MALAY

MAGIC

MALAY

MAGIC
CKING

AN

INTRODUCTION
AND

TO

POPULAR

THE

FOLKLORE

RELIGION

MALAY

THE

OF

PENINSULA

BY

WALTER
OF

THE

WILLIAM

CIVIL

SERVICE

OF

THE

WITH

SKEAT
FEDERATED

MALAY

STATES

PREFACE
BY

CHARLES
MEMBER

OF

OTTO

THE

ROYAL

ASIATIC

STRAITS

BLAGDEN
SOCIETY,

SETTLEMENTS

CIVIL

AND

FORMERLY

OF

SERVICE

ILonfcon
MACMILLAN
NEW

AND
YORK

THE

MACMILLAN

IQOO

A II

rightsreserved

CO., LIMITED
COMPANY

THE

KNIGHT

OF

CROSS

GRAND

DISTINGUISHED

MOST

THE

OF

ST.

AND

MICHAEL

AND

OF

GOVERNOR

THIS

SETTLEMENTS

STRAITS

IS

DEDICATED

GEORGE

FORMERLY

THE

BOOK

ST.

(BY

PERMISSION)

ORDER

"The

of

hosts

humour

[we]

cry

Ah

slowly,

toward

the

light."

RUDYARD

KIPLING.

PREFACE

THE

the

me

its

and

into

him

to

the

native

not

profess

but

rather,

study

of

It

defend
have

title

its

be

such

studies

remember

my

superfluous,
these

as

to

old

time
friend

the

from

the

brought

been
and

former

notes

observed

Peninsula,
book

does

treatise,
to

and

the

Magic

as

Peninsula.

this

at

in

had

The

Religion,
of

others

introduction

an

Malays

much

complete

or

lay

works,

Ma*lay

Selangor.

indicates,

the

should

time

of

the

in

Popular

among

from

he

exhaustive

an

Folklore,

understood

what

State

be

to

as

and

spent

years

the

in

manuscripts,

siderable
con-

which

of
other

to

seemed

amongst

some

of

been

all that

subject

various

personally

several

principally

of

pages

him

by

during

the

in

the

materials,

of

unpublished

made

of

typical

has

author

Folklore

Malay

of

mass

in

upon

preface explaining

the

of

purpose

Book

most

scattered

thrown

have

it with

and

composition

scope.

Briefly,
collect

work

present

furnishing

of

duty

object

the

of

publication

the

attending

circumstances

time

of

day,

criticisms

against
teacher,

which

them.
Wan

to

viii

PREFACE

'Abdullah,
and

Arab

madan

and

the

on

descent,

that
last is

words

these

all,of

profitableto

deal

and

have

course,

objectionappears

to

restriction of the

mind, has

much

as

any

occasions

real

become

certain

of

had

was,

kind, possiblythe

Indian

that

to

It is

suggested that

book

not
are

minimise

ever

the

likelyto

persons,

Mutiny

measures
precautionary

in time

to

could

have

could
extent

the

fact

justas

it may

on

practicalimportance.

prevented, and probably it might

so

is entertained

is

attention

more

the

belief which

interest,and

enormous

paid

but

we

piece of psychology it

If, for instance, in 1857 certain

it

mere

unwarrantable

an

existence,and
As

with

respect

word

that

for facts

Now,

tion.
objec-

ground

fancythat

mere

other.

always have

must

of the

meaning

the other

"facts," but

involve

hardly

here, but

the

on

greatest
to

me

held, even
actually

in the

discuss

beliefs.

the

it would

to

far

soul's health.

the

devoted

with

not

fancies

them

useless, and,

were

which

based, sometimes,

studies

nonsensical

view

well be

as

may

Muham-

objectingto

perilousto

were

appropriateor

learned

tion
extrac-

declared,was
emphatically

point of

It is

is

he

as

they

few

and

grounds, first,that they

worse,

be

devout

Trengganu

charming man,

most

secondly,which,

This

of

Singapore Malay

but, speaking generally,there

have

been

foreseen,

been

taken

catastrophe.

dealt with in this

matters

involve

the

cern
con-

facts of this

been

have

of

whose

such
can

serious
be

no

issues
doubt

PREFACE

that

the

understanding of

an

of

thought

alien

an

ix

people in

of

civilisation facilitates very

of

governing them

that task

end

to

ends

has

every

which

to

it is

life worth

in

the

himself.

one

is

and
be

until

of

what

will

importance from

the

that the

and

A.

little

civilised

person

that

will

A.

will

will

be

prima facie,

claim

be

to

sidered
con-

pointof view,

nothing

safely

can

which

they

at

about

sometimes

of

B.

best

to

it is

be

tent
con-

savage,

his

unconsciouslyread

only what

the beliefs B. says he

merest

that

suggested

another

lie about

have

is

nothing. Objectors attempt

or

told him

and

rather

these,
as
investigations

words, that it is the

European

B.

