Bukan aku yang punya tawar, Malim Karimun yang punya tawar, Toh Petala Guru yang punya tawar! Berkat tawar Toh Petala Guru Tawarkan sagala yang bisa.

[cxcix] When collecting the Accessories for a "neutralising" Ceremony [p. 427.

Bukan aku yang-punya ramuan, Kemal-ul-Hakim yang punya ramuan; Bukan aku yang punya tawar, Malim Saidi yang punya tawar; Bukan aku yang menawar, Malim Karimun yang menawar.

[cc] Badi

Hong badi, mak badi, Badiyu, badi sengkiyu, Badi saratus sambilan puloh tiga! Bukan aku yang berbadi, Sakalian bernyawa yang berbadi! Aku tahu asal 'kau jadi: Uri tembuni pusat tentuban asal 'kau jadi! Turun 'kau deri urat sendi darah daging Si Anu! Kalau 'kau tiada turun, Aku sumpah dengan kata la-ilaha, d.s.b.

[cci] To cast out the Mischief produced by an Image [p. 431.

Buang badi buatan orang

Limes of seven kinds are wanted: e.g. limau (1) purut, (2) pagar, (3) lelang, (4) kasturi, (5) krat lentang, (6) hantu, (7) abong. Take three of each kind, fumigate them with incense, and say:--

Al-salam `aleikum, Lelang! Kita bersaudara deri dahulu sampei sakarang; Angkau 'nak 'ku suroh seraya menchabut sagala yang bisa, De' dalam salira tuboh Si Anu: Jangan 'kau mungkirkan janji, Jangan 'kau mungkirkan satia, Jangan 'kau menipu mendaya, Jangan 'kau membohong berakah! Kalau 'kau membohong berakah, Aku sumpah dengan kata la-ilaha, d.s.b.

[ccii] Providing the Mischief with a Substitute or Scapegoat [p. 432.

Tukar Ganti

(Buang-buangan orang sakit)

Al-salam `aleikum sagala juak-juak! Mak Raja Angin, angin yang berusoh, Angin Hayu Manu, angin ampat-blas bhasa, Angin kaluar deri tapak tangan kiri Raja Brahil! Aku tahu asal angkau; Bapa sakalian angin [1003] Abu Jahal, Abu Lihat! Jangan angkau menggoda seksa deripada tuboh badan diri hamba Allah Anak chuchu Adam, Karna aku buat tukar ganti, Aku upah angkau! Jangan 'kau mungkir kapada aku; Jikalau 'kau mungkir kapada aku, Aku mungkir kapada 'kau. Angkau jaga baik-baik! Fasal angkau 'nak makan, aku bagi makan; 'Nak minum, aku bagi minum. Aku bagi chukop dengan iyu, pari, Udang, ketam, siput, kechar, [1004] Sakalian tukar ganti kapada angkau, Chukop dengan darah, daging, masak dan mentah, Trima-lah baik-baik, trima-lah jamuan aku ini, Asal-nya baik; kalau ta' baik, aku ta' bagi juga.

[cciii] Additional Charm used in the same Ceremony

(Probably used for blessing the articles of food, etc., before laying them in the tray)

Pawang Tua, Pawang Pertama, Musa kalam Allah, [1005] Sedang Bima, Sedang Buana, Bujang Juara Raja di Laut, [1006] Batara Guru, Batara Giri, Berma Sakti, Si Katimuna, Aku minta' ma`af kapada ampat penjuru alam. Dengan berkat, d.s.b.

[cciv] Lanchang Charms [p. 434.

Membuang balei, lanchang

Al-salam `aleikum, Jembalang laut, hantu laut! Baik di telok, tanjong, Baik di beting, jangan sangkap sampei! Ini Arong yang punya lanchang: Angkau tolong pleherakan persembahan anak chuchu-nya, Jangan di-usik lanchang ini; Aku minta' hantarkan ka tanah Bugis, Ka tempat-nya

(Dengan berkat, d.s.b.)

[ccv] Another Lanchang Charm

Inilah upah-'kau! Jangan berbalik-balik lagi kapada Si Polan, Jangan di-sakitkan lagi Si Polan.

To which the evil spirit replies:--

Aku tidak datang lagi kapada Si Polan, Kalau aku datang lagi, Langkas-langkas buah betik, Masak-masak buah rembia, Menetas enggang meng'ram di hutan, Bharu-lah kita berjumpa lagi.

[ccvi] Another Lanchang Charm [p. 435.

O Dato' yang di hulu ayer, Dato' yang di hilir ayer, Dato' yang di darat, Dato' yang di baru, [1007] Berkampong-lah orang yang memegang bukit bukau Yang memegang gaung guntong, Yang memegang rimba raya, Yang memegang suak sungei, Mari-lah naik lanchang ini berkampong ramei-ramei, Buleh di-bawa ayer hilir, Di-bawa angin lalu, Di-bawa tanah merkah, Pergi-lah angkau ka laut ta' berombak, Padang ta' berumput, Jangan-lah angkau berbalik-balik kamari; Jikalau angkau berbalik kamari, Angkau di-makan sumpah, Ka laut ta' dapat minum, Ka darat ta' dapat makan, Menangkop melintang bumi, Dengan berkat la-ilaha, d.s.b.

[ccvii] Another Lanchang Charm

Hei Dato' Kasang, Jambu Agai! Trima ini, hantarkan ka telok, Si Anu yang membrikan. Sa-rekong [1008] nama-nya telok, Sa-reking nama-nya tanjong, Si `Abas anak tokong pulau. Minta' langsongkan persembahan ka Mambang Tali Harus.

[ccviii] Another Lanchang Charm [p. 436.

Al-salam `aleikum Hei juak-juak yang bharu datang, Pechah jong laut-lautan Di-sepak de' ombak, di-tiup de' angin, Menjajar naik menchari makan Tujoh buah negri sa'orang bernama `Alim Palita Sa'orang bernama Sa Merah Muda.

The following lines are the same as the last, only substituting the names (1) Sa Malim Busu, (2) Sa Jebat Lalah, (3) Sa Palik Gila, (4) Awan Senik Salih, (5) Satu Karagan Daulah, (6) Salamat Yatim, (7) Sutan Muhammad, (8) Sutan Hamat (Ahmad?):--

Hei al-salam `aleikum Awan Sajembul Lebat, Hulubalang lidah bergulong, Hei al-salam `aleikum Hidu Dana! Mari-lah sakalian kaum puak-'kau, Berkumpul kamari kechil besar, tua dan muda, Tepak dan tempang, buta dan rungga, Sakalian berkumpul habis kamari! Aku 'nak bersembah kapada angkau Kapada waktu katika ini! Karna angkau mengutib hasil Masu chukei krajab sagenap negri, Sagenap telok, sagenap tanjong, Sagenap pasar lorong rumah orang dalam negri; Inilah aku buat tukar ganti pada angkau.

(To dismiss the spirits)

Jangan 'kau tuntut dawa' pada tempat ini! Undor-lah angkau pergi pada tempat yang lain; Karna sudah chukup 'ku bagi pada angkau! Kalau angkau ta' undor, Derhaka angkau pada Nabi Allah Suleiman! Aku-lah anak chuchu Nabi Suleiman, Sidik guru, sidik-lah aku, Dengan berkat, d.s.b.

[ccix] Another Lanchang Charm

Al-salam `aleikum, Telok Rantau, Angkau tolong sampeikan pekiriman Si Polan, Jangan 'kau chachat, chelakan, Jikalau 'kau chachat, chelakan, 'Kau mati di-soloh [1009] pagar melintang Mati di-pukol samambu kuning, Mati di-junjong lesong tembok, Mati di-timpa upih tersangkut, Mati di-timpa ponggor berdaun, 'Kau di-sumpah! Aku tahu asal 'kau jadi: Nar asal 'kau jadi! Al-salam `aleikum, Jin Ibni Ujan Tolong bantu hukumkan ra`yat bala-tantra-mu! Kalau tidak, Aku sumpah dengan kata la-ilaha, d.s.b.

[ccx] "Lanchang" Invocation used in summoning the Tiger Spirit [p. 439.

Lagu Pemanggil

Al-salam `aleikum, Penglima Lenggang Laut! Endah-nya bukan alang kapalang Lanchang Penglima Lenggang Laut! Lanchang bernama Lanchang Kuning, Lanchang bersudu linggam gading Lanchang berturap ayer emas. Tiang-nya nama Raja Mendela Temberang-nya nama Perak belepeh Dayong-nya nama Jari Lipan Anak dayong dua kali tujoh Tepi bernama Pagar tenggalong Kemudi bernama Lebah bergantong Dandan bernama Sawa mengampei, Ula-ula [1010] menumbok kurong, Gada-gada bermain angin, Pemepah berkibat-kibatan, Mari-lah Inche, mari-lah Tuan, Sedang elok edarkan lanchang Jerbatu [1011] bongkar-lah sauh Jertinggi juak-lah layer, Jermudi putar kemudi Anak dayong paut-lah dayong, Kamana Lanchang beredar-edar? Lanchang bertumpu ka Pusat Tasek; Lanchang beredar ka laut Pauh Janggi, Main ombak, main g'lombang, Main g'lombang, meniti riak Jangan-lah leka, jangan-lah lalei, Baik-lah lekas Penglima Lenggang Laut, Jangan lengah di telok rantau, Jangan leka di gundek chandek Turun mendapat jinjangan.

[ccxi] Healing Charm, used with the last one

Tatang puan, tatang cherana, Tatang dengan batang satawar, Datang-lah tuan, datang-lah nyawa, Datang membawa ubat penawar. [1012]

In the other quatrains the 1st and 3rd lines are the same as the 1st and 3rd of the first quatrain respectively; the 2nd and 4th lines only are given, accordingly, as follows:--

Tatang dengan kait padi-nya, [1013] Datang dengan baik hati-nya. Tatang dengan tunjang nyirih Datang dudok bermakan sirih. Tatang dengan lembah paku-nya, Datang dengan tengkah laku-nya. Tatang dengan kait-kait-nya, [1014] Datang dengan baik-baik-nya. Tatang dengan batang 'bola-nya, [1015] Datang dengan ayah bunda-nya. Tatang dengan chandit-chandit-nya, Datang dengan gundek chandek-nya.

After these seven quatrains the following is added:--

Telipok bunga telipai, Bunga kantan kembang di hulu, Bangun bertepok membuang limbei Anak jantan sahaja bagitu.

Here "rise and dance" (bangkit menari), saying:--

Mari-lah Inche, mari-lah Tuan, Jangan-lah leka jangan-lah lalei, Turun meniti tali Bayu, Jangan leka di gundek chandek. Jangan leka di hamba sahya.

Here call the spirit-steeds:--

Mari-lah kuda Lengkong Pulau Mari-lah kuda Nibong Hangus, Sa'ekor-nya kuda Lang Jengkat Sa'ekor-nya kuda Raja Jin Peria. [1016]

[ccxii] Sucking Charm [p. 449.

Serapah Mengalin

Al-salam `aleikum, Bisa di bayang, Bisa jangan bersenang lagi, Bisa jangan bernaung lagi, Bisa jangan olang-olitan, Bisa di-puput Bayu lalu, Bisa di-puput Mambang Kuning, Mati di-sambar kilat tanglong, Mati di-sambar kilat senja, Mati di-panah halilintar, Mati di-timpa ujan lebat Mati di-ampuh ayer bah, Mati di-tunda undong-undong Mati di-alun tepong pelunas, Kabul berkat, d. s. b.

[ccxiii] The Dough figure [p. 452.

Kretas Si Layang-layang, Layang lalu ka-dalam mangko', Terlintas saperti bayang-bayang, Aku mengenakan do`a Bintang Mabok. Bintang Mabok di kiri-ku, Bulan ampat-blas di kanan-ku Payong Si Lanchang melintang aku, Kabul-lah berkat la-ilaha, d.s.b.

[ccxiv] Orang Riang Semangat [p. 456.

Pisau raut, pisau renchong, Terselit kapada dinding; Hantu laut, hantu kampong, Inchit-lah angkau, nyah-lah angkau deri-sini Jangan-lah angkau kundang semangat Si Anu itu, Pulangkan-lah balik Masok sifat jasad Si Anu itu, Dudok-lah angkau tetap-tepap Mana mana yang datang, jangan 'kau ikut. Berkat la-ilaha, d.s.b.

For other charms connected with the medical or magic treatment of the soul, vide secs. vi-viii, supra and cclxv-cclxxv, infra.

[ccxv] Medicine

Senna.--As an example of the present state of medical science among the Malays, the following translation of instructions for the use of a well-known drug may be of interest. It will be seen that it cures as many diseases as some of the patent pills of modern advertisements. The mention of grapes, dates, and pomegranates as ingredients may show that the Malay prescription is itself a translation from Indian or Arabic sources:--

"This is designed to explain the virtues of the senna of Mecca (daun sana-makki), which is famous among all doctors of experience.

"First. Take some senna leaves with their stalks and bark, pound the whole up fine, and then weigh out a quantity as heavy as three Java duits. Let this be mixed with honey. If this is swallowed, its properties are to cause all diseases of the chest to disappear.

"Second. Mix the senna leaves with moist sugar. If this is taken internally, the effect is to expel cold from the body and to give strength to the organs.

"Third. Mix the senna leaves with sugar candy. This gives strength to the bones.

"Fourth. Mix the senna leaves with clarified butter and moist sugar. If this is taken for three days it will get rid of all bad humours in the body, and will give health.

"Fifth. Mix the senna leaves with fresh butter to which no salt has yet been added. The properties of this mixture are to cure headaches and to cleanse the brain and to remove any bad taste in the mouth.

"Sixth. Mix the senna leaves with curds. This mixture operates as an antidote to poison and prevents evil consequences from it.

"Seventh. If senna be taken with goat's milk, it will cause an accession of strength, though complete weakness existed just before.

"Eighth. If senna be taken with dates, everything offensive is removed from the mouth, and the body is made healthy, and a good appetite is established.

"Ninth. If senna be taken with pomegranates, the body becomes strong, and though the patient may be old, nevertheless there is an addition of strength, and the organs of the chest are cleansed, and the appetites are stimulated.

"Tenth. If senna be taken with grapes, it gives light to the eyes which were dim. This is proved by experience.

"Eleventh. If senna be drunk with vinegar, it cures fever accompanied by shivering and trembling of the bones, and expels all mischief from the stomach, and cleanses the organs of the chest.

"Twelfth. If senna leaves be taken with orange juice, all internal heat is removed, and a man who was before quite thin will speedily grow fat.

"Thirteenth. If senna is drunk with dew, the eyes become bright and clear.

"Fourteenth. If senna is taken in water in which pomegranate peel has been boiled, it cures dysentery.

"Fifteenth. If senna is boiled with cocoa-nut water and taken internally, it will cure diabetes and gravel, by the will of God ever to be praised and Most High."

Thus the properties of the senna of Mecca are concluded under fifteen headings. [1017]

Specimen Words of the Spirit Language used by Pawangs

[ccxvi] Bhasa Hantu

English. Malay. Spirit Language.

betel-leaf sirih merak b'layang bird burong simbangan blood darah kasai candle lilin talong cane-sugar juice ayer tebu tuwak (tuak) child anak demit daylight siang sinar dead mati merat dwelling-place tempat tinggal jinjangan or sandaran eye mata bintang fish ikan sampah laut or daun kayu fowl ayam mendong head kapala hulu house rumah balei ill sakit 'rayu jar buyong lobok life nyawa kelbu lightning kilat panah lodan night malam silam pig babi pandak kaki rice b'ras gandum or jer'ba sleep tidor merapat bintang spear lembing tohok thunder guroh lodan tobacco tembakau ranting berjela water ayer jamjam wind angin bayu wood kayu jetun or jeitun

Dances

[ccxvii] [p. 464.

The Gambor Dance (Main Gambor) should be illustrated by the Sha`ir Radin, which, however, is far too long to be given in extenso.

It begins:--

Anggrek dewana berjambangan, Kapala Gempa Raja Wolanda; Tabek Tuan Dewa Kayangan, Handak di-sambut Paduka chunda. Anggrek dewana tengah sagara, Selang berawan di-makan kuda; Tabek Tuan Dewa Udara Di-pohunkan turun chunda anak'nda. Anggrek dewana diatas papan, Jatoh sa-kaki di-makan kuda; Tabek Tuan Batara Kuripan, Di-pohunkan Tuan sakalian anak'nda. Anggrek dewana di tengah sagara, Daun di-makan burong Garuda; Tabek Tuan Batara Indra, Di-pohunkan turun Paduka anak'nda. Anggrek dewana di-sambar helang, Bunga-nya habis di-makan kuda; Tabek Tuan Batara Gugelang, Di-pohunkan turun Paduka anak'nda. Anggrek dewana Naga Sari, Meraksi kain Wolanda; Tabek Tuanku Batara Sari, Di-pohunkan turun Paduka anak'nda.

The ending is:--

Anggrek dewana berjambangan, Kapal kembali lalu ka Jawa; Tabek Tuanku Dewa Kayangan, Sudah kembali chunda anak'nda, Anggrek dewana di tengah sagara, Sedang berdaun di-makan kuda; Tabek sakalian isi Udara, Sudah kembali chunda anak'nda. Adoh Pekulun Sang Perbu, Mu terjalan Dewa Kayangan Semperna pekulun Batara Guru, Sudah kembali chunda sakalian. Jangan Tuan berpauh (?) padi, Jikalau bidok serempu juga; Jangan-lah Tuan berjauh hati, Jikalau hidup bertemu juga. Tanam kembili didalam jambangan, Anak rusa memakan rumput; Kembali-lah Tuan orang kayangan Esok lusa pula 'ku jemput. [Tamat-lah Sha`ir Dewa Kayangan, Tamat didalam balei pengadapan; Serta meminta' bias kasihan Kapada tuan wakil karaja'an. Tamat kapada hari-nya Khamis, Perkata'an banyak tiada berjenis; Didalam masa dudok menulis Terkenangkan sakit penghabis-habis]

[ccxviii] Monkey Dance Invocation [p. 465.

Main B'rok

Lok Lok, Si Mundi, Si Mundi, Si Munaya! Datang Berok Tunggal Menggunchang-gunchang tanggok. Tanggok siapa ini? Tanggok Si Mara Pati. O lambak! O lambai! Si Olong meniti batang, Titi teranggok-anggok. 'Ku mimpi Dayang ku mimpi 'Ku mimpi bayok-nya [1018] Berok! Ka serok, [1019] ka serangan, Ka sambar, ka si mukan! 'Ku tengo' ka danau Antah Berok, antah bukan. Daun dedap, daun simpor, Tertudong ladang kami Lelap-lelap nenek tidor Dengarkan b'rita kami. Hendik! Hok!

[ccxix] Palm-blossom Invocation [p. 466.

Main Mayang

Di-anggit mayang di-anggit, Di-anggit di pantat pasu, 'Ku panggil dayang 'ku panggil, 'Ku panggil turun bersatu. 'Ku anggit mayang 'ku anggit, 'Ku anggit di poko' tua, 'Ku panggil dayang 'ku panggil 'Ku panggil turun berdua. 'Ku anggit mayang 'ku anggit 'Ku anggit di poko' geliga 'Ku panggil dayang 'ku panggil, 'Ku panggil turun bertiga 'Ku anggit mayang 'ku anggit 'Ku anggit di poko' perepat, 'Ku panggil dayang 'ku panggil 'Ku panggil turun berampat. 'Ku anggit mayang 'ku anggit 'Ku anggit di poko' delima, 'Ku panggil dayang 'ku panggil 'Ku panggil turun berlima. 'Ku anggit mayang 'ku anggit 'Ku anggit di poko' kerenam, 'Ku panggil dayang 'ku panggil Bidadari turun beranam. 'Ku anggit mayang 'ku anggit 'Ku anggit di pangkal buloh 'Ku panggil dayang 'ku panggil Bidadari turun bertujoh. Pinjam tukol pinjam landasan 'Nak menukol tengko' Pari Pinjam dusun pinjam 'laman Menurunkan anak bidadari. Pinjam tukol pinjam landasan, 'Nak menukol belakang Pari, Pinjam dusun pinjam 'laman Menurunkan anak bidadari. Pinjam tukol pinjam landasan, 'Nak menukol gelabang Pari, Pinjam dusun pinjam 'laman Menurunkan anak bidadari. Pinjam tukol pinjam landasan 'Nak menukol kapala Pari, Pinjam dusun pinjam 'laman Menurunkan anak bidadari. Pinjam tukol pinjam landasan 'Nak menukol gerongok Pari, Pinjam dusun pinjam 'laman Menurunkan anak bidadari. Pinjam tukol, pinjam landasan 'Nak menukol ensang Pari, Pinjam dusun, pinjam 'laman Menurunkan anak bidadari. Pinjam tukol, pinjam landasan 'Nak menukol ekor Pari, Pinjam dusun, pinjam 'laman, Menurunkan anak bidadari. Gali-gali halia, Dapat sa-jari dua jari, Chhari-chhari padang mulia Menurunkan anak bidadari. Gali-gali bunglei Dapat sa-jari dua jari, Chhari-chhari padang yang selesei Menurunkan anak bidadari. Gali-gali serei Dapat sa-jari dua jari, Chhari-chhari padang yang sukor, Menurunkan anak bidadari. Gali-gali temu Dapat sa-jari dua jari Chhari-chhari padang yang jemor Menurunkan anak bidadari. Gali-gali kunyit Dapat sa-jari dua jari Chhari-chhari padang yang sulit Menurunkan anak bidadari. Gali-gali lempoyang Dapat sa-jari dua jari Chhari-chhari padang yang loyang, Menurunkan anak bidadari. Tatang puan, tatang cherana, Tatang di tengah taman, Datang-lah tuan, datang-lah nyawa, Datang-lah dudok di tengah 'laman. Tatang puan, tatang cherana, Tatang puan pagi hari, Datang-lah tuan datang-lah nyawa, Datang naik membasoh kaki. Tatang puan tatang cherana Tatang bidok di selasar Datang-lah tuan datang-lah nyawa Datang dudok 'nak bentang tikar. Tatang puan tatang cherana Tatang dengan kait padi-nya, Datang-lah tuan datang-lah nyawa Datang dengan baik hati-nya. Tatang puan tatang cherana Tatang bidok S'ri Rama, Datang-lah tuan datang-lah nyawa Datang-lah dudok bersama-sama. Tatang puan, tatang cherana Tatang dengan tunjang nyiris (nyirih) Datang-lah tuan datang-lah nyawa Datang-lah dudok makan sirih. Tatang puan tatang cherana Tatang dengan lembah paku-nya, Datang-lah tuan datang-lah nyawa, Datang dengan tengkah laku-nya. [Maka turun-lah Bidadari bertenggek diatas mayang itu] 'Ku lansar mayang ku lansar 'Ku lansar ka chawan puteh, Di-hantar Dayang di-hantar Di-hantar ka awan puteh. 'Ku lansar mayang ku lansar 'Ku lansar ka chawan hitam, 'Ku hantar Dayang 'ku hantar 'Ku hantar ka awan hitam. 'Ku lansar mayang 'ku lansar 'Ku lansar ka chawan hijau 'Ku hantar Dayang 'ku hantar 'Ku hantar ka awan hijau 'Ku lansar mayang 'ku lansar 'Ku lansar ka chawan biru. 'Ku hantar Dayang 'ku hantar, 'Ku hantar ka awan biru. 'Ku lansar mayang 'ku lansar 'Ku lansar ka chawan merah. 'Ku hantar Dayang 'ku hantar 'Ku hantar ka awan merah. 'Ku lansar mayang 'ku lansar 'Ku lansar ka chawan ungu, 'Ku hantar Dayang 'ku hantar 'Ku hantar ka awan ungu. 'Ku lansar mayang ku lansar 'Ku lansar ka chawan kuning 'Ku hantar Dayang ku hantar 'Ku hantar ka awan kuning.

[ccxx] Fish-trap Invocation [p. 468.

Main Lukah

Tahaseh! Tahaseh! Mak Si Banding siat lukah, Jumpa bemban sikutari Kalau 'nak menengo' lukah menari. 'Nak menengo' kaya Allah. Ka cheti kambing ka cheti Ka tasek ka gumba jangan, Ingat-ingat dalam hati Kata-ku tadi lupa jangan. Ka kebun kita ka kebun Jangan di-beli mangko' kerang, Berhimpun kita ka-balei Dato' Mak Si Banding gila sa'orang. Hilir lorah, mudik lorah, Siku bemban sikutari Kalau ada di-pemudah 'Nak menengo' lukah menari.

[ccxxi] Di-bisekkan

"Jangan 'kau bri malu, Bangkit-lah menari." Bangkit-lah dia.

[ccxxii] Alternative Version

Silawasi tahu Dandi asal jadi, Dudok di balci kota mangka, Lima raut, raut rotan, Kalau rautan penjalin lukah, Ka'lukah si-bagei Allah. Kachiti kambing kachiti Puchok katari lumba jangan. Pikir-pikir didalam hati Bisek nan tadi lupa jangan. Hilir lorah mudik lorah Dapat bemban ya-ka-tari, Menchoba pakeian Allah, Menengo' lukah menari. Tang terbalik tergelintang Dua di batang bertindeh juga, Bagei tabek bagei bintang Lukah melenggang bagei naga. Agai-agai perembek pagai Perembek tumboh di mata-nya, Suroh pulang de' nan langkai, Lukah lupa di-kata-nya. Kerembek kerembang batang Penyajar sawah teruka Suroh pulang de'nan langkai Tersirak darah di muka, Kumbang menengong di buloh minyak Jangan tegak termenong lukah de' orang banyak.

Theatrical Exhibitions

[ccxxiii] Invocation used when opening a Theatre for the Ma'yong [p. 504.

Bacha'an Pawang handak membuka Panggong main Ma'yong

Al-salam `aleikum, ibu deri bumi bapa ka langit! Jangan bertulah papa sagala pa'yong, ma'yong, pran tua, pran muda, jangan-lah menggoda seksa pada sakalian kaum kawan ma'yong, dengan karna bukan aku mari mengadu bijak pandei pitah itu-pun tidak deri ta`lok sini. Jikalau aku mari deri sini aku handak deripada harap adek kakak tuan penghulu dan jangan-lah siapa aniaya dengki khianat pada sakalian kawan pa'yong ma'yong samua sakali dengan pran tua muda dengan panjak pengantin sakali dengan Sri Gemuroh Sri Berdengong. Jangan bri rosak binasa berchachat chela jangan di-bri pa'yong ma'yong bersumbing runting dan jangan bri chachat chela dan jangan bri berpening ralu dan berchochak tikam panas hangat pun jangan dan jangan bri bersenak tajam dan bri berhalun susun dan cherah chirit dan sangkak sebak itu-pun jangan dan jangan bri bermuntah cherah itu-pun jangan berbrat patah itu-pun jangan lengoh lumpoh itu-pun jangan, 'nak minta' segar dikar `adat zaman sedia kala 'nak minta sejok dingin saperti ular chintamani.

Al-salam `aleikum hei Awang Itam, Raja di Bumi, mu jangan terkejut tergemam dan mu jangan berpungoh juah karna mu berjalan ikut urat tanah dan mu beradu di pintu bumi dan bukan-nya aku mari mengadu bijak itu dengan mu karna aku 'nak tumpang manja dan berkirim diri sendiri maka aku 'nak minta'-lah kapada mu berundor bertiga langkah ampat buchu perbaruan dan mu jangan kasana kasini aku 'nak kirim pa'yong ma'yong sakalian pran tua muda dengan panjak pengantin aku tahukan [1020] baik pada diri-mu dan jangan-lah aniaya dengki khianat dan mu jangan bertimpah langgar dengan sakalian pa'yong ma'yong dan panjak pengantin dan pran tua dan muda dan ka-samua sakali dengan orang yang menengo' dan ka-samua sakali dengan tuan ramah tuan kampong dan mu jangan bri pening ralu berchochak tikam dan berketik gigi dan bergatal ming dan panas pedis pun jangan, 'nak minta' biar sejok dingin saperti ular chintamani.

Al-salam `aleikum, 'ku 'nak gunchang deri galanggang sini ampat pendahap dan ampat penjuru `alam. Mana-mana yang kramat ampat pendahap ampat penjuru `alam yang disini, jangan-lah terkejut tergemam dan jangan-lah berpungoh juah dan jangan-lah murih marah karna bukan-nya hamba mengadu bijak deri ta`lok sini dalam kampong sini maka hamba mari 'nak melepas deripada harap hajat adek kakak tuan penghulu sini maka 'nak tumpang-lah deripada nenek yang kramat sini serta manja dan berma' du' handak berkirim diri sendiri serta handak-lah berkirim ma'yong pa'yong kapada nenek yang kramat disini ka-samua sakali dengan panjak pengantin pran tua dan pran muda 'nak minta' jangan-lah dengki aniaya khianat pun dan jangan-lah bri rosak binasa dan minta' deripada nenek sakalian kaum budak nenek jangan-lah bri budak nenek berlak pajan dan 'nak minta'-lah deripada nenek jangan bri rosak binasa berchela chachat sakalian puak ma'yong dan 'nak minta' biar sejok dingin saperti ular chintamani.

Al-salam `aleikum 'ku 'nak gunchang deripada nenek 'ku yang bernama Petra Guru, guru awal mula menjadi dan jadi-nya itu dengan jasad jadi. Maka Guru bertapa didalam baluh bulan dan Guru ber`amal didalam kendong matahari dan Guru 'ku berbajukan manik hijur dan Guru 'ku berdarah puteh bertulang tunggal beroma songsang berurat kajur bertengko' itam lidah fasih ayer lior pun masin. Dengan karna nenek ku orang bersidi sakti sabarang pinta' sabarang menjadi dan barang kahandak barang buleh maka nenek pun jangan bertulah papa kadapatan seksa pada sakalian pa'yong ma'yong sakalian panjak pengantin dan pran tua pran muda dan minta' nenek hulor kaki kaki hamba sujud dan hulor tangan tangan hamba jabat hamba handak minta' penawar puteh medong bersila deripada nenek yang sendi-sendi kramat hamba 'nak minta' nenek turunkan tiga titek serta dengan kasaktian mu hamba 'nak perchik sakalian pa'yong ma'yong pran tua pran muda ka-samua sakali dengan panjak pengantin dan nenek jangan-lah bri berosak binasa dan nenek jangan-lah berlak pajan 'nak minta' jangan-lah bri rosak binasa chachat chedra sakalian pa'yong ma'yong. Maka sakarang handak grakkan pa'yong ma'yong deri anjong tujoh astana tujoh mahligei tujoh astana yang atas astana yang awalan awal mula menjadi dengan jasad jadi. Maka aku 'nak buka-lah pintu anjong astana yang tujoh pintu yang berselak. Aku 'nak buka deri luar lantas ka dalam anjong tujoh astana tujoh. Maka terbuka-lah dengan pintu hawar nafsu dan terbuka sakali dengan sir (?) pintu e`tikad dan pintu chinta berahi dan terchinta-chinta siang menjadi malam makan ta' kenyang tidor ta' jendra ingat ta' ingat dengar ta' dengar tengo' ta' tengo. Maka aku grak deri luar lantas ka dalam anjong tujoh astana tujoh. Jangan du' ralib tidor beradu! Jaga sa'orang, jaga ka-samua mendengar khabar tutor-'ku! Jaga mendengar petutoran-'ku! Karna tutor-'ku tiada gha'ib dan berasa-'ku tiada lelap jajaran-'ku tiada luput. Maka jaga-lah pa'yong menjembakan pa'yong, jaga ma'yong menjemba ma'yong, jaga pran bersama pran, jaga juru gendang bersama juru gendang, jaga juru gong bersama juru gong, jaga pengantin bersama pengantin, jaga panjak bersama panjak! Jangan berlak pajan, jangan berosak binasa dan jangan bri sumbing runting berchachat chela sakalian pa'yong ma'yong sagala kawan ma'yong mana yang didalam perbaruan. [1021]

[ccxxiv] The Same Ceremony as described by 'Che Hussein [p. 511.

Pasang lilin tiga batang, satu minta' ampun kapada kramat yang memegang tanah disini, satu pada guru kita (Batara Guru), satu kapada sagala jin ma'yong. Sudah itu, menepong tawar, katakan:

Invocation to the Earth Spirit(s)

Panggil Hulubalang (Jin Tanah)

Hei Hantu Tanah, Jembalang Tanah! Aku tahu asal 'kau jadi: Bintang Timor asal 'kau mula jadi. Berkat Dato' Batara Guru, Dato' jangan menyakitkan, Dato' jangan membisakan, Dato' jangan membengkakkan: Biar suka sagala hamba Allah Mendengar permainan kita!

[ccxxv] To Batara Guru

To charm (jampi) the Lime

Sama Raja-nya (Batara Guru)

Hei batang bernama Raja Berdiri, Akar bernama Raja Bersila, Kulit bernama Raja Bersenam, Dahan bernama Raja Bersula, [1022] Daun bernama Raja Berpanah, Panahkan sakalian hati ummat Muhammad! Hei Siti Terjali nuri Muhammad! Angkau melemahkan sagala hati ummat Muhammad, Yang kasuka dengar permainan kita. Kalau angkau ta' sukakan, Aku sumpah dengan kata Allah.

[ccxxvi] To the Kramat

Kapada Kramat

Hei Jin Tanah! undor angkau tiga tapak Ampat penjuru `alam Tujoh jerong dulapan desa; Aku 'nak minta' buka panggong! Jangan 'kau membri sakit demam, pening, kelu, Kapada panjak pengantin, yang bermain sakalian-nya, Yang pukol buloh, yang gesek rebab, Pran tua, pran muda.

[ccxxvii] Perkata'an Kapada Kramat

Kramat di kampong, tabek di kampong!

The next six lines are similar, only substituting for the word kampong the words (1) padang, (2) rimba, (3) gunong, (4) pulau, (5) laut, (6) darat, respectively.

Tabek sa'orang samua rata! Mana sebut, ta' tahu nama, Mana sembah, ta' tahu tempat. Hamba 'nak mohun tempat bermain. Jangan bri sakit demam, pening, kelu Sagala panjak pengantin, d.s.b.

[Ambil] dua biji limau purut gantong satu didalam gong betina, dan gantong satu lagi pada timbal ayer mengadap barat tepat, sebab limau poko' ma'yong: [1023] berubat pun pakei, 'nak chuchi perkakas pun pakei limau: di-sebut-nya:--

Hei limau purut, limau kak lelang! [1024] Bukan aku menanam limau, Semurah yang menanam limau.

[ccxxviii] Another Invocation to the Black Genie

Al-salam `aleikum hei Jin Hitam berhati hitam, Berjantong hitam berpeparu hitam, Berhampedu hitam bergigi jongan, Berdada merah beroma songsang, Bertulang tunggal saribu rupa, Saribu jenis saribu maya, Saribu jadi jangan 'kau menggoda seksa Pada tuboh badan diri hamba Allah ummat Muhammad anak chuchu Adam: Sah pindah-lah 'kau pada tempat yang awal! Kalau ta' pindah Derhaka 'kau pada Allah dengan berkat la-ilaha, d.s.b.

[ccxxix] Invocation to the Sheikhs of the Four Corners of the World, etc.

Al-salam `aleikum Sailillah berkat Sheikh ampat penjuru `alam! Al-salam `aleikum Sailillah berkat Sheikh `Abdul Kadir! Al-salam `aleikum Sailillah berkat Sheikh `Abdul Muri! Al-salam `aleikum Sailillah berkat Sheikh `Abdul `Ali! Hei Jin Puteh membawa sagala kaum puak-mu! Hei Jin Hitam Sahalilintar Sarukup Rang Bumi! Hei Jin Hitam Sagertak Rang Bumi! Hei Jin Hitam Sagunchang Rang Bumi! Hei Jin Hitam Satumbok Rang Bumi! Hei Jin Hitam tujoh bersaudara! Al-salam `aleikum hei Sang Gala Raja Jin! Anak Raja Jin bernama Jin Bala Saribu! Al-salam `aleikum hei anak Raja Jin bernama Jin Hitam Sa Lakun Darah! Al-salam `aleikum hei Jin Hitam Sagempar `alam yang bernama Jin Tunggal! Al-salam `aleikum hei Jin Tanah! Aku tahukan asal nama bapa-mu: Sang Gala nama bapa-mu, Sang Gading nama ibu-mu! Hei Jin Tanah, Jembalang Tanah, Hantu Tanah, Jembalang Bumi, Hei Jin di Padang, Jembalang di Padang, Al-salam `aleikum hei Raja Jin bernama Jin Panah Lanjuna! Mu-lah membawa sagala Jin yang di kampong Jembalang di kampong, Mari blaka ka-samua kechil besar tua dan muda Tepok-tepak, tempang, buta, rungga, meraba, Mari trimakan jamuan aku ini Dengan berkat la-ilaha, d.s.b.

[ccxxx] Specimen of a Ma'yong Song [p. 513.

Lagu dudok atau bertabek (Patani tua)

(Siapa-siapa pun buleh juga bernyanyi)

Abong e-e dondang dang dondang dondang we dondang dondang yong de-de he-he de-de abong hilang rayuk [1025] timbul timbul tersebut jaman (=zaman) dang d'ulu yong we de de-de abong ada d'ulu ada sakarang hubong berhubong hikayat ma'yong yong we de-de abong e s(i)apa menengar hikayat ma'yong s'apa b'las s'apa ta' rawan yong we de abong we bagei burong chandrawangsih bagei ular we chintamani yong we de abong we bagei ambun katujoh titek jadi pengasoh di badan hamba yong we de de-de abong we chari di laut dapat di laut tujoh hari berjalan jauh yong we de abong we tujoh hari berjalan jauh re(z)ki ta' putus sapanjang jalan yong we de abong we ruyak hilang berita timbul timbul tersebut sabuah negri yong we de abong we negri b(h)aru bersalin raja dudok beradu di balei besar yong we de: habis.

War and Weapons

[ccxxxi] Charms to render a Warrior more formidable [p. 522.

Penggagah

Hei, Bali-Bali, aku tahu mula asal mu jadi, Ruh Jenaban asal mula mu jadi; Turun ruh Jenaban ka pusat aku, Naik darah brani ka muka aku! 'Ku tentang matahari yang katujoh, Tiada tertentang satru lawan-'ku! Ah! aku 'rimau angkau anjing! Dengan berkat, d.s.b.

Here draw a long breath, putting the tip of the tongue up to the roof of the mouth (tongkatkan lidah di langit-langit mulut).

[ccxxxii] Penggagah

Hinei di-surat, [1026] bacha de' ha, [1027] 'Ku asal lulus, [1028] Si Dayang Melena, Di-soroki mati, di-langkah patah, Aku mengenakan do`a Baris Si Kembang Maiat. HAH! HAH! HAH! Kai `Ali, gentar `Ali, gentar bumi! Aku `Ali, memakei petenggang raya besar! Nyah angkau! Nyah `Ali! (sic) HAH! HAH! HAH!

[ccxxxiii] Penggagah [p. 523.

Bismillahi 'l-rahmani 'l-rahimi! Urat batu menikam batu, Batu di-tikam, batu blah, Papan di-tikam, papan timbus, Ayer di-tikam, ayer kring, Bumi di-tikam, bumi tembok, Rumput di-tikam, rumput layu, Gunong di-tikam, gunong runtoh, Langit di-tikam, langit runtoh, Tegak terdiri di halaman `Ali. Sifat aku sifat Allah Sifat didalam kandang Kalimah La-ilaha-illa-'llah! Hu Allah! Hu Allah! Lesong besi, anak tembaga, Ah(?) kuat-'ku saperti Baginda `Ali, Gagah-'ku saperti ummi Fatimah! Aku besi, tulang aku tembaga, Aku bernama harimau Allah Hah! Berkat la-ilaha, d.s.b.

[ccxxxiv] Penggagah

Bismillah, d.s.b. Allahu, ya tuanku Ta' junjong Nabi Muhammad, in [1029]-lah guru-ku, Sangka [1030] mata, jadi pendinding api naraka, Hu Allah! Hu Allah Samad! Tinggi 'ku, tinggikan besar-'ku, Besarkan aku bernama Hak Allah Sifat-'ku sifat Allah Sifat didalam kandang Kalimah, La-ilaha, d.s.b. Hu! kulit ku tiada membri jalan, Jalan tiada membri kulit; Bernama belulang kering Dengan berkat, d.s.b.

[ccxxxv] Penggagah

Hei Blah Balu dudok telapak tangan kanan-'ku, Hei Blah Balu dudok telapak tangan kiri-'ku, 'Nak turunkan darah gemburoh ka pusat aku, Naik darah brani ka muka aku, Gentar hati sagala lawan-'ku, Di-gentarkan Allah, d.s.b.