sible
impos-

aimed
objection,

by implyingthat

it is also
a

with

evidence

holds, in other

is

such

of

says that B.

and

scientific

serious

more

method

discredit it

restrict

to
practical

the

not

to

worthless.

is worth
to

those

as

pleased to

everythingis known,

rejectedas

at

other

are

knowledge

piece

results,and

Another

there

well

from

therefore, all knowledge has

of

utility
impliesan

of

view, it is almost

of

task

men.
English-

mainly upon

passes

of

Peninsula

Malay

referred,and

predict what

fruitful of

the

consideringas

speculativepoint
to

in

"practicalman"
When

modes

the
considerably

notion

be

and

low stage
relatively

devolved

Moreover,

which

the

and

now

ideas

or

at

breed, the

most

hearsay;
when
a

chances

allegedbeliefs,or
his

own

ideas

into

A.
semiare

that
B.'s

PREFACE

confused

statements,

another, they

So

far
the

to

first that

the

independent
his

from

observations

other

whenever
kind

the

possible,
given
charms

actuallyin

in the

who

can

and

to

inferences

in the

The

than

limitations
the

Though

the

lend

the

itself

to

to

object has
quite

within

subject is
a

them

and

has

been
of the

in the

of

keep

to

will
originals

be

to

left

be

author's

those

to

versions,

portions such

good.
no

preconceived thesis

been

apart

collection rather
the

from

sary
neces-

time, his method

fairlywell-defined
one

are

text

must

the

ing
record-

of such

untranslated

has

of space

book

it

check

to

comparison, and

confined

and

himself
his

The

best

which

made

been

must

he has,

by

formulae

quoted

are

the

reallythe

is

to

his quotations

great number

rendering.

seem

may

maintain

as

Malay

author

this

(and

translation

effort has

from

as

by

statements

own

these

Appendix,

draw

what

Of

of

read

accounts

copiousnessof

magic

book, every

found

own

other

use.

literal accuracy

tion
applica-

any

pains

others

us

one.

some

at

and

ones
interesting

the

to

for his

collected,and

more

the

other,

fairlybe replied:

been

of

faithful

or

way

that
writers)
; and, secondly,

of evidence

here

has

for
justification

one

each

have

it may

illustrate his

and

be

objectioncan

author

rate,

any

cannot

present work,

corroborate

be

record

this

as

at

misunderstand

to

sure

are

the
accordingly

and

that,

or

which

would

comparative treatment,

and

has

bounds.

naturally
though

PREFACE

the

mainland

of

Indo-China) would

results,the
interesting

very

far

the

possiblebeen

as

of

Malays
and

the

the

often

Malayan

been

of the

have

several

that will

modes

thus,

of

of

features
derivative

Malay

notions

found

fairlyenough
nature

and

regarded as

be

every

said

are

containing,in

the

seem

and

ance
inherit-

and

this work.
all be

cannot

embrace

to

from

to

of

the germ

eventuallyevolved.

importance

Clan

the

present archaic

place in

wide

Philosophy,Natural

Medicine,

and

tenure

department

differentiated,the notions

Customs

Family

no

vary

which

of

reader, the

folklore of uncivilised

The

once.

tom
cus-

designedly,

the

communities

field,in fact, is very

at

of

subjectout

one

to

the
affecting

of property, have

worked

inhabitants

togetherwith
interest),

common

no

of

doubt

no

only

the

of

altogether.

probably occur

certain

ideas

importantdepartments of

organisationof

(which in

Malayan

mention

to

logous
ana-

those

to, while

been,

of

Archipelagohave

excluded

social life have

omitted

and

customs

Eastern

non-

been

several

Moreover,
and

other

has

folklore

the

to

to

work

Accordinglythe

quite similar

and

the Peninsula

of

restricted

the

and

lead

the

of

scope

Peninsula.

races

Chinese

The

that of other

doubt

no

only occasionallyreferred

the

may

folklore with

Malay

of India, Arabia,
(more particularly

nations

as

of

comparison

xi

races

phase

every

life:
and

it may

yet

as

be
un-

Law,
Religion,

Science, and
Its bulk

Social

and

inverselywith

tive
relathe

xii

PREFACE

advance
;

of
and

complex
only

ideas

of

constitute

in

left

Malay

not

this

of
that

Malay
a

which
with

still retains

primitiveorder

notions

been

of the
It may,

the
in

its

to

to

in the

the

such

is

true

going
under-

rapidityof
by

contact

they

as

from

race

been

or

so

language of

origin from

amongst

words,

Buddhist, and

out

so

to

are,

of

and
and

words
the

of
main

apparentlyoriginal
Malay

and

determined, first

during

it is

body

ideas
notions.

barism
bar-

comparative

the

one

last

Just

possibleby

Sanskrit

in their folklore

Muhammadan

The

influences.

Malays

that

attributed

savagery

Arabian

the

be

character.

condition

modified

by

point out

to

folklore is

its present

analysisto pick

native

It

subjects are

desirable

deeply by Indian,

most

five centuries

of

ideas.

singularlymixed

of

civilisation has

as

of

people.

development

and

high stage

savage

great factor in the life of the

however, be

up

very

the
disintegration,

complexityof Malay
part

the

European civilisation,
but,

mass

peoples.

from

considerablyincreased

these ideas stillform

traces

nants
relatively
large rem-

these

on

of

process

has

far removed

yet reached

as

and
civilisation,

civilised

more

and

great

cases

matters

comparativelyfew

the

while

these

on

savages
some

tion
civilisa-

towards

progress

which

among

race,

condition, has
of

of

system,

are

The

in the

race

the

to

appear

and
of

Arabic

genuinely

finds

Hindu,

overlyinga

mass

PREFACE

These

thoroughlymixed

so

has

systematicattempt

originof
a

there

do

to

in this

so

indication

an

will be

of the

found

than

found

it has been

the

relation which
bear

recorded

it is necessary

correct

more

the

another
that

ancient

which

beliefs

Shafi'i,

themselves.

and
compassionate"
"

is the

often

however,

"In

There

as

their

the

Apostle of

view

of

no

them
but

their
thinnest

which

this

realised

invocations

god

God"

the

rule

with

volves
in-

by
the

tJie merciful,

with

an

God, and

they

are

admitted

covers

of God,

name

ending
is

be

must

which

very

Beginning

preface:

Creed

it

inconsistencyin

is not,

point of

they actuallyhold

veneer

is
superstitions

the

be

they profess.

and
altogether,

Muhammadan

them

the

of the Peninsula

Malays

(from

the belief which

description. The

orthodox

people,

of the school of

orthodox

and

matter

the

the

that

here

are

of the
official religion

Muhammadans

Islam)than
But

practicesthat

beliefs and

of the

speaking,could
nothing, theoretically

that

and

in.

clear notion

give a

to

state

to

Sunni

are

have

mythology

to engage
practicable

the

to

Muhammadan

and

order, however,

In

but

much
a
preliminaryinvestigation,

Hindu

to

made

it
No

complete analysis(ifpossibleat all)would

deeper study of

the

together that

up

myth
particular

some

necessitated,as

of

been

and

although here

book,

ever,
how-

are,

them.
impossibleto disentangle

almost

is often

of their folklore

elements

various

now

xiii

are

appeal
hammad
Mu-

conscious

PREFACE

xiv

of

impropriety in

no

to

matter

string of

thrown

Hindu

in,

the

as

more

those
especially

who

live in the

direct

with

Arab

there

and

the

contributingto
of

of
This

accomplish,and

to

that

hoped
both

conditions

new

to

such

to

serve

of

record, and

as

sound

comparisons,that
list of the

A
be

found

to

omit

to

the

such

here
various
use

specialmention

as

basis

has
must

been
be

perish,

to

the

contribution

materials

additions

is offered

the reader.

whose

referred

Among
of

be

which

work

made.
made

to

it would

acknowledgments
of

made

for further

place,but

authors

be

to

under

collection of

principalauthorities

the

been

will survive
as

tions
genera-

it is

later

or

It is
a

this work

in another

wide

time.

our

meantime

sooner

in all likelihood

of what

and

viously
ob-

are

several

will have

record

is doomed

what

of

conception

character.

in the

complete

is

gradual suppression

however, will take

process,

Peninsula

as
superstitions

"unorthodox"

an

the

increasing

stricter

the

old-world

of these

are
religion,

that the

into

come

relics of paganism

"

in

of

growth

will involve

Islam, which

of such

doubt

no

general education

of

diffusion

be

can

of

these

Malays,

and

teachers

to

seem

may

towns

and

Angels

educated

highly

to
disposedto objectstrongly
"

few

occasion

require. Still,the

contact

intervening

Divinities, Demons,

with
Spirits,

Nature

Ghosts, and

Prophets

addressing the

to

and

will

improper
are

due

in this field
the

Marsden, who

dead
will

PREFACE

be

always
studies

for

Oriental

had

the

on

Newbold,

knew

lost

thoroughlysound

the

Among
author
ham

and

Mr.

much

done

Hugh

has

other

by

who

us

Malay scholarship

Clifford,who,

while

in

the

Swetten-

have

they
of

things

general reading public,have

their works

the

results of

observation.
of the

The

will,it is hoped,be held

much

free

writingsof

be

added

about

that

the

the

these

be

to

use

and

justified

author, having to leave

beginningof

this year

Cambridge scientific expeditionwhich

the
work

Northern

with

me

States

up

Sports, and

hands,
printer's
had

had

of

for revision.

Chapter VI.,

Dances,

so

of

brilliant exponent.

most

beey made

must

England

the

is still,

their intrinsic value.