[ccxxxvi] Penggagah

Hong anak lampang [1031] Lalu tegak di pintu raya besar Tinju rejang [1032] aku lalu, ah lalu, Panchong-ku panchong `Ali, Panchong-ku saperti kumbang Hinggap di ayer lagi kring, Hinggap di batu lagi blah, Hinggap di gunong lagi runtoh, Hinggap di langit lagi tembok [1033] Hinggap di bumi lagi lembang, Kunum nyawa musoh satru lawan-ku, Hanchor lulu saperti timah dalam perendangan Saperti ambun di ujong rumput, Di-bisakan Allah jari-'ku, Di-bisakan Muhammad, Di-bisakan Baginda Rasul Allah.

[ccxxxvii] Penggagah

Hong besi tang, [1034] tang besi, Besi bertentang sangga ber'ja, Sangga ber'ja, sangga bunoh! Hei, Maya-maya, 'Ku titik, 'ku pijak-pijak, Saperti bangkei tengah jalan, Kabul aku memakei do`a membrat hati, Brat saperti batu terbenam, Brat saperti batu tersenjam, Brat saperti kedei raya. Brat saperti tangga maulana Brat sa-brat bumi dengan langit Kabul berkat, d.s.b.

[ccxxxviii] Pelawan

Tahan aku, menahan aku, Datang Jat(?) [1035] bunga saribu; Tala talor datang gajah sa'ekor Tongkatkan halilintar `alamkan [1036] bayang-bayang 'ku; Kukok ayam dalam telor, Berkata maiat dalam kubor, Jangan khianat madu(?) [1037] satru lawan 'ku.

[ccxxxix] Charm to destroy an Enemy

Tangkal Saudara Ampat

Al-salam `aleikum, Hei Jin Tanah, Jembalang Tanah, Jin Hitam, Si Ali Litar! [1038] Bersaudara-lah angkau dengan aku 'Kau-lah yang aku harap: Pergi-lah ambil nyawa orang itu, Bawa-lah pergi kamana-mana! Jikalau 'kau ta' mahu mengambil, 'Kau di-makan sumpah! Karna apa sebab 'kau bersaudara dengan aku, 'Kau menunggoh [1039] di pintu pagar aku.

[ccxl] Measurement of K'ris [p. 530.

1. Measure the k'ris from the bottom of the blade (in the centre) to the point with a thin strip of cocoa-nut leaf about half an inch wide. Cut the strip to this length and fold it trebly; notch one of the third parts at the fold; measure off the length of the two remaining thirds on the blade from the bottom towards the point, and mark the blade at this distance. Then measure off the remaining third round the blade at this mark as follows:--See that its extreme end exactly coincides with the left side of the blade, and stretch it across the blade at right angles, bending the strip of leaf round the edge at the exact spot reached on the opposite edge of the blade by making a dent but not severing the leaf. Then measure it a second time from the dent thus made, making a second dent on the strip at the point reached. Repeat this a third time, making a third dent, when the dent on the strip of leaf should be found to come exactly in the centre of the blade, if the blade is a good one.

If it falls on either side it is bad, and if it requires four measurements (instead of three) it is very bad, though five would be good. There will never be more than five.

This measurement is called the Malay measurement (Ukoran Malayu) as distinguished from

2. The Bugis' measurement (Ukoran Bugis), which is made nearer the hilt, as follows:--Begin as before, but measure off the remaining two-thirds from the point instead of the hilt. This will give a mark farther up the blade, and the strip of leaf must then be folded round the k'ris to see where the notch (between the second and third divisions) will come on the blade. The number of times which the breadth of the k'ris will go into the third division is now of no importance. Merely measure from the end of the third division as before, continuing until the notch is right over the blade. If it comes at the left side of the blade it is good, but if in the centre or on the right it is unlucky.

3. Another method, called Ukor Toh Mujud Dato' Lukut (the measurement of Toh Mujud, chief or founder of Lukut), is used especially by Selangor Malays. The story goes that Toh Mujud's wife was unfaithful with a Kedah man, and that her husband, being jealous to desperation, searched everywhere in vain for a k'ris which would settle his adversary. At length, however, in a dream a vision appeared to him, and told him to look for a k'ris sapukal in the possession of a man who was digging up remis or tepeh (a kind of mollusc?). Toh Mujud went accordingly to look for the man, and on meeting with one so occupied at Pulau Labuhan Bilek, near Tanjong Tuan, found that he had a very old and rusty k'ris, which he thereupon bought from him for 25 cents. Armed with this k'ris Toh Mujud then found and slew his adversary, and the proportions of the lucky weapon corresponded with the measurement here given.

Fold the string or strip of leaf, and cut it in half. Take one of the halves, fold it, and measure from the point upwards as far as it will go. Mark the spot, and measure off the string in breadths of the k'ris at that spot: there must be ten breadths, and at the measuring of the tenth the end of the string must be in the centre of the blade, if it is to be of any use.

Then take the other half, fold it also in two, and measure up from the bottom of the blade as far as the folded string will go: there must be seven breadths of the blade in the length of the half string, and the end of the string should come within a hair's-breadth of the edge of the blade, or, as the Malays say, "leaving space for an ant to pass."

4. Another method is known as the Ukoran Genap, or Ukor Mandar (of Celebes).

Fold the string in two, and measure off the half-length thus obtained on the blade, commencing at the bottom. Then see how many times the breadth of the blade is contained in the whole length of the string, which should be fourteen.

5. Another way of measuring, to see how many thumbs'-breadths there are in the length of the blade, is as follows. It is not considered of much importance:--Lay the right thumb across the foot of the blade near the hilt, and the thumb of the left hand also on the blade immediately above the other; continue placing the thumbs alternately one in front of the other until the point is reached, repeating for the first thumb's-breadth the word gunong (mountain), for the second runtoh (fall), for the third madu (honey), for the fourth segara (ocean), after which recommence with gunong, and so on. If gunong or madu brings the thumb to the point the blade is a good one, but not if it is runtoh or segara.

6. Another measurement is thus described:--Put the tip of the right thumb upon the spot where the hilt joins the blade, with the back of the first joint against the blade; next to this put the left thumb horizontally across the blade, and continue to alternate the first joint of the right thumb with the breadth of the left till the point of the k'ris is reached, repeating as follows:--

For the length of the first joint of the right thumb berjong. For the breadth of the left thumb berkapal. And so on alternately sampan tunda. ta' bertali. berubong. bertampal. makan. ta' terchahari.

The only good blades are those in which this method of measurement gives berjong or berkapal at the point.

[ccxli] Fencing Terms

B'lah mumbang (lit. to split the young cocoa-nut), to cut straight downwards.

Tebas (lit. to cut down undergrowth), to make a horizontal stroke.

Tebas sepak, to "cut" from left to right with an upward motion at the end of the stroke.

Paras gantang, to "cut" from right to left with the back of the hand turned downwards, as in "levelling a measure" of rice.

Panchong Malayu, to "cut" from right to left with an upward motion at the end of the stroke.

Of "stabbing" strokes the following are the most important:--"Tikam tunggal," "tikam beranak," "tikam sembor anak," and the "tikam tupei terjun," the latter taking its name from the way in which the stroke curves slightly downwards in the course of delivery, "like a squirrel taking a header."

Divination and the Black Art

[ccxlii] To ascertain the Whereabouts of a Lost Piece of Property [p. 534.

Al-salam `aleikum! Hei, Dato' Batara Guru? Ini 'ku bagi makan! Hei, Jin Tanah! Aku tahu asal 'kau [jadi] Bintang Timor asal 'kau jadi, Siti Terjali (?) nuri Muhammad raja-'kau, Batara Guru hulubalang. Inilah 'ku membri makan; Minta tolong menilek barang.

(Here mention the article whose whereabouts you wish to ascertain.)

The Five Ominous Times

[ccxliii] Katika Lima [p. 545.

Katika Maswara

Ini pada menyatakan katika Maswara: jika berjalan bertemu dengan orang kaya puteh kuning warna-nya atau melihat perampuan puteh kuning; dan laba puteh jua, dan jika orang lari ka matahari hidop pergi-nya pada rumah neschaya kadapatan jua; dan berniaga puteh, laba; dan harta hilang, orang puteh kuning menchuri [dia?] di-taroh-nya pada kapala-nya tidor tetapi berbulan maka dapat; jika khabar baik sunggoh jika khabar jahat tiada sunggohan [1040] jika sakit sebab [? [1041]]; jika di-serang orang baik, jika menyerang orang tiada baik; jika menyabong ayam puteh menang, hitam alah, jika marga [satwa?] puteh di kanan hitam di kiri; jika zakat puteh kuning warna-nya saperti amas dan perak dan di-brikan kapada fakir dan miskin.

As an illustration of the way in which Malay MSS. vary, another version (from Naning, Malacca) is here given:--

Bab pada katika Maswara: kalakuan-nya puteh kuning; jika berjalan bertemu dengan orang puteh kuning atau orang berbangsa pakeian-nya puteh kuning; jika kita di-perjamu orang [pada] katika itu lemak manis, jika mengadap raja-raja baik, atau barang kerja pun baik; jika warta baik sunggoh, jika warta jahat tiada sunggoh; jika melawan orang ka kanan `isharat-nya, jika di-riba-i hilang orang puteh kuning menchuri dia di-bawa-nya ka hulu sungei, rumah-nya orang itu mardaheka tanda itu tiada hilang atau lupa jua marah dia (?) jika sahya [la]ri ka mashrik pergi-nya diam-nya kapada rumah orang tinggal, jika ka laut `alamat di-tangkap orang sahya [la]ri itu, tiada hilang; jika berniaga, beruleh laba; jika mendatangi, orang, baik; jika di-serang orang tiada baik; jika menerka (?) puteh kuning deri kanan hijau deri kiri; jika [membuat] bilah pandak deri kanan panjang deri kiri; jika biji, genap bilang-nya; jika luka pada katika itu hingga lutut-nya ka bawah.

In the following sections the two versions have been combined: words appearing in the Naning version only being in italics, words of the other version only enclosed in round brackets, and the rest being common to both versions:--

Katika Kala

Bab (ini) pada (menyatakan) katika Kala: kalakuan-nya hitam merah, jika kita berjalan bertemu dengan orang jahat atau berklahi; jika kita pergi pada suatu tidak baik atau tiada kita dapati; jika di-perjamu orang kita [?] sayor atau daging; jika warta baik, tiada sunggoh; jika warta jahat, sunggoh; jika kita mengadap raja atau orang kaya-kaya pada katika itu baik kita berheibat-nya [1042] [?]; jika di-riba-i hilang orang hitam memaling dia parut kapala-nya ka selatan di-bawa-nya ikal rambut-nya, lagi kuasa bersumpah [?] orang itu; [?] (penchuri) [?] (di-bawa-nya ka utara, tiada dapat lagi); jika sahya [lar]i ka hilir pergi-nya lambat dapat, atau ka laut jika tiada di-ikut dalam tiga hari neschaya jauh pergi-nya (dan) jika sakit pada katika itu (pedih sakit-nya) hantu orang menyakat dia: akan penawar-nya ayam hitam satelah genap tujoh hari maka di-mandikan `afiat uleh-nya; jika menyerang baik, jika di-serang (orang jahat) tiada baik; jika menyabong ayam hitam menang, puteh alah, telapi tatkala melepas dia jangan mengadap ka barat; jika marga [1043] [satwa] hitam deri kanan puteh kuning (hitam) di kiri (jika ... jahat); jika [membuat] bilah pandak deri kanan panjang di kiri; biji tiada genap bilang-nya; jika luka hingga pinggang ka bawah, (jika sakit akan ubat-nya hitam warna-nya; jika kahilangan amas dapat, jika kahila[ngan] suasa tiada dapat).

Katika S'ri

Bab (ini) pada katika S'ri: kalakuan-nya puteh; (jika berjalan bertemu dengan perampuan berbangsa; jika [be]niaga laba kita puteh; jika hamba lari ka matahari mati pergi-nya, pada rumah orang banyak, neschaya dapat jua insha'allah); jika kita di-perjamu orang lemak susu atau ayam puteh; jika di-bri orang pun serta deripada puteh atau kuning; jika di-riba-i hilang kanak [-kanak] perampuan memaling dia, di-bawa-nya ka hilir di-taroh-nya kapada rumah orang berdinding papan atau buloh; benda itu disana di-taroh-nya tiada akan hilang; jika sahya lari pergi-nya ka maghrib jika ka baruh [?] di-tangkap orang kemdian kembali [?] jua kapada ampu-nya sahya; jika warta baik sunggoh, jika warta jahat tiada sunggoh; jika sakit pada katika itu penyakit-nya pada blakang-nya lalu [ka] kapala-nya kapialu tiada mengapa segra (baik) semboh; akan penawar-nya ayam puteh berchampor merah darah-nya di-suratkan `azimat ini rajah-nya [here follow the magic letters]; jika berpiutang baik; jika mengadap raja pada katika ini baik; jika mendatangi orang tiada baik; jika di-datangi orang pun baik, tetapi jika melawan kapada tempat tinggi baik; [jika] menyabong ayam puteh menang, hitam alah; tatkala melepas dia mengadap ka barat pakeian handak puteh; jika (merga) [?] menerka puteh kuning (di) deri kanan, merah (di) deri kiri; (jika [1044] harta hilang, perampuan menchuri dia tiada mengapa, handak di [?] bersinggah [?] kembali); jika [membuat] bilah pandak deri kanan panjang deri kiri; jika biji genap bilang-nya; jika luka hingga prut ka dada-nya; (jika [sakit] akan ubat-nya puteh warna-nya, tetapi sakit payah deripada sheitan; jika kekal hilang, maka perampuan dapat jua-nya[?]).

Katika Brahma

Bab (ini) pada (menyatakan) katika Brahma: kalakuan-nya merah; jika kita berjalan (-jalan) bertemu dengan orang (merah) bandahara; bermula pada katika itu amat jahat; (atau berniaga laba merah; jika belayer tiada karam padah-nya; atau bertemu dengan orang bergadoh, kita pun berkalah pula; jika berburu beruleh daging); jika kita di-perjamu orang dengan makanan merah atau daging; jika warta (khabar) baik tidak sunggoh, jika warta jahat (tiada) sunggoh; jika (herta) di-riba-i hilang pada katika itu (orang jilas [?] kalau pun [?]) laki-laki merah kulit yang memaling dia atau rambut-nya jarang merah atau mata-nya merah (menchuri dia) di-bawa-nya ka pohon kayn hampir sungei di-taroh-nya (di-bawah [?] neschaya akan dapat jua; jika berprang atau menyabong merah menang); jika sahya (hamba) lari ka barat hala-nya, (hilang; jika kerbau [?] menjara (?) dapat;) jika mengadap raja-raja pun jangan; jika handak pergi kapada kaluarga tiada bertemu; jika menyerang orang baik; jika orang sakit pada katika itu (handak di-pleherakan baik) ayam puteh berchampor merah hijau maka di-buang-buang (adapun akan ubatan merah warna-nya; jika perampuan sakit payah, tiada mengapa, adapun akan berbuat ubat perang warna-nya tuboh-nya;) jika berebut beruleh luka; jika mata-nya kiri atau juru [?] mata-nya kiri; jika menyabong ayam merah menang, ayam hijau alah; melepas dia mengadap ka selatan; jika menerka [?] merah deri kanan hijau deri kiri.

Katika Bisnu

Bab (ini) pada (menyatakan) katika Bisnu: kalakuan-nya hijau; jika kita berjalan bertemu dengan ayer besar atau kita mendapat hujan atau tabuan atau kita bertemu dengan orang (bermusoh) berklahi (kita pun serta berkalah); jika kita di-perjamu orang, dengan sayor; jika di-riba-i hilang laki-laki memaling dia atau hamba orang itu berparut pada tuboh-nya; (jika hamba lari atau kahilangan harta itu di-bawa-nya ka selatan pergi-nya tiada mengapa) benda itu di-taroh-nya di-bawah kayu besar hijau daun-nya hampir sungei di-bawah kayu (di-bawa-nya ka pohon kayu berpuchok merah atau pada orang itu hitam manis atau pada rumah tempat tebing sungei, disana di-taroh-nya, neschaya kadapatan jua jika kita berjalan kasana lagi pun ia menyebrang sungei besar; atau [?] laba kita pun ayer madu atau ayer susu atau ayer chak [?] jika [merga?] satwa [?] hijau di kanan, puteh di kiri; jika belayer neschaya karam padah-nya, atau angin besar; jika sakit payah, jika perampuan yang sakit tiada mengapa); jika khabar jahat, sunggoh, jika khabar baik, tiada sunggoh; (jika kahilangan harta tiada akan dapat, saperti jatoh ka dalam laut;) jika mengadap raja-raja berhenti, lagi orang di-merka-i raja, atau kita melihat darah; adapun pada katika itu jangan kita berjalan atau menebus sahya, jangan kita mendatangi orang baik dan jika di-datangi orang tiada baik, berdiam neschaya ada kuat-nya, tetapi barang mendahului menang, pakeian-nya pun handak juga sa-lapis hijau senjata-nya busar baik; jika menerka [?] hijau deri kanan puteh kuning deri kiri; jika [membuat] bilah panjang deri kanan pandak deri kiri; jika luka lutut-nya ka-bawah: Allahu a`lam (la hula wa lakut alah billah `aleyhi al-`athim: tamat).

[ccxliv] Extract from the "Ominous Moments" [p. 547.

Sa`at Yusuf and Sa`at `Azrail

Jika pada sa`at Yusuf itu baik, jika kita berjalan atau mengadap pada orang besar pun baik, jika berniaga banyak laba salamat; jika ada khabar jahat jadi baik-nya, jika ada khabar jahat [sic] jadi sunggoh-nya; jika kahilangan amas atau perak tiada [di-]dapat-nya tetapi ka timor pergi-nya, jika di-dapat-nya terlalu banyak bichara-nya kemdian tiada di-dapat-nya; jika pergi prang salamat kita mengadap ka barat dan sakalian-nya memakei pakeian kuning insha' Allah ta`ala. Jika sa`at `Azrail itu jahat mengerjakan, yang baik jadi jahat dan datang jamuan tiada buleh laba dan tetapi rugi [?]; baik jadi jahat dan rugi yang mengambil itu orang banyak melainkan serahkan kapada Allah subahanahu wa ta`ala dan sahaja-nya ia handak membunoh kita; dan jika khabar baik tiada sunggoh dan khabar jahat sunggoh: jika kita pergi prang banyak mati atau jadi rosakan kapada kita dan jika ada bichara pada sa`at itu nantikan pada sa`at yang lain karna sa`at itu terlalu jahat: tamat. [1045]

[ccxlv] Another System [p. 548.

Ahad Ithnain Thalatha Arba` Khamis Jum`at Sabtu ampa aral bangkei rezki bangkei rezki ampa bangkei rezki rezki ampa rezki ampa rezki rezki bangkei aral bangkei aral bangkei aral aral rezki ampa rezki ampa rezki rezki rezki ampa rezki aral rezki aral bangkei

This table is read downwards, in columns. The parts of the day appear to be the same as in the Katika Lima.

[ccxlvi] The Seven Time

Katika Tujoh

[There are two versions of this system differing entirely from each other. The one has been alluded to in the text. The other has a different order, and is given here. Besides these two there is yet a third, which is much longer and goes into greater detail. It takes the Celestial bodies in the reverse order, beginning with Zuhal (Saturn), and ending with Kamar (the Moon).]

Bab ini pri mengatahui katika yang tujoh karna Allah ta`ala menjadikan langit yang tujoh lapis dan bintang yang tujoh dan hari yang tujoh. Adapun bintang yang tujoh pertama nama-nya Kamar: ia-nya pada langit yang pertama, adapun warna-nya merah; apakala melangkah kita pada katika itu, ada-lah barang yang bersua melainkan merah jua, atau benatang atau buahan atau makan-makanan atau darah atau sakit atau luka atau ajal-nya; maka jangan-lah melangkah pada katika itu karna terlalu jahat katika itu.

Bab yang ka-dua, bintang Katib [1046] (?) nama-nya, diam-nya [pada] langit yang ka-dua, warna-nya hitam; apakala kita [melangkah] pada katika itu, ada-lah barang yang bersua hitam jua, atau orang yang jahil atau benatang atau buahan atau makan-makanan melainkan hitam jua bersua, barang kahandak kita tiada sampei; jangan melangkah kita pada katika itu, atau barang pekerja'an tiada jadi; kembali jua hanya kapada tempat yang sedia.

Bab yang ka-tiga, nama-nya bintang Zahari, [1047] diam-nya pada langit yang ka-tiga, warna-nya puteh; apakala melangkah [pada] katika itu barang bersua puteh jua, atau orang yang saleh kain-nya puteh atau benatang atau makan-makanan pun puteh; inilah sa-baik-baik langkah pada katika ini sa-baik-baik barang pekerja'an tiada terbelintang (?) kahandak [pada] katika itu.

Bab yang ka-ampat nama bintang-nya Shams, warna-nya hijau; diam-nya pada langit yang ka-ampat; apakala melangkah kita pada katika itu ada-lah kras uleh kita atau bersua dengan orang yang besar-besar, atau benatang yang besar, atau ular yang besar-besar, atau angin yang besar-besar, atau barang sabagei-nya besar-besar jua, hijau-hijau warna-nya; pada katika itulah kita hanya pekerja'an jangan-lah melangkah karna kusmus (?) pada katika itu; wa'llahu a`lam.

Bab yang ka-lima, nama bintang-nya Marikh, [1048] warna-nya merah, hitam, hijau, biru; diam-nya pada langit yang ka-lima; pada katika itu sakalian pekerja'an itu amat binasa, hanya barang yang bersua ada-lah benatang yang bika-bika (?) atau orang binasa atau luka, atau merugi, atau sakit atau kadatangan ajal atau binasa; sakali-kali jangan kita melangkah pada katika itu atau berbuatan kita binasa jua, hanya atau hampir ajal-nya datang: wa'llahu a`lam.

Bab yang ka-'nam, warna-nya puteh kuning; nama bintang[-nya] Mushtari, diam-nya pada langit yang ka-'nam, warna-nya puteh kuning; apakala melangkah kita pada katika itu, ada-lah langkah rezki dan barang yang bersua puteh kuning jua, orang atau benatang atau makan-makanan atau barang pekerja'an atau [?]; ada-lah pada langkahan ini salamat; dan sa-baik-baik langkah pada katika itu dan barang yang di-kahandak-nya ada-lah di-perlakukan Allah ta`ala, apakala melangkah pada katika itu insha' Allah ta`ala suka'an [di-] per [-uleh]: wa'llahu a`lam.

Bah yang ka-tujoh, nama bintang-nya Zahal, [1049] diam-nya pada langit yang ka-tujoh, warna-nya puteh, kuning, hitam, hijau, merah, dan barang pekerja'an pada katika itu atau perlangkahan baik pun ada jahat pun ada tetapi jahat deripada baik sangat: wa'llahu a`lam.

[ccxlvii] Lucky and Unlucky Days of the Week [p. 549.

Fasal pada menyatakan malam Ahad terlalu baik, barang di-chita-mu segra di-peruleh: demkian-lah padah-nya; dan jika pada malam Ithnin itupun terlalu baik barang pinta-mu segra di-peruleh; demkian-lah padah-nya; dan jika pada malam Thalatha baik juga `alamat akan menjadi mentri atau penghulu besar: demkian-lah padah-nya; dan jika pada malam Arba` orang itu jadi pertapa, jika jahil jadi jahat, padah-nya; dan jika pada malam Khamis baik barang yang melihat jadi dia jadi kasih, padah-nya; dan jika pada malam Jum`at terlalu amat baik akan beruleh sukachita, padah-nya; dan jika pada malam Sabtu `alamat beruleh berkat dan salamat di-bri Allah ta`ala.

Amin! Ya Rabb'-al-`alamin.

[ccxlviii] Days which are Unlucky in certain Months only

Dan lagi nahas pada bulan yang dua-b'las itu pada tiap-tiap bulan:--Pertama-tama pada bulan Muharram kapada 5 hari bulan nahas dan kapada 15 pun nahas juga; dan kapada bulan Safar 1 hari bulan nahas dan kapada 3 hari bulan pun nahas juga; dan kapada bulan Rabi`-al-awal kapada 1 hari bulan nahas, kapada 2 hari bulan pun nahas juga; dan kapada bulan Rabi`-al-akhir 1 hari bulan nahas kapada 7 hari bulan pun nahas juga; dan kapada bulan Jumada-'l-awal 2 hari bulan nahas kapada 15 hari bulan pun nahas; dan kapada bulan Jumada-'l-akhir 2 hari bulan nahas, kapada 4 hari bulan pun nahas; dan kapada bulan Rejab 11 hari bulan nahas kapada 13 hari bulan nahas juga; dan kapada bulan Sha`ban 3 hari bulan nahas kapada 4 hari bulan pun nahas dan [?] hari-nya pun nahas juga; dan kapada bulan Ramthan pada 9 hari bulan nahas kapada 20 hari bulan nahas; dan kapada bulan Shawal 6 hari bulan nahas, kapada 7 hari bulan pun nahas; dan kapada bulan Zu-'l-Ka`idah 2 hari bulan nahas, kapada 9 hari bulan pun nahas; dan kapada bulan Zu-'l-Haji [1050] 6 hari bulan nahas, kapada 7 hari bulan pun nahas juga; wa'llahu a`lam bi-'l-sawab, telah di-wasiatkan Nabi sall' Allahu `aleyhi wa'l-salam kapada Amir Al-Mu'min[in] `Ali, rathi Allah `anahu ajm`ain kapada tiap-tiap bulan punya nahas, yang besar didalam satu tahun nahas dua-puloh ampat kali 24 yang besar ada-nya: wa'llahu a`lam.

[ccxlix] Days Unlucky in any Month

Ini nahas pada tiap-tiap bulan:--Pertama-tama kapada tiga hari bulan di-k'luarkan Allah ta`ala Nabi Allah Adam `aleyhi al-salam deri dalam shurga; dan kapada lima hari bulan di-karamkan Allah ta`ala kaum Nabi Allah Noh `aleyhi al-salam; dan kapada tiga-b'las hari bulan di-buangkan Allah ta`ala akan Nabi Allah Yusuf di-buang uleh saudara-nya kadalam telaga; dan kapada salekor hari bulan di-karamkan Allah ta`ala Per`aun ka-dalam sungei Nil; dan kapada ampat lekor hari bulan di-telan uleh ikan Nabi Allah Yunas, `aleyhi al-salam didalam laut; dan kapada lima lekor hari bulan tatkala itu sumbing gigi Rasul Allah sall' Allahu `aleyhi wa'l-salam.

[ccl] Lucky and Unlucky Months

(Muharram is missing; it is generally believed to be lucky)

Fasal pada menyatakan bulan Safar, orang beruleh dukachita lagi (lagi) kasakitan handak-lah membri sedekah tujoh kali pada sabulan demkian-lah itu padah-nya. Jika pada bulan Rabi`-al-awal maha baik orang itu beruleh sukachita dan semper[na] dunia akhirat padah-nya. Jikalau pada bulan Rabi`-al-akhir itu pun baik terlalu sukachita dan lagi di-puji orang [itu?] uleh sagala taulan handaki-nya (?) kasih padah-nya. Jika pada bulan Jumada-'l-awal itu pun, handak-lah juga orang itu beruleh laba demkian-lah padah-nya. Jika pada bulan Jumada-'l-akhir `alamat akan beruleh kernia raja atau mentri demkian-lah padah-nya. Jika pada bulan Rejab `alamat orang itu akan beruleh khabar benar dan n`emat di-b'ri Allah ta`ala orang itu demkian-lah padah-nya. Dan jika pada bulan Sha`ban `alamat orang itu akan saperti di-pleherakan Jibrail `aleyhi al-salam datang pada orang itu, barang yang di-pinta-nya di-peruleh-nya pada Allah ta`ala, demkian padah-nya. Jika pada bulan Ramthan maha baik di-bri Allah ta`ala pahala Mikail `aleyhi al-salam handak-lah orang itu berbuat benar demkian-lah padah-nya. Jika pada bulan Shawal `alamat pahala saperti Israfil `aleyhi al-salam, orang itu akan memegang karaja'an yang benar demkian-lah padah-nya. Jika pada bulan Zu'l-Ka`idah inilah besar pahala-nya saperti `Izrail `aleyhi al-salam di-bri Allah ta`ala akan orang itu, amanat handak-lah juga membunoh demkian-lah padah-nya. Jika pada bulan Zu'l-Haji terlalu amat baik, di-bri Allah ta`ala pahala-nya saperti `Umar ibni Al-Khattab akan katika pahala-nya, saperti Ashmat (?) ibni Afan (?) pahala-nya, saperti Amir-al-Mu'min[in] `aleyhi rathi Allah `asanat (?), di-negrahkan Allah ta`ala orang itu ada-nya.

[ccli] Times when Storms are to be expected

Dan lagi fasal nahas angin pada tiap-tiap bulan angin besar akan turun:--Bermula jikalau bulan Muharram kapada 27 atau 28 turun angin; dan jikalau bulan Safar kapada 25 turun angin; dan jikalau bulan Rabi`-al-awal 23 turun angin; dan jikalau bulan Rabi`-al-akhir 21 atau 24 turun angin; dan jikalau bulan Jumada-'l-awal kapada 9 hari bulan turun angin; dan jikalau bulan Jumada-'l-akhir kapada 16 atau 20 hari bulan turun angin; dan jikalau bulan Rejab kapada 9 hari bulan turun angin; dan jikalau bulan Sha`ban kapada 13 hari bulan turun angin; dan jikalau bulan Ramthan kapada 11 hari bulan atau kapada 14 hari bulan turun angin; dan jikalau bulan Shawal kapada 9 hari bulan atau 12 hari bulan turun angin; dan jikalau kapada bulan Zu-`l-ka`idah kapada 7 hari bulan atau kapada 15 hari bulan atau kapada 16 hari bulan turun angin; dan jikalau kapada bulan Zu-'l-haji [kapada] 5 hari bulan atau 8 hari bulan turun angin: wa'llahu a`lam bi'l-sawab.

[cclii] Omens [p. 550.

Depending on the day of the Week which begins the Year

Bab ini pada menyatakan `alamat kapala tahun. Bermula kapada bulan itu Muharram, jika Ahad sa-hari bulan Muharram `alamat raja didalam negri itu akan `adil hukum-nya ada-nya. Dan jikalau hari Ithnin sa-hari bulan Muharram `alamat banyak kasakitan orang didalam negri itu ada-nya. Dan jikalau hari Thalatha sa-hari bulan Muharram `alamat melihat tumpah darah didalam negri itu ada-nya. Dan jikalau hari Arba` sa-hari bulan Muharram `alamat pandita akan datang ka negri itu ada-nya. Dan jikalau hari Khamis sa-hari bulan Muharram `alamat dagang akan datang ka negri itu ada-nya. Dan lagi jikalau hari Jum`at sa-hari bulan Muharram `alamat banyak orang kaya-kaya akan sakit atau mati didalam negri itu ada-nya. Dan lagi jikalau hari Sabtu sa-hari bulan Muharram `alamat banyak menuntut harta didalam negri itu atau didalam dunia ini, dan aniaya-aniaya hukum-nya: wa'llahu a`lam, tamat.

[ccliii] Omens

Depending on the Letter which the Year bears in the Cycle of Eight

Dan lagi pada menyatakan laksana tahun: jikalau tahun itu Alif, benatang-nya tikus, laksana dingin, hujan pun banyak, ayer sungei pun besar, huma ladang pun jadi, tanam-tanaman pun jadi ada-nya.

Dan jikalau tahun itu Ha, benatang-nya harimau, laksana panas, orang muda-muda pun banyak mati, orang berniaga pun banyak, huma ladang pun jadi ada-nya.

Dan jikalau tahun itu Jim, benatang-nya pelandok, laksana korang kuat panas, manusia banyak sakit dan angin pun besar ada-nya.

Dan jikalau tahun itu Zei, benatang-nya naga, laksana dingin, huma ladang pun jadi akan tetapi banyak orang lapar, manusia pun banyak huru-hara kemdian baik ada-nya.

Dan jikalau tahun itu Dal awal, benatang-nya ular, laksana dingin, orang pun banyak sakit, hujan pun banyak dengan ribut ada-nya.

Dan jikalau tahun itu Ba, benatang-nya kambing, laksana lapar, manusia orang pun banyak sakit, hujan pun korang, sungei pun kring, kanak-kanak banyak jadi, manusia banyak kasukaran dan duka hati (?) kahandak padah-nya ada-nya.

Dan jikalau tahun itu Wau, benatang-nya ayam, laksana dingin, orang berniaga deri jauh banyak datang, 'wang itu sakejap sahaja banyak, tetapi manusia banyak bersalahan sebab tiada berbuat kabaktian kapada Allah ta`ala; angin pun korang ada-nya.

Dan jikalau tahun itu Dal akhir, benatang-nya rusa, laksana terlalu panas, hujan pun sadikit-sadikit, huma ladang pun jadi, tetapi banyak orang di-kuto'ki Allah ta`ala sebab tiada berkabenaran; itulah ada-nya: wa'llahu a`lam.

There appears to be another version of this Cycle, in which the years are symbolised by different animals, viz.:--

Alif by the Buffalo (?), Ha by the Buffalo or Bullock, Jim by the Tiger and the Dog, Zei by the Mouse-deer and the Pig, Dal awal by the Crocodile and the Dragon (naga), Ba by the Dragon and the Lion, Wau by the Horse and the Hawk (helang), and Dal akhir by the Flying-fox (kubong) and the Dog.

[ccliv] Extract from the "Twelve Constellations"

Bintang Dua-b'las

Maka handak-lah kita abjadkan huruf nama perampuan dan nama laki-laki dan serta ibu-nya, maka buang dua-b'las dua-b'las: berapa yang tinggal itulah nama-nya bintang orang itu laki-laki atau perampuan: jika tinggal satu, Hamal nama bintang-nya, jika tinggal [dua], Thaur nama bintang-nya, demkian-lah lihat pada sharat-nya itu. [1051]

Bab yang pertama, jika berbintang Hamal, laksana api naraka, dan nabi-nya Adam `aleihi-'l-salam, binatang-nya biri-biri, guru-nya tikus, burong-nya rajawali, kayu-nya khorma, teman-nya Mizan, satru-nya `Akrab, berkata-kata karang (?), warna tuboh-nya puteh atau hitam: wa'llahu a`lam. Bermula orang itu tuboh-nya sadarhana lagi rendah rambuni dan sir(?)-nya tersangat panas deripada dingin dan orang itu perkata'an-nya benar lagi pula suroh-surohan orang dan bhagi-nya saperti ayer didalam timba rezki-nya. Bermula ada parut pada tuboh-nya maha besar atau tahi lalat, dan orang itu tiada mufakat dengan kulawarga-nya sagala sahabat-nya, tetapi orang itu kras, satru-nya pun alah pada-nya, sabermula orang itu jangan ia berlayer, baik ia berniaga didalam negri, karna rasi-nya api karna satru-nya ayer, dan kahidopan-nya pula kuning serta puteh dan jikalau berhuma kapala benih-nya kuning baik didalam pada itu: wa'llahu a`lam. Bermula orang itu bulan yang baik pada-nya Muharram, hari-nya Thalatha, dan bulan yang jahat pada-nya Safar, hari-nya Ithnain, dan jika sakit ambil daging kambing merah di-sembilihkan dan di-rendang dengan minyak maka di-makan daging-nya, jangan bergaram minyak-nya, sapukan pada sagala tuboh-nya `alamat-nya orang itu penyakit-nya di prut dan ka hulu hati, insha' Allah ta`ala `afiat; dan jika handak memakei chinchin kuning permata-nya baik pada-nya dan gha[ib?] sheitan-nya pula orang itu uleh itulah yang hampir pada-nya dan tempat sheitan itu pada sagala pohun kayu di-sana-lah tempat 'kau diam barang siapa laki-laki dan perampuan berbintang Hamal lalu ka sana apabila 'kau lihat tiada menyebut nama Allah dan nama Rasul Allah maka maka 'kau tangkap-lah 'kau persakit-sakitkan sagala tuboh-nya terlalu sakit-nya; jika ia sakit ayer mata-nya pun mengilir dan lidah-nya 'kau pandakkan tiada-lah buleh berkata-kata dan ubat-nya ambil paroh enggang dan kunyet kring dan bawang merah dan daun hining (?) dan daun mengkudu maka di-salimutkan dengan kain puteh maka di-hasabkan [sic] di-bawah-nya dan bachakan do`a ini ambuskan deri kapala-nya sampei kapada kaki-nya, tatkala mengubat itu petang Khamis atau Sabtu maka sapukan minyak itu pada kapala-nya kemdian mandikan dengan ayer bermalam: insha' Allah ta`ala `afiat: inilah `azimat-nya.

Bismillahi'l-rahmani'l-rahimi

[Here comes an Arabic prayer or text, followed by four six-pointed stars, each formed by putting an equilateral triangle on the top of another; then come six sets of "magic letters."]

Bermula beranak, jika laki-laki yang baik nama-nya Ya`kub atau Endin atau `Abdullah atau `Abdulsamad atau Saif atau Ahmad, jika perampuan Maimunah atau Salamah atau `Ayesha, didalam pada itu wa'llahu a`lam.

[This constitutes the first part of the treatise, which consists of twelve parts of about the same size. The names of the Zodiacal signs are the Arabic ones: Hamal (the Ram), Thaur (the Bull), etc. They will be found in Hughes' Dict. of Islam, s.v. Zodiac.]

[cclv] The Hindu Nakshatras and the Malay Rejangs. [p. 551.

Figures of the Nakshatras Figures of the Rejangs

1. Horse's head Horse (kuda) 2. Yoni Deer (kijang) 3. Razor or knife Tiger (harimau) 4. Wheeled carriage Cat (kuching) 5. Antelope's head Cow (sapi) 6. Gem Buffalo (kerbau) 7. House Rat (tikus) 8. Arrow Ox (lembu) 9. Potter's wheel Dog (anjing) 10. House Dragon (naga) 11. Couch or bed-stead Goat (kambing) 12. Bed Palm-blossom (mayang) 13. Hand Elephant (gajah) 14. Pearl Lion (singa) 15. Coral bead Fish (ikan) 16. Festoon Pig (babi) 17. Row of oblations Kite or eagle (lang) 18. Ring Centipede (lipan) 19. Lion's tail ? Turtle (baning or tuntong?) 20. Couch Ghost or Demon (hantu) 21. Elephant's tooth Charcoal (arang) 22. Triangular nut Man (orang) 23. Three footsteps Sea (laut) 24. Drum ? Skate (pari?) 25. Circle ?(pasik?) 26. Figure with double face ? (gunong or enggonong?) 27. Couch or bed ? (gula or kaldei?) 28. Tabor [1052] Green pigeon (punai) 29. [None] Leaf (daun) 30. [None] ? (sani?)

[Where a query appears in the Rejang column it indicates that the reading in the MS. is doubtful.]

[cclvi] Extracts from the Rejang of Che Busu [p. 552.

Che Busu pandei bilang malam; Malam ini malam ka-sa: Chabut sa-pedang dewasa Handak memarang [1053] bandar sa-buah, Hidup kita sama biasa Chakap sa-patah jangan di-ubah.

Che Busu pandei bilang malam: Malam ini malam ka-'nam: Che Andak, orang Bernam, Singgah di Pangkor menjemor jala, Anjing menyalak, rimau pun demam(?), Kuching di dapor pening kapala. Deri Kling lalu ka Jawa Naik sigei ka atas atap, Ikan kring lagi tertawa, Mendengar tupei membacha kitab.

Che Busu pandei bilang malam: Malam ini ka-tiga-puloh: Tamat rejang tiga puloh, Hati dalam hanchorkan luloh, Di-ambil papan berlanteikan buloh, Koyakkan kain bekas tuboh.

[cclvii] Omens depending on Aspect which varies from Day to Day [p. 559.

Pengadapan Nabi

Fasal ini pada menyatakan Nabi-nabi punya pengadapan kapada hari yang tujoh masing-masing dengan adap-nya.

Bermula kapada hari Ahad Nabi Allah Adam `aleyhi al-salam mengadap ka timor laut; dan kapada hari Ithnin Nabi Allah Musa `aleyhi al-salam mengadap ka timor tepat; dan kapada hari Thalatha Nabi Allah `Isa `aleyhi al-salam mengadap ka tenggara; dan kapada hari Arba` Nabi Allah Ibrahim `aleyhi al-salam mengadap ka selatan; dan kapada hari Khamis Yunus mengadap ka barat daya; dan kapada hari Jum`at Nabi Muhammad sall' Allahu `aleyhi wa'l-salam mengadap ka barat tepat; dan kapada hari Sabtu Nabi Allah [?] `aleyhi al-salam mengadap ka utara ada-nya.

Itulah hari yang tersebut katahui uleh-mu, hei, Talib sakalian-nya itu didalam-nya jangan bersia-sia ada-nya.