It

and

ever

Peninsula

those

Frank

accurate

authors

Malay

Sir

the

embodied

which

what

popularisethe knowledge

to

careful and

the

to
principally

Malay amongst
also

and

Se-

loss it has
of

friend,and

the

of

living,the acknowledgments of

due

are

author
on

Malay

probably inflicted

Maxwell, in whom

have

him

death

the

whole, the best work

Sir William

and

gifted translator
early

of

pioneer

scholarshipthe greatest

suffer

to

the

whose

jarah Malayu,
on

the

Englishmen

Leyden,

xv

to

the

Games,
but

of the

rest

The

ing
explor-

now

first five

end

of

the

then

were

first

autho/s
of

the

Peninsula, left the

only the

the benefit of the

the arrangement

the

is

with

100

Chapters

section

on

already in
pages

revision.

Chapter VI.,

and

or

For
for

xvi

PREFACE

small

some

revise

only

whole

the

fair

the

to

the

work, while

must

fall upon
As

been

duty

my

the

and

he

that

point out

to

matter

the

also

contained,

that

in the way

geographicalnames

which

is

have

"

of the

names

book) are

Kedah,

Perak, Selangor,
Patani.

the

quotations(where

an
originalis preserved),

made

to

transliterate

body

of

the

ordinary

book

reader
The

who

persons

the

in

Malay

such

Appendix,

already know

which

in

cases

ambiguity, and
being changed

the
as

littleas

everybody, is, however,

the

most
a

that

can

be

compromise.

done
In

the

nunciation.
pro-

been

marks

the

was

what
some-

being
a

to

serted
in-

possible

originalMSS.

possible.

perfecttransliteration,or

their

of

has

there

spellingof

in the

appeals only

Malay,

where

been

give

to

idea

treated, diacritical
differently

only

found

as

way

spelling
has

attempt
words

fairlycorrect

without

repeatedly

are

in

the

spelled

and

and

except

must

principalNative

of which

(most

it

been

Johor, Pahang, Trengganu, Kelantan,

Otherwise,

of

in detail

defects

usuallyadopted

now

the

in the

mentioned

be

to

generalscheme

for
responsibility

of the Peninsula

States

is

myself.

diacritical marks

of

is

regards the spellingof Malay words,

said

to

finally. Accordingly,it

author

the

with

credited

book

therein

matter

it has

and
responsible,

am

be

the

portion of

one

that

unattainable

an

in that
the

direction

system

will

suit

ideal, and
is

adopted

sarily
neces-

in the

PREFACE

xviii

of

models

of

most

in

the

Cambridge
to

indebted

to

assistance

add

believed,
book

of

they
for

the

other

of

revision

greatly

has

to

the

the

the

by
of

also

are

of

August

1899.

the

BLAGDEN.

am

much

will,

reference.

-2.%th

author.

me

proof-sheets,

O.

now

which

given

usefulness

Ethnological

and

C.

WOKING,

objects

compilation
who

Malays

by

presented

were

the

wife,

my

in

and

Archaeological

which

Index,

The

made

objects

models

these

Museum,

original

and

work

it

is

as

CONTENTS

CHAPTER

NATURE,

(a)

CREATION

(b)

NATURAL

OF

1-15

pp.

WORLD

THE

PHENOMENA
.

II

CHAPTER

MAN

(a)

CREATION

(/;)

SANCTITY

(c)

THE

(d)

His

AND

OF

PLACE

IN

UNIVERSE,

THE

16-55

pp.

.16

MAN
.

OF

BODY

THE

SOUL

ANIMAL,

VEGETABLE,

RELATIONS

THE

(b)

HIGH

(c)

NATURE

-47

SOULS

MINERAL

AND

52

III

CHAPTER

(a)

-23

THE

WITH

WORLD,

SUPERNATURAL

pp.

56-82

56

MAGICIAN
.

.61

PLACES
.

OF

"

RITES

71

CONTENTS

CHAPTER

THE

MALAY

IV

PANTHEON,

83-106

pp.

PAGE

GODS

(a)

83

.......

(b) SPIRITS, DEMONS,

GHOSTS

AND

CHAPTER

MAGIC

RITES

CONNECTED

(a) AIR

WIND

i.

"

(b) EARTH

BEASTS

BEAST

AND

.107

.109

CHARMS

AND

141

(c) WATER

"

"

CHARMS

MINING

AND

i.

PURIFICATION

2.

THE

3.

REPTILES

4.

FISHING

FIRE

BIRTH

AS

CEREMONIES

3. ADOLESCENCE

250

-277

.279

STREAMS

AND

REPTILE

AND

193

CHARMS

CHARMS

CEREMONIES

.282

FIRE

OF

CHARMS

AFFECTING

306

.317

.318

CHAPTER

2.

.149

2.

BIRTH-SPIRITS

WATER

BY

SEA, RIVERS,

PRODUCTION

1.

i.

RITES

CHARMS

MINERALS

4.

MAGIC

CHARMS

CEREMONIES

3. VEGETATION

FIRE

2.