Besides the above, there are other systems of Omens from Aspect: e.g. one in which the figure is a Dragon (naga) which changes its position at the end of every three months of the Muhammadan calendar. This system applies especially to warfare; thus, it is ruinous to approach an enemy from the point of the compass to which the mouth of the Dragon is pointing, but good to come from the quarter towards which its back is turned, and so on.

Another, the Rajal-al-ghaib, begins thus:--

Fasal pada menyatakan edaran Rajal-al-ghaib: [1054] ia-itu yang di-kata Rajal-al-ghaib itu jinazah Sayidna `Ali ibn Abu Talib radhi Allah `anahu, ia-itu di-arak uleh sagala malaikat ampat penjuru dunia ini; itulah kita katahui, jikalau berhadap dengan jinazah itu neschaya lemah kita dan jikalau berprang atau berklahi alah kita; ia-itu itulah handak kita katahui supaya semperna perbuatan kita dengan berkat shefa`at Nabi kita Muhammad sall' Allahu, d.s.b. dan dengan berkat Rajal-al-ghaib itu. [The rest of the account specifies the aspect towards which the "bier" faces on the several days of the month, and directs it to be solemnly saluted (membri salam). An elaborate diagram follows, constructed on the same principle as the aspect-compasses illustrated in the text.]

[cclviii] Fragment of a Treatise on Omens drawn from Earthquakes [p. 561.

Bab ini pri menyatakan ta`bir gempa baik dan jahat: bermula jika pada bulan Muharram gempa pada siang hari, perchinta'an pada orang banyak padah-nya; dan jika pada malam gempa, perchinta'an pada [?], ada bras padi pun mahal, orang sakalian duka chita....

[cclix] End of a Treatise on Omens drawn from Lightning

Bab jika pada hari Sabtu halilintar memblah (?), neschaya akan bertambah kabesaran raja dalam negri itu: jika pagi hari ia memblah, `alamat musoh akan datang; jika tengah hari ia memblah, `alamat tiada mufakat isi negri itu; jika waktu `asr halilintar memblah, `alamat tiga perkara akan datang, suatu sampar dan ka-dua kapar (?) ka-tiga orang dalam negri itu handak berbunohan sama sendiri-nya tetapi handak-lah membri derma akan sagala fakir miskin supaya terplehera orang [deri-]pada kajahatan itu: wa'llahu a`lam: tamat.

[cclx] Omens from Lizards, and the like

Bab ini pri laksana-nya chichak atau tikus atau ular atau bengkarong atau barang yang ampat kaki-nya itu sama, dan jika jatoh d(er)i kapala kita pada hari Ahad kita takut padah-nya, dan jika pada hari Ithnain satru kita akan binasa padah-nya dan jika pada hari Thalatha bapa kita mati padah-nya, dan jika [pada] hari Arba` anak akan mati padah-nya, dan jika pada hari Khamis kulawarga akan mati padah-nya, dan jika pada hari Jum`at kerbau atau lembu atau kambing bercherei dengan kita padah-nya dan jika pada hari Sabtu diri kita akan mati padah-nya, dan jika jatoh di kanan kita ada laba padah-nya pada kita dan jika jatoh di kiri kita berchinta mashghrul padah-nya, dan jika jatoh di blakang kita, kita akan kahilangan padah-nya: wa'llahu a`lam: tamat.

[cclxi] Interpretation of Dreams [p. 562.

(by the initial letter of the object)

Bab ini pri mengatahui ta`[bir] mimpi baik dan jahat: maka lihat pada huruf-nya itu, pertama melihat huruf mula-nya barang mana kita handak katahui supaya beruleh kabajikan insha' Allah ta`ala beruleh salamat. [Alif is wanting, and the next section is imperfect. The original MS. from which this is copied was no doubt damaged in this part.] Jika bermimpi Ba terlalu[?]`ali rafa`at al-hajat (?) Jika bermimpi Ta, terlalu amat baik langkap beruleh kabajikan dengan rahmat Tuhan padah-nya. Jika bermimpi Tha, barang-barang 'kau kerja itu ingat-ingat jangan di-perbuat neschaya menyesal padah-nya.

Jika bermimpi Jim, ingat-ingat-lah angkau (sagala bala) itu banyak handak sabar ada-nya. Jika bermimpi Ha ada orang deri jauh datang padah-nya. Jika bermimpi Za terlalu baik `alamat akan beruleh rahmat dan shefa`at padah-nya. Jika bermimpi Ra, barang kerjakan-lah sakahandak hati-mu `alamat segra angkau peruleh atau laba yang besar 'kau peruleh padah-nya. Jika bermimpi Zei, angkau kadatangan kiriman atau mendapat perampuan yang baik paras padah-nya. Jika bermimpi Sin, barang kita kerja baik padah-nya, kahandak itu segra di-peruleh. Jika bermimpi Shin, barang kerja-mu itu dengan sabar kalau datang sesal kapada mu padah-nya. Jika bermimpi Sod, barang kerja-mu 'kau perbuatkan (jemu itu) baik padah-nya. Jika bermimpi Thod, barang kerja-mu itu jadi beruleh sukachita padah-nya. Jika bermimpi Tau, barang kerja 'kau peruleh dengan suka chita padah-nya. Jika bermimpi Thau, baik sakalian kerja-mu itu berkahandak segra 'kau peruleh padah-nya. Jika bermimpi `Ain, segra beruleh lagi beruleh laba 'kau peruleh padah-nya. Jika bermimpi Ghain, barang kerja-mu jangan angkau perbuat, terlalu amat beruleh gusar padah-nya.

Jika bermimpi Pa, [1055] ada-lah orang kerja 'kau datang pada mu membawa laba padah-nya. Jika bermimpi Kof, ada-lah orang membawa khabar yang baik padah-nya.

Jika bermimpi Kaf, angkau akan beruleh 'negrah deripada Raja atau Mentri padah-nya. Jika bermimpi Lam, handak-lah angkau membri sedekah pada fakir miskin demkian-lah padah-nya. Jika bermimpi Mim, `alamat angkau beruleh bhagia padah-nya. Jika bermimpi Nun, `alamat kadatangan sukachita padah-nya.

Jika bermimpi Wau, `alamat kita (?). Jika bermimpi Ha, `alamat orang besar-besar datang pada mu, beruleh laba angkau padah-nya. Jika bermimpi Lam-Alif, terlalu baik ada khabar yang terbunyi padah-nya.

Jika bermimpi Ya, terlalu baik `alamat beruleh 'negrah deripada Allah subhana wa ta`ala padah-nya.

Jika bermimpi Cha, `alamat angkau melihat orang membawa khabar yang baik padah-nya.

Jika bermimpi Tha, [1056] `alamat melainkan melihat orang miskin datang padah-nya.

Jika bermimpi Nga, `alamat ada khabar pada mu terlalu sukachita hati-mu mendengarkan khabar itu padah-nya.

Jika bermimpi Pa(?), ada perampuan baik kasih pada mu barang kahandak-mu diturut-nya demkian padah-nya.

Jika bermimpi Ga, `alamat melihat orang berklahi serta angkau ingat-ingat demkian padah-nya.

Jika bermimpi Nya, terlalu amat baik mimpi Nya itu, angkau akan beruleh surat yang gharib, demkian-lah arti mimpi itu insha' Allah ta`ala ada-nya.

[cclxii] Another System of Interpreting Dreams

Adapun kata sagala `ulama dan hukama dan kata sidang budiman:--

Ada mimpi raja lebeh deripada mimpi pandita; adapun mimpi pandita labeh deripada mimpi mentri; [adapun mimpi mentri] lebeh deripada mimpi orang kaya-kaya; [adapun] mimpi orang kaya itu lebeh deripada mimpi orang yang `alim-`alim; [adapun mimpi orang `alim] lebeh [deripada] mimpi [orang] petapa'an; [adapan mimpi orang petapa'an] lebeh deripada mimpi hamba orang dan mimpi [hamba] orang lebeh deripada mimpi orang jahil: wa'llahu a`lam bi'l-sawab, ada-nya.

[cclxiii] Another System of Interpretation

Fasal pada menyatakan bermimpi berbagei-bagei jinis, ini-lah ta`bir-nya: kita lihat di-bawah setar ini: wa'llahu a`lam. Pertama-tama jika bermimpi mengaji Koran atau membacha Koran atau do`a di rumah-nya, `alamat beruleh 'negrah Allah ta`ala atau raja-raja, atau lepas deripada bahia dunia dan akhirat ada-nya. Jika bermimpi menjual apam, `alamat korang rezki-nya.

Jika bermimpi burong makan `alamat beruleh istri yang baik `akal bichara-nya. Jika bermimpi angin pagi-pagi hari, `alamat beruleh sukachita.

Jika bermimpi angin petang atau bachang-bachang di-lihat-nya, `alamat beruleh rahmat lepas deripada sagala bala.

Jika bermimpi hujan batu, `alamat beruleh harta yang halal ada-nya.

Jika bermimpi klam kabut, `alamat akan kembali satru-nya ka negri itu orang pun banyak teraniaya-niaya raja-raja ada-nya.

Jika bermimpi mandi ayer hujan lebat, `alamat lepas deripada bala yang besar ada-nya.

Jika bermimpi sungei penoh dengan ayer-nya, `alamat beruleh harta banyak ada-nya.

Jika bermimpi telaga penoh dengan ayer-nya, `alamat beruleh harta juga.

Jika bermimpi berenang didalam ayer, `alamat apa kata-kata-nya di-turut orang, barang yang di-chita di-peruleh-nya lagi di-perkenankan Allah ta`ala ada-nya.

Jika bermimpi melempah (?) sungei besar, `alamat memerentah orang kerja raja-raja ada-nya. Jikalau bermimpi menyelam di sungei, `alamat akan beruleh ne`mat dunia akhirat.

Jika bermimpi minum ayer laut terlalu manis atau pahit, `alamat beruleh harta dan lepas deripada sagala bahia dan dukachita ada-nya.

Jika bermimpi di-gantong orang, `alamat lepas deripada hutang-nya ada-nya.

Jika bermimpi makan nasi, `alamat beruleh harta yang halal ada-nya.

Jika bermimpi melihat orang jatoli dalam telaga, `alamat di-perdayakan orang, berjaga-jaga ada-nya.

Jika bermimpi melihat burong, mela[in]kan beruleh baik jasa ada-nya.

Jika bermimpi menangkap burong belibis atau melihat dia `alamat akan beruleh dirham ada-nya.

Jika bermimpi nyamok atau lalat atau pikat atau maru, [1057] `alamat satru-nya datang ka kampong itu.

Jika bermimpi burong lain-lain, `alamat beruleh sahya ada-nya.

Jika bermimpi minum ayer madu atau melihat dia, `alamat bertudongan orang kaya-kaya ada-nya.

Jika bermimpi tuma di kain atau di baju, `alamat pangsa (?) yang baik-baik, jikalau (?) ada-nya.

Jika bermimpi belalang makan padi, `alamat satru-nya datang ada-nya.

Jika bermimpi berbang (?) juga (?) `alamat satru-nya kembali ada-nya.

Jika bermimpi ikan besar atau kechil, `alamat beruleh istri atau sahya atau harta ada-nya.

Jika bermimpi menangkap merbo' akau terkukur, `alamat akan beruleh harta.

Jika bermimpi kayu hanyut turun, `alamat katurunan kakaya'an-nya.

Jika bermimpi berjalan sesat, `alamat perampuan kasih dan sakalian-nya orang pun kasih.

Jika bermimpi naik gajah atau kuda atau berpayong, `alamat barang kerja menjadi kasih sakalian orang pun menurut kata-kata-nya.

Jika bermimpi melihat burong sakian banyak, `alamat tampil musoh deri laut datang padah-nya.

Jika bermimpi mengerat buloh atau [tu]lang atau minum manisan, `alamat kena benchana orang ada-nya.

Jika bermimpi kain berbunga, `alamat orang sakit hati, handak-lah bersuchi diri-nya serta mandi berlimau minta do`a kapada Allah ta`ala supaya lepas bala itu ada-nya.

Jika bermimpi orang dudok bermain-main, `alamat penyakit ada-nya.

Jika bermimpi ular besar datang ka rumah, `alamat orang datang deripada berlayer atau berjalan beruleh beruleh laba ada-nya.

Jika bermimpi bermain-main burong, `alamat beruleh harta deri jauh ada-nya.

Jika bermimpi menaroh prahu, `alamat mendengar warta deri jauh ada-nya.

Jika bermimpi mendengar bunyi gong, `alamat warta orang mati handak-lah bersuchi diri-nya serta mandi berlimau supaya lepas deri bahia itu.

Jika bermimpi naik ka-atas gunong, baik, `umor-nya pun lanjut lagi, beruleh harta pada tahun itu ada-nya.

Jika bermimpi matahari dan bulan dan bintang saperti susu mentah chhaya-nya, maka handak-lah segra-lah lari deri tempat itu, musoh yang amat besar pada-nya.

Jika bermimpi prahu mudik ka hulu sungei, `alamat orang banyak kena penyakit didalam negri itu handak-lah bersuchi diri-nya serta berlimau memakei bauan supaya lepas deripada bahia itu ada-nya.

Jika bermimpi makan nangka atau pisang, `alamat susah hati padah-nya.

Jika bermimpi makan daging kerbau atau menjabat dia, `alamat [orang] berda`wa akan datang padah-nya.

Jika bermimpi membunoh ular yang besar, `alamat beruleh kakaya'an deripada raja-raja atau mentri: [?] w' `aleyhi al-salam.

Jika bermimpi serban hilang atau di-makan api, `alamat kadatangan bahia dan duka handak-lah membri sedekah fakir miskin atau kain-kain serta minta do`a kapada Allah supaya lepas bahia itu.

Jika bermimpi kemu (?) atau minum ayer sungei, `umor-nya lanjut.

Jika bermimpi makan nasi atau kunyit nasi, `alamat beruleh amas dan perak.

Jika bermimpi rimau datang ka rumah, `alamat pandita datang ka rumah-nya.

Jika bermimpi kachang rasa-nya, `alamat beruleh laba.

Jika bermimpi minum `arak atau tuwak atau melihat tuwak, `alamat ayer besar atau gempa tanah itu.

Jika bermimpi ombak bersabong-sabong ka darat, `alamat akan berprang atau sampar turun.

Jika bermimpi di-tandok kerbau naik ka-atas balei atau kayu, `alamat orang memanggil makan.

Jika bermimpi kayu rebah, `alamat orang besar-besar akan mati.

Jika bermimpi tabuan atau lebah, `alamat kadatangan panas pada bulan itu.

Jika bermimpi kuching datang ka rumah, `alamat orang menchuri atau satru datang.

Jika anak kuching banyak, `alamat lepas deripada bahia.

Jika bermimpi landak datang, `alamat beruleh anak laki-laki.

Jika bermimpi memegang landak, `alamat beruleh harta.

Jika bermimpi kra datang ka rumah, `alamat jahat datang-nya.

Jika [bermimpi] bermain-main kra, `alamat bersahabat dengan orang dosta.

Jika bermimpi Iblis atau Sheitan atau hantu satru handak membunoh atau benchana, `alamat dukachita.

Jika bermimpi mengambil apa-apa, `alamat beruleh kabajikan.

Jika bermimpi menjerumat kain, `alamat berklahi dengan orang-orang.

Jika bermimpi mengambil ikan lalu ka laut, `alamat senantiasa minta makan.

Jika bermimpi membuat berhala, `alamat pekerja'an akhirat.

Jika bermimpi ikan banyak, `alamat musoh datang.

Jika bermimpi limau, `alamat beruleh amas dan perak.

Jika bermimpi berpayong, `alamat beruleh kabesaran dalam dunia lagi sukachita.

Jika bermimpi bersenda-senda lalu bermain serta menari, `alamat beruleh duka.

Jika bermimpi berklahi dengan orang, `alamat lepas deripada dukachita.

Jika bermimpi bertemu dengan kathi, `alamat beruleh kabajikan.

Jika bermimpi melihat dagang banyak, `alamat beruleh rezki yang halal, jika sakit segra sumboh.

Jika bermimpi orang mati terhentar di-lihat-nya lalu menjabat serta-nya, `alamat menjadi pekerja'an raja-raja, jika didalam negri orang segra kembali.

Jika bermimpi berchukor orang kapala atau janggut, `alamat beruleh kabajikan maha besar di-negrahi Allah ta'ala.

Jika bermimpi mata buta atau tuli, `alamat duka atau sakit.

Jika bermimpi mengerat kuku, `alamat bertemu orang-orang deri jauh.

Jika bermimpi berkain dan sapu-tangan atau ikat pinggang, `alamat beruleh istri, menjadi penghulu, sakalian orang pun kasih.

Jika bermimpi bersalimut kain puteh, `alamat akan lepas deripada sagala penyakit ada-nya.

Jika bermimpi kain merah, `alamat orang dengki akan dia.

Jika bermimpi terpenjara, `alamat akan pakerti-nya [jahat] sakalian orang pun benchi.

Jika bermimpi gigi patah yang di-atas, `alamat saudara atau kulawarga-nya mati.

Jika bermimpi orang ikat atau gantong, `alamat beruleh laba lagi kabaktian.

Jika bermimpi di-palu orang berdarah, `alamat katurunan [?].

Jika bermimpi tangan di-kerat orang, `alamat akan datang bahia dan hilang.

Jika bermimpi berglang perak, `alamat beruleh kakaya'an.

Jika bermimpi beristri, `alamat dukachita padah-nya.

Jika bermimpi beruleh amas serta perak, `alamat berklahi.

Jika bermimpi melihat bintang matahari, `alamat beruleh kakaya'an di-negrah Allah ta`ala.

Jika bermimpi melihat bintang jatoh atau datang atau hu[jan?] akan nama bintang itu, `alamat beranak istri yang kabajikan ada-nya.

Jika bermimpi jatoh kadalam telaga, `alamat beruleh kabajikan ada-nya.

[cclxiv] Specimens of Miscellaneous Charms or Recipes [p. 567.

Bab ini `azimat pengunchi perampuan supaya tiada dapat bersuami: di-surat pada kalam [1058] kita bawa juma` [1059] dengan dia: inilah rajah-nya: h h h w la 2 3. [1060] Bab ini `azimat perampuan tiada dapat bermukah dengan orang lain deripada kita: di-surat pada kertas maka bri di-pakei-nya: inilah rajah-nya: alu 15 bismillah wa Allah s(a)l(a)ma kamal.... Bab ini membuka rahsia perampuan; di-surat pada hati tangan (?) taroh atas dada-nya supaya berkata-kata sendiri-nya: inilah rajah-nya: al(a)h 9 9 9 w w w d d and s(a)ma w w a d r `a `a mr t mh 2 3 2 `u 7 3 6 7 8 9 9 9 w w kam 2 2 lum lum lu....

Ini `azimat kanak-kanak jangan menangis malam: di-surat pada kertas suroh pakei: ini rajah-nya [here follow mystic symbols and figures]. Ini `azimat tangkal sawan: di-surat pada timah hitam maka pakeikan pada budak itu: ini rajah-nya [another set of symbols, figures, and letters].... Ini ubat padi supaya tiada di-makan babi dan tikus dan hulat maka di-surat pada tembikar maka tumbok (?) jadikan tampung-tampung (?) maka tatkala menugal maka hamborkan tampung tembikar itu berkliling huma: insha' Allah ta`ala terplehera deripada sagala bahia benatang itu dengan berkat ayat: ini yang di-surat pada tembikar itu [here follows an Arabic text] sabagei lagi ubat padi supaya jangan suatu penyakit-nya maka di-surat pada kertas maka bubohkan di tengah huma tatkala kita menugal: insha' Allah ta`ala salamat, suatu pun tiada penyakit-nya padi itu: ini rajah-nya yang di-surat [the diagram is (1) a magic square of 4 × 4: in each of the sixteen divisions is a small circle; the ends of all the lines forming the square are fleury, as the heralds would call it; (2) a smaller square containing four mystic symbols].

[cclxv] Ambil Semangat Orang, or Penggantong Semangat Orang [p. 570.

A charm for hanging up a person's soul

Hong berseru-seru, Terbengu-bengu Hati Si Anu Teringat aku. Kalau 'kau ta' teringatkan aku, `Kau di-sumpah de' malaikat ampat puloh ampat.

[cclxvi] Buatan orang

Ini fasal gambar membuat orang tiada baik. Maka di-buat gambar orang mati lilin sambang panjang-nya satu tapak. Jikalau handak buat sakit di-tikam-nya di mata-nya [mata-nya] buta, di-tikam di pinggang sakit [pinggang], di-tikam di kapala, sakit kapala, di-tikam di dada, sakit dada.

Jikalau handak membunoh di-tikam deri kapala di-lantas ka ponggong-nya, penikam-nya segar kabong, kemdian di-kapankan itu gambar saperti orang mati, bharu di-sembahyangkan saperti sembahyang orang mati, kemdian di-tanamkan di tengah jalan tempat orang yang kita handak buat, supaya buleh di-langkah-nya.

Ini fasal handak tanam itu gambar.

Al-salam `aleikum, hei! Nabi Tap yang memegang bumi, Aku ini bertanamkan maiat Si Anu: Aku di-suroh Nabi Muhammad, Sebab ia [1061] derhaka kapada Allah. Angkau buleh tolong bunohkan atau sakitkan: Jika tidak sakitkan, atau angkau bunohkan, Derhaka angkau kapada Allah, Derhaka angkau kapada Muhammad: Bukan-nya aku yang bertanam, Jibrail yang bertanam Angkau kabulkan juga pinta-pinta kami, ari bekari ini juga Kabul berkat aku meminta didalam kandang kalimah la-ilaha, d.s.b.

[cclxvii] Buatan orang [p. 573.

Al-salam `aleikum, hei Jin Tanah, Jembalang Tanah, Hantu Tanah, Jembalang Bumi, Mari-lah angkau aku minta turun, terima jamuan aku, Aku berkahandak pada angkau, Aku 'nak surohkan angkau, Aku 'nak selang-seraya angkau Aku 'nak minta sakitkan (or gilakan, or bunohkan, or kasihkan, as the case may be) Si Anu. Kalau 'kau ta' terima jamuan ini, Derhaka 'kau kapada Allah, d.s.b.

[cclxviii] Pembenchi orang laki-bini

Burong chandrawasi Sa' ekor terbang ka laut Sa' ekor terbang ka bukit Tiada bertemu ka-dua-dua-nya, Benchi-lah Si Anu akan Si Anu: Jikalau angkau tiada demkian, Neraka [1062] angkau kapada Allah, Berdosa 'kau kapada aku, Dengan berkat betua [1063] guru La-ilaha-illa-'llah, d.s.b.

Ambil misei kuching hitam tujoh 'lei sa-b'lah kiri, dengan misei anjing pun tujoh 'lei sa-b'lah kiri juga, kain burok koyak-rabak satu percha, bakarkan sama-sama, di-ginchor [1064] dengan kapor sadikit, silang ampat [1065] di tepi bendul langkah pintu.

[cclxix] Ambil Semangat [p. 574.

Hong 'ku panah, 'ku panah bulan gobar, 'Ku panah matahari padam, 'Ku panah bintang malap, Bukan-nya aku memanah bulan bintang matahari, Aku memanah tangkei hati anak sidang Si Anu. Kur! Semangat Si Anu, mari sa-jalan dengan aku, Mari sa-dudok dengan aku, Mari sa-tidor sa-bantal dengan aku! Kur! Semangat anak sidang Si Anu! Kabul berkat la-ilaha, d.s.b.

[cclxx] For taking another person's soul [p. 575.

Hei Irupi bayang-bayang, Permeisuri mendapati aku; Jikalau Si Anu ta' tidor Angkau grak juga, 'kau gunchang bangun, Angkau ambil ruh semangat dia Bawa kamari Taroh dalam lambongan kiri aku. Kalau dia tidor Angkau pegang ibu kaki kanan, Senjak liar bangkit Angkau bawa kamari kapada Aku juga sabuleh-buleh. Jika tidak, derhaka, d.s.b.

[cclxxi] Melambei Semangat Orang [p. 576.

Kapor aku kapor perak, Tuang daun keladi, Lepas jinak 'ka pejinak Aku bawa sa-daun makan. Pulit kapor Si Raja Garang (Di-)makan anak Si Raja Gila, Si Anu, Gila pagi Si Anu kapada aku, Gila petang Si Anu kapada aku, Angkau teringat kapada mak bapa-kau, Angkau teringat kapada aku, Angkau teringat kapada rumah tangga 'kau, Angkau teringat kapada aku, P`rut-'kau lapar, 'kau teringat kapada aku, Guroh berbunyi, 'kau teringat kapada aku, Angin bertiup, 'kau teringat kapada aku. Hari ujan, 'kau teringat kapada aku. Ayam berkoko', 'kau teringat kapada aku, Murei berkichau, teringat 'kau kapada aku, Kena-dah matahari, teringat 'kau kapada aku, Kena-dah kapada bulan, teringat 'kau kapada aku, Ada-lah aku didalam bulan itu. Kur! Semangat Si Anu, mari kapada aku, Semangat aku tiada 'ku brikan; Semangat angkau, mari kapada aku.

[cclxxii] Ambil Semangat [p. 577.

Nur Mani nama angkau, Si Pancha Awal nama aku, Kabul berkat aku memakei do`a Kundang Maya Chinta Berahi, Berchinta 'kau kapada aku, Berahi 'kau kapada aku, Gila 'kau kapada aku, Gila siang, gila malam, Gila tujoh kali sa-hari, Gila tujoh kali sa-malam. Pulang-lah ka rumah angkau Pulang-lah ka istana angkau Dengan berkat, d.s.b.

[cclxxiii] Tilek [p. 578.

Aku tahu asal angkau jadi: Didalam chahia Darah Puteh Turun kapada ibu-mu Pasang surut di-tongkatkan. Kur, semangat Si Anu itu, Mari-lah, angkau bersama-sama kapada aku! Kamana-lah angkau handak pergi? Mari-lah angkau ka-dalam rumah tangga angkau ini: Dian sabatang ini rumah tangga angkau Selangkan hati prut, jantong, limpa, mempedal raya, Angkau sakalian lagi 'kan pulang kapada aku, Ini 'kan pula badan nyawa angkau sakalian Lagi sudah pulang kapada aku. Kabul berkat aku memakei Do`a tilek ma`rifat kapada Si Anu itu.

[cclxxiv] Membuat buta [p. 310.

Ambil ikan seluang sa'ekor, buboh dalam mangkok, lagi hidup di-chuckok mata ikan seluang itu dengan jarum rabit dalam sakudi. [1066] Bakar kemenyan, bachakan ini:--

Bukan aku berchuchok mata ikan, Aku berchuchok mata Si Anu.

[cclxxv] Pantun describing the effect of the Black Art

Niyor manis, siamang bulan, Kalapa tumboh di batu, Si Anu menangis menentang bulan, Dia kena hikmat aku.

For other charms connected with the human soul vide secs. vi-viii and ccxiii, ccxiv, supra.

NOTE ON THE WORD KRAMAT

The following is an extract from a letter by the author which was received too late for insertion in the text of the book:--

"I think that the best translation for kramat, in the case of beasts, etc., is 'sacred.' I have been going into the kramat question, and it appears to me that kramat animals, trees, and other objects occupy the same place in Malay popular religion as is occupied by Totems in the popular religion of other countries.

"I do not wish to be understood (before going more deeply still into the matter) that they are totems, but that they possess, generally speaking, the same characteristics. They are the bodily tenements or receptacles containing the souls of the departed ancestors of the village. Incense is burnt and prayers are offered to them (e.g. in the case of the sacred elephant), and the mere fact of meeting them when one is engaged in a difficult enterprise is believed to insure success. On the other hand, to kill or wound them is to court disaster."

To the above I may add that kramat (which is a word of Arabic derivation) properly appears to mean "sanctity," but is in Malay generally used adjectively, being applied to men, animals, plants, stones, etc. When the word stands alone it almost invariably means a holy place, the word tempat being presumably understood. When applied to a person it implies special sanctity and miraculous power. I remember, in 1895, hearing of a little girl, living with her parents at Sungei Baru in the Alor Gajah district of Malacca, who was reputed to be kramat. People used to travel considerable distances in order to visit her, and thereby gain some benefit or other. I was informed that the modus operandi was to swallow a small quantity of her saliva in a cup of water, but I never verified this statement. These pilgrimages were rather disapproved of by the local Kathi, who was my informant.

As regards true totemism, I am not sure that it can be traced among the Malays of the Peninsula, although a few elements of the system are to be found here and there among them. Thus, for instance, in certain districts (e.g. northern Malacca and the Negri Sembilan) there are clans descending in the female line among whom exogamy is still the rule, to the extent, at least, that intermarriage is forbidden between the children of sisters (J.R.A.S., S.B., No. 23, p. 143); and we also sometimes find tutelary or taboo animals, etc. more or less closely connected with certain families; but these two sets of facts do not seem to be interwoven as they appear to be among certain other races. Traces of animals, etc. being regarded as specially connected with particular families are not, I believe, very common: two instances occur in the Sejarah Malayu, viz. the man "Bat'h," who emerged from foam vomited by a bull (Malay Annals, p. 23), and who is regarded as the progenitor of the still existing Malay tribe (Bangsa Muntah Lembu) of hereditary bards, to whom beef, milk, etc. are taboo [1067]; and the Indian prince "Mani Farendan" (ibid. p. 110), who on his voyage to Malacca was preserved from drowning by the alu-alu fish and the gandasuli tree, and on that account "forbade all his descendants to eat of the fish alu-alu or to wear the flower of the gandasuli." His descendants formed a noble family in Malacca, the heads of which usually bore the title of S'ri Naradiraja, and during the 15th century A. D. often held the highest offices of state; so the legend may, probably enough, preserve the record of an actual custom peculiar to that family. Both the above cases, however, seem to be derived from a Hindu origin.

The tutelary animals connected with holy (kramat) places may perhaps sometimes be in point in this connection: for instance, at Malacca Pindah, in Malacca territory, I remember seeing the private burial-place of a certain family (which lived close by), and being informed by the local village headman that, whenever any member of that family died, certain tigers were in the habit of wailing (menangis) round the place at night.

It has been observed by the author (pp. 71, 153, 163) that kramat animals generally have some physical peculiarity, such as a shrunken foot or stunted tusk; it may be added that they are sometimes white (i.e. albino individuals of a species which is not usually white), and thus marked out from their fellows by the characteristic sacred colour. I remember reading in the local Straits newspaper some years ago that a white mouse-deer, which was caught somewhere in the Negri Sembilan, was regarded by the Malays as kramat: very soon after its capture, I believe on the same evening, it escaped from its cage overnight, a fact which no doubt further corroborated the natives in their belief as to its sacred character. I have little doubt that it was purposely released by some superstitious Malay, who thought that no good would come of keeping a sacred animal in captivity.

C. O. B.

LIST OF CHIEF AUTHORITIES QUOTED

Clifford, Hugh. In Court and Kampong. London, 1897.

Studies in Brown Humanity. London, 1898.

Clifford, Hugh, and Swettenham, Frank A. A Dictionary of the Malay Language, parts i.-iii. letters A-Ch. Taiping, Perak, 1894-1897.

Crawfurd, John. History of the Indian Archipelago, 3 vols. Edinburgh, 1820.

A Grammar and Dictionary of the Malay Language, 2 vols. London, 1852.

A Descriptive Dictionary of the Indian Islands and Adjacent Countries. London, 1856.

Denys, N. B. A Descriptive Dictionary of British Malaya. London, 1894.

Frazer, J. G. The Golden Bough, 2 vols. London, 1890.

Hughes, Thomas P. A Dictionary of Islam, 2nd ed. London, 1896.

Journal of the Indian Archipelago, 12 vols. Singapore, 1847-1862.

[Abbreviated reference, J.I.A.]

Journal of the Straits Branch of the Royal Asiatic Society, 32 Nos. Singapore, 1878-1899.

[Abbreviated reference, J.R.A.S., S.B.]

Klinkert, H. C. Nieuw Maleisch-Nederlandsch Woordenboek. Leiden, 1893.

Leyden, John. Malay Annals. London, 1821.

Marsden, William. The History of Sumatra, 2nd ed. London, 1784.

Third ed. London, 1811.

Maxwell, W. E. A Manual of the Malay Language, 2nd ed. London, 1888.

Miscellaneous Papers relating to Indo-China and the Indian Archipelago, two series of 2 vols each. London, 1886, 1887.

Newbold, T. J. Political and Statistical Account of the British Settlements in the Straits of Malacca, 2 vols. London, 1839.

Notes and Queries issued with the Journal of the Straits Branch of the Royal Asiatic Society, 4 Nos. Singapore, 1885-1887.

Publications of the Straits Branch of the Royal Asiatic Society, 3 Nos. Singapore, 1895-1896.

Selangor Journal, 5 vols. Kuala Lumpur, 1892-1897.

Swettenham, Frank A. Malay Sketches. London, 1895.

Tylor, E. B. Primitive Culture, 2 vols. London, 1871.

Wall, H. von de. Maleisch-Nederlandsch Woordenboek uitgegeven door H. N. van der Tuuk, 2 vols. Batavia, 1877, 1880.

Yule, Henry, and Burnell, A. C. Hobson Jobson, being a Glossary of Anglo-Indian Colloquial Words and Phrases. London, 1886.

NOTES

[1] Newbold, British Settlements in the Straits of Malacca, vol. ii. pp. 360, 361.

[2] Vide Vishnu Purana, vol. ii. p. 109; trans. by Wilson.

[3] The full Malay text of this introduction will be found in the Appendix.

[4] Lit. "A cube." The cube-like building in the centre of the Mosque at Makkah (Mecca), which contains the Hajaru 'l-Aswad, or black stone.--Hughes, Dict. of Islam, s.v. Ka`bah.

[5] Sakatimuna (or "Sicatimuna") is the name of an enormous serpent, said to have ravaged the country of Menangkabau in Sumatra about the beginning of the 12th century.--Newbold, op. cit. vol. ii. p. 199 n. It is also given as "Icktimani" by Leyden in his trans. of the Malay Annals.

[6] For the parting asunder of the snake, vide the note on page 11 infra, which gives what may be the origin of this myth as it is known to the Malays.

[7] The Nagas are generally represented in old sculptures as bearing the human form, but with a snake attached to their backs, and the hooded head rising behind their necks.--Nagananda, translated by Palmer Boyd, p. 61; vide also ib. p. 84. This may be the explanation of the Malay k'ris hilt, or dagger hilt, which represents a seated human form with folded arms and a hood at the back of its neck rising over its head. These hilts are called hulu Malayu (the "Malay hilt"), or Jawa demam (lit. the "Fever-stricken Javanese"), in allusion to the attitude of the figure with its folded arms. The pattern of these hilts, which are universally used for the national Malay k'ris or dagger, varies from an accurate representation of the human figure to forms in which nothing but the hood (which is occasionally much exaggerated) is recognisable. Europeans seeing these hilts for the first time sometimes take them for snakes' heads, sometimes for the heads of birds.

[8] Payah probably stands for supaya, perhaps with the meaning "so also." Kun in Arabic means "be." The tree would appear to be identifiable (vide App. i., iii.) with that mentioned in the first account.

[9] Sakais are certain of the non-Malayan heathen (i.e. not Muhammadan) inhabitants of the hills and jungles of the Peninsula.

[10] Some say a bullock (lembu), but the most usual version gives the buffalo. In the Ramayana, which has largely influenced some departments of Malay folk-lore, it is an elephant which supports the earth. So, too, Vishnu in the boar-incarnation raised the earth from the bottom of the sea upon his tusks.

[11] This island (for which a tortoise or the fish "Nun" is occasionally substituted) may be compared with the Batak (Sumatran) belief concerning the raft which was made by Batara Guru for the support of the earth at the creation of the world (J.R.A.S., N. S. vol. xiii. part i. p. 60); and vide Klinkert's Malay-Dutch Dict., s.v. Nun.

[12] Newbold, op. cit. vol. ii. p. 359. The spelling of "Jangi" is incorrect. It should be spelt "Janggi."

[13] This tree appears to be a tradition of the Cocos Maldiva, of which Sir H. Yule, s.v. Coco-de-Mer, gives the following interesting account:--

"Coco-de-Mer, or Double Coco-nut, the curious twin fruit so called, the produce of the Lodoicea Sechellarum, a palm growing only in the Seychelles Islands, is cast up on the shores of the Indian Ocean, most frequently on the Maldive Islands, but occasionally also on Ceylon and S. India, and on the coasts of Zanzibar, of Sumatra, and some others of the Malay Islands. Great virtues as medicine and antidote were supposed to reside in these fruits, and extravagant prices were paid for them. The story goes that a 'country captain,' expecting to make his fortune, took a cargo of these nuts from the Seychelles Islands to Calcutta, but the only result was to destroy their value for the future.

"The old belief was that the fruit was produced on a palm growing below the sea, whose fronds, according to Malay seamen, were sometimes seen in quiet bights on the Sumatran coast, especially in the Lampong Bay. According to one form of the story among the Malays, which is told both by Pigafetta and by Rumphius, there was but one such tree, the fronds of which rose above an abyss of the Southern Ocean, and were the abode of the monstrous bird Garuda (or Rukh of the Arabs). The tree itself was called Pau-sengi, which Rumphius seems to interpret as a corruption of Buwa-zangi, 'Fruit of Zang,' or E. Africa. They were cast up occasionally on the islands of the S.W. coast of Sumatra; and the wild people of the islands brought them for sale to the Sumatran marts, such as Padang and Priamang. One of the largest (say about twelve inches across) would sell for 150 rix dollars. But the Malay princes coveted them greatly, and would sometimes (it was alleged) give a laden junk for a single nut. In India the best-known source of supply was from the Maldive Islands.

"The medical virtues of the nut were not only famous among all the people of the East, including the Chinese, but are extolled by Piso and by Rumphius, with many details. The latter, learned and laborious student of nature as he was, believed in the submarine origin of the nut, though he discredited its growing on a great palm, as no traces of such a plant had ever been discovered on the coasts. The fame of the nut's virtues had extended to Europe, and the Emperor Rudolf II. in his latter days offered in vain 4000 florins to purchase from the family of Wolfert Hermanszen, a Dutch Admiral, one which had been presented to that commander by the King of Bantam, on the Hollander's relieving his capital, attacked by the Portuguese in 1602."--Hobson-Jobson, loc. cit.

To this valuable note I would add that Rumphius is evidently wrong if he derives the name of the tree, "Pau-sengi," from the Malay "Buwa-zangi." The first part of the word is "Pau" or "Pauh," which is perfectly good Malay, and is the name given to various species of mango, especially the wild one, so that "Pau-sengi" actually represents (not "Buwa," but) "Pauh Janggi," which is to this day the universal Malay name for the tree which grows, according to Malay fable, in the central whirlpool or Navel of the Seas. Some versions add that it grows upon a sunken bank (tebing runtoh), and is guarded by dragons. This tree figures largely in Malay romances, especially those which form the subject of Malay shadow-plays, (vide infra, Pl. 23, for an illustration of the Pauh Janggi and the Crab). Rumphius' explanation of the second part of the name (i.e. Janggi) is, no doubt, quite correct.

[14] The following passage describes how a magic prince visited the Navel of the Seas:--

"Presently he arrived at his destination--the Navel of the Seas--(Pusat tasek). All the monsters of the ocean, the whales and monster fishes, and colossal dragons (naga umbang), and the magic dragons (naga sri naga ka-sak-tian), assembled together to eat and devour him, and such a tumult arose that the Raja Naga, who was superior to all, heard it and came to see. Now when he beheld the Golden Dragon he opened his jaws to their full extent, and made three attempts to seize and swallow him, but failed each time. At length, however, he caught him, and dashed him against the sea bottom with such force that his head was buried in the ground, but the little dragon cared not at all. Then the Raja Naga said: 'Tell me the truth! from what land hast thou fallen (titek deri pada negri ninggua mana), and whose son and offspring art thou?' To which the Golden Dragon made answer, saying, 'I have no land nor country, I have neither father nor mother, but I was incarnated from the hollow part of a bamboo!' When the Raja Naga heard this he sent for his spectacles (chermin mata), and by their aid he was able to see the real parentage of the Golden Dragon and all concerning him, and he at once told him everything concerning his birth (usul asal ka-jadi-an-nya), and informed him that they were close relations, since the Golden Dragon's mother was a relative of the Raja Naga. Then the Raja Naga kissed and embraced his nephew, and congratulated himself on having seen him before his time came to die, and calling together all his people to feast, installed (tabal) the Golden Dragon as king over them in his own place, since he was very old. Thus the Golden Dragon continued to live in increasing state and prosperity at the Pusat tasek, and was greatly beloved by his uncle, the Raja Naga; and in the course of time his horn (chula) split up and was replaced by six other heads--making seven in all."--Hikayat Raja Budiman, part ii. pp. 7, 8. Publications of the S. B. of the Royal Asiatic Society, No. 3.

[15] "The Malays give the names 'Bah Jantan' and 'Bah Betina,' viz. the 'male' and the 'female' floods, respectively to the first rising of a freshet, and to the flood which sometimes ensues after the waters have partially subsided. The latter is generally supposed to be more serious than the former."--Cliff. and Swett., Mal. Dict. s.v. Bah.

"'If this be the likeness of the male flood, what will that of the female be?' ejaculated my head boatman. In common with other Malays, he held the belief that floods, like other moving things, go in couples. The first to come is the male, and when he has passed upon his way the female comes after him, pursuing him hotly, according to the custom of the sex, and she is the more to be feared, as she rushes more furiously than does her fleeing mate."--Cliff., Stud. in Brown Humanity, p. 213.

[16] This neck of land was called "Penarek Prahu," or the "Place of the dragging (across) of Boats."

[17] "The belief (probably borrowed from the Hindoos) of a serpent devouring the sun or moon, whenever they are eclipsed, and the weird lamentations of the people during the continuance of these phenomena, are well known."--Newbold, op. cit. vol. ii. p. 358.

[18] "During an eclipse they (the Malays) make a loud noise with sounding instruments to prevent one luminary from devouring the other, as the Chinese, to frighten away the dragon."--Marsden, Hist. of Sum. p. 157. I have not yet met with the explanation given in this passage of Marsden's work.

"Rahu, a daitya or demon who is supposed to seize the sun and moon, and thus cause eclipses (according to the common myth he was a son of Vipra-`citti and Sinhika, and had four arms, his lower part ending in a tail), he was the instigator of all mischief among the daityas, and when the gods had produced the amrita or nectar from the churned ocean, he disguised himself like one of them and drank a portion of it, but the sun and moon having detected his fraud and informed Vishnu, the latter severed his head and two of his arms from the rest of his body; the portion of nectar he had swallowed having secured his immortality, the head and tail were transferred to the stellar sphere, the head wreaking its vengeance on the sun and moon by occasionally swallowing them for a time, while the tail, under the name of Ketu, gave birth to a numerous progeny of comets and fiery meteors."--Monier Williams, Skt. Dict. s.v. Rahu.

[19] Gerhâna is from a Sanskr. word meaning "eclipse." The name of the monster is Rahu.

[20] Clifford, Stud. in Brown Humanity, p. 50. For ceremonies to be observed during an eclipse, more especially by women in travail, vide Birth Ceremonies (infra).

[21] "They (the Malays) observe in the moon an old man sitting under a beringin tree (the Banyan, Ficus Indica)."--Maxwell, in J.R.A.S., S.B., No. 7, p. 27, In Sanskrit mythology the spots on the moon are supposed to be caused by a hare or antelope, which being hard pressed by a hunter appealed to the moon for protection, and was taken up by the moon into her arms. This is no doubt the real explanation of the Malay phrase, "Bulan bunting pelandok" ("the moon is great with the mouse-deer"), an expression often used when the moon is three-quarters full.

[22] "They tell of a man in the moon, who is continually employed in spinning cotton, but that every night a rat gnaws his thread, and obliges him to begin his work afresh."--Marsd., Hist. of Sum. p. 187.

[23] It is, however, also possible that there may be two "bujangs," and that we have here a simple case of what philologists call "confluence," so that the derivation, though quite possible, must not be accepted without reserve.

[24] Sanskrit tapasya.

[25] Maxwell, in J.R.A.S., S.B., No. 7, p. 28.

[26] In Selangor I have also heard "Ular minum," "the snake drinks."

[27] A Selangor Malay told me that the full phrase was "Ular Danu berbantal," "the snake Danu is pillowed (in sleep)."

[28] A fuller expression is tunggul-tunggul membangun. A double rainbow is called palangi sa-k'lamin.

Maxwell points out, in a note, that dhanuk, in Hindustani, means a bow, and is a common term in India, among Hindus, for the rainbow.

[29] Maxwell, J.R.A.S., S.B., No. 7, p. 21.

[30] So, too, midday, especially when a light rain is falling and the sun shining at one and the same time, is usually regarded as equally dangerous.

[31] Maxwell, loc. cit. Vide infra, Chap. IV. pp. 92, 93.

[32] Journal of the Royal Asiatic Society, N.S. vol. xiii. part iv. Cp. also the note to page 8 supra, in which the Golden Dragon is made to say, "I have neither father nor mother, but I was incarnated from the hollow part of a bamboo." See also J.R.A.S., S.B., No. 9, p. 91.

[33] Hikayat; i.e. "romance."

[34] Mantri; i.e. "Minister of State."

[35] Betong; i.e. "big."

[36] Manuwangi; perhaps a mistake for manuwanggi, cp. beraduwanggi, infra.

[37] J.R.A.S., S.B., No. 17. Notes and Queries, No. 4, sec. 94.

[38] Semangs are aboriginal non-Muhammadan inhabitants of the interior of the Peninsula. Their type approximates to that of the Negritos of the Andaman Islands and the Philippines, but the one referred to in this legend had white blood, which is considered by Malays to be the royal colour.

[39] Teh, short for Puteh, "white"; Pûrba, or Pûrva, Sanskrit "first." This name is also given to the first Malay Raja in the Sajarah Malayu.

[40] J.R.A.S., S.B., No. 9, pp. 90, 91. For a similar story vide Leyden's Malay Annals, p. 29: "It happened on a certain day that the river of Palembang brought down a foam-bell of uncommon size, in which appeared a young girl of extreme beauty." She was adopted by the Raja, and "named Putri Tunjong Bui, or the Princess Foam-bell."

[41] It is Gabriel who performs this office in the account which follows.

[42] "Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels Gabriel, Michael, and Israfil were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexions of mankind); but the Earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature He designed to form would rebel against Him, and draw down His curse upon her, they returned without performing God's command; whereupon He sent Azrael on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God's presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung, and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this God animated the figure of clay and endued it with an intelligent soul, and when He had placed him in paradise, formed Eve out of his left side."--Sale's Korân, ch. ii. (of translation), p. 4 (note).

[43] "The Creator determined to make man, and for that purpose He took some clay from the earth and fashioned it into the figure of a man. Then He took the Spirit of Life to endue this body with vitality, and placed the spirit on the head of the figure. But the spirit was strong, and the body, being only clay, could not hold it, and was reft in pieces and scattered into the air. Those fragments of the first great Failure are the spirits of earth and sea and air.

"The Creator then formed another clay figure, but into this one He wrought some iron, so that when it received the vital spark it withstood the strain and became Man. That man was Adam, and the iron that is in the constitution of his descendants has stood them in good stead. When they lose it they become of little more account than their prototype the first failure."--Swettenham, Malay Sketches, p. 199.

[44] Newbold, op. cit. vol. ii. pp. 351, 352. In Selangor, some of the greater bones, at least, have their own mystic nomenclature, e.g. the backbone, which is called tiang `arash, or the "Pillar of the Heavens."

[45] Of the superstition which forbids the imitation of the royal insignia I can speak personally, as when a set of models of the Selangor regalia were being made for me, with the late Sultan's full permission and knowledge, I found it impossible to get them made really like the originals either in shape or size, the makers alleging their fear of being struck dead in spite of this permission by this Divine Power or "Daulat" if they were to imitate them too accurately. In Perak the custom would appear to be less strict. Thus from Malay Sketches (p. 215) we may gather that in the "silver" state even the most sacred pieces of the regalia accompany the royal party upon their annual expedition to seek for turtles' eggs.

[46] "The kabesaran or regalia of every petty state is supposed to be endowed with supernatural powers, for instance that of the ex-Panghulu of Naning."--Newbold, op. cit. vol. ii. p. 193.

[47] Ibid.

[48] Ibid. p. 195.

[49] Leyden, Malay Annals, pp. 22-23. The words in brackets are mine.--W. S.

[50] Newbold, op. cit. vol. ii. p. 199; cp. Leyden, Mal. Annals, pp. 38, 39. Limbuara, limbuana, or sembuana (= singhabuana) is the name given to the lance of the Spectre Huntsman, (vide Chap. V. p. 118), whose k'ris is called salengkisa. It has been suggested that singhabuana may be composed of two Sanskrit words meaning "lion" and "world," but put in the Malay order, which is the opposite of Sanskrit. If this supposition is accepted, the name would mean "lion of the world," vide App. xxviii.-xxx.

[51] J.R.A.S., S.B., No. 9, pp. 91, 92.

[52] It would appear from Malay romances that the full complement of musical instruments forming part of a royal orchestra was, at all events sometimes, twelve. Thus when S'ri Rama is bidden by the astrologers to get up an expedition by water for the amusement of his Princess, "dresses of honour were given to the attendants, and musical instruments of the twelve kinds were got together."--Maxw., in Sri Rama, J.R.A.S., S.B., No. 17, p. 93.

[53] This list was given me by H. H. Raja Bôt of Selangor. Besides the above there are several royal "properties" not usually included in any list of regalia. These are H. H.'s chain jacket (baju rantei); a species of shield or targe, said to be made of brass, and called otar-otar; H. H.'s seal, and possibly his mat and the dish he ate from. One of the tombak belonging to H. H. was a species of trident, and was called tombak bercheranggah or the "Branching Lance." The ordinary lances might be borrowed by the people, and carried, for example, in the procession escorting a bridegroom (by virtue of his supposed "one day's sovereignty," Raja sa-hari) to the house of his bride, but the trident never.

[54] "All the insignia of royalty were hastily fashioned by the goldsmiths of Penjum, and whenever To' Râja or Wan Bong appeared in public they were accompanied by pages bearing betel-boxes, swords, and silken umbrellas, as in the manner of Malay kings."--Cliff., In Court and Kampong, p. 115.

[55] Maxw. in Raja Donan, J.R.A.S., S.B., No. 18, p. 253.

[56] "Ta' lapok de' hujan, Ta' lekang de' panas, Pesaka di toras (? turis) di-teladan, Pesaka di-lintas tumbang."

[57] It is usually upon a portion of his insignia (as, for instance, his k'ris, which is dipped into water which he drinks) that a Malay sovereign swears his most solemn oath. Sometimes, however, it is upon a lump of iron called besi kawi, which not unfrequently forms part of the regalia as well.--Vide Klink. s.v. Besi.

[58] The following recital of the titles of a Sumatran Raja will show at least the extraordinary pretensions to sanctity which to this day (with, in some parts, no great diminution) hedge about the person of the Malay king:--

"The Sultan of Menangcabow, whose residence is at Pagarooyoong (after pardon asked for presuming to mention his name), who is king of kings, son of Raja Iscunder-zulcarnainny, ... master of the third of the wood maccummat, one of whose properties is to enable matter to fly; of the lance ornamented with the beard of Jangee, of the palace of the city of Rome; ... of the gold of twelve grains named coodarat coodarattee, resembling a man; ... who is possessed of the sword named Chooree-se-mendong-geree, which has an hundred and ninety gaps, made in the conflict with the arch-devil, Se Cattee-moono, whom it slew; who is master of fresh water in the ocean, to the extent of a day's sailing; possessed of a lance formed of a twig of ejoo (the gomuti, or sugar-palm); of a calewang (scimitar) wrapped in an unmade chinday (cloth); of a creese (dagger) formed of the soul of steel, which, by a noise, expresses an unwillingness at being sheathed, and shows itself pleased when drawn; of a date coeval with the creation; possessed of a gun brought from heaven, named soubahana hou ouatanalla; of a horse of the race of sorimbor-ahnee, superior to all others; Sultan of the Burning Mountain, and of the mountains goontang-goontang, which divide Palembang and Jambee; who may slay at pleasure without being guilty of a crime; who is possessed of the elephant named settee dewa; who is Vicegerent of Heaven; Sultan of the Golden River; Lord of the Air and Clouds; master of a balli (Audience-Hall), whose pillars are of the shrub jelattang; of gandangs (drums) made of hollowed branches of the minute shrubs pooloot and seelosooree; of the gong that resounds to the skies; of the buffalo named Se Binnooang Sattee, whose horns are ten feet asunder; of the unconquered cock, Sengonannee; of the cocoa-nut tree whose amazing height, and being infested with serpents and other noxious reptiles, render it impossible to be climbed; of the flower named seeree menjeree, of ambrosial scent; who, when he goes to sleep, wakes not till the gandang nobat (state drum) sounds; one of whose eyes is as the sun and the other as the moon."--Marsden, Hist. of Sum. p. 270.

On the foregoing list I should like to remark (1) that the necessity of asking pardon for mentioning the king's name is considered by the Peninsular Malays to be as imperative as ever. (2) The expression "who is master of fresh water in the ocean" is explained by a passage in Leyden's Malay Annals (p. 37), where, all the fresh water being exhausted, "Raja Sang Sapurba directed them to bring rotans and tie them in circles and throw them in the water; then having himself descended into a small boat, he inserted his feet into the water, within the circles of bamboo (sic), and by the Power of God Almighty and the virtue of a descendant of Raja Secander Zulkarneini, the water within these circles became fresh, and all the crews supplied themselves with it, and unto this day the fresh water is mixed with the salt at this place." (3) The horse, which is usually called "Sembrani," is a magic steed, "which could fly through the air as well as swim through the water" (Leyd., Mal. Ann. p. 17). (4) For the mountains Goontang-goontang (or Saguntang Mahamiru), cp. Leyden's Mal. Ann. p. 20 seqq. (5) The privilege of "slaying at pleasure without being guilty of a crime" is a privilege which still belongs to Malay sovereigns of the first rank.

Similar sacred objects, belonging to another Sultan of "Menangcabow" named "Gaggar Allum"(Gegar`Alam), "were a sacred crown from God"; "the cloth sansistah kallah, which weaves itself, and adds one thread yearly of fine pearls, and when that cloth shall be finished the world will be no more"; "the dagger Hangin Cinga (Singa?) which will, at his command, fight of itself"; "the blue champaka flower, which is to be found in no country but his (being yellow elsewhere)," and many others worthy of the Sultan "whose presence bringeth death to all who attempt to approach him without permission," and of the "Sultan of Indrapore, who has four breasts."--Marsden, Hist. of Sum. p. 272.

[59] I.e. purple, vide Klinkert, s.v.; cf. the following from J.R.A.S., S.B., No. No. 9 , p. 93: "Tan Saban was frequently to be seen on the outworks of his fort across the river, dressed in garments of conspicuous colours. In the morning he wore red, at mid-day yellow, and in the evening his clothes were green. When he was pointed out to Magat Terawis, it was the morning, and he was dressed in red."

The foregoing superstitious observance is found among more than one Indo-Chinese nation. "Le général en chef doit se conformer à plusieurs coutumes et observances superstitieuses; par exemple, il faut qu'il mette une robe de couleur différente pour chaque jour de la semaine; le dimanche il s'habille en blanc, le lundi en jaune, le mardi en vert, le mercredi en rouge, le jeudi en bleu, le vendredi en noir, et le samedi en violet."--Pallegoix, Description de Siam, vol. i. p. 319.

[60] Lit. "corpse grooves."

[61] The usual form is penggonggong, from gonggong, to carry in the mouth.

[62] Their Malay names are "Si-mulajadi," "Ashik sa-kampong," "Si-putar leman," "Asam garam," "Ahadan mabuk," "Sa-palit gila" "Sri gegah," and "Doa unus."--J.R.A.S., S.B., No. 17, pp. 94-97.

[63] The Malay word is changgei, which means "long nails" (whether natural or artificial); artificial nails are several inches in length, being much affected by Malay actors performing as royalty.

[64] A long step and a slow swing of the arms reminds the Malay of the way a man steps and raises his arm to plant bean-seeds six feet apart; a quicker step and a rounder swing of the arms is compared to the action of scattering small seeds.--J.R.A.S., S.B., loc. cit.

[65] In house-building it is further forbidden to dovetail or make the ends of the timbers (e.g. of the roof) fit accurately together, and also to build two verandahs, one on each side of the house, with their floors on a level with the floor of the main building; if two verandahs are used, the floor of one must be lower than that of the main building (kelek anak).

[66] I.e. the sarong or Malay national garment; for the custom, vide Cliff., In Court and Kampong, p. 158, and for an exception, ib. 27.

[67] The hilt of the creese (k'ris) must, however, be hidden by a fold of the cloth about the wearer's waist.

[68] "The covered portion of the barge which carries the Sultan's principal wife is decorated with six scarlet-bordered white umbrellas. Two officers stand, all day long, just outside the state-room, holding open black umbrellas with silver fringes, and two others are in the bows with long bamboo poles held close together and erect."--Malay Sketches, p. 214.

[69] Leyden, Malay Annals, pp. 94, 95.

[70] Code of Malacca, translated in Newbold, op. cit. vol. ii. pp. 234, 235.

[71] In Selangor this royal right to one of each pair of elephant's tusks is still a tradition to which an allusion is occasionally made. There are said to have been other perquisites as well as those mentioned, e.g. rhinoceros' horns (sumbu badak) and bezoar stones (guliga).

[72] Notes and Queries, No. 4, issued with J.R.A.S., S.B., No. 17, sect. 75.

[73] J.R.A.S., S.B., No. 30, p. 127.

[74] Swettenham, op. cit. pp. 211-226.

[75] Others are titah (commands); patek (slave); merka or murka (wrath); karnia or kurnia (favour); and negrah or anugrah (permission); the penalty of uttering any of which, except in addressing the sovereign, is death, i.e. should the offender be a royal slave; should he be any other individual, he is struck on the mouth.--Newbold, op. cit. vol. ii. pp. 233-234; vide also Malay Sketches, p. 218, where the same list of linguistic taboos appears to be used in Perak.

[76] Marhum, one who has found mercy, i.e. the deceased. It is the custom of Malays to discontinue after the death of a king the use of the title which he bore during his life. A new title is invented for the deceased monarch, by which he is ever afterwards known. The existence of a similar custom among other Indo-Chinese races has been noticed by Colonel Yule: "There is also a custom of dropping or concealing the proper name of the king. This exists in Burma and (according to La Loubère) in Siam. The various kings of those countries are generally distinguished by some nickname derived from facts in their reign or personal relations, and applied to them after their decease. Thus we hear among the Burmese kings of 'the king dethroned by foreigners,' 'the king who fled from the Chinese,' 'the grandfather king,' and even 'the king thrown into the water.' Now this has a close parallel in the Archipelago. Among the kings of Macassar, we find one king known only as the 'Throat-cutter'; another as 'He who ran amuck'; a third, 'The beheaded'; a fourth, 'He who was beaten to death on his own stair-case.'" Colonel Yule ascribes the origin of this custom to Ancient India. [Journal Anthrop. Institute.] J.R.A.S., S.B., No. 9, p. 98.

[77] Newbold, op. cit. vol. ii. p. 288, note.

[78] The bakong is a kind of lily; the sirih is the Malay betel-vine.

[79] J.R.A.S., S.B., No. 17, p. 93.

[80] Touching hands is done with both hands together. If you touch hands with a man who is somewhat your superior in rank, it is proper, in drawing back your hands, to bring them at least as high as your chest; and if the other is decidedly your superior, even as high as your forehead, bending forward somewhat while doing so.

[81] Cliff., Stud. in Brown Humanity, p. 175.

[82] Cliff., In Court and Kampong, p. 113, and compare the following:--"Visitors to Jugra may often in the evening see a party of some 30 or 40 men coming along the road with His Highness" [the late Sultan `Abdulsamad of Selangor] "walking a few paces ahead of them. Should a native meet the little procession he will squat down at the side of the road until the Sultan has passed, for according to Malay ideas it shows a want of respect in a subject to remain standing in the presence of his Raja" ... "on replying to His Highness natives place the palms of their hands together and so raise them to their forehead, by way of obeisance, and this is done even by his own children."--Selangor Journal, vol. i. No. 1, p. 5.

[83] This dressing up of the buffaloes, when taken in conjunction with the suspension of the breast-ornament about their necks, suggests the survival of anthropomorphic ideas about the sacrificial buffalo.

[84] Among the Malays the use of the naubat is confined to the reigning Rajas of a few States, and the privilege is one of the most valuable insignia of royalty. In Perak the office of musician used to be an hereditary one, the performers were called Orang Kalau, and a special tax was levied for their support (J.R.A.S., S.B., No. 9, p. 104).

[85] I was told that these dangerous genii or spirits resided in the naubat or Big State Drum, the two gendang or Small State Drums, the two langkara or State Kettle Drums, the lempiri or State Trumpet, the serunei or State Flute, and the k'ris or State Dagger, called (in Selangor) b'rok berayun, or the "Swaying Baboon," which latter is said to have slain "a hundred men less one" since it was first used. [I learnt this from H.H. the late Sultan himself, and here record it, because it has sometimes been asserted that H.H. the Sultan claimed to have slain these ninety-nine men with his own hand, which H.H. assured me was not the case.] The sanctity of the remaining pieces of the regalia appears to be less marked. They are the payong ubor-ubor or State Umbrella, the State Trident, and the State Lances or tombak bandangan. Of the Selangor State Trumpet I was told that any one who "brushed hastily past it" (siapa-siapa melintas-nya) would be fined one dollar, even if he were the Sultan himself (walo' Sultan-pun kena juga).

[86] But in Malay Sketches (p. 215) we read that in Perak the royal instruments accompany the royal water-parties, and that "the royal bugler sits on the extreme end of the prow, and from time to time blows a call on the antique silver trumpet of the regalia."

[87] The Malay headman (Haji Brahim), the priest of the local mosque, the Bilal (an inferior attendant at the mosque), and some thirty Malays belonging to the village, took part in this ceremony. A goat had been killed for the occasion, and the party who were paying the vow brought its flesh with them, together with a great heap of rice stained with saffron (turmeric). The men assembled at the tomb, incense was burned, and Arabic prayers read, after which a white cloth, five cubits long, was laid on the saint's grave. A banquet followed, in which we all took part.

[88] Frazer, Golden Bough, vol. i. p. 189.

[89] For the ideas referred to in this and the preceding paragraph, cp. Frazer, op. cit. vol. i. pp. 187-207. Cp. also for the abstention from hair-cutting at childbirth, Clifford's Studies in Brown Humanity, p. 48. The idea of long hair is found even in animistic conceptions of natural objects. Thus the wind (Angin) is begged in a wind-charm "to let down its long and flowing locks."

[90] Raja Berma, son of Raja Jaman of Bandar (Wan Bong). Cp. also Clifford, In Court and Kampong, p. 114, "He wore his fine black hair long, so that it hung about his waist."

The old custom in Selangor is said to have been for men to wear their hair down to the shoulders (rambut panjang jijak bahu), but they would frequently wear it below the waist (rambut sa-perhempasan), in which case it appears to have been commonly shorn at puberty or marriage. When worn full length by men it was usually, for convenience, coiled up inside the head-cloth or turban (saputangan or tanjak), or was made up into rolls or chignons (sanggul dan siput) like that of the women. It was not infrequently used as a place of concealment for one of the small Malay poniards called "Pepper-crushers" (tumbok lada), not only by men but by women.

[91] Frazer, op. cit. vol. i. p. 193.

[92] Vide infra, Chap. VI. p. 569, seqq., etc.

[93] Vide infra, Chap. VI. pp. 353-355, Adolescence.

[94] "Ces danseurs et ces danseuses ont tous des ongles faux, et fort longs, de cuivre jaune."--La Loubère, Royaume de Siam, tome i. pp. 148-150 (quoted by Crawf., Hist. Indian Arch. i. p. 131). Cp. "They have a custom to wear their thumb-nails very long, especially that on their left thumb, for they do never cut it, but scrape it often."--Dampier's Voyages, vol. i. pp. 325, 326.

[95] Vide infra, Chap. VI. pp. 355-360.

[96] Or Sumangat. The derivation of the word is unknown: possibly it may be connected with sangat, "excessive," or bangat, "sudden, quick." The meaning covers both "soul"and "life" (i.e. not the state of being alive, but the cause thereof or "vital principle").

[97] In calling the soul, a clucking sound, represented in Malay by the word kur or kerr, by which fowls are called, is almost always used; in fact, "kur semangat" ("cluck! cluck! soul!") is such a common expression of astonishment among the Malays that its force is little more than "good gracious me!" (vide infra, p. 534, note).

[98] Vide App. vi.

[99] In another charm we find the sick man's body compared to a weather-beaten barque at sea.

[100] Vide App. cclxxi.

[101] The entire conception of the soul among the Malays agrees word for word with Professor Tylor's classical definition in Primitive Culture, vol. i. p. 387, and hence I have not hesitated to use his exact words in so far as they were applicable.

[102] Cp. Tylor, Prim. Cult. vol. i. p. 422.

[103] What these seven souls were it is impossible without more evidence to determine. All that can be said is that they were most probably seven different manifestations of the same soul. Such might be the Shadow-soul, the Reflection-soul, the Puppet-soul, the Bird-soul (?), the Life-soul, etc, but as yet no evidence is forthcoming.--Cp. Tylor, op. cit. vol. i. pp. 391, 392.

[104] Professor Tylor calls this "a combination of several kinds of spirit, soul, or image, to which different functions belong" (op. cit. vol. i. pp. 391, 392).

[105] Infra, Chap. VI. p. 569.

[106] Infra, Chap. V. p. 241.

[107] Infra, Chap. VI. p. 575.

[108] Infra, Chap. VI. p. 568.

[109] Infra, Chap. VI. p. 431.

[110] We might then expect to get some such table as the following:--

Colours of Colours of Colours of Rice Cloths (used to Cosmetics (such as may be enwrap the lump (used by the used by of earth from sick man). medicine-men). the footprint).

... white white Highest Color. yellow ... yellow \ ... ... blue. | red red red. | Medium Color. ... ... purple or | orange | ... ... green. / black black black. Lowest Color.

Green is not a common colour. Blue appears to be rarely used. It is, however, the colour assigned to a (fabulous (?)) champaka flower, which is supposed to be the rarest of its kind (vide p. 29 n. supra). Orange (jingga) is also extremely rare, though it is occasionally used for certain decorative work (e.g. small wedding-pillows).

[111] Infra, Chap. V. pp. 211, 250, 251.

[112] Or is this phenomenon of a bird-shaped soul inhabiting certain trees to be explained by the "notion of a vegetable soul, common to plants and to the higher organisms, possessing an animal soul in addition"? and are we to take this as only "one more instance of the fuller identification of the souls of plants with the souls of animals"?--Tylor, op. cit. vol. i. pp. 428, 429.

[113] Professor Tylor's pregnant phraseology in this connection is entirely applicable to the Malays, who "talk quite seriously to beasts alive or dead as they would to men alive or dead, offer them homage, ask pardon when it is their painful duty to hunt and kill them." Cp. also his remarks upon this subject, ibid. p. 423.--Prim. Cult. vol. i. p. 422.

[114] Infra, Medicine, Divination, etc.

[115] Infra, Hunting charms.

[116] Infra, Fowling charms.

[117] Infra, Vegetation charms.

[118] Infra, Fishing charms.

[119] Infra, Mining charms.

[120] The central idea of this conception appears to be that these animals, birds, and trees were once human beings, but were turned into their present shapes by reason of some wrongful act for which they were not invariably themselves responsible.

[121] Vide introductory remarks to Hunting, Fowling, Fishing, Planting, and Mining charms.

[122] "The titles Pawang and Bomor are given by the Malays to their medicine men. The Pawang class perform magic practices in order to find ore, medicine crops, or ensure good takes of fish, etc. The Bomor usually practise their art for the cure of human disease. Both terms are, however, often used as though they were interchangeable."--Clifford, Hik. Raja Budiman, pt. ii. p. 28 n.

[123] In Bukit Senggeh the articles subject to this custom are priced as follows:--

Padi (unhusked rice) 3 cents a gantang (about a gallon). Beras (husked rice) 10 cents a gantang. Kabong (i.e. palm) sugar 2 1/2 cents a "buku" of two pieces and weighing a kati (1 1/3 lb. avoir.) Cocoa-nuts 1 cent each. Hen's eggs 1/4 cent each. Duck's eggs 1/2 cent each.

[124] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 5-7.

[125] Ibid. p. 4.

[126] The Malay version runs:--

"Hei angkau Si Anu, Tolong-lah aku Aku bawakan kapada aulia Allah, Aku 'nak minta `elmu sadikit."

This method of getting magic is an exact transcription of the words in which it was dictated to me by a Kelantan Malay ('Che `Abas) then residing at Klanang in Selangor.

[127] Cp. Mr. G. C. Bellamy in Selangor Journal, vol. ii. No. 6, p. 90, who says: "The word kramat, as applied to a man or woman, may be roughly translated prophet or magician. It is difficult to convey the real idea, as Malays call a man kramat who is able to get whatever he wishes for, who is able to foretell events, and whose presence brings good fortune to all his surroundings. District officers will be proud to know that in this last sense the word is occasionally applied to them. When the name kramat is applied to a place, I understand it to mean a holy place, a place of pilgrimage; but it does not necessarily mean a grave, as many people think. I can quote the kramat at Batu Ampar, Jugra, and numerous places on river banks where no graves exist, but yet they are called kramats." [There is, however, a tradition that a saint's leg was buried at Batu Hampar!--W. S.]

[128] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 1-3.

[129] C. O. Blagden in J.R.A.S., S.B., No. 29, pp. 4, 5.

[130] J.R.A.S., S.B., No. 2, p. 236.

[131] Selangor Journal, vol. ii. No. 6, p. 90, seqq.

[132] Ibid. vol. v. No. 19, p. 308.

[133] Infra, Chap. V. pp. 153, 163.

[134] The local Malacca tradition represents her as still haunting her original seat. She is said to appear sometimes in the shape of an old woman with a cat, sometimes as a young and beautiful girl dressed in silk. She can transform her cat into a tiger if people molest her. J.R.A.S., S.B., No. 24, pp. 165, 166; No. 32, pp. 213, 214.

[135] Tylor, Prim. Cult. vol. ii. p. 340.

[136] Tylor, Prim. Cult. vol. ii. p. 341.

[137] Vide supra, Chap. II. p. 42.

[138] Zabur is the Arabic for "psalm," especially for the Psalms of David; but the connection here is not very obvious.

[139] Another account derives the origin of incense from the eye gum of the Prophet Muhammad's eyes.

[140] Infra, Chap. VI. p. 410, infra.

[141] This rice is occasionally stained with other colours, e.g. red, green, black (vide pp. 416, 421, infra.)

[142] Sometimes it is "dabbed" on the object, sometimes "painted" on it so as to spread as evenly as possible, more rarely "sprinkled."

[143] It is not unfrequently used in medicinal and other ceremonies, e.g. it is tied to each corner of the new mat on which the first-fruits of the rice-harvest are spread out to dry, and to the centre of the long wooden pestle which is used for husking them.

[144] J.R.A.S., S.B., No. 30, p. 240.

[145] According to Favre and v. d. Wall, Hedychium coronarium.

[146] J.R.A.S., S.B., No. 30, p. 158.

[147] Vide App. xiii., xxxvi., xxxvii., cli., etc.

[148] Vide Birth, Marriage, Funerals, Medicine.

[149] It was on Jugra Hill, according to tradition, that the Princess of Malacca fasted to obtain eternal youth.

[150] Frazer, Golden Bough, vol. i. pp. 9-12.

[151] Journal of the Indian Archipelago, vol. iv. p. 573.

[152] J.R.A.S., S.B., No. 7, pp. 11, 12.

[153] Swettenham, Malay Sketches, p. 192.

[154] Mr. R. J. Wilkinson in J.R.A.S., S.B., No. 30, p. 308.

[155] The following are the deities most usually inscribed in the "magic square" of five: 1. Kala (black), which is an epithet of Shiva; 2. Maheswara, which means Great Lord, an epithet of Shiva; 3. Vishnu; 4. Brahma; 5. S'ri (the wife of Vishnu); or else the names are mentioned in this order: 1. Brahma; 2. Vishnu; 3. Maheswara (Shiva); 4. S'ri; 5. Kala. Kali, Durga, or Gauri, is the wife of Shiva; Sarasvati is the wife of Brahma. See inf. p. 545, seqq. In the magic word Aum (OM): A = Vishnu, U = Shiva, M = Brahma.

[156] J.R.A.S., S.B., No. 30, p. 309. This is the water of life called Amrita, to obtain which, by churning the ocean, Vishnu assumed one of his avatars--that of the tortoise.

[157] Cp. Crawfurd, Hist. of the Ind. Archipelago, vol. ii. p. 219. "From some of the usual epithets bestowed upon Siwa by the pagan Javanese, and still familiar to their posterity, the pre-eminence of this deity is clearly demonstrated.... He is the same personage who acts so distinguished a part in the machinery of Malayan and Javanese romances, under the appellation of Guru, or the instructor, prefixing to it the word Batara, a corruption of Avatara, both in sense and orthography, for with the Indian islanders that word is not used as with the genuine Hindus, to express the incarnation of a god, but as an appellation expressing any deity; nay, as if conferring an apotheosis upon their princes, it has been sometimes prefixed to the names of some of the most celebrated of their ancient kings. When Siwa appears in this character, in the romances of the Indian islanders, he is painted as a powerful, mischievous, and malignant tyrant--a description sufficiently consonant to his character of Destroyer in the Hindu triad"; and, again, "ywang is a Javanese word used in the same sense as batara.... Usually the obsolete relative pronoun sang, which has the sense, in this case, of a definite article, is placed before it. Thus sangywang guru is the same as batara guru.... It is probably the same word also which forms the last part of a word in extensive use, sâmbahayang, 'worship or adoration.'"--Crawfurd, Mal. Grammar, p. cxcviii. To this I may add that the form ywang, when used by the Peninsular Malays, becomes "yang," sangyang being also found.

Another (and probably better) etymology of batara is given by Favre and Wilken, viz. Sanskr. bhattara, "lord."

[158] To these should perhaps be added dewa, mambang (?), and sa-raja (or sang raja), if Mr. Wilkinson's explanation of this last expression be taken as correct. And in any case its use in combination with guru appears to warrant its classification with the titles applied to the greater deities. It is also, however, used, like sang, of inferior deities and even of animals (e.g. in a "Spectre Huntsman" charm) we find "Lansat, sa-raja anjing, etc." Dewa is used indiscriminately (occasionally in conjunction with mambang) both of the greater and lesser divinities. Thus we not unfrequently find such expressions as Dewa Bisnu (i.e. Vishnu), dewa mambang, dewa dan mambang, etc.; and we are expressly told that they (the Dewas) "are so called because they are immortal." Mambang (per se) is said to be similarly used, not only of greater (vide App. xvii.), but of lesser divinities, and "Mambang Tali Harus," god of mid-currents, has even been explained as referring to Batara Guru (Shiva). This, however, is no doubt an instance of confusion, as it generally appears to be used with the "colour" attributes (e.g. M. puteh, White; M. hitam, Black; M. kuning, Yellow) usually assigned to the inferior divinities; and, moreover, in an invocation addressed to the sea-spirit, the "god of mid-currents" is requested to forward a message to Dato' Rimpun `Alam, which appears to be merely another name for Batara Guru, the reason given for the preferment of this request being that he is in the habit of "visiting the Heart of the Seas" in which 'Toh Rimpun `Alam dwells (the title of the latter being perhaps taken from the tree, Pauh Janggi).

[159] Footnote supra. Sambu (Sambhu, the Auspicious One) is merely another name for Shiva (rarely of Brahma), and its application to the crocodile-spirit would appear to indicate that this latter was, formerly, at least, regarded as an embodiment of that supreme god's manifestation as a water-god. It is worth while to compare this with the expression "'Toh Panjang Kuku," which is applied to the corresponding manifestation of the supreme god on land, and which strongly suggests the tiger.

"Most of the theological words of this list [printed in App. xiv.] are Sanskrit, and afford proof sufficient, if any were needed, of the former prevalence of the Hindu religion among the Malays and Javanese. Many of them are more or less corrupted in orthography, owing to the defective pronunciation and defective alphabets of the Archipelago. Some, also, are altered or varied in sense. Tapas, 'ascetic devotion,' is deprived of its last consonant and becomes tapa. Avatar, 'a descent,' is converted into batara; and instead of implying the descent or incarnation of a deity, is used as an appellative for any of the principal Hindu deities. Combined with guru, also Sanskrit, it is the most current name of the chief god of the Hindus, worshipped by the Indian islanders, supposed to have been Vishnu, or the preserving power. It may be translated "the spiritual guide god," or, perhaps, literally "the god of the spiritual guides," that is, of the Brahmins. Agama in Sanskrit is "authority for religious doctrine"; in Malay and Javanese it is religion itself, and is at present applied both to the Mahomedan and the Christian religions. With nearly the same orthography, and in the same sense, Sanskrit words, as far as they extend, are used throughout the Archipelago, and even as far as the Philippines."--Crawfurd, Mal. Grammar, pp. cxcvii.-cxcviii.

[160] Supra, p. 86.

[161] Some confirmation of this view may be found if we admit the explanation given me by a medicine-man, who identified the Spectre Huntsman with 'Toh Panjang-Kuku, and both with Batara Guru.

[162] The supreme god in the State Chamber (balei) is Batara Guru, on the edge of the primeval forest (di-gigi rimba) it is Batara Kala, and in the heart of the forest (di hati rimba) it is 'Toh Panjang Kuku, or "Grandsire Long-Claws." Similarly "Grandsire Long-Claws" is lord of the shore down to high-water mark; between that and low-water mark Raja Kala is supreme, and Batara Guru di Laut (Shiva of the Ocean) from low-water mark out to the open sea.

[163] It is very difficult to ascertain the exact relation that 'Toh Mambang Tali Harus (God of Mid-currents) bears to Batara Guru di Laut. Most probably, however, the God of Mid-currents, whose powers are less extensive than those of the "Shiva of the Sea," is an old sea-deity, native to the Malay (pre-Hindu) religion, and that "Shiva of the Sea" was merely the local Malay adaptation of the Hindu deity afterwards imported.

[164] Vide supra, p. 88, note. Yang berulang ka pusat tasek is the expression applied to Mambang Tali Harus.

[165] Vide supra, pp. 6, 7.

[166] It would appear not impossible that Sang Gala may be a corruption of Sangkara, one of the names of Shiva, which would account at once for the higher rank of this particular spirit, and for his possession of the titles enumerated above.

[167] Vide App. ccxxviii. Another account adds (with) "Black Throat and White Blood," white blood being a royal attribute.

[168] Their names were (1) Sa-lakun darah ("He of the Blood-pool(?))"; (2) Sa-halilintar ("He of the Thunderbolt"); (3) Sa-rukup (= rungkup) Rang Bumi ("World-coverer"); (4) Sa-gertak Rang Bumi ("World-pricker"); (5) Sa-gunchang Rang Bumi ("World-shaker"); (6) Sa-tumbok Rang Bumi ("World-beater") and (?) (7) Sa-gempar `Alam ("Universe-terrifier").

[169] The magician appears to have interpreted it as Benua `ajam; but it may be conjectured that this is a mistaken inference from some expression like Jin ibnu Jan, "Jan," according to some Arabic authorities, being the Father of the Genii, or, according to others, a particular class of them who are capable of being transformed into "Jin." Vide Hughes, Dict. of Islam, s.v. Genii.

[170] Perhaps a corruption of Sartan, the Crab (Cancer) in the Zodiac.

[171] The following account of Genii (printed in the Selangor Journal, vol. i. No. 7, p. 102) was given me by a Mecca pilgrim or "Haji." This man was a native of Java who had spent several years in the Malay Peninsula, and as Mecca is the goal of the pilgrimage to all good Muhammadans alike, it is important to know something of the ideas which are there disseminated, and with which the Malay pilgrim would be likely to come in contact. "In the unseen world the place of first importance must be accorded, on account of their immense numbers, to the 'Jins' (the 'Genii' of the Arabian Nights)."

"The Javanese, drawing a slightly stronger line of distinction (than that of good and bad genii in the Arabian Nights), call these two (separate) classes the Jin Islam and the Jin Kafir, or the Faithful and the Infidel. Of these two classes, the former shrink from whatever is unclean, and the latter only will approach the Chinese, to whom the Jin Islam manifests the strongest repugnance. The good genii are perfectly formed in the fashion of a man, but are, of course, impalpable as air, though they have a voice like mortals. They live in a mosque of their own, which they never leave, and where they offer up unceasing prayers. This mosque is built of stone, and stands beside a lake called 'Kolam Yamani'; into this lake the whole of the waters from the neighbouring country drain, and the overflow runs down to the sea. In this lake the good genii bathe, and if any wicked or childless mortals bathe in it they carry them off and detain them in the mosque until they (the mortals) have shown proof of their reformed character by continuing for a long while without committing a wrong action, when they are sent back in safety to their native land. I should add that the Jin Islam exact tribute from the unfaithful--e.g. Chinamen--and if they do not receive their due, they will steal it and give it to a son of Islam. [They may be bought from the "Sheikh Jin" at Mecca for prices varying from $90 to $100 each.]

"The Jin Kafir, or bad genii, are invariably deformed, their heads being always out of their proper position; in short, they are Othello's

Men whose heads Do grow beneath their shoulders.