(d)

CHARMS

BIRD

BUILDING

i.

"

DEPARTMENTS

107-319

pp.

WEATHER

AND

SEVERAL

THE

NATURE,

AND

BIRDS

2.

WITH

OF

-93

VI

THE

LIFE

OF

MAN,

pp.

320-580
320

......

332

.....

.352

xxi

CONTENTS

PAfiK

4.

PERSONAL

CEREMONIES

CHARMS

AND

.361
.

5.

364

BETROTHAL
...

6.

MARRIAGE.

368
......

7.

FUNERALS.

397
....

8.

MEDICINE

408
....

9.

SPORTS,

DANCES,

AND

GAMES

.457
.

10.

EXHIBITIONS

THEATRICAL

503

....

11.

WAR

WEAPONS

AND

.522

12.

DIVINATION

AND

THE

ART

BLACK

532
.

APPENDIX

.581
...

NOTE

THE

ON

WORD

KRAMAT

673
....

LIST

CHIEF

OF

AUTHORITIES

.675

QUOTED
.

677

INDEX
.

.....

LIST

OF

ILLUSTRATIONS

FIG.

1.

PAGE

SACRIFICING

FISHING

THE

AT

STAKES
.

2.

INVOKING

TIGER

THE

.311

SPIRIT

438
....

3.

STAND

USED

INVOCATION

AT

SPIRITS

OF

-447

4.

MAIN

5.

TAPERS

GALAH

PANJANG

500

.....

USED

IN

SPIRITS

EVIL

EXORCISING

6.

TAPER

RING

AND

IN

USED

511

512

CEREMONY

SAME

7.

HEPTACLE

ON

WHICH

SEVEN-SQUARE

THE

is

558

BASED
.

PLATES
PLATE

1.

SELANGOR

REGALIA

40

.....

2.

SPIRITS

94

.......

SPECTRE

3.

THE

4.

PIGEON

5.

RICE-SOUL

6.

BAJANG

HUNTSMAN

.116
.

HUT

DECOY

133

BASKETS

244

.....

PELESIT

AND

CHARMS
.

7.

PENANGGALAN

8.

BETROTHAL

.321

326

LANGSUIR

AND

....

-365

GIFTS
.

366

9-

"

..."

10.

CURTAIN

11.

FIG.

"

FRINGE
.

i.
2.

BOUQUETS

BRIDAL
"

THE
"

HENNA

CAKE,

ETC.

372

xiv

LIST

OF

ILLUSTRATIONS

PLATE

12.

PAGE

FIG.

i."

BRIDEGROOM'S

2.

PILLOW-ENDS

HEADDRESS

"

"

13.

WEDDING

POKO'

15.

WEDDING

6.

.381

PROCESSION
.

14.

382

SIRIH
......

CENTREPIECE

DRAGONS,

WITH

8.

BOMOR

WORK

AT

20.

410

/.
.

ANCHAK

.414
....

464

GAMBOR
.

19.

388

ETC.
.

17.

466

PEDIKIR
.

FIG.

i.

2.

INSTRUMENTS

MUSICAL
"

MASK

DEMON
"

"

21.

MASKS

22.

KUDA

23.

CLOWNS

OF

DEMON

AND

513
.

SEMBRANI

5J4
.

FIG.

i.

2.

HANUMAN
"

PAUH
"

JANGGI

CRAB

AND

"

24.

FIG.

i.

2.

CHART

WEATHER
"

DIAGRAM
"

"

25.

-555

DIAGRAMS
.

-558

26.
"

56i

27.

"

"

28.

FIG.

i.

WAX

FIGURES
"

"

2."

SPIRIT

UMBRELLAS

AND

TAPERS

NATURE

the

earth

have

their

to
pillars

originas

support

and

terrestrialframework."

strengthenthe
The

CHAP.

of Caucasus

Mountains

are

usuallycalled by

of Kaf
Malays Bukit Kof (i.e.
Kaf),or the Mountains
(which latter is their Arabic name). These mountains are
referred to in Malay charms, e.g. in invocations
not unfrequently
addressed
The
Mountains
to the Rice-Spirit.
of Kaf
which
to the Malays a great range
are
serves
wall
to the earth, and
as
a
(dinding)
keeps off both
"

"

winds

excessive
is

being bored
Majuj (Gog and

and

in their task the end

these

mountains

great

central

Maha

beasts

and

which

or

This

surround
called

the earth

with

there

is

Mahameru

(Saguntang
merely Saguntang-guntang).2 In

Malay stories this hill Mahameru

Saguntang-guntang on the borders

many

ever,
wall, how-

through by people called Yajuj

Magog), and when they succeed
of all thingswill come.
Besides

mountain

Biru,

of prey.

is identified
of

Palembang

in Sumatra.