Their commonest name, 'Jin isi-isi didalam Dunia' (the Genii who Fill the World), is owing to the fact that their enormous numbers fill the whole atmosphere from earth to sky. Like the good Genii, they cannot die before the great day of judgment, but (unlike them) they are dumb.

"Great as their numbers are they are continually increasing, as they are suffered by God to get children after their kind. They are imps of mischief, and their whole time is spent in works of malice. Sometimes when there has been a long drought and a heavy shower of rain is poured down upon the earth by the angels at the bidding of God to cool the parched verdure, they will assemble their legions, bringing with them invisible cocoa-nut shells, one for each drop of rain. In these they catch each rain-drop as it falls, and herbs and trees alike wither for lack of moisture. Then the angels being wroth, cast thunderbolts upon them out of heaven, and these malicious elves take shelter in tall trees, which the thunderbolts blast in their fall. At another time they will climb one upon the other's shoulders until they reach the sky, when the topmost elf kicks a neighbouring angel, and then they all fall together with a crash like thunder."

[172] It is probable that the Arabic spirits here mentioned have, as in other cases, taken the place of native (Malay) spirits to whom similar functions were assigned, but whose names are now lost.

[173] There are, besides, one or two partly Arabic expressions which are occasionally used, e.g. Sidang (or Sedang) Saleh, Sidang (or Sedang) Mumin. It is probable that "Sidang" in these cases is a Malay word implying respectability (v. v. d. W. s.v.), so that Sidang Saleh may be translated "Sir Devout," and Sidang Mumin, "Sir Faithful."

[174] Hantu and sheitan are generic terms for evil spirits, the former being the Malay term, the latter Arabic.

[175] The Polong is a familiar spirit.

[176] The Pontianak and Penanggalan are childbirth spirits (vide pp. 327, 328, infra).

[177] The Jin is the genie of the "Arabian Nights" (vide pp. 93-97, supra).

[178] The Pelisit or Pelesit, like the Polong, is a familiar spirit (vide pp. 329-331, infra).

[179] The Mambangs are inferior Malay divinities (vide pp. 88 n., 91-93, supra).

[180] The Hantu Pemburu is the Spectre Huntsman (vide pp. 113-120, infra), for whom Hantu Rimba is probably a mere synonym.

[181] The Jadi-jadian is the Were-tiger (vide pp. 160-163, infra).

[182] The Bengkus I have not yet been able to identify.

[183] The Bota, Gargasi, and Raksasa (not raksaksa) are giants.

[184] The Nenek Kabayan does not appear to be a ghost at all; it may, however, possibly be a rare synonym for some well-known character in Malay folklore (such as the wife of the Man in the Moon). It is not so explained in the best Dutch dictionaries, however, but simply as the village messenger (dorpsbode) who sells flowers and carries lovers' messages.

[185] The Himbasan I have not yet identified.

[186] The Sawan (i.e. Hantu Sawan) is the demon or devil which is believed to cause convulsions.

[187] The Hantu (orang) mati di-bunoh is the ghost of a murdered man.

[188] The Bajang is a familiar spirit (vide pp. 320-325, infra).

[189] The Hantu katagoran, sempak-kan, and puput-kan I have not been able to identify, and as the two last possess the verbal suffix it is clear that each is the name of a state or process and not of a ghost or demon. In fact, v. d. Wall gives (under sampok), kesampokan, which he explains as meaning "door een' boozen geest getroffen zijn," to be attacked or possessed by an evil spirit, which is doubtless the correcter form of the word. So with puput-kan, which is also a verbal form meaning (acc. to v. d. W.) "to blow (tr.)," to "sound a wind instrument." It would seem that `Abdullah's list of "ghosts" is not very systematically drawn up.

[190] The `efrit is a spirit of Arabian origin.

[191] The Jemalang (Jembalang) is a Malay earth-spirit.

[192] Terkena is a past participial form used of people who are thought to be "struck by" or "affected by" one of the foregoing demons.

[193] Ubat guna is a love-philtre.

[194] Gagah (usually penggagah) is the art of making one's self bold or courageous.

[195] Penundok, the art of making one's enemy yield (tundok).

[196] Pengasih, the art of making one's self beloved by another.

[197] Kebal (pengebal) the art of making one's self invulnerable.

[198] Kasaktian, the art of acquiring magic powers.

[199] Tuju (penuju), the art called "sending."

[200] `Alimun, the art of making one's self invisible.

[201] Penderas, the art of making one's self swift-footed.

[202] Perahuh (a misprint for peruah = peruang?) that of keeping water at a distance from one's face when diving, and also, it is said, of walking on the water without sinking below the ankles.

[203] Chucha is, I believe, a love charm.

[204] Pelali, is the art of numbing or deadening pain.

[205] Perangsang, the art of exciting or whetting the temper of the dogs when hunting.

[206] Hik. Abdullah, p. 143. [Maxwell in J.R.A.S., S.B., No. ii N. and Q., No. 4, sec. 98.]

[207] Newbold, op. cit. vol.ii. p. 191.

[208] The name of this demon is probably connected with the Malay dongak, which means to "look upwards." It is sometimes identified with the Hantu Pemburu, or wild huntsman, who, after hunting the earth, harked on his dogs through the sky, and whose head, from his continually looking upwards, became fixed in that position.

[209] The Hantu Raya is sometimes said to dwell in the centre of four cross-roads. There is a sea-spirit of the same name, Si Raya, which should, however, probably be identified with Batara Guru.

[210] Malay Sketches, p. 197.

[211] The name of this Demon (songkei = sa-ungkei?) is no doubt connected with the Malay ungkei or rungkei, which means to undo or unloose a knot. The only traps which it is said to interfere with are snares and rope-traps, and as the most obvious way in which they could be "interfered" with would be by untying or loosening their knots, the connection between the name of this spirit and the Malay rungkei to unloose or undo, is sufficiently obvious. The name, therefore, would appear to mean the "Untying" or "Loosening Demon," naturally a most vexatious spirit to have anywhere near your snares or nooses.

[212] Kapar, Klang, Langat: the Pawang (magician) mentions, by way of example, the names of three places on the Selangor coast which he wishes to visit in succession during the day "if the wind will listen to him." The Pawang who told me this was a Kapar man ('Che `Akob).

[213] The first two lines are no doubt (as elsewhere) a sort of rhymed memoria technica, intended to "memorise" the accessories required for the rite. The tortoise here would appear to be a symbol of rain, as among the Sakais (wild tribes) of the Malay Peninsula. v. Haddon, Evolution of Art, p. 246. Can the "white" (or gray?) "ones" be the two lizards; and the "black one" the tortoise? The grass lizards are of various colours.

[214] The rice-spoon is a favourite weapon against spirits of evil, v. Maxwell in J.R.A.S., S.B., No. 7, p. 19, which describes how a woman in travail is armed with a [rice-] spoon during an eclipse.

[215] Pengiran Chemcha, which I translate Prince Rice-spoon, appears to be a mock title of Bornean origin. Thus we read that "Pengiran" or "Pangeran" is the title of the four Ministers of State (wazirs) in Brunei, one of whom was called Pengiran Pamancha, of which the present name (Pengiran Chemcha) looks like a corruption.--J.R.A.S., S.B., No. 20, p. 36.

[216] Inverted (I was given to understand), by way of symbolising the vault of heaven--a good example of sympathetic magic.

[217] For other superstitions about the cat, vide pp. 190-192, infra.

[218] The meranti is a fine hard-wood forest tree.

[219] i.e. "May we be well sheltered."

[220] Vide p. 93, supra.

[221] The proverbs referred to are to be found in the collections of proverbs sent by Mr. Maxwell to Nos. 1, 2, and 3 of the Journal of the Straits Branch of the Royal Asiatic Society. The numbers are consecutive.

4. Apa guna-nia merak mengigal di hutan?

"What is the use of the peacock strutting in the jungle?"

The idea is that the beauty of the bird is thrown away when exhibited in a lonely spot where there is none to admire it.

72. Seperti ponggok merindu bulan.

"As the owl sighs longingly to the moon."

A figure often used by Malays in describing the longing of a lover for his mistress. It recalls a line in Gray's "Elegy," "The moping owl doth to the moon complain." [As to the story connected with the ponggok, vide infra, p. 122. Cpt. Kelham, vide infra, supposes the ponggok to be Scops lempiji, Horsf.]

73. Seperti kuang mekik di-puchuk gunong.

"Like the argus pheasant calling on the mountain peak."

Another poetical simile for a complaining lover. Here he is compared to a lonely bird sounding its note far from all companions.

93. Seperti tetegok di-rumah tinggal.

"Like the night-jar at a deserted house."

The tegok or tetegok is a bird common in the Malay Peninsula, whose habits are nocturnal and solitary. It has a peculiar, liquid, monotonous call. The phrase is used to signify the solitude and loneliness of a stranger in a Malay kampong.

Elsewhere (in notes afterwards published in the Selangor Journal) (vol. i. No. 23, p. 360) Sir W. E. Maxwell says "The burong tetegok is not a night bird, but flies by day. It can be distinguished by its short rapid note, which resembles tegok-tegok-tegok-tegok." Apparently Sir W. E. Maxwell identifies this bird with the Malay night-jar (Caprimulgus macrurus. Horsf.) described by Capt. Kelham, in No. 9, page 122 of the J.R.A.S., S.B. None of the Dutch Dictionaries identify it clearly, though Klinkert (probably wrongly) identifies it with the small owl called ponggok, which is taken by Capt. Kelham to be Scops lempiji, Horsf.

[222] Gerda meniumur kepah-nia.

[223] Another fabulous bird which Maxwell does not mention is the Walimana (which I have more than once heard called Wilmana in Selangor). On the identity of this bird, my friend Mr. Wilkinson, of the Straits Civil Service, sends me in a letter the following note:--"The word is walimana. I have often met it in old MSS. written The 'wali' is the same as the second word in Rajawali. The mana is 'human'; cp. man, manushya, etc. The walimana in old Javanese pottery is represented as a bird with a human head, a sort of harpy. In the Hikayat Sang Samba it is the steed of Maharaja Boma, and repeatedly speaks to its master."

[224] Laksana jintayu menantikan hujan "as the jintayu awaits the rain," is a proverbial simile for a state of anxiety and despondency. Jintayu = Jatayu (Sanskrit), a fabulous vulture.

[225] The chandrawasi, bird of power, Is closely hidden among the clouds. Anxiety reigns in my heart, Each day that I see not my love.

[To the above I may perhaps be allowed to add that the (dialectal) form chandrawasir is the form generally used in the southern part of Selangor (where the final "r" is still commonly preserved). The regular (Dictionary) form of the word, however, appears to be chandrawasih or chenderawaseh (the forms chendarawangsa, chenderawasa, and chenderawangseh being also found). In origin the word is undoubtedly Sanskrit.

It means the Bird of Paradise, but in those Malay countries where the Bird of Paradise is unknown, it is also applied to other birds, such as (in Malay romances) to the golden oriole and even to the ostrich. In the Malay Peninsula, too, it is said to fly feet upwards (which peculiarity it shares, according to Mr. Clifford, with the Berek-berek, Pub. J.R.A.S., S.B., Hik. Raj. Budiman, pt. ii. 35), and its eggs are sometimes said, on falling, to develop into the snake called chintamani. It is always considered lucky, and the "Bird of Paradise Prayer," (do`a chendrawasi) as it is called, generally takes an important place in the formulas recited at the ceremonies connected with the Rice-soul, q.v. For the confusion between the chendrawasi and berek-berek (probably due to the fact that the chendrawasi, or Bird of Paradise, is not to be found in the Peninsula) vide note on App. xxx.]

[226] The baberek appears to be yet another name for the goat-sucker or night-jar (Caprimulgus macrurus, Horsf.) Dawn of History, page 171.

[227] As it appears that in Europe, at all events, the legend of the Wild Huntsman and his dogs (or Gabriel's Hounds, as they are often called) is explained by the cries of wild geese flying overhead on dark nights, it seems most convenient to give the Malay legend in connection with the birds with which the Malays associate him. The explanation to which I refer is to be found in Prof. Newton's Dictionary of Birds (1893), sub voce "Gabble-ratchet." I quote in extenso:--

"In many parts of England, but especially in Yorkshire, the cries of some kind of wild goose, (Prof. Newton here has a note: "Presumably the BRANT, on the rare occasions when, losing its way, it comes inland, for the call-notes proceeding from a flock of this species curiously resemble the sound of hounds in full cry (Thompson, B. Irel. iii. p. 59), though some hearers liken them to the yelping of puppies. The discrepancy may to some extent depend on distance.") when flying by night, are heard with dismay by those who do not know the cause of them, and are attributed to 'Gabriel's Hounds,' an expression equivalent to 'Gabble-ratchet,' a term often used for them, as in this sense gabble is said to be a corruption of Gabriel, and that, according to some mediæval glossaries, is connected with gabbara or gabares, a word meaning a corpse (cp. Way, Promptorium Parvulorum, p. 320, sub voce 'Lyche'); while ratchet is undoubtedly the same as the Anglo-Saxon ræce and Middle English racche or rache, a dog that hunts by scent and gives tongue. Hence the expression would originally mean 'corpse-hounds,' and possibly has to do with legends such as that of the Wild Huntsman.... The sounds are at times very marvellous, not to say impressive, when heard, as they almost invariably are, on a pitch-dark night, and it has more than once happened within the writer's knowledge that a flock of geese, giving utterance to them, has continued for some hours to circle over a town or village in such a way as to attract the attention of the most unobservant of its inhabitants, and inspire with terror those among them who are prone to superstition. (Cp. Atkinson, Notes and Queries, ser. 4, vii. pp. 439, 440, and Cleveland Glossary, p. 203; Herrtage, Catholicon Anglicum, p. 147; Robinson, Glossary Whitby, (Engl. Dial. Soc.) p. 74; and Addy, Glossary Sheffield (Engl. Dial. Soc.) p. 83. Mr. Charles Swainson (Prov. Names, Br. B., p. 98), gives 'Gabble-ratchet' as a name of the night-jar, but satisfactory proof of that statement seems to be wanting." (Possibly the sounds made by the geese might be attributed to the night-jar by peasants through the latter's appearing at the time they were made. It is curious that the Malays as well should connect the night-jar with the Wild Huntsman.)

[228] Selangor Malays add further that his whole body became overgrown with orchids, a conceit which recalls their story of a local hero who went on swimming in the sea until his body became covered with oysters!

[229] The Spectre Huntsman is said to butcher (bantai) his game, whenever he gets it, under a kind of wild areca palm (pinang senawar). He then binds it up again with a creeper (akar gasing-gasing), and roasts it over an earth hearth (saleian), the floor (lantei) of which is of the pinang boring (another wild areca palm), and covers it over with wild banana leaves (tudong salei daun pisang hutan) and leaves of the resam bracken.

[230] Selangor Malays add that the Spectre Huntsman himself instructed his son how to cure people who were suffering from the effects of his magic. These instructions were: "Take leaves of the bonglei, resam, gasing-gasing, and wild banana, shred and distil them (di-uraskan), and administer the potion to the patient, together with sirih kunta and pinang kunta. Before administering it, however, an augury has to be taken: young shoots of the (wild?) cotton-tree (puchok daun kapas) are plucked and have the sap squeezed out of them (di-ramas). If the liquor is red the patient may be cured; but if it has a black look, nothing can be done to save him."

[231] The sickness which results from crossing the path of the Spectre Huntsman (kalintasan) has choleraic symptoms (vomiting and voiding) and is quickly fatal; that resulting from his challenge or summons (kategoran) begins with persistent fever (demam salama-lama-nya), but does not prove so rapidly fatal.

[232] As to this, vide App. xxx., note.

[233] J.R.A.S., S.B., No. 7, pp. 12-18.

[234] Vide App. xxx., lines 13, 14, 15, and 16.

[235] App. xxviii.

[236] I was once stationed for about eighteen months in a small out-of-the-way village on the Selangor coast, where three subordinate officers of the Government (foremen of works) had died successively, at comparatively short intervals. The last of these men, I was informed by the local Malays, received a kick from the Spectre Huntsman (di-sepak uleh Hantu Pemburu) as he was going down the hill to the village in the morning. He took no notice of the occurrence and proceeded down the river in a boat. Three hours later he vomited mangrove leaves(!) and was brought back dead! Cp. N. and Q., No. 2, sec. 32 (issued with J.R.A.S., S.B., No. 15).

[237] From J.R.A.S., S.B., No. 9, pp. 129, 130, "Malayan Ornithology," by Captain H. R. Kelham, who adds:--

"I asked Mr. Low, H.B.M. Resident of Pêrak, if he could give me any information as to which species of Hornbill this legend relates to, and he writes--

"'It is the largest Hornbill which is found in Pêrak, bigger, I should say, than the Rhinoceros Hornbill, but I have never seen it except flying, or on very high trees. The legend about it is very common, but I do not know the scientific name of that particular Hornbill; but it is not that you refer to, viz. Berenicornis comatus, Raffles; nor is it the Rhinoceros.'"

[238] Vol. i. No. 23, pp. 360-363.

[239] If Sir W. E. Maxwell is right this must be another name for the night-jar (vide p. 110n. supra). But the identification is at least doubtful.

[240] Vide supra, p. 109, note.

[241] Cp. Swett., Mal. Sketches, p. 160.

[242] Swett., Mal. Sketches, pp. 159, 160.

[243] In Selangor I have heard a similar story; but in this case it was a red-crested hornbill which supplied the buttons, which latter were said to turn green on the approach of poison. The only solid-crested hornbill is, I believe, the Rhinoplax.

[244] The amount of luck which goes with any particular bird of this species depends on the number of scales on its feet, for counting which certain verbal categories (like our own "tinker, tailor, soldier" formula) are used. Forty-four is the luckiest number of scales for one of these birds to possess. An example is: "Manuk (3), Manumah (5), Sangkesa (6), Desa (1), Dewa (4), Raja (2)," which has to be repeated as the scales are counted (beginning with the lowest scale). The numbers after the words indicate the order of the luck which the birds are supposed to bring; a ground-dove of the first order bringing luck worth a ship's cargo (tuah merbok tuak sa-kapal). I have kept these birds myself.

[245] Cp. the Malay pantun:--

"Tekukur di gulei lemak Sulasi di-bawah batang Lagi lumpor jalan semak Sebab kasih maka-nya datang."

[246] In Sel. Journ. vol. iii. No. 6, pp. 94, 95.

[247] Dissemurus platurus, Vieill.

[248] Haliætus leucogaster, Gm.

[249] An old Malay (in Selangor) once told me that the hornbill was the king of the birds until dispossessed by the eagle (Rajawali). If, as seems probable, the hornbill was taken as a substitute for the frigate-bird in places where the latter did not exist, this may be important.

[250] Argus giganteus, Temm.

[251] Corvus enca, Horsf., the Malay crow.

[252] I believe that a similar story exists in Siam, the Siamese, however, making turpentine play the part of the ink in the Malay story.

[253] Besides the hut, the necessary apparatus consists of: (1) Three rods (called ampeian or pinggiran) laid across the top of short forked sticks at a height of one or two feet from the ground. The whole space enclosed by these is called King Solomon's palace-yard (halaman). (2) The buluh dekut, or bamboo pigeon-call, from 6 to 8 ft. in length, called "Prince Distraction." (3) A rod with decoy-bird attached to it (by means of a string and noose at the end of the rod). (4) A rod with fine hair-like noose at the end, for snaring the wild pigeon, and dragging them into the hut. There is a door at back of hut as well as a small door or opening in front of hut, called pintu bangsi (mangsi or mansi).

[254] Bujang Sibor literally means the "Bachelor (i.e. solitary) Scooper." The name has no doubt been chosen because it is thought to be lucky, possibly because it suggests "scooping in" (birds).

[255] Vide App. xxxii.

[256] Kapor, Puding, and Sarap, are the names of three varieties of pigeon, generally styled "princesses" in the charms used by pigeon-catchers. Their names are also given as Bujang Kapor, (the Solitary Kapor), Lela Puding (?), and Dayang Sarap (the Handmaiden Sarap).

[257] The mengkudu is a Malay forest tree (Morinda tinctoria).

[258] An alternative version runs:--

Caller, bamboo caller, Caller of the wild doves, Over the seven valleys, seven knolls of rising ground, Re-echo the voice of my decoy. Come down, Queen Kapor, Queen Puding, Handmaid Sampah, With one hundred and ninety others. Come down to this spot I stand on. Come down from the north, Come down from the south, Come down from the east, Come down from the west.

[259] Another version has:--

This shoot of a creeper is "Prince Invitation," This hut is called the Magic Prince, This decoy is called Prince Distraction.

Si Raja Nyila (from sila, menyila) is the name given to the long slender rods with fine hair-like nooses at the end with which the pigeons are snared and dragged into the hut (vide App. xli.)

[260] Vide App. xxxvii.

[261] Vide App. xlv.

[262] Vide App. xlvii.

[263] Ibid.

[264] Ibid. Note that the house-door must not face towards the south; if it faces southwards there will be no luck in the house and everything will go wrong.--J.R.A.S., S.B., No. 30, p. 306. Vide App. lv.

[265] Perhaps a corruption of "Bentara," or Batara, Guru (i.e. Shiva), which is what we should here expect (vide the charms a few pages farther on). "Mentri" usually means "minister."

[266] Vide App. xlvii.

[267] As to lucky and unlucky times, vide Chap. VI. pp. 545-550, infra.

[268] Cp. pp. 244-245, 248, infra.

[269] In a case where no trouble is expected on the part of the earth-spirit, even an egg (as the "symbol" of a fowl) may be sufficient as a sacrifice.

[270] Vide App. l.

[271] An alternative method was thus described to me by a magician: Take a white cup, fill it with water, fumigate it with incense, and deposit it in the hole dug to receive the centre-post. Early next morning take note of it; if it is still full of water, it is a good sign; if the water has wasted (susut), a bad one. If live insects are found in it, it is a good sign, if dead ones, bad. There can, however, be little doubt that the original victim of this sacrifice was a human victim (generally perhaps a slave), for whom the buffalo was substituted (the goat, fowl, and egg representing further successive stages in the depreciation of the rite). Malays on the Selangor coast more than once told me they had heard that the Government was in the habit of burying a human head under the foundations of any unusually large structure (e.g. a bridge), and two cases where a local scare resulted from the prevalence of this idea were recorded in the local press (the Malay Mail) in 1897. For similar traditions of human sacrifice, vide p. 211 infra.

[272] Vide App. lii.

[273] For other "categories" vide p. 559, infra.

[274] Another form of measurement was from the threshold (of the front door) to the end of the house; but the method of augury in this case is not yet quite clear.

[275] This probably refers to the mystic Dragon which does duty (in Malay charm-books) as an "aspect compass." Vide Chap. VI. p. 561, infra, and App. cclvii.

[276] Audience hall.

[277] J.R.A.S., S.B. No. 9, pp. 85, 86. This is an extract from the Marong Mahawangsa, the legendary history of Kedah, a State bordering on Lower Siam. The name Podisat (i.e. Bodhisattva) indicates Indo-Chinese Buddhist influence. It does not seem to occur elsewhere in Malay literature, though Buddhism flourished in Sumatra in the seventh century A.D.

[278] Of the rhinoceros not many superstitions are yet known. The rhinoceros horn, however (called chula), is believed to be a powerful aphrodisiac, and there is supposed to be a species of "fiery" rhinoceros (badak api) which is excessively dangerous if attacked. This latter is probably a mere fable, vide Cliff., In Court and Kampong, p. 33.

[279] J.R.A.S., S.B., No. 7, pp. 23, 24.

[280] Young shoots of bamboo are eaten by Malays with curry.

[281] The skull of this elephant, riddled with bullets, was sent to the Government Museum at Kuala Lumpor, in Selangor. It had, so far as I remember, one stunted tusk. The present State surgeon (Dr. A. E. O. Travers) can speak to the facts.

[282] Sel. Journ. vol. iii. No. 6, p. 95 (quoted from Perak Museum Notes by Mr. L. Wray).

[283] Sel. Journ. vol. i. No. 6, p. 83, where this note is given. Probably "armadillo" is a mistake for "pangolin."

[284] These leaves are such as are used by the medicine-man for his leaf-brush, i.e. leaves of the pulut-pulut, selaguri, gandarusa, and the red dracæna (lenjuang merah).

[285] "The Malays believe that the power to inform a spirit, a wild beast, or any natural object, such as iron rust, of the source from which it originates (usul asal ka-jadi-an-nya), renders it powerless." H. Clifford in No. 3 of the Publications of the R.A.S., S.B., Hikayat Raja Budiman, pt. ii. p. 8. This belief is found among all tribes of Malays in the Peninsula. Possibly the idea was that knowledge of another person's ancestry implied common tribal origin. For the explanation of "Badi," vide Chap. IV. p. 94, supra, and Chap. VI. p. 427, infra.

[286] "Rhinoceros" should be substituted for "elephant" passim, if it was the object of the hunter's pursuit. This particular line should probably come at the end of the charm instead of the middle.

[287] J.R.A.S., S.B., No. 7, p. 22.

[288] Marsden, Hist. of Sum. p. 292, ed. 1811.

[289] J.R.A.S., S.B., l.c.

"They (the Sumatran Malays) seem to think, indeed, that tigers in general are actuated with the spirits of departed men, and no consideration will prevail on a countryman to catch or to wound one, but in self-defence, or immediately after the act of destroying a friend or relation. They speak of them with a degree of awe, and hesitate to call them by their common name (rimau or machang), terming them respectfully satwa (the wild animals), or even nenek (ancestors), as really believing them such, or by way of soothing or coaxing them, as our ignorant country folk call the fairies 'the good people.'" [Dato' hutan, "elder of the jungle," is the common title of the tiger in Selangor. Various nicknames, however, are given, e.g. Si Pudong, "he of the hairy face" (Cliff., In Court and Kampong, p. 201), 'Pah Randau, "father shaggy-face," etc.] "When an European procures traps to be set ... the inhabitants of the neighbourhood have been known to go at night to the place and practise some forms in order to persuade the animal, when caught, or when he shall perceive the bait, that it was not laid by them or with their consent. They talk of a place in the country where the tigers have a court, and maintain a regular form of government, in towns, the houses of which are thatched with women's hair."--Marsden, l.c. (The italics are mine.) It is curious that the Fairy Princess' hall on Gunong Ledang is similarly described in the Sejarah Malayu (Malay Annals, p. 279) as being of bone and thatched with hair.

[290] Also called 'tas. The tiger is still supposed to be mortally afraid of los or 'tas wood. In fact, I was more than once told of a trapped tiger who on being shown a piece of 'tas wood "became quite silent," though it had previously been savagely growling, and shrank into a corner of the trap. A single inch of this wood is thought an adequate protection against any tiger. I do not know what species of tree it belongs to, but a gorse stick (which I had bought some years before in Ireland) was taken to be a piece of los wood, and was begged from me by a local Malay headman, who cut it up into inches for distribution among his following.

[291] It appears that in Java there are supposed not only to be men who can themselves become tigers at will, but men who can turn other people into tigers as well. This is done by means of a species of sympathetic magic, the medicine-man drawing on a sarong (Malay skirt) of marvellous elasticity, which at first will only cover his great toes, but which he is able gradually to stretch until it covers his whole person. This sarong resembles the hide of a Bengal tiger (being yellow with black stripes), and the wearing of it in conjunction with the necessary charms will turn the required person into a tiger.

[292] Clifford, In Court and Kampong, pp. 65, 66.

[293] Malay Sketches, pp. 200, 201.

[294] Sel. Journ. vol. i. No. 6, p. 87.

[295] Or with a needle, vide infra.

[296] Or two cats, vide infra.

[297] Sel. Journ. vol. i. No. 8, p. 115. Later Mr. Turney, writing under the nom de plume of a well-known Chinese servant, added the following:--

"Talking of the harimau kramat (ghost tigers) reminds me of the excitement there was in the town because a clever lady, called Miss Bird, was coming and would write about the place and people.

"My master had obtained intimation of this lady's wants, and was directed to receive her on a certain date, and the Sultan's people were told that a great 'cherita (story) writer' was coming who would tell the world of our Sultan and his dominions.

"On the appointed day the lady arrived, and accompanying her were a crowd of gentlemen, who were supposed to help her to get information.

"They all dined at my master's, and the subjects discussed were very various, among others was the kramat (ghost) tiger, which had been shot a few days previously. They admired the skin of the tiger, which was in a state of good preservation, and Miss Bird regretted that she was too late to taste the flesh, which, my master said, made very good 'devilled steaks,' not unlike venison!"--(S. J. vol. i. No. 11, p. 171.)

[298] It may perhaps be supposed that she had thrown the rest of the body overboard before she was surprised by the sailing vessel.

[299] Cp. the other versions of this tale given in N. and Q., No. 3, Secs. 33, 34 (issued with J.R.A.S., S.B., No. 15).

[300] The explanation given to me of these two lines was that they were both based on a fancied resemblance between the parts referred to.

[301] A similar charm runs, "Madam Ugly is the name of your mother, Sir Stripes the name of your body. I fold up your tongue and muzzle your mouth; -wig -eak [stands for] let the twig break--break with the weight of this well-fed wild goose. Be (your mouth) shut fast and locked. If a bachelor loses his vocation, it does not matter." (Here follow a few words of Arabic.) On reaching home you must never forget to unlock the tiger's jaws, or "he will certainly bear a grudge against you!" To do this you must repeat the Arabic words with which the charm (just quoted) concluded, and then pronounce the Malay word buka, which means "open." The Malays are fond of enigmatical expressions, in which the part of a word is made to stand for the whole. Cp. infra "Teng [stands for] the Satengteng flower." Sometimes these expressions are propounded as riddles, e.g. "Ti tiong kalau kalau," out of which the guesser was supposed to make "Banyak-banyak beSI, beLIONG ta'memBALAU."

[302] Chiefs, especially with reference to military functions.

[303] J.R.A.S., S.B., No. 3, p. 139.

[304] "Two large and four species of small deer are found in the Peninsula, besides the babi rusa or hog-deer, which however is not a member of the same order. The large species are: the sambur (Rusa Aristotelis), a rather savage animal, larger than our own red deer; and the axis (A. maculata) or spotted deer. Of the small or Moschine species, the kijang is the largest; next to this comes the napuh; the third in size is the lanak; and the smallest is the pelandok or true pigmy deer."--Denys, Descr. Dict. of Brit. Malaya, s.v. Deer.

[305] J.R.A.S., S.B., No. 7, p. 26.

[306] J. D. Vaughan in J.I.A. vol. xi. quoted in Denys, l.c.

[307] Village or hamlet.

[308] Sambon. I do not know any plant of this name. Possibly it may stand for sarimbun or sambau, the latter of which at least is commonly used by Malay medicine-men.

[309] I may add that the first person to draw blood is supposed to get sabatang daging lembusir, a moiety of the kidneys (?) and the Pawang to get the other half.

[310] Kiramun katibun (lit. "illustrious writers") are the two recording angels who are said to be with every man, one on the right hand to record his good deeds, and one on his left to record the evil deeds. They are mentioned in the Koran. Vide Hughes, Dict. of Islam, s.v.

[311] The token consists in chopping down a small tree and with it piercing the slot of the deer.

[312] Or, "whose art is more powerful than mine."

[313] Possibly an allusion to the branching of the stag's horns. The last two lines of this charm are obscure.

[314] Another Pawang gave me the following account, which is much fuller:--"On entering the jungle carry the toils with you till you meet with the slot of the deer, and then ask for a tree, saying as follows--

'Peace be with you, O 'Tap, Prophet of God, in whose charge is the Earth. I ask for this tree (to enable me) to make fast these toils.'

Here begin to unroll the toils, saying--

'Sir Tuft' is the name of our rattan, 'Sir Ring' is the name of our toils."

[The point of this charm is that "Sir Tuft" is an allusion to the origin of the rattan rope, which must have come, of course, from the "tufted" creeper of that name. Similarly, "Sir Ring" is supposed to be an allusion to the ring which formed the original unit of the toils, a collection of rings or nooses. The object of mentioning the origin of anything is that doing so is supposed to give one power over the article so addressed, v. p. 156 n., supra.] "Having completed the unrolling of the toils, double the connecting rope (from which the nooses hang) in two, and when this is done, enter them, holding them by the connecting rope (kajar), and say--

'O Mentala (i.e. Batara) Guru, and Teachers one and all (dengan Gurwuru-uru), and Sir Yellow Glow, Sir Yellow Glow knows all the ins and outs of it (?) These toils of ours are twofold, O let them not be staled. If they are staled, and we perform the penance for them, let our toils still kill the quarry. If they are staled by the dogs, let our toils still kill the quarry. If they are staled by men, let our toils still kill the quarry, by virtue of,' etc., etc."

[315] Probably a pun upon teng, which was explained to me as meaning kaki sa-b'lah ("one foot only"), as in berteng-teng, "to go on one foot," to hobble; tengkis, "with one foot shortened or shrunken," etc. The "satengteng flower" was explained as another name for the satawar.

[316] The corresponding charm for driving out the mischief, given by another deer Pawang ('Che Indut), appears to be more appropriate:--

O Mischief, Mother of Mischiefs, Mischiefs One Hundred and Ninety (in number), I know the origin from which you sprang. The mischief of an Iguana was your origin. The Heart of Timber was your origin, The Yellow Glow of Sunset was your origin, Return to the places from whence ye came, Do me no harm or scathe. If you do me harm or scathe, ye shall be consumed by the curse, Eaten and enclosed in Disaster (bintongan), crushed to death by the Thirty Divisions of the Koran, Smitten by the sanctity of the Four Corners of the Earth, By virtue of, etc., etc.

Bintongan was explained to me carefully as = benchana (calamity or disaster).

[317] This and the four succeeding names are evidently corruptions of the names of the four archangels, "Michael, Israfel, Azrael, and Gabriel." Vide p. 98, supra.

[318] Vide pp. 94, 95, note, supra.

[319] In the Pelandok Jinaka, a Malay beast-fable, the Mouse-deer is styled "Sheikh `alam (or Shah `alam) di Rimba," "Chief (or King) of the Forest."

[320] Vide p. 117.

[321] Cp. our use of the phrase "an ugly customer," vide App. lxxxi.

[322] J.R.A.S., S.B., No. 7, p. 26.

[323] The wild dogs of the jungle are considered by Malays to be not natural dogs, but "ghost" dogs of the pack of the Spectre Huntsman. They are regarded as most dangerous to meet, for, according to a Malay informant, "if they bark at us, we shall assuredly die where we stand and shall not be able to return home; if, however, we see them and bark at them before they bark at us, we shall not be affected by them. Therefore do all Malays give tongue when they meet the wild dog in the forest."

[324] Or Sugar-palm (Arenga saccharifera).

[325] "The Malayan Sun-bear, the only animal of the bear species in the Peninsula. It is also known as the Honey-bear, from its fondness for that sweet. It is black in colour, with the exception of a semi-lunar-shaped patch of white on the breast, and a yellowish-white patch on the snout and upper jaw. The fur is fine and glossy. Its feet are armed with formidable claws, and its lips and tongue are peculiarly long and flexible, all three organs adapting it to tear open and get at the apertures in old trees where the wild bees usually build."--Denys, Descr. Dic. Brit. Mal., s.v. Bruang.

[326] Bruin is also the Dutch word for a bear. The Malay form Beruang has also been derived from ruang, which is assumed, for this occasion only, to mean a "cave," in order that Beruang may be explained as meaning the cave-animal. There is no evidence, however, to show that ruang ever did mean a cave, nor is the Malay bear a cave-animal.

[327] J.R.A.S., S.B., No. 7, p. 23.

[328] Cp. Cliff., Stud. in Brown Hum. p. 243 seqq. (The Strange Elopement of Chaling the Dyak).

[329] There seems to be some doubt as to the scientific nomenclature properly applicable to the Siamang.

The following is a specimen of a monkey legend: "A little farther up-stream two rocks facing each other, one on each side of the river, are said to have been the forts of two rival tribes of monkeys, the Mawah (Simia lar) and the Siamang (Simia syndactyla), in a terrible war which was waged between them in a bygone age. The Siamangs defeated their adversaries, whom they have ever since confined to the right bank of the river. If any matter of fact person should doubt the truth of this tradition, are there not two facts for the discomfiture of scepticism--the monkey forts (called Batu Mawah to this day) threatening each other from opposite banks of the river, and the assurance of all Perak Malays that no Mawah is to be found on the left bank?"--J.R.A.S., S.B., No. 9, p. 48.

[330] According to another account, the siamang is said to have originated from akar pulai, i.e. the roots of a pulai tree (the Malay substitute for cork, used to form floats for the fishing-nets).

[331] J.R.A.S., S.B., No. 7, p. 26.

[332] J.R.A.S., S.B., No. 1, pp. 93, 94.

[333] J.R.A.S., S.B., No. 7, p. 22.

[334] The sacrificial buffalo (when presented to a Raja) is covered with a cloth, and has its horns dressed and a breast-ornament (dokoh) hung round its neck (vide Pl. 11, Fig. 2). In the case of a great Raja or Sultan, yellow cloth is used.

[335] Infra, Chap. VI. pp. 450-452.

[336] I may add that the dried penis of the squirrel (chula tupei) is believed to be a most powerful aphrodisiac, and that many Malays believe that squirrels are occasionally found dead with this organ caught fast in cleft timber.

Mr. H. N. Ridley, in a pamphlet on Malay Materia Medica, already referred to, says:--

"Many things are used as aphrodisiacs by the natives.... Among them are the ovipositor of a grasshopper, which is popularly supposed to be the male organ of the squirrel; Balanophora, sp., a rare plant growing on Mount Ophir, and the Durian (Durio zibethinus)." Mr. Ridley regards the use of Balanophora for this purpose as an illustration of the "doctrine of signatures."

[337] Vide J.R.A.S., S.B., l.c.

[338] Vide p. 108, supra.

[339] In Court and Kampong, p. 47.

[340] J.R.A.S., S.B., No. 7, p. 26.

[341] Ibid.

[342] I have not heard this word used on the west coast. It is of the east coast that Mr. Clifford is here writing.

[343] In Court and Kampong, pp. 147, 148.

[344] Vide p. 217, infra.

[345] Vide p. 279, infra.

[346] One of these stones (cocoa-nut pearls) in my possession has recently been presented to the Ethnological Museum at Cambridge. It is encircled by a dark ring, caused, I was told, by its adherence to the shell of the cocoa-nut in which it was found, for it is asserted that it is usually, if not always, found in the open eye or orifice at the base of the cocoa-nut, through which the root would otherwise issue.--W. S.

[347] Quoted from the Singapore Free Press in Denys' Descriptive Dictionary of British Malaya, p. 80.

[348] Nephelium lappaeum, L. (Sapindaceae).

[349] Baccaurea motleyana, Hook. fil. (Euphorbiaceae).

[350] Or Langsat (Lansium domesticum, Jack; Meliaceae).

[351] Resembling the last named, but larger, and finer in flavour.

[352] Garcinia mangostana, L. (Guttiferae).

[353] Sakarang 'kau mahu berbuah, atau tidak? Kalau tidak, aku tebangkan.

[354] Ya-lah, sakarang aku 'nak berbuah Aku minta' jangan di-tebang.

[355] This instrument consisted of a single short joint of bamboo, about nine inches in length by three inches in diameter, closed at one end only, near which was an orifice into which the performer blew. These instruments (tuang-tuang) are reported to have been formerly used by the Langat pirates, and are said to be still used by the Malay fishermen at Bernam, in Selangor, for calling their boats together.

[356] In Selangor a freak of this kind is called samambu bangkut, or "dwarfed (stunted) samambu." One of this species belonged to the Sultan, and was kept in a yellow case. Sometimes, whether through the splitting of the bark on one side or some similar cause, an excrescence like a gigantic rat-tail will form on one side of the stem, a peculiarity which is believed to give the stick that is made from it immense value. To merely tap a person in play with one of these sticks (which are called sengat pari or "sting-rays' tails") will, it is believed, raise a most painful weal, whilst to strike a person hard with one would assuredly kill him. A Malacca-cane, one of whose knots is inverted and the other not, is also considered of great value, being believed to render the bearer of it invulnerable (jadi pelias).--Cp. J.R.A.S., S.B., No. 17, p. 155.

[357] In Selangor belum sampei is the phrase used.

[358] In Selangor rotan manau.

[359] Sel. Journ. vol. iii. No. 6, pp. 95, 96.

[360] Another Selangor version says that whilst the wife is boiling the stones, the husband is climbing the Malacca-cane plant (samambu) in order to get to the sky. The husband keeps calling out, "Are they cooked yet?" (Masak belum?), as in the version just given, and the wife cries, "Have you reached it yet? Have you reached it yet?" (Sampei belum?)

[361] In Selangor it is called Tualang (= 'Toh Alang?) and Sialang (= Si Alang?), and is the tree on which the wild bees build their nests.

[362] Strips of palm-leaves for thatching houses.

[363] One who has made the pilgrimage to Mecca.

[364] Sel. Journ. vol. iii. No. 6, p. 96.

[365] Vide App. lxxxvi.

[366] Vide App. lxxxvii.

[367] "Certain customs are observed in Siak in the collection of wax which may be mentioned here.

"The sialang (that is, a tree on which bees have made nests) is generally considered to belong to him who finds it, provided it stands in a part of the forest belonging to his tribe. Should the tree stand in a part of the jungle apportioned to another tribe, the finder is permitted to take for once all the wax there is on the tree, and ever afterwards, during his lifetime, all the wax of one branch of the tree. After his death the tree becomes the property of the tribe to whom that part of the jungle belongs.

"When wax is collected from a tree there are generally three persons to share in it, and the proceeds are divided as follows: viz., one-third to the proprietor of the tree, one-third to the man who climbs the tree, and one-third to the man who keeps watch below. These two latter offices are considered rather dangerous, the first because he has to climb the towering sialang trees, branchless to a considerable height, by means of bamboo pegs driven into the trunk; and the watch-keeper underneath, because he has to face the bears and tigers who (so it is said) come after the wax and honey.

"The following trees are generally inhabited by bees (lebah), and then become sialangs; near the sea, pulei, kempas, kayu arah, and babi kurus; whilst farther in the interior ringas manuk and chempedak ayer are their general habitats.

"Besides the lebah there is to be found in Siak another bee, called neruan, which does not make its nest on trees, but in holes.

"The regulations observed when taking the wax of the lebah do not apply to the taking of the wax and honey of the neruan. Anybody is at liberty to look for them wherever and whenever he likes."--F. Kehding, in J.R.A.S., S.B., No. 17, pp. 156, 157.

[368] When the orchid was to be planted it was found that there was no room for it on the ground between the trees, and hence it was planted upon them.

[369] Under the heading of Divination a description will be given of a method of augury by means of one of these lime-fruits into which a spirit was supposed to have entered. See also one of the methods of abducting another person's soul by causing it to enter into a bunch of seven lime-fruits. The use of the lime-fruit by the Malays for purposes of ablution was no doubt of ceremonial origin.

[370] Correctly, Descriptive Dictionary of the Indian Islands and Adjacent Countries.

[371] The tree is also in Selangor known as 'Karas or tengkaras. Tabak or 'long tabak is the name given to the tree by the wild jungle-tribes, but I cannot say if it is therefore a Sakai word in origin. I was told that this product eagle-wood was also occasionally found in other trees, such as the Baru-baru, but I cannot in any way vouch for this.

[372] A catty (kati) is 1 1/3 lb. avoir.

[373] Homali hamali looks like a corruption of S'ri Dangomala, S'ri Dangomali in the Rice-charms (q.v.) Otherwise this first sentence is evidently too corrupt to be translated.

[374] Read sahya.

[375] Mustajak: the Selangor form is "mestajap."

[376] Belingkah: read Belingkar.

[377] Menginjan (sic): (?) Menginjau or Meninjau. A rough translation is as follows: [The first sentence is unintelligible.] "'Come down and I shall be bounden to you. Come down, O Kadim, in company with me.' 'I grant this,' says Eagle-wood. 'So be it,' says God. By virtue of 'there is no god but God.' Ho, Princess that art Coiled-up, Princess that Danglest, Princess that Stretchest forth (thine arms), I ask that this tree may be full of eagle-wood. Attempt not to command me, attempt not to conceal yourself from me, for if you do you shall be a rebel unto the Lord."

[378] This statement must not be accepted without reserve, though it may be true of the particular districts in which the information contained in this article was collected.

[379] In some parts of Selangor, said to be called "nibong" or gharu "tulang ayam."

[380] In Selangor called gharu "jenjolong."

[381] Here "lampan" (?)

[382] Yet another variety is called in Selangor gharu "isi kang tua." The following are the names of certain other, gharu-trees, of which the product, however, is said to be useless for market purposes. They are gharu tutor, gharu dedap, gharu kundor, and gharu akar.

[383] A pikul is 133 1/3 lbs. avoir.

[384] R.N.B. in J.R.A.S., S.B., No. 18, pp. 359-361.

[385] On putting this theory to the test, I found that the singing noise referred to was in reality nothing but the low whispering noise caused by the flow of the sap, which could be distinctly heard, even without putting the ear to the bark, when the tree was struck by the cutlass. The Malays, however, look upon it as the voice of the spirit, and add that if you hear it at night you must repeat the charm, altering the first line only to "Ho, offspring of the King of Forest Butterflies" (Hei anak S'ri Rama-rama hutan).

[386] "The gaharu merupa is a piece of strangely formed gaharu wood, having a rough resemblance to some living creature, be it a bird, a dog, a cat, or something else.

"The writer of these lines has never been able to see one of these gaharu merupa, and it would seem that none have been found in Siak in recent times.

"The power which it is believed to possess rests on the supposition that it is the spirit of the kayu gaharu. With it in hand, the holder is sure to make large finds of gaharu wood in the jungle.

"The gaharu wood is not the wood of a tree named gaharu, but is the product of a tree of the name of karas."--J.R.A.S., S.B., No. 17, p. 154.

[387] J.R.A.S., S.B., No. 26, pp. 39, 40.

[388] Orang hulu literally means "men of the inland country," but here denotes especially the aborigines known to the Malays as Jakun, orang hutan, orang bukit, and by other names.

[389] J. I. A., vol. i. p. 293. Nos. 1, 3, and 8 of the J.R.A.S., S.B., contain further notes on the subject.

[390] Sic: no doubt this is for sambal, a variety of condiments (more or less resembling chutney) and eaten with curry.

[391] Penghulu Kapur, i.e. "Camphor Chief."

[392] "Camphor is a gum (not the pith or heart of wood, as Avicenna and some others think), which, falling into the pith-chamber of the wood, is extracted thence or exudes from the cracks. This I saw in a table of camphor wood at a certain apothecary's, and in a piece of wood as thick as the thigh, presented to me by Governor John Crasto, and again in a tablet a span broad at a merchant's. I would not, however, deny that it may sometimes be deposited in the hollow of a tree. It is told me as a fact, that it is the custom that when any one who goes out to collect it has filled his gourd, if any other stronger person sees him with the gourd, he can kill him with impunity and take away the gourd, fortune assisting him in this. That which is brought from Borneo is usually mixed with small bits of stone, or some kind of gum called Chamderros, much like raw sugar or sawdust. But this defect is easily detected; I know no other method of adulteration. For if sometimes it is seen to be spotted with red or blackish dots, that is due to treatment with dirty or impure hands, or they may be caused by moisture. But this defect is easily remedied by the Indians. If it is tied up in a cloth and dipped in warm water to which soap and lime-juice has been added, and then carefully dried in the shade, it becomes very white, the weight not being altered. I saw this done by a Hindu friend who entrusted me with the secret.... What they say as to all kinds of animals flying together to its shade to escape the fiercer beasts is fabulous. Nor is it what some, following Serapion, write less so, namely, that it is an omen of larger yields when the sky glitters with frequent lightning, or echoes with constant thunder. For as the island of Sumatra, which some think to be Taprobane, and the adjacent regions are near the equinoctial line, it follows that they are subject to constant thunderstorms, and for the same cause have storms or slight showers every day; so camphor ought to be abundant every year. From which it is clear that the thunder is neither the cause nor indication of a larger supply of camphor."--Garcia in the Historia Aromatum (1593), quoted in J.R.A.S., S.B., No. 26, p. 37.

"The camphor is so far considered as a barang larangan that nobody is allowed to go and collect it without having a special permit from the Sultan. This permit is only given after the Sultan has made sure that a good Pawang accompanies the party, a man who is able to know from the outside of a tree whether it contains camphor or not.

"The gratuity to be given to the Pawang is not fixed by law, but is settled beforehand on every expedition; also the share of the Sultan.

"The regulations which have to be observed when collecting camphor are most strange; for instance, those who go on the expedition are not permitted during the whole time of its duration to wash or bathe; they have to use a peculiar language, which differs from ordinary Malay. Compare what is known on this point of similar usages amongst the Battaks.

"The collectors have to go on through the jungle until the hantu kapur (the camphor spirit), a female, appears to the Pawang in his dreams, and shows him the direction in which success may be expected."--J.R.A.S., S.B., No. 17, pp. 155, 156. This account has reference to Siak, in Sumatra.

[393] Vide App. lxxxix.

[394] These last five lines contain allusions to the implements with which the Pawang does his work; the Ivory Cup is the tagok, a bamboo vessel in which the sap of the Blossom-shoot is received. The Ivory Bath is the copper in which the cocoa-nut sugar is made, the name given to it being an allusion to the chemical change which accompanies the process.

[395] Inche Muhammad Ja`far, of Malacca.

[396] [In 1893 these months extended from the 17th May to the 14th July.--C.O.B.]

[397] [In 1893 from the 16th May to the 13th June.--C.O.B.]

[398] In what may be called the "dry" method of planting rice (berhuma or berladang) the ceremonies naturally differ somewhat, as the forest has to be felled, if not every year, at least more often than is the case with the "wet" system; and the rice-seed is not sown in nurseries (as a rule), but either scattered broadcast or planted with the dibble whilst the ground cultivated is comparatively dry and no embankments are required. This is not, of course, intended to be an exhaustive description of the differences between the two systems (for which there is here no space), but merely to point out certain salient differences. A specimen of the charms used by the orang berhuma ("dry padi" planters) will be found in the Appendix. The account in the text refers only to the wet method, which is by far the more important one, though the dry cultivation is probably the more ancient of the two.

[399] An account of the birth of Muhammad which is intoned by a number of people in the mosque.

[400] The tajak may perhaps be better described as a (kind of) hoe than a scythe.

[401] Two strips of cocoa-nut leaf are braided into a square bag, hollow inside, which is half filled with rice, and then boiled so that when cooked the rice fills the bag.

[402] Flour is mixed with sugar and with the expressed juice of the pulp of the cocoa-nut, and put into a piece of plantain leaf about two fingers long, which is then folded and the whole is steamed, that is put into a pail known as kukusan, which is placed in a large pan containing water having a fire lighted under it so that the contents of the kukusan are cooked by means of steam only.

[403] Tepong tawar consists of rice-flour mixed with water. A bundle is made of the following leaves, ribu-ribu (a creeper), gandarusa, senjuang, sambar dara, sipuleh, sitawar and chakar bebek (a small shrub); the end of this bundle is dipped into the tepong tawar, which is then sprinkled about.

[404] The italics are mine.--W. S.

[405] Licuala paludosa, Griff, and other species.

[406] Jari lipan--lit. centipede's feet, i.e. a sort of fringe generally made of plaited strips of cocoa-nut leaf.

[407] Terap--a kind of wild bread-fruit tree.

[408] Strips of bamboo or fronds of palm-leaf braided into an open square shape with cords attached to the four corners, the ends of the cords being joined so that it can be hung up.

[409] Buah keras, the "Candle-nut."

[410] The cut rice is beaten, by handfuls, against the inner edge of the bucket so that the grain falls into the bucket; this process is called membanting padi, a phrase here rendered by "threshing."

[411] The tuai or penuwai is a much smaller instrument than the sickle (sabit) and cuts only a few ears at a time, vide supra, p. 58.

[412] A koyan, as a measure of weight, contains 40 pikuls = 5333 1/3 lbs.

Rather over 20 gallons (gantang) of rice (padi) go to a pikul.

The term koyan is also used as a measure of capacity, in which sense it contains 800 gantangs.

The term gantang has been rendered here by "gallon," of which it is at present the legal equivalent, but the native gantang had a standard varying according to locality.

[413] J.R.A.S., S.B., No. 30, pp. 297-304.

[414] On my asking her what these names signified, the Pawang told me that "s'ri gading" meant the husk, and "gemala gading" the kernel or grain of the rice-fruit.

[415] Menangkabau and Naning pronunciation for berpuar. Puar is the name of a jungle plant, said to be akin to cardamom, the stem of which is used as a sort of javelin in this mock combat. [In Selangor this mock combat is called singketa.--W.S.]

[416] Beras bertih, "parched" rice.

[417] Five would probably be nearer the mark, but Malay chronology is very uncertain.

[418] J.R.A.S., S.B., No. 29, pp. 7-12.

[419] These were newly-plaited round baskets, three in number, and diminishing in size from the Pawang's right to her left (the big one being supposed to contain seven, the medium size five, and the smallest one three, gemalan of padi); they were each bound round, just under the rim, with the female variety of the creeper called ribu-ribu freshly gathered that morning.

[420] One of these was called the penuwei sulong (lit. eldest rice-cutter), which was only to be used--when the Pawang had done with it--by the owner of the rice-field, and the blade of which is fitted into a piece of the wood called pompong; the reason given being that the pompong was the wood of which these instruments were originally made, whilst what I may call the handle of the instrument was made of a slip of bamboo stopped from end to end with wax. About the other two penuweis there was nothing specially remarkable.

[421] These are the names of two girls mentioned in the "Malay Annals" (Sejarah Malayu) to whose rice there happened a strange phenomenon. The following is Leyden's translation (in which the names appear as Ampu and Malin). "The name of its (the country of Palembang's) river was Muartatang (Muartenang ?) into which falls another river named Sungey Malayu (Malay River), near the source of which is a mountain named the mountain Sagantang Maha Miru (v. p. 2, supra). There were two young women of Belidung, the one named Wan-Ampu, and the other Wan-Malin, employed in cultivating rice on this mountain, where they had large and productive rice-grounds. One night they beheld their rice-fields gleaming and glittering like fire. Then said Ampu to Malin, 'What is that light which is so brilliant? I am frightened to look at it.' 'Make no noise,' said Malin, 'it is some great snake or naga.' Then they both lay quiet for fear. When it was daylight they arose and went to see what it was shone so bright during the night. They both ascended the hill, and found the grain of the rice converted into gold, the leaves into silver, and the stalks into brass, and they were extremely surprised, and said, 'This is what we observed during the night.'" The account proceeds to show how the prodigy was due to a supernatural visit from a descendant of Raja Secander Zulkarneini.--Leyden, Mal. Ann., pp. 20, 21. The words in brackets are mine.

[422] Whilst drawing together the heads of the sheaf before actually planting the sugar-cane in the ground, the following lines were repeated by the Pawang:--

"Kur semangat, S'ri Gading, Gemala Gading! Batang-'kau perak bertuang Daun-'kau tembaga belepeh, Tangkei-'kau 'mas, buah 'kau 'mas rantian" (sic).

"Cluck, cluck, soul of S'ri Gading, Gemala Gading! This stem of yours is molten silver, Your leaves are copper overlaid, Your stalk is gold, Your grain is fine gold."

I have not been able to discover what 'mas rantian means, as the Pawang could not explain it (though she insisted that it was right), and it is not in any dictionary.

[423] The Muhammadan name for the Founder of Christianity.

[424] During the performance of this part of the ceremony (which is called cherangkan tali t'rap) omens are taken as to the prosperity or otherwise of the people of the house, and the observations have therefore to be made with the greatest care. The most disastrous omen is the cawing of a crow or rook; next to this (in point of disastrous significance) comes the mewing cry of the kite, and, thirdly, the flight of the ground-dove (tekukur). A good omen is the flight of the bird called the Rice's Husband (Laki Padi), but the best omen is the absence of any portent or sound, even such as the falling of a tree, the crackling of a branch, or a shout in the distance, all of which are harbingers of misfortune of some sort.

[425] The Pawang said to me afterwards, when I questioned her about this, "If you want your husked rice to be white and smooth (puteh lanchap) you must stand up facing the sun at nine o'clock (angkat kening, lit. 'Raise the eyebrow'), turn up the whites of your eyes, swallow the water in your mouth, and your rice will be smooth and white and easily swallowed. But if you want it to be a little rough (kesat), so that you may not be tempted to eat too much of it during hard times, instead of directly swallowing the water in your mouth, you must put the tip of your tongue to the roof of your mouth, and contract the throat thrice, slowly swallowing as you do so." To the above she then added: "Besides this, you can make the whole field of rice break into waves by standing up, clapping the hands, and then pushing each hand right up the sleeve of the opposite arm (I am not quite sure if I rightly understood this last, but am fairly certain that it is correct--my notes have only 'run the hands up the arms'), saying as you do so:--

"Al-salam `aleikum, Waman wamat, Paku amat, Wathohar."

This will swell the grains, and prevent them from getting empty (minching, jangan banyak hampa)."

[426] This umbrella had been forgotten, and we were compelled to wait while one of the "bearers" returned to the house to fetch it; as without it, I was told, the Rice-child could not be escorted home.

[427] I was told by the Pawang that when the three reapers had each filled her basket, each of them tied the leaves of the rice clumps together, and dug up a lump of earth with the great toe of the left foot, and inserting the lump into the midst of each clump, repeated the following words:--

"Al-salam `aleikum, nabi 'Tap, yang memegangkan bumi! Tetapkan anak aku, Jangan rosak, jangan binasakan Jauhkan deripada Jin dan Sheitan Dengan la-ilaha," d.s.b.

"Peace be with you, Prophet 'Tap, in whose charge is the earth, Confirm this my child. Do it no harm or scathe, But remove it far from Demons and Devils. By virtue of," etc.

[428] A cat having given birth to kittens the night before the ceremony, I was told by the Pawang that it was a very good sign, and that it was a known rule that if there was nobody else who could bear children at the time, God was wont to substitute a cat (menggantikan kuching).

[429] The drying usually takes longer, but the exceptional heat of the sun on the day in question enabled the operation to be hastened.

[430] Nothing of the male sex may stand or sit opposite the point of the sieve (nyiru) during this winnowing.

[431] The charms are the same as those given supra, viz. "A swallow has fallen," etc., and "Herons from all this region." They are in the pantun form, and accordingly there is little connection discernible between the first and the second half of the quatrain; the latter always contains the actual point, the former at most something analogous or remotely parallel.

[432] The extreme voluminousness of Malay folk-lore upon the subject of rice-planting makes it impossible to do more than give a general idea of the ceremonies described. The ceremonies, however, are comparatively homogeneous in all parts of the Peninsula, and the specimens given may be taken as fairly representative. In the Appendix (xciii. seqq.), will be found a number of invocations, collected by Mr. O'Sullivan and myself, which are addressed to the rice-spirit and may help to emphasise or explain some of the details. One of these invocations should certainly help to emphasise the strength of the anthropomorphic conception of the Rice-soul as held by Malays. It runs as follows (vide App. cx.):--

"Cluck, cluck, soul of my child! Come and return home with me, Our agreement has reached its term. Let not the Heat afflict you, Let not the Wind afflict you. Let not Mosquitoes bite you, Let not Sandflies or Midges bite you."

[433] J.R.A.S., S.B., No. 16, pp. 303-320.

[434] Report on the Geology and Physical Geography of the State of Pêrak, by Rev. J. E. Tennison-Wood, F.G.S., F.L.S., etc.

[435] The mining contractor, also called towkay lombong and towkay labur, vide infra.

[436] Lit. "Taboo language."

[437] Berolak here means to "turn one's self about," and the whole phrase would mean "The Tall One that Turns Himself about"--perhaps the "Tall Loafer" would be as near as we can get to it in English. So, too, berolak dapor means "The Kitchen Loafer" (Loafer of the Kitchen).

[438] Sial means literally anything which brings bad luck; so perhaps we might translate it "Mr. Bad-luck."

[439] Salah nama means "Wrong name" (Misnomer); limau nipis, lit. means "thin lime."

[440] Kongsi, i.e. "company, firm, gang."

[441] Pantang, i.e. "taboo."

[442] Buah rumput means "Grass-seed;" Bunga rumput, "Grass-flower."

[443] Akar hidop, lit. "live creeper." The allusion is obvious.

[444] Kunyit means "saffron." The allusion is not evident.

[445] Batu puteh means "white stone" or "white rock."

[446] Genggulang, explained by Mr. Hale as meaning "altar," vide p. 260, infra.

[447] About 1878, the principal pawang of the Lârut district, one Pa'Itam Dam, applied to me as Assistant-Resident to reinstate him in the duties and privileges which he had enjoyed under the Orang Kaya Mantri, and before him, under Che Long J`affar. He describes the customary ceremonies and dues to be as follows:--He had to visit all the mines from time to time, especially those from which tin-ore was being removed; if the daily output of tin suddenly decreased on any mine it was his business at once to repeat certain invocations (puja) to induce the tin-ore to remain (handak di-pulih balik sapaya jangan mengorang biji). Once in every two or three years it was necessary to carry out an important ceremony (puja besar) which involved the slaying of three buffaloes and a great feast, the expense of which had to be borne by the pawang. On the day of the puja besar strict abstinence from work is enjoined on every one in the district, no one might break ground or even pull up weeds or cut wood in the whole province. Further, no stranger whose home was three days' journey away might enter one of the mines under a penalty of twenty-five dollars.

The pawang was entitled to exact from the owners of mines a customary payment of one slab of tin (or $6.25 in cash) per annum for every sluice-box (palong) in work during the year.

In any mine from which the tin-ore had not yet been removed it was strictly forbidden to wear shoes or to carry an umbrella; no Malay might wear a sarong.

The Chinese miners, always superstitiously disposed, used (under Malay rule) to adhere to these rules and submit to these exactions, but since 1875 the pawang has found his occupation and income, in Lârut at all events, gone.--Ed. J.R.A.S., S.B.

[448] Altar.

[449] A small tray or platform for offerings, supported by a central "leg," vide Mr. Hale's description, s.v. Kapala nasi (infra).

[450] Gantang is a measure approximately equivalent to a gallon.

[451] In Selangor anchak is the form used. It means a sacrificial tray (for offerings to the spirits), vide infra, pp. 260, 310-313, 414-423.

[452] Lit. the "Magician's wear."

[453] Ra`iyat is used here to denote a man of the common people, as opposed to a Chief or Raja. It is sometimes used by Malays in other senses.

[454] Seperti sungkei be-rendam, "like a soaked sungkei stick." When the sungkei stick has been soaked for a long time, say three months, the peel comes clean away; proverbial expression used of a person "cleaned out."

[455] Beam or rafter of the shed.

[456] Palm-leaf thatch.

[457] Forbes mentions a "palm-leaf fringe" used in certain rites by the Kalangs of Java.--A Naturalist's Wanderings, p. 101.

[458] "It is quite a common thing in Java to encounter by the wayside near a village, or in a rice-field, or below the shade of a great dark tree, a little platform with an offering of rice and prepared fruits to keep disease and blight at a distance and propitiate the spirits."--A Naturalist's Wanderings, Forbes, p. 103.

[459] In Selangor this custom is now obsolete.--Sel. Jour. vol. iii. No. 18, p. 294.

[460] The derivation of the name of this primitive Malay censer from the Sanskrit çankha (conch shell) has been pointed out (Maxwell, Malay Manual, p. 32). Forbes notes having seen in a sacred grove in Java "the remnants of small torches of sweet gums which had been offered."--A Naturalist's Wanderings, p. 97.

[461] J.R.A.S., S.B., No. 16, pp. 310-320.

[462] Cliff. and Swett., Malay Dict., s.v. Amang: "tourmaline, wolfram, and titaniferous iron-ore are all called by this name. They are all considered impurities, and tourmaline is the one most commonly met with."

[463] The Malay was saperti ulat hidup, which would rather mean "like live maggots."--W.S.

[464] Sel. Journ. vol. iii. No. 18, pp. 293, 294.

[465] Sel. Journ. vol. iv. No. 2, p. 26.

[466] i.e. tin-bearing stratum and stone overlying the ore.

[467] i.e. his "connections."

[468] Sel. Journ. vol. iv. No. 8, p. 139.

[469] "This my tank" is an allusion to the mine, the system on which mines are worked in the Malay States being that of the removal of the overburden, which, of course, forms immense pits, such as are here likened to an (empty) tank or reservoir.

[470] A plant, possibly Solanum aculeatissimum, Jacq., which has very thorny orange-coloured fruits.

[471] Sega is a species of rattan (Calamus viminalis or Calamus ornatus, Griff.); but probably the better reading here is segar, which means a long black spike of the kabong-palm (Arenga saccharifera, L.)

[472] Presumably a corruption of Iskandar zu 'l-Karnain, i.e. Alexander the Great, who plays a considerable part in Malay legendary history.

[473] Vide App. cxviii., cxix.

[474] Oryza sativa, L. var.

[475] Batin is a title of certain Chiefs amongst the aboriginal tribes of the southern part of the Peninsula. It appears to have been in former days sometimes borne by Malays also.

[476] Ketong as a dry measure is not to be found in the dictionaries. V. d. Wall, however, gives a form kentong (with which it may be connected) as meaning an earthen pot, formerly used for holding lalang-sugar.

[477] An arai is an Achinese measure [= 2 chupak], about 3 1/3 lbs.

[478] Sic: quære lombong?

[479] Denys, Descr. Dict. of Brit. Malaya, s.v. Gold.

[480] Vide Leyden, Malay Annals, p. 94. "He (the Sultan), also prohibited the ornamenting of creeses with gold, and the wearing anklets of gold, and the wearing the koronchong, or hollow bracelets of gold, ornamented with silver."

Two legends, which connect the wild boar with the precious metals, have already been mentioned, vide p. 188, supra.

[481] Vide v. d. Wall, Malay-Dutch Dict., s.v. Kawi, one of the meanings of which he explains as the supernatural power of anything. He proceeds to explain besi kawi as follows:--It is "a piece of old scrap-iron with supernatural powers, belonging to the royal insignia of the former Kingdom of Johor, now [then?] in the possession of the Sultan of Lingga. Whenever an oath was to be taken by a subject, the Iron would be immersed in water for a time, and the patient [sic] had to drink of this water before he took the oath. Whoever took a false oath would be affected by a severe sickness, and in the case of a Chief the sickness affects the whole tribe."

Bisa kawi is another (West Sumatran) form of this expression. Under Bisa III., q.v., v. d. W. remarks that to say, "May you be struck by the Bisa Kawi" (lit. Poison of Kawi), is the ugliest wish you can address to anybody, as it is supposed to bring upon the person so addressed every possible kind of sickness.

[482] For examples vide the charms quoted in almost every part of this book.

[483] "It is a very general belief among Malays that Gulîga [and] Bûntat, viz. stones that are found in the bodies of animals or contained in trees, have great magic and vegetable virtue. These stones are worn as charms, and are also scraped, the scrapings being mixed with water and given to the sick as medicine."--Pubns. of the R.A.S., S.B., No. 3, p. 26 n.

[484] This idea recalls a similar superstition about what are called in the Straits Settlements "breeding-pearls," i.e. a kind of pearl which is supposed to reproduce itself when kept in a box and fed with pulut rice for a sufficiently lengthy period.--Vide J.R.A.S., S.B., No. 1, pp. 31-37, No. 3, pp. 140-143.

[485] "The Guliga, more commonly known as Bezoar, forms a recognised article of export from the Rejang and Bintulu rivers in the Sarawak territory. These concretions are chiefly obtained from a red monkey (a species of Semnopithecus), which seems to be very abundant in the interior districts of Borneo. A more valuable Guliga, called the 'Guliga Landak,' is obtained from the porcupine, but it is comparatively rare. The Sepoys stationed at Sibu Fort in the Rejang formerly exported considerable numbers of these calculi to Hindustan, where, in addition to their supposed efficacy as an antidote for the poison of snakes and other venomous creatures, they appear to be applied, either alone or in combination with other medicines, to the treatment of fevers, asthmatic complaints, general debility, etc. A few years ago, however, these men ceased to send any but the Guliga Landak, since their hakims had informed them that the concretions obtained from the monkeys had come to be considered of very doubtful, if any, value from a medicinal point of view. The usual test for a good Guliga is to place a little chunam on the hand and to rub the Guliga against it, when, if it be genuine, the lime becomes tinged with yellow. Imitations are by no means rare, and on one occasion which came to my own knowledge, some Bakatans succeeded in deceiving the Chinamen, who trade in these articles, by carefully moulding some fine light clay into the form of a Bezoar, and then rubbing it well all over with a genuine one. The extreme lightness of a real Guliga and the lime test are, however, generally sufficient to expose a counterfeit Bezoar. The Sepoys and Malays apply various imaginary tests. Thus they assert that if a true Guliga be clasped in the closed fist the bitter taste of the concretion will be plainly susceptible to the tongue when applied to the back of the hand, and even above the elbow if the Guliga be a good 'Landak'; and a Sepoy once assured me that having accidentally broken one of the latter he immediately was sensible of a bitter taste in the mouth.

"Accounts vary very much among the natives as to the exact position in which the Guligas are found: some saying they may occur in any part of the body, others that they occur only in the stomach and intestines, whilst I have heard others declare that they have taken them from the head and even the hand! Bezoar stones are sold by weight, the gold scale being used, and the value varies according to quality and to the scarcity or abundance of the commodity at the time of sale. The ordinary prices paid at Rejang a few years ago were from $1.50 to $2 per amas for common stones and from $2.50 to $4 per amas for Guliga Landak. I have seen one of the latter which was valued at $100. It was about the size of an average Tangiers orange, and was perfectly spherical. The surface, where not artificially abraded, was smooth, shining, bronze-brown, studded with numerous irregularly-shaped fragments of dark rich brown standing out slightly above the general mass of the calculus. These fragments, in size and appearance, bore a close resemblance to the crystals in a coarse-grained porphyritic rock.

"The common monkey-bezoars vary much in colour and shape. I have seen them of the size of large filberts, curiously convoluted and cordate in shape, with a smooth, shining surface of a pale olive-green hue. Mr. A. R. Houghton once showed me one which was an inch and a half long, and shaped like an Indian club. It was of a dirty greenish colour, perfectly smooth and cylindrical, and it had become aggregated around a portion of a sumpitan dart, which appears to have penetrated the animal's stomach, and being broken off short has subsequently served as the nucleus for the formation of a calculus. The same gentleman had in his possession two Landak stones, one of which bore a close resemblance to a block in shape, and was of a bright green colour, and the second was of a rich chocolate brown, and could best be likened in form to a constable's staff. One porcupine stone which was opened was found to be a mere shell full of small brown shavings like shred tobacco.

"The part of the island which produces these stones in greatest abundance seems to be, by a coincidence of native reports, the district about the upper waters of the Baluñgar (Batang Kayan). The story is that the head-waters of this river are cut off from its lower course by an extensive tract of hills beneath which the river disappears, a report by no means unlikely if the country be, as is probable, limestone. The people of the district have no communication with the lower course of the river, and are thus without any supply of salt. In lieu of this necessity they make use of the waters of certain springs, which must be saline mineral springs, and which the Kayans call 'Suñgan.' These springs are also frequented by troops of the red monkeys before mentioned, and the Bezoars are most constantly found in the stomachs of these animals through their drinking the saline water. The hunters lie in wait about such springs, and, so runs the report, on the animals coming down to drink they are able to guess with tolerable certainty from external signs which of the monkeys will afford the Guliga, and they forthwith shoot such with their sumpitans. I have this account, curious in more ways than one, from several quite independent sources. In concluding these brief notes, I may remark that the wide-spread idea of the medicinal virtue of these concretions would lead us to suppose that there is some foundation for their reputation."--J.R.A.S., S.B., No. 4, pp. 56-58.

"The guliga in Siak, which is considered to belong to the larangan raja [royal property], is an intestinal stone found in a kind of porcupine living principally in the upper reaches of the Mandau. The Sakeis living in this region are the only persons who collect these stones, which they deliver to the Sultan partly as a revenue, partly as barang larangan.

"By right all the guligas found by them are the Sultan's; the greater number, however, are clandestinely sold to Malay and Chinese traders.

"According to their size they are worth from $40 to $600 a piece.

"Their value, however, does not merely rise with their weight but, as in the case of precious stones, rises out of all proportion with the mere increase in weight. A guliga weighing 1 ringgit (8 mayam) costs $600, whereas one of the weight of 3 mayam will only be worth $100.

"For guligas, particularly large ones, extraordinary prices are sometimes paid. The Sultan of Siak possesses one said to be valued at $900.

"Natives maintain that they are an almost infallible medicine in cases of chest or bowel complaints, but their principal value is founded on their reputed virtue as a powerful aphrodisiac. To operate in this way one is worn on the navel tied up in a piece of cloth, or water in which one has been soaked is drunk."--F. Kehding on Siak (Sumatra) in J.R.A.S., S.B., No. 17, pp. 153-4.

[486] J.R.A.S., S.B., No. 9, p. 24 n. As to Paujangi (Pauh Janggi) vide pp. 6-9, supra.

[487] Vide Chapter IV. supra.

[488] For the charm used at the insertion of the twigs, vide App. cxxii.

[489] Vide App. cxxiv.

[490] J.R.A.S., S.B., No. 9, p. 26.

[491] This recalls the account in Northern mythology of the four rivers which are said to flow from the teats of the cow Audhumla.

In a great many Malay myths the colour white is an all-important feature. In this legend we have the white Semang and the white river. In others white animals and white birds are introduced.

[492] J.R.A.S., S.B., No. 9, p. 95.

[493] J.R.A.S., S.B., No. 7, pp. 24-26.

[494] The most usual name of the crocodile-spirit, as given in such charms as I have succeeded in collecting, is Sambu Agai, or, as it is also called, Jambu Rakai.

[495] Kira-kira means "accounts."

[496] Selangor Journal, vol. iii. No. 6, pp. 93, 94.

[497] The shortness of the crocodile's tongue, which is a mere stump of a tongue, has probably given rise to this idea.

[498] Also sometimes called "Apa daya," lit. "What device?" or "What resource?" The front teeth are also sometimes called kail seluang, or "seluang" hook, or hook for catching the seluang, a small fish resembling the sardine.--Vide H. C. C. in N. and Q. No. 4, sec. 95, issued with No. 17 of the J.R.A.S., S.B.

[499] The question of the mental attributes ascribed to the crocodile is one of great interest, as it is credited by Malays with a human origin. It is not alleged to shed tears over his victim; but, as the above account shows, it is far from insensible to the enormity of manslaughter. At the same time, it is credited with strong common sense (since it is known to "laugh" at those misguided mortals "who pole a boat down stream," no less than the tiger which "laughs" at those who "carry a torch on a moonlight night"), and also has a strict regard for honesty. (Vide infra.)

[500] Rewritten from Sel. Journ. vol. iii. No. 19, pp. 309-312.

[501] A native-built canoe hollowed out of a tree-trunk is no doubt referred to.

[502] Mangrove, of various species, chiefly Rhizophoreæ.

[503] Sel. Journ. vol. i. No. 22, pp. 350-351.

[504] Vide App. cxxviii.

[505] Vide App. cxxx.

[506] This and the preceding lines clearly refer to the fable quoted by Sir W. E. Maxwell. There are, however, many differences in minor details, one version asserting that the head of the first crocodile was made from the central shoot or cabbage of a cocoa-nut (umbi niyor), its blood of saffron, and its eyes from the star of the east; another asserting that its dorsal ridge was manufactured (by Siti Fatimah) from the eaves of the thatch.

[507] Her Highness Princess Rundok, as appears from the line below, in which she is again referred to, is evidently the name given to the fowl used as a bait.

[508] Jangan angkau lari! Perjanjian kita sa-tanjong ka hulu, Sa-tanjong ka hilir.

[509] Tabek Raja di Laut, Mambang Tali Harus, Aku 'nak buang badi buaya ini.

[510] Angkau menangkap Si Anu?

[511] Vide Chap. VI. pp. 325-327, infra.

[512] Mr. L. Wray in "Perak Museum Notes," quoted in the Selangor Journal, vol. iii. No. 6, p. 94.

[513] Other accounts make it out to be of a golden colour. Vide p. 506, infra.

[514] I have heard this same word used to describe a sort of unnatural "glow" which was supposed to illumine certain parts of the country at night; one such region being a portion of the coast at Lukut in Sungei Ujong.

[515] Clifford, In Court and Kampong, p. 189.

[516] Selangor Journal, vol. iii. No. 6, p. 92.

[517] Ibid., p. 91.

[518] A kind of flat fish (sole?), also ikan lidah-lidah and lelidah, probably derived from lidah, a tongue, owing to its shape. This fish is sometimes called sisa Nabi, or the "Prophet's leavings," the story being that it had originally the same amount of flesh on both sides, but that the Prophet Muhammad, having eaten the whole side of one of these fish (which had been cooked and served up to him as a meal) cast the remaining side back into the sea, whereupon it revived and commenced swimming about as if nothing had happened, retaining, however, the shape of a flat fish to the present day.

Cp. the following note in Sale's Translation of the Korân:--

"This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them, whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of God, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another, bread and flesh; another, all sorts of food, except flesh; another, all sorts of food except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise, but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth, cheese, and on the fifth, dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as before; that 1300 men and women, all afflicted with bodily infirmities or poverty, ate of these provisions and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes; and that it continued to descend for forty days together at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Koran are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it. Several other fabulous circumstances are also told which are scarce worth transcribing."--Sale's Korân Trans. ch. v. p. 87, note.

[519] Maxwell in J.R.A.S., S.B., No. 7, p. 26.

[520] The tears of the dugong are believed to be an exceedingly potent love-charm.--Vide Swettenham, Unaddressed Letters, p. 217.

"Like most nations dwelling near the sea, the Malays have their mermaids, of which the dugong is the probable origin.--J.I.A., i. 9."--Quoted by Denys, Dict. Brit. Mal., s.v. Mermaid.

[521] Vide, however, supra.

[522] Mr. Wray no doubt refers to the b'rudu (tadpole), the upper half of which is declared by Selangor Malays to develop into a frog (katak), while the hinder part develops into the ikan lembat.

[523] Sel. Journ. vol. iii. No. 6, p. 93.

[524] Vide App. cclxxiv.

[525] These were trays of the kind called anchak which are used by the Malays to contain offerings to the spirits. For fuller details, cp. pp. 414-422, infra.

[526] For details of a similar ceremony, vide pp. 416-418, infra.

[527] The composition of these brushes varies apparently according to the ceremony which is to be performed. In this case leaves or sprays of the following plants were used:--

1. Sapenoh. 2. Lenjuang merah (the red Dracæna). 3. Gandarusa. 4. Satawar. 5. Sadingin. 6. Pulut-pulut (?) or Selaguri (?) 7. Mangrove (bakau).

These leaves were tied together with a small creeper called ribu-ribu (a so-called "female" variety, which is said to have larger leaves than the "male variety," being used). For further details, vide Chap. III. pp. 78-80, supra.

[528] The following is a list, as correct as I was able to make it, of the number and order of the offerings which were thus distributed:--

1. A portion of parched rice. 2. A portion of sweet potatoes. 3. Two (cooked) bananas. 4. Two lepats (small cylindrical rice-bags). 5. Three (cooked) bananas. 6. Two ketupats (small diamond-shaped bags). 7. Three yams (k'ladi). 8. A portion of parched rice. 9. Three short lengths of the stem of the tapioca plant (ubi kayu). 10. Three sweet potatoes. 11. Four sweet potatoes. 12. A portion of uncooked liver (hati). 13. A portion of cooked meat. 14. Four sweet potatoes. 15. Three cooked bananas. 16. Three ketupats. 17. Three (green) bananas. 18. Three ketupats. 19. Three ketupats. 20. Three green bananas. 21. Three green bananas. 22. Three sweet potatoes. 23. Three yams. 24. Three lepats. 25. Three lepats. 26. Two lepats. 27. Five ketupats. 28. Two yams. 29. Two sweet potatoes. 30. One cooked banana. 31. Three handfuls of white pulut rice. 32. Three handfuls of parched rice.

[529] This was one of the tide-braces which are used to strengthen the stakes, the one used being that on the left hand looking seaward.

[530] Kelong is the name given to one of the kinds of fishing-stakes (something like weirs) common on the coasts of the Peninsula.

[531] A different Pawang gave me the following (alternative) instructions:--"When you are about to plant the (first) seaward pole of the fishing-stakes, take hold of it and say:--

'O Pawang Kisa, Pawang Berima, Si Arjuna, King at Sea, O Durai, Si Biti is the name of your mother, Si Tanjong (Sir Cape) that of your father! In your charge are the points of the capes, in your charge all borders of the shore, In your charge, too, are the river bars! Your mother's place is on the seaward pole, your child's at the shoreward end of the screens, Your father's in the tip of the "wings" towards the west. We be four brothers; If in truth we be brothers, Do you lend me your assistance.'

"Here plant the pole, and say:--

'My foot is planted in the very heavens, My pole rests against the pillar of the firmament. God lets it down, Muhammad receives it. Six fathoms to the left, six fathoms to the right, Do you, O family of three, assist in my maintenance. May this be granted by God,'" etc.

[532] Jermal is another kind of fish-trap, different from the kelong.

[533] Denys, Descr. Dict. of Brit. Mal., s.v. Fire.

[534] P'landok minta' api, 'Nak membakar bulu mentua-nya.

[535] The Mouse-deer is said to have cursed his mother-in-law, saying:--"Kalau betul aku pemainan Raja Suleiman angkau bersayap."