The

which

I shall

give, however,
differs considerably
from the preceding. It was
taken
down
by me from an introduction to a Malay charmbook
belonging to a magician (one 'Abdul Razzak of
with whom
I was
acquainted,but
Klang in Selangor),
to copy
it,would not allow
who, though he allowed me
the book :3
either to buy or borrow
me
Haze
bore
In the days when
Darkness, and
account

now

"

"

Haze, when

Darkness
Himself

was

existence

Newbold,

the Straits

361.

Lord

of the

British

of Malacca,

of Earth

names

of

the

Settlements
vol. ii. pp.

of the Outer

of

yet in the womb

Muhammad,

and

the

in

360,

Creation, before the

and

Empyrean
2

109
3

Vide
;

Silence

Heaven,
and

Vishnu

of God

Crystalline

Ptirana, vol. ii. p.

by Wilson.
full Malay text

trans,

The

will be found

duction
of this intro-

in the

Appendix.

ORIGIN

THE

OF

UNIVERSE

Space and Void, the Creator

entire Universe
pre-existedby Himself, and
the Eldest
Magician. He created the Earth
of

spheres,or

width

of

umbrella, which
from

Now

the

with

the

and

"

He

is the token

time

of the True

rof

an

Magician.

existed

and

moon

was

of the

Himself

made

the

brightnessof

the

of

beginningof

that is,God

"

universe

the

He

of the width

Heavens

the

are

before

Magician
which

the

tray and

of

that
fest
mani-

the

sun,

Magician."

how
God
proceeds to describe
created the pillar
of the Ka'bah,1 which is the Navel
of the Earth, whose
growth is comparableto a Tree,
The

account

"

whose

branches

four

are

in

called,the first,Sajeratul
Mentahar,' and

the

'

'

and

number,

are

second

Taubi,' and the third, Khaldi,'and the fourth 'Nasrun

'

'Alam,' which
where

west,

extend

north, south, east, and

the

unto

called the

they are

Corners

Four

of the

World."

in

Next

we

secret

to

staff of

Gabriel
head
the

"

'

Creed
kill

and
did

'

so,

of the

rest

Lit.

"A

cube."

building in the

the

name

have

kabau

of

an

heavens, and
the earth.3

beneath

the

2th century.

stone.

of the Malay

"

Ka'bah.

of

of the

contains

Mosque

serpent, said

enormous

about

asunder, the

the

vol. ii. p. 199

"
Icktimani "

"

ravaged the country

'

is taken

(or Sicatimuna")is

in Sumatra

gate of

Sakatimuna."

serpent

serpent brake

cube-like

of the

Makkah

Sakatimuna

the

which

anatomy,
parts of the serpent's
The

centre

the iron

up with a description,
be repeated,
of the transformation

account

(Mecca), which
the Hajaru 'l-Aswad, or black
Hughes, Diet, of Islam, s.v.

to

the

and

here

not

of all the various

this

me

down

dangles at

and

that need

at

which

Almighty came

me

forepartshootingup above
tail part penetrating
downwards

The

of God

Gabriel, saying, Take

the

heaven,

that the word

read

Menang-

beginning

For

n.

It is also

by Leyden
parting
note

on

giveswhat may
myth as it is known

which

op. cit.

given

as

in his trans,

Annals.

the

snake, vide the

this

Newbold,

"

asunder
page
be the
to the

of

the

infra,
originof
Malays,

NATURE

CHAP.

representedas turningwith
good and evil genii.
are

The

curious

most

the

perhaps
than

more

Thus

It

here

find the

we

the

with

hair

rain from

and

the

tree, and

Then
.

of the

"

hair of its

from

its sweat.
from

Pay ah*

local

head,

cian,
magi-

details about
kun"

the

said Muhammad,

(lit.
sinew),the

root

root

brought forth leaves.

God, Pay ah kun? said Muhammad
Earth
Heaven
and Earth (created),

tree

width

"Naga."1

created.

became

'

were

the

additional

two

or

lKun,} said

"

Indian

from

also obtained

was

seed

of the

dew

said God,

seed

The

"

one

Kim"

"

tree.

body, trees

account,

contains

fact,very probablethat

ponent
(heredivided into its comfrom the serpent's
as
originating
cross-piece
(guard),
grass from

its tears, and

Another

in little

serpent

rainbow

its hilt and

of its

the

be

to

in

seems,

described
parts)
sword

it

reminiscence

of

exceptionsinto

descriptionis
anthropomorphiccharacter of

shows

name.

have

we

feature

marked

this serpent, which

few

of

of the

tray, Heaven

width

of

an

umbrella.'"
This

The

sented

curious

Nagas are generally represculpturesas bearing the

form, but with

their backs, and

rising

behind

their

may

be

the

Kris

hilt,or
a

arms

and

by

Palmer

ib.

p.

head

NagaBoyd,
Malay

dagger hilt,which

reprefolded

form

human
hood

rising

hilts

are

at

the

its

over

called

hilt"),or
attitude

with
back

head.

of

its

These

and

not

one

its folded

hilts,which

over-easy

The

arms.