[536] Illumination with tiny lamps is also common on feast-days (hari raya), especially at the end of the Month of Fasting; and the Malays have to some extent adopted the Chinese penchant for fireworks.

[537] "To return to the elemental spirits, it was explained to me by a Malay, with whom I discussed the subject at leisure, that apart from the spirits which are an object of reverence, and which when treated with proper deference are usually beneficent, there are a variety of others. To begin with, spirits (the word used on this occasion was hantu) are of at least two kinds--wild ones, whose normal habitat is the jungle, and those that are, so to say, domesticated. The latter, which seem to correspond to what in Western magic are called 'familiars,' vary in character with their owners or the persons to whom they are attached. Thus in this particular village of Bukit Senggeh, a few years ago, there was a good deal of alarm on account of the arrival of two or three strangers believed to be of bad character, who were supposed to keep a familiar spirit of a peculiarly malignant disposition, which was in the habit of attacking people in their sleep by throttling them. One or two cases of this kind occurred, and it was seriously suggested that I should make the matter the subject of a magisterial inquiry, which, however, I did not find it necessary to do. But the familiar spirits are by no means necessarily evil.... The chief point of importance is to keep these wild spirits in their proper place, viz. the jungle, and to prevent them taking up their abode in the villages. For this reason charms are hung up at the borders of the villages, and whenever a wild spirit breaks bounds and encroaches on human habitations it is necessary to get him turned out."--Blagden in J.R.A.S., S.B. No. 29, p. 4.

[538] Vide Klinkert, v.d. Wall, and Pijnappel, sub voce.

[539] This "Bajang" was copied for me by 'Che Sam (for many years Malay munshi and clerk at Kuala Lumpur, Selangor), from the original which was posted up on the door of one of his neighbours. The outlines of the figure are made up from varying combinations of the names "Allah," "Muhammad," "`Ali," etc., in the Arabic character.

[540] "In all parts of the Peninsula the Bajang is said to be of the male gender, while the Langsuir is supposed to be a female. It is usually believed by Malays that the Bajang is merely a malignant spirit which haunts mankind, and whose presence foretells disaster. In Perak and some other parts of the Peninsula, however, the Bajang is regarded as one of the several kinds of demons which, the Malays hold, can be enslaved by man and become his familiar spirit. Such familiars, it is believed, are handed down in certain families as heirlooms. The master of the familiar is said to keep it imprisoned in a tabong, or vessel made from a joint of the bamboo, which is closed by a stopper made from the leaves of the Cotyledon laciniata, the Daun chekar bebek, or Daun sadingin, as they are variously termed by the Malays. Both the case and the stopper are prepared by certain magic arts before they can be employed in this way. The familiar is fed with eggs and milk. When its master wishes to make use of it he sends it forth to possess and prey upon the vitals of any one whom his malice may select as a victim. The individual thus persecuted is at once seized by a deadly and unaccountable ailment, which can only be cured by magic agencies. If the Bajang is neglected by its owner, and if the latter omits to feed it regularly, it is said that he often falls a victim to his own familiar."--Clifford and Swett., Mal. Dic., s.v. Bajang.

[541] Swett., Mal. Sketches, p. 194, seqq.

[542] Swett., Mal. Sketches, pp. 198, 199.

[543] J.R.A.S., S.B., No. 7, p. 28. Cp. "Langsuior, the female familiar, differs hardly at all from the bâjang, except that she is a little more baneful, and when under the control of a man he sometimes becomes the victim of her attractions, and she will even bear him elfin children."--Swett., Mal. Sketches, p. 198.

[544] "Pontianak" appears to be synonymous with "Mati-anak," which may perhaps be a shorter form of Mati beranak ("stillborn"); indeed, one of the charms against the Pontianak which I collected, commenced with the words, "Pontianak mati beranak."

[545] Mr. Clifford (of Pahang), however, speaks of "that weird little white animal, the Mati-ânak, that makes beast noises round the graves of children."--In Court and Kampong, p. 231.

[546] Cp., however, "The Penangal, that horrible wraith of a woman who has died in childbirth, and who comes to torment small children in the guise of a fearful face and bust, with many feet of bloody, trailing entrails in her wake."--Clifford, loc. cit.

"He (Mr. M.) said, 'Very well then, tell me about the penanggalan only, I should like to hear it and to write it down in English so that Europeans may know how foolish those persons are who believe in such things.' I then drew a picture representing a woman's head and neck only, with the intestines hanging down. Mr. M. caused this to be engraved on wood by a Chinese, and inserted it with the story belonging to it in a publication called the Anglo-Chinese Gleaner. And I said, 'Sir, listen to the account of the penanggalan. It was originally a woman. She used the magic arts of a devil in whom she believed, and she devoted herself to his service night and day until the period of her agreement with her teacher had expired and she was able to fly. Her head and neck were then loosened from the body, the intestines being attached to them, and hanging down in strings. The body remained where it was. Wherever the person whom it was wished to injure happened to live, thither flew the head and bowels to suck his blood, and the person whose blood was sucked was sure to die. If the blood and water which dripped from the intestines touched any person, serious illness immediately followed and his body broke out in open sores. The penanggalan likes to suck the blood of women in childbirth. For this reason it is customary at all houses where a birth occurs to hang up jeruju (A kind of thistle.) leaves at the doors and windows, or to place thorns wherever there is any blood, lest the penanggalan should come and suck it, for the penanggalan has, it seems, a dread of thorns in which her intestines may happen to get caught. It is said that a penanggalan once came to a man's house in the middle of the night to suck his blood, and her intestines were caught in some thorns near the hedge, and she had to remain there until daylight, when the people saw and killed her.

"'The person who has the power of becoming a penanggalan always keeps at her house a quantity of vinegar in a jar or vessel of some kind. The use of this is to soak the intestines in, for when they issue forth from the body they immediately swell up and cannot be put back, but after being soaked in vinegar they shrink to their former size and enter the body again. There are many people who have seen the penanggalan flying along with its entrails dangling down and shining at night like fire-flies.

"'Such is the story of the penanggalan as I have heard it from my forefathers but I do not believe it in the least. God forbid that I should.'"--Hikayat Abdullah, p. 143.

[547] "The origin of the Polong is this:--The blood of a murdered man must be taken and placed in a bottle (buli-buli, a bottle having a spherical or wide body and a long narrow neck). Then prayers are said over it, and something or other is read, I don't know what, but it has to be learnt. After seven days of this worship, according to some people, or after twice seven days according to others, a sound is heard in the bottle like the chirping of young birds. The operator then cuts his finger and inserts it into the bottle and the Polong sucks it. The person who thus supports the Polong is called his father, or, if it happens to be a woman, she is his mother. Every day the parent feeds it with his (or her) blood. The object of doing this and the advantage to be gained from it are these:--if he entertains a feeling of anger against any one he orders the Polong to go and afflict him, that is to say, to cause him pain or sickness; or if a third person is at enmity with another he goes in secret to the person who keeps the Polong, and gives him a sum of money to send the Polong to attack the person against whom he bears ill-will. This is the use of it. The person who is tormented by the Polong, whether a virgin, or a married woman, or a man, cries out and loses consciousness of what he (or she) is doing, and tears and throws off his (or her) clothing, biting and striking the people near, blind and deaf to everything, and does all sorts of other things. Wise men are called in to prescribe remedies; some come and chant formulas over the head of the patient, others pinch his thumb and apply medicines to it. When the remedy is successful the sick person cries out, 'Let me go, I want to go home.' The doctor replies, 'I will not let you go if you do not make known who it is that has sent you here, and why you have come, and who are your father and mother.' Sometimes he (the Polong in the patient) remains silent and will not confess or give the names of his parents; sometimes he confesses, and says 'Let me go, my father is such-a-one and lives at such-and-such a kampong, and my mother is so-and-so. The reason that I have come here is that such-a-one came to my parents and asked for their aid, and gave them a sum of money because he bore ill-will against this person' (or whatever the reason may have been). Sometimes he makes a false statement, and mentions entirely wrong persons in order to conceal the names of his parents. As soon as the people know the name of the person who has contrived the attack and the reason, they let him go, and the sick person at once recovers his consciousness, but he is left weak and feeble. When a Polong attacks a person and will confess nothing, the person who is attacked shrieks and yells in anger, and after a day or two he dies. After death blood pours forth bubbling (ber-kopak-kopak) from the mouth, and the whole body is blue with bruises."--Hikayat Abdullah, p. 143. Notes and Queries, S.B.R.A.S. No. 4, sec. 98, issued with No. 17 of the Journal.

[548] Merepet kata kuching.

[549] Cp. Clifford, In Court and Kampong, pp. 230-244. "Pôlong and pelsit are but other names for bâjang, the latter is chiefly used in the state of Kedah, where it is considered rather chic to have a pelsit. A Kedah lady the other day, eulogising the advantage of possessing a familiar spirit (she said that, amongst other things, it gave her absolute control over her husband and the power of annoying people who offended her), thus described the method of securing this useful ally:--

"'You go out,' she said, 'on the night before the full moon, and stand with your back to the moon, and your face to an ant-hill, so that your shadow falls on the ant-hill. Then you recite certain jampi (incantations), and bending forward try to embrace your shadow. If you fail, try again several times, repeating more incantations. If not successful, go the next night and make a further effort, and the night after, if necessary--three nights in all. If you cannot then catch your shadow, wait till the same day on the following month and renew the attempt. Sooner or later you will succeed, and, as you stand there in the brilliance of the moonlight, you will see that you have drawn your shadow into yourself, and your body will never again cast a shade. Go home, and in the night, whether sleeping or waking, the form of a child will appear before you and put out its tongue; that seize, and it will remain while the rest of the child disappears. In a little while the tongue will turn into something that breathes, a small animal, reptile, or insect, and when you see the creature has life put it in a bottle and the pelsit is yours.'

"It sounds easy enough, and one is not surprised to hear that every one in Kedah, who is anybody, keeps a pelsit." Swett., Malay Sketches, pp. 197, 198.

[550] No less than seven "Bidans," it is said, were formerly requisitioned at the birth of a Raja's child, and occasions when even nine are mentioned are to be met with in Malay romances. The most general custom, however, seems to have been to summon seven "Bidans" only, the number being possibly due to the Malay theory of a sevenfold soul (v. Soul). The profession was an honourable one, and the Bidans received the title of "Dato' (abbreviated to 'Toh) Bidan"; but if the child of a Raja happened to die, the Bidan who was adjudged to be responsible paid the penalty with her life.

[551] Vide also N. & Q. No. 3, sec. 65, issued with J.R.A.S., S.B., No. 16.

[552] If the betel-leaf adheres to the cherana it is a bad sign (uri melekat tiada mahu k'luar).

[553] Vide p. 551, infra.

[554] Vide App. clxxxiv.

[555] So, too, in the report of the Dutch Expedition to Mid-Sumatra, vol. i. p. 266, it is stated that delivery took place "in a sitting posture."

[556] T'rong asam.

[557] One account says that the Penanggalan (or Manjang, i.e. Pemanjangan another name for her) if she comes will be caught in this snare, and that next morning when the fowls are let loose out of the fowl-house they will peck at the sac of her stomach to get at its contents. Thus she will be detected, and can be punished by having her stomach filled up with ground glass and sherds of earthenware, which will kill her in about seven days' time!

[558] When the "sickness" is severe, the Bidan draws upon her almost inexhaustible stock of Malay charms, a specimen of which will be found in the Appendix. Salt and asam are taken (apparently by the Bidan?) into the mouth (di-kemam asam garam) while the selected charm is repeated.

[559] Vide McNair, Perak and the Malays, p. 231. "The children of the Malays are received into the world quite in religious form, prayer being said, and the Azan or Allah Akbar pronounced by the father with his lips close to the tender infant's ear." The bang, according to 'Che Sam, a Malay pandit of Kuala Lumpor, ran somewhat as follows:--Allahu Akbar (twice), ashahadun la-ilaha-illa-'llah (twice), ashahadun Muhammad al-Rasul Allah (twice), hei `Ali al-saleh (twice), hei `Ali al-faleh (twice), Allahu akbar (twice), la-ilaha-illa-'llah (twice); and the kamat as follows:--

Allahu akbar (twice), ashahadun la-ilaha-illa-'llah, ashahadun Muhammad al-Rasul Allah. Hei `Ali al-saleh, hei `Ali al-faleh, kad kamat al-salata (twice), la-ilaha-illa-'llah.

[560] Vide App. cl.

[561] Mr. H. N. Ridley, Director of Gardens and Forests at Singapore, in a pamphlet on Malay Materia Medica (dated 1894) describes a somewhat similar ceremony as follows:--

"When a child suffers from sampuh pachut, that is to say, when it persistently cries and will not take its food, it is treated in the following way: the leaves of Hedyotis congesta, Br., a tall jungle weed, known as Lida Jin [lidah jin, lit. Demon's Tongue] or Poko' Sampuh Pachut, are boiled with some other leaves till one-third of the liquor is evaporated, and the decoction exposed to the dew for a night, and the child is bathed with it; or a quantity of road-side rubbish, dead-leaves, sticks, chewed sugar-cane, etc. is boiled and the child is bathed in the liquid (it is washed afterwards), and it is then smoked over a fire consisting of a nest of a weaver-bird (sarang tampur), the skin of a bottle-gourd (labu), and a piece of wood which has been struck by lightning."

[562] Kur, semangat Muhammad ini! Kur, semangat Fatimah ini!

[563] Vide pp. 353-355, infra.

[564] Of the Pahang customs Mr. Clifford writes:--

"Umat rushes off to the most famous midwife in the place, and presents her with a little brass dish filled with smooth green sîrih leaves, and sixpence of our money (25 cents) in copper, for such is the retaining fee prescribed by Malay custom. The recipient of these treasures is thereafter held bound to attend the patient whenever she may be called upon to do so, and when the confinement is over she can claim other moneys in payment of her services. These latter fees are not ruinously high, according to our standard, two dollars being charged for attending a woman in her first confinement, a dollar or a dollar and a half on the next occasion, and twenty-five, or at the most fifty cents being deemed sufficient for each subsequent event."--Clifford, Studies in Brown Hum., pp. 47, 48.

[565] To each corner of this hearth is fastened a bunch of lemon-grass leaves, each of which is separately charmed by ejecting betel-leaf upon it (di-sembor); at the same time a pillow is prepared for it by the insertion of a needle at each end. The fire (api saleian) is always lighted by the Bidan, and must never be allowed to go out for the whole of the 44 days. To light it the Bidan should take a brand from the house-fire (api dapor), and when it is once properly kindled, nothing must be cooked at it, or the child will suffer. Moreover, whenever during this same period there happens to be a hen sitting on its eggs in the house, the blades of weapons, such as daggers (k'risses) and spears, must not be reset in their handles (membalau) either over the hearth-fire or the fire of the saleian.

[566] J. D. Vaughan in vol. xi. of J.I.A.

Cp. the following passage:--

"Later, comes a day when Selema nearly loses her life by reason of the barbarities which Malay science considers necessary if a woman is to win through her confinement without mishap."--Clifford, Stud. in Br. Hum., p. 51.

[567] The following methods are resorted to for the curing of faintness: (a) the patient is made to smell (di-isapkan), first with one and then with the other nostril, the bottom of the copper (or brass) receptacle (pekaporan) in which the lime, which is one of the invariable concomitants of the betel-chewing apparatus, is kept; (b) the "rattan" (rotan sega) "cure," which is said to consist in charring the end of a piece of rattan (rotan sega), taking the burnt end in the mouth, and blowing the smoke into the patient's ear (di-embuskan).

[568] Clifford, Stud. in Brown Hum., pp. 48-50.

[569] The following is the list of actual ingredients so far as I could ascertain them: bark of the jambus, sentul, b'ruas, rambutan, kachang kayu, 'leban, dedap, petaling, rambei, lawang, kayu manis, serapat, and memp'las hari; and the following herbs, roots, or spices, such as kunyit t'rus, lada hitam, bawang puteh, bawang merah, chingkeh pala, buah pelaga, katumbar, jemuju Jawa, jemuju kersani, chabei tali, chabei pintal, changkoh, sudu ayer, mur daging, mur tulang, pekak, jintan puteh, jintan hitam, manjakani, manjarawai or menjelawai (?), akar manis, biji sawi, jadam, puchok ganti, mesur, alim, mustakim, chuchor atap, kemukus, and kadekai.

[570] J.R.A.S., S.B., No. 7, p. 19.

[571] Clifford, Stud. in Brown Hum., p. 51.

[572] Lit. "sharpening of the teeth."

[573] Lit. "heirs" (warith), but often, as here, used in the sense of representative members of the family.

[574] The leaf-brush in this case consisted of leaves of the sapenoh, pulut-pulut, sapanggil, sambau dara, and selaguri, and was bound up with ribu-ribu (a kind of creeper).

[575] Into this egg, it is supposed, all evil influences proceeding from the teeth enter. Hence it is regarded after the ceremony as sial (unlucky), and cannot be eaten--indeed it is considered "bad" (temb'lang).

[576] Besides the tray containing the articles described, there stood at one side of the room what is called a dulang-dulang. This consists of a tray full of unhusked rice surmounted by a tray full of husked rice and a roughly-husked cocoa-nut (niyor gubalan) which rests upon the latter. The pointed top of the cocoa-nut referred to is encircled by a hank of "Java" thread (benang Jawa), which is said to avert injury to the tooth-filer's eyes whenever, as sometimes happens, the evil influence (badi) issues from the teeth. This dulang-dulang is valued at a quarter of a dollar, and is taken as part payment of the tooth-filer's services, or it may be retained by the householder when the full fee of fifty cents is paid. This dulang-dulang is thought, moreover, to dispel evil influences (membuang sial), the hank of yarn being used by the Pawang to wipe his eyes should any harm to them accrue from evil influences residing in the teeth. Such evil influences (badi), however, can only accrue when people are having their teeth filed for the first time (orang bungaran).

[577] Vide App. cli.

[578] Vide App. cliii.

[579] Vide App. clv.

[580] "Both sexes have the extraordinary custom of filing and otherwise disfiguring their teeth, which are naturally very white and beautiful, from the simplicity of their food. For files they make use of small whetstones, and the patients lie on their backs during the operation. Many, particularly the women of the Lampong country, have their teeth rubbed down quite even with the gums; others have them formed in points, and some file off no more than the outer coat and extremities in order that they may the better receive and retain the jetty blackness with which they almost universally adorn them. The black used on these occasions is the empyreumatic oil of the cocoa-nut shell. When this is not applied the filing does not, by destroying what we term the enamel, diminish the whiteness of the teeth.... The great men sometimes set theirs in gold by casing with a plate of that metal the under row; and this ornament, contrasted with the black dye, has, by lamp or candle light, a very splendid effect. It is sometimes indented to the shape of the teeth, but more usually quite plain. They do not remove it either to eat or sleep."--Marsden, Hist. of Sumatra (ed. 1811), pp. 52, 53.

[581] The oil used for this purpose is also obtained by burning the leaves of the lime-tree (Clifford and Swett., Mal. Dict., s.v. Bâja) or (in Selangor) the wood of certain trees, such as the jambu biawas and mer'poyan.

[582] "At the age of about eight or nine they bore the ears and file the teeth of the female children; which are ceremonies that must necessarily precede their marriage. The former they call betende, and the latter bedabong; and these operations are regarded in the family as the occasion of a festival. They do not here, as in some of the adjacent islands (of Nias in particular), increase the aperture of the ear to a monstrous size, so as in many instances to be large enough to admit the hand, the lower parts being stretched till they touch the shoulders. Their ear-rings are mostly of gold filagree, and fastened, not with a clasp, but in the manner of a rivet or nut screwed to the inner part."--Marsden, Hist. of Sumatra (ed. 1811), p. 53.

[583] The formula (shahadat) used by the Mudim (tukang memotong) runs as follows:--

"Ashahadun la-ilaha-illa-'llah wa ashahadun Muhammad al-Rasul Allah allahumma aja`lni mina 'l-tawabina wa aja`lni mina 'l-matatahirrina."

[584] Some of these charms are also Love-charms, vide App. clxv.

[585] Vide App. clxiii.

[586] Ibid.

[587] Ibid.

[588] Sa-hari bulan.

[589] Awan di-tulis.

[590] Bentok taji.

[591] Pauh di-layang.

[592] Kuntum melor belum kembang.

[593] Ikal mayang.

[594] Jinjang.

[595] Getak (ketak) tiga.

[596] Bidang.

[597] Ramping saperti tangkei bunga.

[598] Tombak serai.

[599] Duri landak.

[600] Chahia bintang Zuhrah.

[601] Dalima mer'kah.

[602] Vide App. clxxv.

[603] The youth's representatives had further the right to interview the girl, and personally assure themselves that she was "without blemish and without spot." This interview passed by the name of the "Inspection of the Buffalo-calf," and was conducted somewhat as follows:--When the youth's representatives (the Wooing Party) go to inspect the girl, one of them says--

"See how fruitful are the satela yams, Where the hills of Bantan rise by the sea; I know not whether good luck or calamity will follow it, But my heart turns towards you."

Here one of the girl's representatives says, "Look well at this buffalo-calf of mine that has been allowed to forage for itself. Maybe its coat is torn, its limbs broken, or its sight lost." The youth's representative, if all is satisfactory, then replies--

"The sun being so high, The buffalo-calf will die if tethered; This long while have I been prosecuting my search, But not till to-day did I meet with what I wanted."

[604] Diamond, i.e. the girl about whom the wooing party has come to treat.

[605] The kati is the "Indian" pound (1 1/3 pound avoir.), and the tahil is its sixteenth part. The phrase sakati lima is explained by Klinkert as an elliptical expression = sa-keti lima laksa, i.e. 150,000 cash (pitis). Vide Kl. sub voce.

[606] i.e. when the sago is being extracted from the stem.

[607] The native substitute for a rowlock.

[608] Lit. indigo.

[609] This line is obscure, the word "bingku" (which I have translated rim, on the supposition that it may be merely a longer form of biku), not appearing in any dictionary. The next line also is not quite clear, but it would appear to mean "let us make sacrifice," rice stained with saffron being always used sacrificially.

[610] In Denys' Descriptive Dictionary of British Malaya, under the word "Marriage," we find:--

"The only terms for marriage in Malay are the Arabic and Persian ones, respectively nikah and kahwin, the native ones having probably been displaced by these and forgotten."

Both these words are used in Selangor, the first (nikah), which properly signifies the mere ceremony or "wedding," being more commonly used by the better class of Malays than the more comprehensive kahwin, which corresponds pretty nearly to the English word "marriage." Words describing the married state with reference to one of the parties only, however, are in frequent use: such as the bersuami and beristri of the higher classes, and the berlaki and berbini of the common people; and yet again there is the word berumah-rumah, which is applied indifferently to either of the two parties or to both, and is the politest word that can be used with reference to the common people, but is never applied to Rajas, in whose case bersuami and beristri alone are used.

I may add, on the authority of Mr. H. Conway Belfield, lately Acting-Resident of Selangor, that a curious periphrastic expression is sometimes used by Perak women in talking of their husbands, whom they call rumah tangga, which literally means "House and House-ladder," and which is tantamount to saying, "My household," instead of "My husband."

[611] I remember Mr. C. H. A. Turney (then Senior District Officer at Klang) telling me of a great disturbance that arose at Klang because too many of these big pillows were being used at a Malay wedding. Order was only restored by the intervention of the police.

[612] A hasta is the length of the forearm from the elbow to the tip of the middle finger, or about eighteen inches.

[613] There is, I believe, a special ceremony connected with the opening of this curtain which is performed by the bridegroom after the wedding ceremony, special cakes, called "curtain-openers" (kueh pembuka k'lambu), being eaten.

[614] C. and S. give--"Bun (Dutch), a large tin or copper box for tobacco or sirih leaves--Van der Tuuk." "Bun" is given as a "trunk" in a Dutch Dictionary.

[615] This is called main zikir--or, more commonly, jikir--maulud if it is unaccompanied, and zikir berdah if accompanied by musical instruments.

[616] Tepong tawar, or "Neutralising Paste," is believed to avert ill-luck (membuang sial); for further details vide Chap. III. pp. 77-81, supra.

[617] Not at a Raja's wedding.

[618] This ceremony is also called menyelang or berlebat.

[619] One of these fillets, which was purchased by the writer, had for its pattern two dragons (naga), which looked different ways, and a couple of butterflies as pendants at each end. The substitute used by poor people is frequently manufactured from the leaf of the thatch-palm (nipah).

[620] According to v. d. Wall this plant is Carthamus tinctorius.

[621] A weight used for weighing the precious metals. According to C. and S. Dict., s.v. Bûngkal, it is equal to 822 grains troy; according to Maxwell, Manual of the Mal. Lang., p. 141, to 832.

[622] The mast with its branches carrying artificial flowers, streamers, and coloured eggs, appears to be emblematic of a fruit-tree, the eggs representing the fruit, the artificial blossoms its flowers, and the streamers its leaves.

[623] For instance, in reply to an appeal from the Bride's Relations to "take into account the duty which is the custom of the country," one of the Bridegroom's Relations would repeat the following:--

"Even the woodpecker knows how to fly, And how much more the lory; Even my grandsire's commands I take into account, And how much more the duty imposed by the State."

[624] It is said that this is a departure from the old custom, according to which the wedding ceremony took place the day before the procession (except at the re-marriage of a widow who has no children, kahwin janda berhias). In the case of the re-marriage of a widow who has no children by her former husband there is no procession at all, and the ceremonies are somewhat abridged. I may add that a childless widow has the subang (ear-rings which are the symbol of virginity) tied on to her ears. Vide p. 360, supra.

[625] A couple of matronly ladies are generally told off for this service, the ceremony being as follows:--

1. They raise first the man and then the woman slowly to a standing posture; when it is reached the bridegroom says to the bride, "Take heed, care for thy husband, care for my good name, care for me" (Baik-baik jaga laki awak, jaga nama sahya, jagakan aku); to this the bride responds in a similar strain, mutatis mutandis, and they are then as slowly re-seated.

2. They are similarly raised, and repeat as before, in turn, the words, "Assuredly I will not do thee any shame whatever" (Sahya ta'buleh buat satu apa kamaluan di-atas awak).

3. When raised for the third and last time they say, "I ask the Lord God to give us both long life, and that all our handiwork may prosper" (Sahya minta' kapada Tuhan Allah bersama-sama panjang `umor, samua kerja dengan salamat).

[626] It used to be considered an insult to omit offering one of these eggs to a guest, so much so, that I was assured that in former days a woman whose husband had been thus slighted would have a right to sue for a divorce.

[627] The Kathi is an official having superintendence over several mosques and jurisdiction in matters connected with marriage, divorce, and ecclesiastical affairs generally. The Imam is the chief elder of one mosque.

[628] There is a difference between b'lanja and mas kahwin, the former usually meaning the wedding expenses, the latter the dower; at least this is the Malacca terminology, which probably also obtains elsewhere.

[629] The descendant of one of the four great Chiefs (Orang Besar ber-ampat) of Selangor.

[630] Ex-Prime Minister of Perak.

[631] Sireh or sirih, the betel leaf.

[632] The Bilal is an elder of the mosque; in western Muhammadan countries he is styled Muezzin.

[633] Selangor Journal, vol. i. No. 2, p. 23.

[634] Probably this should be 4th.

[635] He was of Arab extraction. But wearing clothes in the Arab fashion is not unusual even in the case of purely Malay bridegrooms.

[636] Selangor Journal, vol. iv. No. 2, pp. 23-5. The list of presents sent by friends on this occasion included buffaloes, a bullock, goats, spices, plate, and jewellery.

[637] Sir William Maxwell in N. and Q., No. 4, sec. 91, issued with No. 17 of the J.R.A.S., S.B.

[638] "At their funerals the corpse is carried to the place of interment on a broad plank, which is kept for the public service of the dusun, and lasts for generations. It is constantly rubbed with lime, either to preserve it from decay or to keep it pure. No coffin is made use of, the body being simply wrapped in white cloth, particularly of the sort called hummums. In forming the grave (kubur), after digging to a convenient depth they make a cavity in the side, at bottom, of sufficient dimensions to contain the body, which is there deposited on its right side. By this mode the earth literally lies light upon it; and the cavity, after strewing flowers in it, they stop up by two boards fastened angularly to each other, so that the one is on the top of the corpse, whilst the other defends it on the open side, the edge resting on the bottom of the grave. The outer excavation is then filled up with earth; and little white flags, or streamers, are stuck in order around. They likewise plant a shrub, bearing a white flower, called kumbangkamboja (Plumeria obtusa), and in some places wild marjoram. The women who attend the funeral make a hideous noise, not much unlike the Irish howl. On the third and seventh day the relations perform a ceremony at the grave, and at the end of twelve months that of tegga batu, or setting up a few long elliptical stones, at the head and foot, which, being scarce in some parts of the country, bear a considerable price. On this occasion they kill and feast on a buffalo, and leave the head to decay on the spot, as a token of the honour they have done to the deceased in eating to his memory. The ancient burying-places are called krammat, and are supposed to have been those of the holy men by whom their ancestors were converted to the faith. They are held in extraordinary reverence, and the least disturbance or violation of the ground, though all traces of the graves be obliterated, is regarded as an unpardonable sacrilege,"--Marsden, Hist. of Sumatra (ed. 1811), pp. 287, 288.

[639] The explanation usually given by Malays is that the betel-nut scissors symbolise iron. Short weapons are sometimes substituted.

[640] Tradition says that formerly the corpse was watched for three days before burial, and that sometimes it was kept for a week or even a longer period. One Raja S'nei is reported to have been kept 40 days in her coffin above ground! It is also stated that before the introduction of Muhammadanism the dead were burned.

It is still the custom to keep both the hearth-fire (api dapor) and lamps (palita) burning not only for so long as the corpse may be in the house, but for seven days and nights after occurrence of the death. It is also the custom to open the sick person's mosquito-curtain when death is approaching, and in some cases, at all events, the dying are taken out of their beds and laid upon the floor. I may add that the material for fumigation (perabun) is placed upon the hearth-fire after death, to scare away the evil spirits, just as salt is thrown upon the fire during a thunderstorm, in order that it may counteract the explosions of thunder (membalas petir), and thus drive away the demons who are believed to be casting the thunderbolts.

[641] The kati is a weight equivalent to 1 1/3 lb. avoirdupois.

[642] The form found in most dictionaries is banchoh or banchuh.

[643] Whence the expression "charik kapan," which means literally to tear the shroud (i.e. to tear off the selvage of the shroud, and not to tear off a piece of cloth to form the shroud).

[644] Cubit, the length of the forearm.

[645] The short motto which usually heads Malay letters.

[646] I may add that in pre-Muhammadan days certain articles are said to have been buried with the corpse, viz. "b'ras sa-p'riok, asam, garam," together with (in the case of a man) rough wooden models of the deceased's weapons.

[647] Tradition says that originally one grave-post (nisan) was used, and that the earlier form of a tomb was a circular mound with a single grave-post in the centre. It is said that such mounds were formerly used in Sungei Ujong, but I am unable to say if this is so. Sultan Zeinal `Abidin of Johor is also described as having a tomb of this description at Kota Tinggi.

[648] This notion probably arose from an erroneous idea of etymological connection between the words talkin and bertelku.

[649] Of course if the karanda is used the bands have to be removed before it is nailed down. On their removal these bands are handed to the next-of-kin, who tear them up and plait the strips into a rough sort of bracelet, which they wear as long as it lasts in memory of the deceased. Little children are made to pass thrice underneath the karanda of their parents when it is first lifted in the chamber, "to prevent them from pining for the deceased."

[650] From observing a good many of these grave-posts in different localities, I should be inclined to suppose that the grave-post used for men had been evolved from a phallic emblem, whilst that used for women occasionally assumes a rude resemblance to a human being.

[651] Newbold, Malacca, vol. ii. p. 352.

[652] As to the titles Bomor and Pawang, see Chapter III. p. 56, note.

[653] There are, it need hardly be said, innumerable charms and talismans which are valued by the Malays for their supposed efficacy in preventing disease; there are also an immense number of short charms (often mere texts from the Koran) which are considered invaluable for checking minor ailments. It being impossible, however, in the scope of this work to give specimens of the entire "materia medica" of the Malays, examples of the more important branches only are given.

[654] The Pawang may either effect this himself, by luring the evil spirits out of the sick person's body into some object, such as an egg, a substituted image or scapegoat (tukar ganti), a "Spirit-Hall," or spirit-boat, in which the evil spirits are carried out of the house and got rid of; or else he may induce a stronger spirit, e.g., the Tiger Spirit (vide infra), to enter into his own person, and assist him in the task of evicting the offender.

[655] Jikalau sa-rasi dengan aku, mengadap-lah angkau, asap, kapada'ku, kalau ta' sa-rasi, melintang-lah 'kau dengan aku, atau ka kiri, atau ka kanan.

[656] Kur! Semangat Si Anu ka-tujoh-nya! Mari-lah kita bersama-sama ini, Tengo'kan ubat, semangat Si Anu!

[657] If ashore, it is usually suspended from a tree. If at sea, from a wooden tripod, or a projecting pole affixed to the seaward end of a fishing-stake.

[658] Another method is described by Messrs. Clifford and Swettenham (vide their Malay Dictionary, s.v. Anchak) as follows: "The (anchak perbingkas) is fastened to the end of a branch, which is pulled down almost to the ground, and held there while the medicine-man goes through his incantation or invocation, after which it is allowed to fly up, and all the things on it are scattered by this means," but it is not yet clear to which class this use of the anchak should be referred.

[659] Some of them are enumerated under Fishing Ceremonies, pp. 311 seqq., supra. See also pp. 76, 257, 260.

[660] Vide App. xii.

[661] So called in Malay (tali penggantong); they consist of the four cords which start from the four corners of the tray respectively, and are carried up to meet at a point some two or three feet above the centre of the tray, from which point upwards a single cord only is used.

[662] Ketupat and lepat. There were fourteen of each kind of bag, the ketupats being diamond-shaped and the lepats cylindrical. Each set of fourteen bags contains seven portions of cooked and seven portions of uncooked food. Vide also supra.

[663] Abong = full to overflowing; cp. merabong, etc.

[664] As to these stones, vide p. 274, supra.

[665] Kalau kena kelingking, k'rat-lah kelingking, kalau kena daun dayong, di-chatok-nya, champak-lah dayong. Numerous sea-snakes do, as a fact, exist in the seas of the Malay Peninsula and Archipelago. They are all, I believe, venomous. Vide Miscell. Papers relating to Indo-China, First Series, vol. ii. pp. 226-238.

[666] Ipoh ra`yat laut, kalau kena sa-orang di-sandarkan sa-orang, mati sampei tujoh orang bersandar.

[667] Supposed to be identical with Lukmanu-'l-hakim, a mysterious person mentioned in the Koran. Vide Hughes, Dict. of Islam, s.v. Luqman.

[668] For the Wild Huntsman, vide Birds and Bird-charms, Chap. V. pp. 113-120, supra.

[669] Apparently v. d. W. means the fascination which a tiger has for its prey. In Selangor this fascination is called g'run or pengg'run in the case of a tiger, and badi only in the case of a snake--the person affected by it being said to be kena g'run or kena badi, as the case may be.

[670] Vide App. lx., lxxii., lxxix. The different names under which "Badi" is invoked are worth noting; e.g. "Badiyu, Mak Badi, Badi Panji, Mak Buta," in an elephant-charm (App. lx.); and again "Ah Badi, Mak Badi" in a deer-charm (v. App. lxxii.), and in a later deer-charm, "Hei Badi Serang, Badi Mak Buta, Si Panchur, Mak Tuli" (v. App. lxxix.), and again "Sang Marak, Sang Badi" (v. App. lxxix.), and "Jembalang Badi" (v. App. lxxx.). I may remark that Sabaliyu is given by Logan in the J. I. A. vol. i. p. 263, as meaning a deer in the Camphor Language (bhasa kapor or pantang kapor) of Johor, and this word was afterwards confirmed by Mr. D. F. A. Hervey.

[671] Influence of the Breath in Healing.--In Notes and Queries, No. 1, p. 24, a Malay bomor, or doctor, is described as blowing upon something to be used as medicine. Breathing upon sick persons and upon food, water, medicines, etc., to be administered to them is a common ceremony among Malay doctors and midwives. The following note would seem to show that the Malays have learnt it from their Muhammadan teachers:--

"Healing by the breath [Arab. Nafahal, breathings, benefits, the Heb. Neshamah, opp. to Nephest (soul), and Ruach (spirit)] is a popular idea throughout the East, and not unknown to Western magnetists and mesmerists. The miraculous cures of the Messiah were, according to Moslems, mostly performed by aspiration. They hold that in the days of Isa, physic had reached its highest development, and that his miracles were mostly miracles of medicine; whereas in Mohammed's time eloquence had attained its climax, and, accordingly, his miracles were those of eloquence, as shown in the Koran and Ahadis."--The Book of the Thousand Nights and a Night, Burton, vol. v. p. 30.--Notes and Queries, J.R.A.S., S.B., No. 4, sec. 92, issued with No. 17.

[672] Vide pp. 569-574, infra.

[673] Vide pp. 418 seqq., supra.

Strictly speaking, money (which is called batu-batu lanchang or lanchang stones) should always form part of them. In Kedah three kenderi (one kenderi amounting to three cents) are said to be used; in Perak three wang, and in Selangor three duits (cents).

[674] I believe this usually takes place immediately after the ceremony, but one medicine-man whom I knew ('Che Amal of Jugra) used to keep the boat into which the spirits were thought to have entered until the patient recovered, and then set it adrift. When the medicine-man is launching it, he takes the boat in both hands, and repeatedly gives it a rotatory movement towards the left (as if he were using a sieve), and repeats the charm. A small portion of each dish deposited in the lanchang has to be carried back to the patient's house, and there administered to the patient, together with water scooped up in a bowl from underneath the lanchang as it lay in the water before drifting away. As the sick man receives the offerings, the person who administers them says, addressing the spirit of evil, "Here is your wage, return not back here unto So-and-So; and cause him to be sick no more," and the spirit replies through the man's mouth, "I will never return."

[675] Arong also means "to cross the water," and there may be some doubt as to the precise meaning of this line. See the original in App. cciv.

[676] i.e. the Crocodile-spirit (vide pp. 286 (note), 298, supra.)

[677] In this connection it may be added that there are sundry medical "taboos" in use on various occasions: e.g. it is sometimes forbidden to enter the house where the sick man lies or to approach it by a particular path, and a string, with cocoa-nut leaves hung on it, is often drawn across the path as an indication of such prohibition. The fine for breaking such a taboo (langgar gawar-gawar) was "half a bhara," or in the case of a Raja "two bharas."

[678] Swettenham, Malay Sketches, pp. 153-159. Another excellent account, also by an eye-witness, of a similar ceremony will be found in J.R.A.S. S.B., No. 12, pp. 222-232.

[679] Studies in Brown Humanity, p. 46.

[680] Bintang, a star, means "the eye" in Malay ghost language.

[681] About 5/6 lb. avoirdupois.

[682] A maiam is 1/16th of a bungkal and equal to 52 grains.

[683] The peeling-knife (pisau raut) is mentioned because it is dreaded by the demons, who hurt themselves (it is alleged) by treading on one end of it, when, owing to its curved blade, the other end flies up and wounds them. Such spirits as the Wild Huntsman are specially mentioned as being afraid of it. Vide p. 118, supra.

[684] Swettenham, Malay Sketches, pp. 208-210.

[685] This is a description of Malay dancing from the European point of view; the reason of the "undoubted fascination which it has for the Malays" being no doubt the fact that for them it has a real meaning, which by Europeans (like that of the Malay four-rhymed stanza or pantun) is quite inadequately understood.

[686] In 1875.

[687] The attitude is that obtained by transferring the body directly from a kneeling to a sitting position.

[688] Swettenham, Malay Sketches, ch. vii. pp. 44-52.

[689] This dance is said to be borrowed from the Arabs.

[690] Newbold, Malacca, vol. ii. p. 179.

[691] "I have said that all birds fight more or less, but birds are not alone in this. The little, wide-mouthed, goggled-eyed fishes, which Malay ladies keep in bottles and old kerosine tins, fight like demons. Goats sit up and strike with their cloven hoofs, and butt and stab with their horns. The silly sheep canter gaily to the battle, deliver thundering blows on one another's foreheads, and then retire and charge once more. The impact of their horny foreheads is sufficient to reduce a man's hand to a shapeless pulp should it find its way between the combatants' skulls. Tigers box like pugilists, and bite like French school-boys; and buffaloes fight clumsily, violently, and vindictively, after the manner of their kind."--In Court and Kampong, p. 52.

[692] Ibid. pp. 54-61.

[693] Ibid. pp. 48-52.

[694] Sic, correctly Kenantan.

[695] Sic, better Bangkas.

[696] Sic, correctly Belurang.

[697] Sic, correctly K'labu.

[698] Vide pp. 545-547, infra.