to

pattern of these

used for the

universally
national
Malay Kris or dagger, varies
from
of the
accurate
an
representation
forms
in
which
to
human
figure
nothing
much
but the hood (which is occasionally
is
Euroexaggerated) recognisable.
seeing these hilts for the first
peans
time

are

sometimes

take

heads, sometimes
2

them

for snakes'

for the heads

Payah probably stands

perhaps with the meaning

of birds,

for supaya,
"
also."
so

The
in Arabic
"be."
Kun
means
(the
identifiable
to be
(lit. tree would
Jawa demam
appear
with that mentioned
(vide App. i.,iii.)
Javanese"),in allu-

hulu

the "Fever-stricken
sion to the

"

This

neck

"Malay

necks.

explanationof the

also

seated

sents

attached

hooded

84.

vide

snake

the

translated

nanda,
p.

passage,

in old

human
to

is

Malayu

of the

figurewith

in the first account.

SHAPE

evidence

such

explain;

as

of the

would
and

the

bear

earth

as

of

man.

body

represent

man-shaped

the

to

the

material

Malays," says Newbold, "with

the subject,
conversed on
imaginethat
its own
oval shape,revolvingupon
an

"Most

is of

times

body

heaven
to

the

whom

the world
axis

four

is a circular
in the space of one
year ; that the sun
the earth, and
of fire moving round
producing
of

the alternations
To

this

least,whom
firmament

to

night and day."

that

Malays, at
questionedon the subject(as well as
under
Malay influence),
imagined the

I
I

Sakais1

some

they

case

Phenomena

(b)Natural

have

"souls"

soul does

human

umbrella," may

an

respectivelythe

relation

same

of

earth, in which

and

heaven

(semangat)of

width

of

of the width

Earth

"

analogy

from

be drawn

may

suggests, however, that the

tray, and Heaven
intended
be
to

EARTH

THE

OF

would

add

consist of

of

sort

some

stone

or

rock

which

Bed
rock," the appearhampar, or
ance
of stars
being caused (as they supposed)by the
throughits perforations.
lightwhich streams
A further development of the Malay theory of the
earth declares it to be carried by a colossal buffalo
When
horn begins to
one
upon the tipof its horns.2
it up and catches it upon the tip
tire the buffalo tosses
of the
other, thus causing periodicalearthquakes.

they called

Sakais

Batu

certain

are

heathen

madan)

inhabitants

but

of

(i.e.not

Malayan
junglesof

"

of

the

the

non-

Muhamhills and

say

the

most

buffalo.

In

usual
the

bullock
version

Ramayana,

(tfmbu),

gives the
which

has

departments of

some

Malay folk-lore,it is an elephantwhich

So, too, Vishnu in
supports the earth.
the

the Peninsula.

Some

largelyinfluenced

boar-incarnation

from
tusks.

the

bottom

raised

of the

sea

the
upon

earth
his

NATURE

CHAP.

world-buffalo, it should

This

island

an

in

the

midst

the

of

stands

upon

ocean.1

The

added,

be

nether

immense
girt round by an
serpent or
tail."
feeds upon
its own
dragon (Ular Naga), which
The
Malay theory of the tides is conciselystated
:2by Newbold
"Some
Malays ascribe the tides to the influence
universe

is

"

the

of
ocean

sun

others

following,which
legend. In the
immense
1

is

mere

middle

of the

(forwhich a tortoise or
substituted)
is occasionally
with
the
Batak
be
compared
may
belief
the
raft
(Sumatran)
concerning
for
which
made
Batara
Guru
was
by
This

fish

the

"

Nun

the support of the earth at the creation

world
of
the
(/. R. A. S., N. S.
xiii. part

vol.

Klinkert's

i. p. 60) ; and
vide
Dutch
Diet., s.v,

Malay

op. cit. vol. ii. p. 359.

Newbold,

"

of
spelling
Jangi is incorrect.
should be spelt Janggi."
The

"

It

"

This

of the

tree

appears

be

to

Maldiva, of which Sir H.

folCoco-de-Mer, gives the lowing

s.v.

interesting

account

the

tradition

Coco-de-Mer,
twin

curious
of

"

Double

or

fruit

the

so

Lodoicea

produce
a palm growing only

Coco-nut,
called, the
Sechellarum,

the

in

Seychelles

Islands, is cast up on the shores of the

Indian Ocean, most
frequentlyon the
Maldive
Islands, but occasionallyalso
on
Ceylon and S. India, and on the
of Zanzibar, of Sumatra, and
coasts
some

others

of

Great

virtues

as

were

and

supposed

the

to

and

whose

them.