[699] Newbold, Malacca, vol. ii. pp. 179-183.

[700] i.e. Sepak raga, which means "kick the wicker-work (ball)."

[701] Also Singketa.

[702] Also Teki-teki. Examples are,--What is it which you leave behind when you remember it, and take it with you when you forget it?" Ans. "A leech." "What is it that builds a house within a house, getting the materials out of his own body?" Ans. "A spider."

[703] i.e. "Tuju lobang," which means "Aim at the Hole."

[704] Newbold, op. cit. vol. ii. pp. 183-185.

[705] "Yes, it's sweet ... to grouse about the crops, And sweet to hear the tales the natives tell, To watch the king and chieftains playing leisurely at tops, While the country's bowling gaily down to hell."

--Hugh Clifford (adapted from Rudyard Kipling).

[706] More probably India or Persia (?).

[707] Taken from Clifford and Swett., Mal. Dict., s.v. Châtor.

[708] Notes and Queries No. 1, sec. 23, issued with J.R.A.S., S.B. No. 14. Quoted in Denys, Descriptive Dictionary of British Malaya, s.v. Cards.

[709] Selangor Journal, vol. v. No. 13, pp. 210-12. I may add that luck in gaming is largely thought by the Malays to depend upon fortunate dreams. Vide p. 563, infra.

[710] I cannot find either ping, ning, or biling in the dictionaries, and the only chance perhaps of finding out the meaning will be to collate the rhymes used for this game in other States. I have heard it several times here, and it has always been the same.

[711] Probably the species of sea-turtle known by that name.

[712] The ordinary Indian name for "clarified butter," which is used largely in Eastern cookery.

[713] It is almost impossible to translate nursery rhymes satisfactorily, and the versions here given must be regarded as tentative and necessarily imperfect.

[714] Vide supra, p. 484, note.

[715] Literally, "Brothers and Sisters and Chiefs"; this refers to the Spirits who inhabit the villages, and not to the Humans.

[716] The term used is Penjak pengantin, which means musicians and bridegroom. The former term includes all people belonging to the Ma'iong who make a noise. The latter term means a man whose wedding is being celebrated, but in this connection it is applied to the Pa'iong or jeune premier.

[717] These names are given by the Ma'iong people to the two big gongs used by them (tetâwak or tâwak-tâwak). Gemûroh is formed from gûroh (= thunder), in exactly the same way as kemûning, the yellow wood used for the cross-pieces of kris scabbards, is formed from kûning (= yellow). Dengong is the word used to describe the noise made by a gong, by the wind, or any other sonorous sound.

[718] The phrase in the original is Halûan sûsun. The former word means the bows of a boat, the latter is applied to things fitted together, as sirih leaves are fitted when one leaf is laid on the top of another. The use of this phrase is very curious, and I believe it to convey the sense which I have rendered. I have never heard the phrase in any other connection, nor have I met with it except in this incantation. [Should not the correct reading be halun (= alun) susun, which is a fairly common Malay phrase used of the waves "crowding" one upon another on a stormy day?--W.S.]

[719] Chinta-mâni, the name of a very short snake of a golden yellow colour, the presence of which is regarded as a lucky omen.

[720] Awang is a very common male proper name among the natives of Kelantan, and in addressing any man whose name is not known it is always used, much as Kûlop is employed among the natives of Perak.

[721] Malays believe Spirits to be extremely sensitive as regards their origin and their habits, and any knowledge possessed by a human being on these subjects renders the spirit harmless. [The same idea has been noticed supra with reference to animals, etc.]

[722] The least sensitive spirit in the world might not unreasonably dislike so many personal remarks of such a frankly unflattering nature.

[723] This is hardly an accurate description of the temporary shed in which ma'iong people perform. Seven among the Malays, as with other Orientals, is the mystic number.

[724] Selangor Journal, vol. ii. No. 26, pp. 423-429.

[725] If the performance is to last for more than one or two nights, a proper shed (bangsal) may be erected.

[726] The third is for the Jin Puteh, or "White Genie," and the fourth for the Jin Hitam, or "Black (Earth) Genie."

[727] The Malay account of this ceremony with the text of the charms used will be found in App. ccxxiv. seqq.

[728] Vide J.R.A.S., S.B., No. 2, p. 163.

[729] J. D. Vaughan in J.I.A., quoted in Denys, Desc. Dict. of Brit. Mal., s.v. Puppet Shows.

[730] Vide App. ccxxxi.

[731] Even wild beasts, it is said, can be stopped in this way; see Beast Charms, p. 156, supra.

[732] Vide Eagle-wood tree, Camphor, Fishing, etc., supra.

[733] Defiance is intimated by a war-dance on the ramparts (penglima bersilat or berentak di-atas kubu). Cp. Begbie, Malayan Peninsula, p. 170.

[734] This legendary war of Tan Saban with the second king of Perak owes its origin probably to mythological accounts of the wars of Salivahana and Vikramaditya, which Hindu settlers, not improbably, brought to Malay countries. Saban is a natural corruption of Salivahana.--J.R.A.S., S.B., No. 9, p. 94.

[735] When swearing fidelity, alliance, etc., water in which daggers, spears (lembing), or bullets have been dipped is drunk, the drinker saying, "If I turn traitor, may I be eaten up by this dagger" or "spear," etc., as the case may be (jika aku belut, aku di-makan k'ris ini d.s.b.)

[736] Vide supra, p. 4, note.

[737] In original, Manikou.

[738] In original, belangur.

[739] The original text proceeds to give an explanation of certain patterns of damask given in a plate, which is not reproduced here.

[740] The Code of Sultan Mahmud Shah, the last Malay Raja of Malacca, who was expelled by the Portuguese under Albuquerque in A.D. 1511.

This Code was probably founded on earlier regulations ascribed to Sultan Muhammad Shah, the first Muhammadan Raja of Malacca, and Sultan Mudhafar Shah, his son. Nothing is known about the laws of the last named, except that (according to the Sejarah Malayu, chap, xii.), "he ordered the Book of Institutes, or Kitab Undang-Undang, to be compiled," but the preceding chapter of the same work has a good deal to say about the laws of Sultan Muhammad Shah, and mentions that he "prohibited the ornamenting of creeses with gold, etc." See Leyden, op. cit., pp. 94, 118.

A similar prohibition occurs in section i. of Sultan Mahmud's Code, of which a translation will be found in Newbold, Malacca, vol. ii. pp. 231 seq.

[741] Newbold, op. cit. vol. ii. pp. 202-208. Vide Chap. II. p. 33, supra.

[742] Swettenham, Malay Sketches, pp. 207, 208.

[743] Yet the act of sneezing is considered so fraught with the risk of the soul's escaping, that not unfrequently after a severer sneeze than usual, a Malay will attempt to call his soul back by ejaculating "Cluck! Soul!" (kur, semangat!) as if he were calling a chicken, and the regular use of the phrase "Al-hamdu li'llah" (Praised be God), after sneezing suggests that he may be relieved to find his soul still in his own possession.

[744] See J.R.A.S., S.B., No. 7, pp. 19, 20.

[745] J.R.A.S., S.B., No. 7, pp. 26-28. In Selangor "Kursemangat, tuboh budak ini," "My soul! the body of the boy," or some such phrase is occasionally used.

[746] J.R.A.S., S.B., No. 7, p. 27.

[747] Examples are:--(1) the burning of incense ... (vide Medicine, pp. 410 seqq. and elsewhere, passim); (2) the inspection of the water in the "Three Jars" ceremony, ibid.; (3) the scattering of parched rice, ibid.; (4) the application of the "Rice-Paste" (tepong-tawar) ceremony (vide Marriage, Fishing, etc.); (5) the sound of water struck by a canoe paddle (vide Crocodile-catching); (6) the manner of falling of the filed-off portion of a tooth (vide Adolescence); (7) the whisper of the sap in the bark of a gharu-tree, when the latter is struck by a cutlass (vide Vegetation Charms), and a host of others.

[748] My informant did not make it plain whether the same charm was repeated on each of these three occasions, or whether a different charm was used in each case. Probably the latter would be the more correct course.

[749] Swettenham, Malay Sketches, pp. 201-207.

[750] Hall.

[751] Clerk.

[752] J.R.A.S., S.B., No. 3, pp. 30, 31. Ordeals by immersion of the hands in boiling oil or molten tin are also mentioned in the old Johor Code of Laws. Vide Crawford, Dict. of Ind. Isl., s.v. Ordeal.

[753] A number of these diagrams, all of which are in the author's possession, are shown in the illustrations to this section. They seem to be closely connected with the system of "magic squares," which has probably come to Europe from the East.

[754] Or Kutika.

[755] "The original Javanese week, like that of the Mexicans, consists of five days, and its principal use, like that of the same people, is to determine the markets or fairs held in the principal villages or districts. This arbitrary period has probably no better foundation than the relation of the numbers to that of the fingers of the hand. The names of the days of this week are as follows:--Laggi, Pahing, Pon, Wagi, Kliwon.... The Javanese consider the names of the days of their native week to have a mystical relation to colours, and to the divisions of the horizon.

"According to this whimsical interpretation, the first means white, and the east; the second, red, and the south; the third, yellow, and the west; the fourth, black and the north; the fifth, mixed colour, and focus, or centre. It is highly probable that, like the week of the continental nations of Asia and Europe, the days were named after the national gods. In an ancient manuscript found in Java, which will be afterwards referred to, the week of five days is represented by five human figures, two of which are female and three male."--Crawfurd, Hist. of the Indian Archipelago, vol. i. pp. 289, 290.

[756] Communicated by Sir George Birdwood of the India Office.

But in Bali S'ri is the wife of Vishnu, or more usually of Shiva. "As goddess of the rice-fields she is called S'rî ... and has temples on the sawahs [rice-fields], and on the roads between them."--Misc. Papers relating to Indo-China, etc., Second Series, vol. ii. p. 105.

She is frequently mentioned in Malay invocations connected with rice-planting; vide p. 89, supra, and App. cix.

[757] Cf. such words in Malay as panchawarna or pancharona (lit. of five colours), panchalogam (lit. of five metals), which are of Indian origin, with the Indian pancharangi, panchatantra, etc.

[758] Or does this mean "black or red"? But red is Brahma's colour, and for Kala one would a priori expect black to be appropriate.

[759] See App. ccxliii. for an extract from a treatise on these subjects.

[760] Both this table and that of the Katika Lima have been reversed in translating from the originals, which, being in the Arabic character, run from right to left.

[761] See App. ccxliv. for an extract from a short treatise on this subject.

[762] The table is given in App. ccxlv.

[763] Vide p. 554, infra.

[764] Newbold, op. cit. vol. ii. p. 354.

[765] Ibid. p. 358.

[766] The names are given supra. Katib is another name for Mercury, and Venus is sometimes known as Bintang Kajura and Bintang Babi; vide Kl., s.v. Bintang.

[767] Maxwell in J.R.A.S., S.B., No. 7, p. 21.

[768] Newbold, op. cit. vol. ii. p. 355.

[769] There is a treatise on the Bintang Dua-b'las, too long to give in full, of which a short extract will be found in App. ccliv.

[770] The following names of constellations are taken from Klinkert, s.v. Bintang and elsewhere:

Bintang Mayang, the Virgin (lit. the Spathe of Palm-blossom).

Bintang Pari, the Southern Cross (lit. the Skate or Sting-ray).

Bintang B'lantek (C. and S.) i.e. the Spring-gun, or rather Spring-spear-trap (also called by its Arabic name al-jubar), Orion.

Bintang Bidok, or Bintang Jong, the Great Bear (lit. the Boat or Junk).

Others bear more familiar names, e.g.:--

Bintang Utara or Kotub (?), the Pole-Star (lit. North Star).

Bintang Kala, the Scorpion.

Whilst Bintang Alnasj (Alnash) is the "Wain."

[771] Newbold, op. cit. vol. ii. p. 355. Cf. Colebrooke's Life and Essays, vol. iii. p. 284.

[772] A Sha`ir Rejang has been published at Singapore, and for an extract from the Rejang of 'Che Busu, the reader is referred to the Appendix.

[773] The MS. here and in the blanks above is defective or illegible. But the prescriptions for the other days show that the image is to be thrown either in some definite direction or into the jungle, simply; on each day the thing to be thrown away of course corresponds with the symbol of the particular day.

[774] Newbold, op. cit. vol. ii. pp. 356, 357.

[775] Qu. dawar?

[776] Newbold, loc. cit.

[777] Occasionally these squares, instead of being reversed, are turned sideways, thus:--

8 3 4 1 5 9 6 7 2

17 23 4 10 11 24 5 6 12 18 1 7 13 19 25 8 14 20 21 2 15 16 22 3 9

30 38 46 5 13 21 22 39 47 6 14 15 23 31 48 7 8 16 24 32 40 1 9 17 25 33 41 49 10 18 26 34 42 43 2 19 27 35 36 44 3 11 28 29 37 45 4 12 20

[778] The crescent, or crescent and star, are here used as emblems of the 1st day of the (lunar) month.

[779] The order should (it would seem) be Kala, S'ri.

[780] For `Utarid.

[781] For Zuhrah.

[782] Possibly this notion is partly responsible for the ridiculous European legend about Muhammad's coffin being suspended between heaven and earth, of which idea there seems to be no trace amongst the Muhammadans themselves.

[783] Another such indication is hair growing close to the ears.

[784] Double lines round the base of the thumb are called retak madu.

[785] J.R.A.S., S.B., No. 9, pp. 23-26.

[786] An analysis of them would, however, show what objects are most generally aimed at by those who use them. It may be safely estimated that the sexual relations are here of the first importance, the majority of the charms having reference to them, directly or indirectly.

[787] Supra, pp. 49, 50. The methods here given are closely akin to those of medicine (v. pp. 452-456, supra); but the ends are different. The medical man always professes to aim at the cure of his patient, whereas here the intention is to cause harm to the person to be affected, or at least to acquire an influence over him for the operator's own benefit or satisfaction (as in love-charms).

[788] For the colours of the cloth used, and the purport of the number seven, vide pp. 50, 51, supra.

[789] Vide App. cclxvi.

[790] I class this with the instances of indirect contact (between the soul and the body of its owner), because there is no doubt whatever that the usual ingredients (clippings of hair, paring of nails, etc.) would have to be worked up with the wax, and that they are not mentioned, because understood.

[791] Generally called kabong when cultivated, or (h)eenau when wild (Arenga saccharifera, L., Palmeæ).

[792] Cp. the charm on p. 183, supra, and App. lxxxiii.

[793] Bukan-nya aku membantai lilin Aku membantai hati, jantong, limpa Si Anu.

[794] Bukan-nya aku menjamu sakalian yang lain, Aku menjamu hati, jantong, limpa Si Anu.

[795] Probably Ventilago leiocarpa, Benth. (Rhamneæ).

[796] The explanation of this ceremony is that the shadow is supposed in some way to embody or at least represent the soul. Thus the female reapers of the first ripe padi are specially enjoined to reap in a straight line facing the sun, so that their shadow may not fall upon the rice-soul in the basket at their sides (vide pp. 242-244, supra). No doubt the speaker's shadow-soul is expected to fetch the woman's body-soul, and the beating of the shadow-soul is perhaps purely ceremonial, to drive away evil influences from it, before it starts on its journey, but this latter suggestion is merely conjectural. The first line of the charm, however, in which the speaker addresses his shadow by name (Irupi) as he strikes it with the cane, points out most clearly the connection between the body-soul (or puppet-soul) and the shadow-soul, to which I have referred. The coverlet or white cloth is no doubt the soul-cloth, into which the woman's soul is expected to enter when it arrives.

[797] p. 570, supra.

[798] Bukan-nya aku membawa detar, aku kandong semangat Si Anu.

[799] Supra, pp. 47-54, 76, 77, 452-456, and under the headings Birds, Beasts, Vegetation, Minerals, etc.

[800] Note.--It may be as well to observe generally that the Malay texts here given are often evidently corrupt, and that it has not always been found possible to suggest satisfactory emendations. A comparison of several different versions of each charm, etc. would be a necessary preliminary to the establishment of a really sound text.

[801] Qu. Ka dalam.

[802] Qu. Bergetar.

[803] Newbold, op. cit. vol. ii. pp. 84 and 199.

[804] Em. Atoran.

[805] Isma.

[806] Qu. `ashikkan, and so infra throughout this section.

[807] i.e. Beringin.

[808] i.e. Bunting.

[809] Qu. dengan.

[810] Beralih rupa.

[811] Em. Meng`ashikkan and so infra.

[812] Em. Supaya.

[813] Em. Mikail.

[814] i.e. `Azrail: so infra in iv.

[815] Em. Kemalu-'l-hakim, i.e. Lukmanu-'l-hakim.

[816] Qu. Disitu.

[817] Em. Berusul.

[818] Hikayat Raja Budiman, Part ii. No. 3, p. 35, Publications of the Straits Branch of the Royal Asiatic Society. For other charms connected with the Soul vide infra Chap. VI. esp. secs, ccxiii, ccxiv, cclxv, cclxxv.

[819] Bunyi nafas yang masok "Allah," bunyi nafas yang kaluar "Hu," kata orang Malayu.

[820] Em. di hulu.

[821] Extracted from Crawfurd, Mal. Gram. p. cxcvii.

[822] i.q. usik.

[823] i.q. larang.

[824] i.q. kekal, pusaka.

[825] Golah, daun kayu sakatilima.

[826] Rempenai, nama akar.

[827] Rimpun, nama kayu.

[828] Betoto' (not Betutu), i.q. bersama-sama.

[829] Belunchau, i.q. ayer berjalan.

[830] Berkalentong, ta'tentu.

[831] Halunlintar, i.q. halilintar.

[832] N. and Q., No. 4 sec. 97, issued with No. 17 of the J.R.A.S., S.B.

[833] Kapas, i.e. Kapas hutan or Kapas hantu, Hibiscus abelmoschus, L. (Malvaceæ).

[834] Lerik, probably Phrynium parviflorum, Roxb. (Scitamineæ) or Phrynium Griffithii, Bak.

[835] Resam, Gleichenia linearis (Filiceæ), a common fern.

[836] Lenjuang merah, the common red Dracæna, Cordyline terminalis, var. ferrea (Liliaceæ).

[837] Kedah is the name of the old Spectre Huntsman, and Kadim (or Gadeh = grandmother) that of his wife.

[838] Si Adunada and Si Aduan were explained as the names of his two children, but the names look as if they had been confused in some way.

[839] Tarantan, v.l. terantang, was explained as meaning senjata kabesaran (royal weapons or insignia) of the Hantu Rama.

[840] To these names may be added Si Lansat, Si Kumbang, and Si Desa, a lame old dog which the Spectre Huntsman is said to carry at his side in a wallet, until he comes up with his quarry, but whose bite is then the worst of them all.--Cp. Note to 1. 6 of sec. xxx.

[841] Si Tompang is said to be the jackal (srigala), the brother of Si Sukum.

[842] Sangkil = sangka.

[843] Kinchah = benchah.

[844] Kunta = terkena (?).

[845] Juru-juru, sc. mulut, the corners of the mouth. Gagak: lit. a crow, but here said to mean the goat-sucker or nightjar, the steed of the Spectre Huntsman.

[846] Tertuntong, turned upside down, the phrase signifying the vomiting which accompanies the sickness caused by the Spectre Huntsman.

[847] Antara mani, explained as meaning between noon and the hour of prayer, called dlohor (early in the afternoon), that being the time of day when the Spectre Huntsman most commonly strikes people with sickness.

[848] Si Hantu Pemburu, here definitely explained to me as Batara Guru (Shiva).

[849] Si Lansat, also called Si Sukum, a lame old hound which Si Kedah carries on his back (anjing bapa tepok di-dokong uleh-nya).

[850] Dang Mesa(h), also called Si Pintal, always accompanies Si Lansat.

[851] Cp. this line with l. 18 of Maxwell's version, "Aku tahu asal angkau mula menjadi, orang Katapang." "Orang petapa'an" and "orang Katapang" are the two readings, and the ease with which the one might pass into the other, possibly through a medial form "orang katapa'an," will be readily admitted by students of Malay, especially when the general family resemblance of this version to other versions of the same charm is taken into consideration.

[852] G. Ledang is, of course, the well-known Mount of Penance of this part of the Peninsula, the so-called Mount Ophir of Malacca territory.

[853] Anak Nabi Yusuf looks like an interpolation, but fresh versions will no doubt explain it.

[854] Chendrawasi, possibly due to confusion with the berek-berek of the commoner versions, but this point also requires further investigation. Mr. Clifford has recorded a similar confusion (the berek-berek being supposed, he says, to fly feet upwards like the chendrawasi). See note on chandrawasih in text, p. 111, supra.

[855] i.q. antara.

[856] Gendala, elsewhere menala (v. infr.): (a) I can find nothing nearer to it in the dictionaries than gendala (with a cross-reference to kendala) in Klinkert, who explains it as meaning an obstacle or hindrance. If this is right it may perhaps be translated "Hold-fast," as a euphemism for "snares"; (b) on the other hand, if, as seems most likely, menala is the correct form, it may simply stand for mendala (= bandala, a bundle), and so mean "enter my sack"; (c) or it may even conceivably mean "enter my circle" (referring to the circular hut), from a Sanskrit word meaning circle or disc (v. Kl. s.v.). This, however, seems far-fetched, and perhaps (b) is the most natural explanation.

[857] Raja Sakti, "Magic Prince," a euphemism for the hut (bumbun); possibly in allusion to the wizard concealed inside it.

[858] Raja Gila, "Prince Distraction," a euphemism for the decoy-tube (buluh dekut).

[859] Do' Ding is evidently a name given in allusion to some kind of pigeon, but the only pigeon name which comes at all near it is puding. It is quite possible that this may be right, although one of my informants told me that it was meant to refer to a kind of pigeon called rangob, which is not given in Klinkert's dictionary.

[860] Madukara was explained to me by a Malay as referring to a kind of pigeon generally called punei jambu. Klinkert only gives madoe-kara as meaning "silken stuff inwoven with gold or embroidered with a special pattern," etc.

[861] Lapek, v.l. sumpit (a rice bag).

[862] Menturun, the Selangor name of the bear-cat (Arctictis binturong).

[863] Dokoh is a crescent-shaped breast-ornament rather than a necklace in the ordinary sense. Still it is suspended round the neck of the wearer, and necklace is perhaps the best translation. I may remark that such a "necklace" (dokoh) is often worn by Malay brides and bridegrooms, and may even be seen decorating the neck of an animal, such as the buffalo, when it is dressed up and sent as a present to some great man.

[864] Tawar means to neutralise (the power or effect of) anything. Hence it is applied even to the neutralising of the power of diseases and of evil spirits, as well as of noxious potions and influences.

[865] Kabaleian, v.l. ka-ampeian which would refer to the railings in front of the hut.

[866] Kalangkiri appears to be corrupt. Quære kanan kiri? The commoner version of these lines has "iring-iring."

[867] Ampeian gading; this, of course, refers to the railing around the "Palace-yard."

[868] Var. lec. batang.

[869] Mengkudu, a Malay forest-tree, Morinda tinctoria.

[870] Var. lec. tetak.

[871] Sa-nila-nila: this looks as if it ought to be the name of some shrub or tree (nila, indigo); but the variant in the second of these two charms is the most likely to be the right reading; in which case Si Raja Nila (or more properly Nyila) might be translated as "Prince Invitation." Si Raja Nyila is, in fact, the name sometimes given to the long slender wands with fine nooses at the end with which the wild pigeon are snared, the name being clearly an allusion to its pretended character.

[872] Kelampati: appears to be corrupt; the preceding charm giving the correct reading (si merpati).

[873] Mati mampeh: was explained as = mati bapa, fatherless; or perhaps = mati tinggalbapa, to die leaving a father (the converse of "fatherless").

[874] Mati mawah: was explained as = mati `mak; motherless, but query?

[875] Beriak: not in Klinkert, but evidently of cognate meaning to ber-ingin.

[876] Sa-pepak: was explained as meaning sa-keliling rimba raya, i.e. through the length and breadth of the forest.

[877] Fatimah, as being the name of the daughter of the Prophet (Muhammad), is often used in Malay charms when they are intended to affect a Malay woman without her name being mentioned. (Muhammad is used under similar circumstances of men.) In this case the name "Fatimah passes" is evidently considered a lucky one for pigeon-catching, Fatimah, of course, representing the female birds.

[878] Both here and below the original reads Allah Nabi, but the emendation seems clearly necessary.

[879] Mati mampik: this word is not in Klinkert. Vide note on mampeh (supra).

[880] Mati maiwai: vide note on mawah (supra), for which word it appears to be a variant form.

[881] Di-lilit akar: v. 1. chelar (chelah?) bakar.

[882] Di-petok: v. 1. di-chetok, with same meaning.

[883] Vide note on last charm.

[884] Wak-wak, v. l. sengkuak, d.s.b. which apparently could only mean (acc. to Klinkert) extension of the roof over the kitchen rack. Another reading is ruwak-ruwak, in which case it would mean a "heron on the kitchen rack." This latter seems to make the best sense.

[885] Juara means (1) the umpire or manager of a cock-fight, and (2) a master of ceremonies (v. Klinkert, s. v.).

[886] Qu. mari.

[887] The following various readings are found in another version:--

[888] Jintala.

[889] Binasa.

[890] S'ri menyalak.

[891] Menyalak kadalam hutan.

[892] Chelaka besar sudah datang.

[893] Rumah sudah.

[894] Sudah datang.

[895] Sadikit tidak.

[896] Di tepi.

[897] Menchabut rumput petang pagi.

[898] Di-kata.

[899] Modal liput sudah rugi.

[900] Berpalut.

[901] Bukan buatan.

[902] Sadikit tidak tanggong.

[903] Terbang.

[904] Singgah.

[905] Raja.

[906] Chelaka.

[907] Or badak (rhinoceros), as the case may be.

[908] Hum is probably a form of the Buddhist OM; though the form which the latter takes in Malay magic is usually "Ong" or "Hong."

[909] Tongkat: the tongue is commonly said tongkatkan mulut (to prop open the mouth) when the tip of it is pressed against the roof of the mouth. I therefore venture to read tongkat mulut for tongkat, because the context shows that this is what is meant, the tongue being (not inaptly) compared in shape to a crocodile. Tongkat can hardly be used here in the sense of a "staff"; even if mulut is not actually read, it must still be understood.

[910] Pengri was explained to me as the indentation above the chin, but I have never met the word elsewhere.

[911] Here the speaker addresses the tiger direct.

[912] Bergrak-lah must be taken with handak.

[913] Pasih or fasih was the word given me; unless a mistake for something else, it must mean cunning or savage (quære fasik).

[914] Pinta-pinta = perminta'an, request.

[915] Ari bekari: so pronounced by 'Che Indut and other Langat Malays. Bekari is in no dictionary that I could find, and I only came upon begari by accident in Klinkert, who only gave, however, a cross-reference to pegari, which form he does not give in its right place. I found begari, however, in Pijnappel, q.v. s.v. He explains it as meaning "to appear," "to come to light." A similar phrase occurs in cclxvi, infra.

[916] v.l. Membalun.

[917] Uru-uru: the only sense given by Klinkert is that of a kind of rattle used to decoy fish--made of a cocoa-nut shell, and some Chinese copper coins. But in this context it looks most like a double rhyme to guru.

[918] Qu. di-tapakan, i.e. by footsteps.

[919] Rindang was explained as = rindu (suka gemar). Kutop = tutop. Bintongan = benchana, kasusahan. Teng explained as = kaki sablah, as in tengkis. Bertengteng = jalan kaki sablah. The Bunga satengteng is also called the Satawar.

[920] Em. Jin Tanah.

[921] Or Petala, i.e. Batara.

[922] Merak in the "Bhasa Hantu," or "Spirit Language," means sirih, and it is in this sense that it should apparently be taken here. The ordinary meaning of merak (peacock) makes nonsense.

[923] Kutu hutan, lit. "flea of the forest," i.e. the mouse-deer.

[924] Lapang, i.e. "trap."

[925] Hunting dogs have special names used for harking them on, e.g. Sukum, Sugara, Tampoi, Sujugara, Lansat, Si Indra, Si Kumbang, Sa' Untara.

[926] There is a grass called rumput padi burong.

[927] Tedong: no doubt a play on the word, which means not only a cobra (ular tedong) but is applied to cocks (and query dogs?) of a certain colour.

[928] Semawi is said to be the name by which the wild pigs are addressed.

[929] Sungko': quære sungkor.

[930] Unintelligible. Bengkarong means "lizard."

[931] Mampe, mawei: apparently the pigs are threatened with various terrible forms of death.

[932] Explained as i.q. banyak. Quære emend sayup, "afar off."

[933] Explained as i.q. perminta'an.

[934] Explained as i.q. bahtra.

[935] When the voice of the gharu-spirit is heard at night.

[936] Satukum is the Kelantan form of satokong, from tokong, to cut the hair.

[937] Besir, lit. incontinent, referring to the running of the sap when the flower-spike is tapped.

[938] Berhilir, i.q. berleler.

[939] i.q. pisau sadap.

[940] Explained as i.q. tagok, bekas buloh yang di-isi ayer mayang.

[941] Explained as kawah 'nak masak gula.

[942] The tujoh orang bersaudara are explained to be (1) Satinjau Rantau, (2) Sakuntum Raya, (3) Malim Karimun, (4) Si Ali Pachi, and three others, children of Mentala Guru.

[943] B'ras bertih "parched" rice (W. S.).

[944] This and the next four charms are extracted from a paper by the author which appeared in Sel. Journ., vol. iii. No. 12, pp. 196-200.

[945] Ular chintamani: the snake chintamani springs from the eggs of the bird chandrawasih (chendrawasi), which fall into the sea; if you find dust (abu) or a piece of sugar-cane inside a floating cocoa-nut-shell at sea, you may know it to be the snake chintamani. If, on the other hand, the eggs fall into primeval forest, they turn into the doves called merbo' titek abu, if upon a hill, they turn into the doves called merbo' api. Sometimes, however, even after falling, they take the shape of bananas, sugar-cane, or hen's eggs; and that is why sugar-cane, hen's eggs, and bananas are used when the "Soul of the Rice" is fetched home.

[946] Bijeh, i.q. biji, tin-ore, lit. seed, grain.

[947] Buih, i.q. buhi, foam.

[948] The last two lines must be said quite in a whisper to one's self, as the name of God or Muhammad must never under any circumstances be mentioned aloud in the mine.

[949] Jika terlanggar atau tersepek, itulah akan pem'pas dan dendang-nya (i.q. ubat-nya) maka `isharat-nya ayam sa'ekor, tanam kapala, tumpah darah.

[950] Kalerik, not given in dictionaries, nor is jintu-jintu, which is another name for it. The sound of a lizard's chuckle is considered a good omen at this juncture. Ketong, not in dictionaries, but explained as a grain (sa-biji). Arai, not given in dictionaries, but explained as a cocoa-nut shell full (sa-chupak). Sentong, lit. = basketful here, the basket being such a basket as is filled with jungle produce and fitted to the back of the carrier. Makau stands for tembakau. Kantan is probably Nicolaia Imperialis Horan (Scitamineæ).

[951] i.q. tokong, a rocky islet, a rock.

[952] [Sic.? Laksamana.]

[953] i.q. Makhdum, or perhaps mukaddam, chief.

[954] J.R.A.S., S.B., No. 31, p. 28.

[955] Pekiriman: lit. a "sending," a thing which is sent, and hence a present, the "present" being the bait.

[956] Ulubalang, or hulubalang, a captain or champion (v. Kl. s.v.): in this context the crocodile is of course intended.

[957] Pematahan: lit. the "break" of the bay, i.e. the central point (from patah, to break).

[958] Alir: the name of this particular method of crocodile catching. Thus mengalir = to catch crocodiles in this particular way (as described above). Rotan alir = the long rattan line attached to the bait.

[959] Telentang: this and the next line probably refer to some form of omen which is taken from the way in which the tree falls; but this was not explained to me at the time. The "supine position" in this case would no doubt be an allusion to the position of a dead crocodile which has "turned turtle," whereas to be "prone" would be its natural position as it swims.

[960] Yang berdosa: this, of course, refers to the guilty crocodile or crocodiles, i.e. the maneaters, who are considered to have "sinned" in eating human flesh.

[961] Si Anu: the name of the victim or victims should be mentioned here.

[962] Kalangan darah: it is difficult to see the exact meaning of this phrase; at first sight it looks like "the curse of the barring of the blood," but my Malay authority insisted that it meant the "blood-bars," and that it was an allusion to the bones, which were supposed to "bar off" blood from blood, and that the real significance of the phrase was "choked to death with bones." It looks to me, however, much more like a mistake for, or variation of, the phrase mengklan darah, of which there are plenty of examples; but until more instances are collected the explanation must be considered doubtful.

[963] Biak kembang, d.s.b.: "increase and multiply" is the only sense given to biak or bijak (v. Kl. s.v.), but the phrase may possibly be corrupt.

[964] Sambu Agak, Sambu Agai: in other charms "Jambu Rakai" is given, which evidently corresponds to "Sambu Agai," and is the name given to the human being who, according to what must undoubtedly be the older (pre-Muhammadan) legend, was metamorphosed into the crocodile. The story which makes the first crocodile a plaything into which Muhammad's daughter Fatimah gave life, must at any rate in that respect be much modified by Muhammadan ideas, but there are indications here which seem to point to the interweaving of two separate stories (v. supra).

[965] Em. Kalimu 'llah, the special title of Moses.

[966] Di-sembor kapada yang kena.

[967] i.e. rumah Pontianak.

[968] Orang yang kena Pontianak jadi hitam saperti jantong di-bembam.

[969] Qu. selimbar, a plant?

[970] Tanah kang: explained as an allusion to that part of the lower jaw which is beneath the tongue (mulut di-bawah lidah), the intention evidently being to allude to the "pelesit's" coming out of its owner's mouth. In the next line but one, tanah dengkang is similarly explained as alluding to the roof of the owner's month, so that asking the "pelesit" to return to it is tantamount to requesting it to fly back down its owner's throat. And thus, three lines later, it is requested to return to its "embodiment" (jinjangan).

[971] i.q. aruah Jin.

[972] i.e. sa-habis-habis burok.

[973] Apparently a demi-god, descended (according to one account) from Batara Guru.

[974] In the case of a Raja's child as much as ten (silver) dollars should be used, but for poor people even one cent will do.

[975] Cp. Report of Dutch Expedition to Mid-Sumatra, vol. i. p. 266.

[976] Or a small wallet (bujam), such as is often used by Malays to hold their supply of tobacco and betel.

[977] In the case of a boy, a piece of paper and a sugar-palm twig (such as the Malays use for writing with) may be added to the other objects.

[978] (?) Kau.

[979] Mutatis mutandis.

[980] Qu. angkau.

[981] The Filer of Teeth explained that the file being of iron, and hence emblematic of earth, the bowl of water in which the file was to be dipped emblematic of water in general, and the limes emblematic of the vegetable creation, it was necessary to invoke the three "Prophets" who are supposed to be in charge of those departments of creation. The explanation, however, is not a satisfactory one, and it is more probable that these lines have taken the place of an older invocation now forgotten. Their Arabic character in itself is almost conclusive on this point.

[982] Qu. beratus or saratus?

[983] Qu. baruh.

[984] The neckbone.

[985] The breastbone.

[986] The backbone.

[987] Em. Berchela chachat.

[988] i.e. beriring, also biring.

[989] Qu. pernama or berlima?

[990] Asam, which comes from the land, is mixed with salt, which comes from the sea, and the two bring out each other's qualities.

[991] Tengkuling, or tengguli, is said to be made with the squeezings of cocoa-nut pulp mixed with sugar, and cooked till the oil and sugar come out and float on the top; this is called tengguli.

[992] V.l.

'Ku titek pinang 'ku titek 'Ku titek di-atas batu 'Ku makan pinang sadikit Naik s'ri ka muka aku.

Titek, is from titekka to hammer, and so to smash, hence 'ku titek = 'ku kachipkan, I break with the betel-nut scissors?

Temuning, v. l. tengkuling or tengguli (v. supra).

Ta' si kulita' seqq. should probably be taken as meaning "Ta' si kulita' stands for Tepi laut bunyi guroh halilintar."

Cp. "'Tah 'ting stands for patah ranting," etc.

[993] Menti is explained as a minor title of rank, below that of mentri.

[994] i.e. Knead your limbs upwards.

[995] Qu. chintamani.

[996] Qu. hanyiran from hanyir.

[997] Qu. upau, a snake.

[998] i.e. Jibra'il, Gabriel.

[999] i.e. Nestapa.

[1000] Explained as meaning "to roll in anything sticky."

[1001] Tracks, qu. bangkar.

[1002] "Thrust deeply down."

[1003] i.e. yang dalam diri kita.

[1004] i.e. siput darat.

[1005] Em. Kalimu 'llah.

[1006] Raja di Laut: in this connection my informant quoted:

Maduraya nama bapa-nya, Madaruti nama anak-nya, Si Kekas nama anak-nya.

[1007] Em. Baruh.

[1008] Or Si-rekong, Si-reking; pronounced Serkong, Serking.

[1009] Qu. Sula.

[1010] Ula-ula is the name given to a pennon attached to the mainmast. It was of such length that it reached to the poop, which it flapped against or "whipped." Gada-gada was explained here as a short pennon attached to the foremast. Pemepah was the standard at the stern.

[1011] i.e. juru batu.

[1012] Or else this first verse:

Talang puan, tatang cherana Dalang bidok pagi hari Datang-lah tuan datang-lah nyawa, Memanggil tuan datang kamari.

[1013] i.e. Penuwei.

[1014] i.e. Poko' kait-kait.

[1015] Or Kembola.

[1016] Lengkong Pulau is the name of the royal (Bengal) tiger, which was described to me as the steed of "Raja Jin Peria," whereas Nibong Hangus was explained as the name of the Black Leopard and the steed of "Lang Jengkat." These steeds (!) are said to wait outside the house when their masters have entered, their spoor being visible next morning! Raja Jin Peria and Lang Jengkat are said to reside upon the mountain Ambin Anak, together with other spirits named Mampek, Pilus, Lang Padang, Nibong Alai, and Gelombang Ribut, whereas Penglima Lenggang Laut lives in the Heart of the Seas (Pusat Tasek).

[1017] J.R.A.S., S.B., No. 17, p. 116.

[1018] i.e. Kahwin-nya.

[1019] i.e. Jerok.

[1020] Qu. tarohkan.

[1021] Romanized from the Sel. Journ., vol. ii. No. 26, pp. 424-426.

[1022] Qu. Bersulor.

[1023] Kalau berlaga atau bertanding pun gantong juga dua-dua.

[1024] Bangsa limau hutan.

[1025] Em. ruayat, i.e. kesah.

[1026] Di-surat, i.e. aku.

[1027] Ha, i.e. angkau. (But qu. em. do`a for de' ha.)

[1028] "Penetration is from me," i.e. "it rests with me whether you penetrate or not."

[1029] Qu. ia.

[1030] Em. sa-hingga.

[1031] Gampang (?).

[1032] Rejang, said to be Achinese, equivalent to tinju.

[1033] Tembok = menchedok ayer (?).

[1034] Tang = kita in the spirit language (bhasa hantu).

[1035] Quære.

[1036] Quære.

[1037] Em. Mengadu.

[1038] i.e. Halilintar. These four are the Saudara Ampat.

[1039] Qu. Menunggu.

[1040] Qu. sunggoh-nya.

[1041] Some word like hantu, puaka, buatan orang, or the like, is missing here.

[1042] The reading is doubtful; the word might be read berhenti.

[1043] As in the first section the Naning MS. here has menerka.

[1044] Qu. dia bersunggoh.

[1045] The substance of the rest of this short treatise will be found in the text.

[1046] For `Utarid.

[1047] Zuhrah.

[1048] Mirrikh.

[1049] Zuhal.

[1050] Or Zu-'l-hijjah.

[1051] Inserted from another version, which also gives the numbers of the Abjad; for these vide Hughes' Dict. of Islam, s.v.

[1052] From Life and Essays of H. T. Colebrooke, vol. iii. p. 284.

[1053] Qu. memerang from prang, or memarang from parang?

[1054] Lit. the Invisible (or Hidden) Man.

[1055] Probably Fa is intended, v. inf.

[1056] Qu. Thal or Dal.

[1057] Explained as yang bising. Kl. "plaaggeest."

[1058] Membrum virile.

[1059] Coitus.

[1060] Transliteration of the magic letters and figures directed to be used.

[1061] Ia was explained by 'Che Indut as referring to the figure (gambar), not to the person who was to be charmed. A more complete identification of the soul-receptacle with the person it would be hard to find.

[1062] Em. Derhaka.

[1063] Betuah or petua?

[1064] Mix them.

[1065] Quære.

[1066] A single needle which has a broken eye out of a score (needles being made up in scores).

[1067] J.R.A.S., S.B., No. 14, p. 313.