The

story goes that

captain,'
expectingto

make

'

only

result

was

for the future.

to

for

the abode

of

which

Ocean, and

of the monstrous
the

of

above

rose

the Southern

an
were

bird Garuda
The

Arabs).

tree

Pau-scngi, which
to
seems
interpret as a
Rumphius
corruption of Bzrwa-zangi, Fruit of
cast
Zang,' or E. Africa.
They were
the
islands
of
the
on
up occasionally
itself

called

was

'

S. W.

of

coast

of

wild

people

them

for sale to

such

of

the

and

islands

brought

the

Sumatran

marts,

Padang and Priamang. One

largest(say about twelve inches

across) would
But

Sumatra
the

as

of the

the

sell for 150 rix dollars.

them

Malay princes coveted

In

India

supply

the

sometimes

junk

(it was
a

best-known

from

was

for

the

single
source

Maldive

Islands.
"The

country

medical

virtues of the nut

were

the

all the people

only famous
among
of the East, includingthe Chinese, but

the

are

his fortune,

of these nuts
from
cargo
Islands
to
but
Calcutta,
Seychelles

took

fronds

abyss of

nut.

fruits,

that the fruit was

was

antidote

paid

of

root

palm growing below the

fronds, accordingto Malay
sea,
sometimes
in quiet
were
seen
seamen,
the
Sumatran
coast, especially
bightson
in the Lampong
Bay. According to
form of the story among
the Malays,
one
which
is told both by Pigafettaand by
Rumphius, there was but one such tree,
produced

on

greatly,and would
alleged)give a laden

reside in these

extravagant prices were

an

grows
the

Islands.

Malay

medicine

ocean

old belief

(or Rukh

Cocos

Yule,
"

great

"The

the

Nun.

confidentlythe
of the original

Jangi,3at

island

"

of the

current

skeleton

Pauh

called

tree,

unknown

some

generalitybelieve

the

but

to

destroy their value

not

extolled

by

Piso and

details.

with

many

and

laborious

The

student

by Rumphius,
latter,learned
of nature

as

he

OF

CAUSE

which

is

the lake.
forth

This

the flow

causes

the

rushinginto

cavern

Clifford

Mr.

Tassek,

Pusat

navel

or

of

by a vast crab, who goes

the
periods during the day. When
its abode
the displacedwater
to
of the tide ; when
he departs,
the water

returns

creature

TIDES

is inhabited

stated

at

called

cavern

THE

the ebb."

causes

gives

slightlydifferent

nation
expla-

:"

The

"

Navel

tasek,or

huge hole in the ocean

sits a giganticcrab which

be

to

Pusat

there

in order

to

search

hole the

waters

into the under

filled and
the

rivers

to

cause

the

bottom.

this hole

ocean

day gets
is sitting
in
a

he

unable

are

of the

the

to

pour

out

the

down

aperture being
The
inflowing

the crab's bulk.

by

into

In

twice

world, the whole

blocked

of

supposed

While

for food.

of the

of the Seas,

during these periods are

the risingof the tide, while the
supposed to cause
downpouring of the waters
through the great hole
when
the crab is absent searchingfor food is supposed
ebb."
the

Concerning
believed

was,

of

in the

the nut,

though

growing

on

of such

planthad

on

the coasts.

virtues

had

he

fame

extended

the

Rudolf

origin

discredited
as

been

ever

The

wonderful

submarine

great palm,

sea

to

its

traces

no

discovered

Europe,
his

and

Emperor
florins to
days offered in vain 4000
from
the
of
Wolfert
purchase
family
Hermanszen,
which

had

Dutch

latter

Admiral,

been

which

Malay,

and

various

species of

wild

one,

is

so

(the

is

perfectlygood
given to
especially
mango,
that
Pau-sengi

the

name

"

"

actually represents (not "Buwa,"

but) Pauh Janggi," which is to this
for the
day the universal Malay name
to
tree which
Malay
grows, according
fable, in the central whirlpool or
"

Navel

one

that

Pauh,"

"

the

of the nut's

II. in

or

legendary tree

that

of the Seas.
it grows

Some

versions
sunken

add
bank

a
compresented
upon
is guarded by
King of Bantam, on
(tubing runtok), and
the Hollander's
his
This
tree
figureslargelyin
relieving
capital, dragons.
attacked by the Portuguesein 1602."
those which
especially
Malay romances,
the subject of Malay shadowform
Hobson-Jobson,loc. cit.
To this valuable
note
I would
add
plays,(videinfra,PI. 23, for anillustrathat Rumphius is evidentlywrong
if he
tion of the Pauh Janggi and the Crab),
derives the name
of the tree,
PauRumphius' explanationof the second
(i.e.Janggi) is, no
sengi,"from the Malay
Buwa-zangi."
part of the name
The
first part of the word
is
Pau
doubt, quitecorrect.

mander

by

to

the

"

"

"

"

"

NATURE

CHAP.

Pauh

related to me
Janggi)the followingstory was
by a Selangor Malay :
"There
named
a
was
once
Selangor man
Haji
Batu, or the Petrified Pilgrim,who
got this name
from the fact that the first jointsof all the fingers
of
hand had been turned into stone.
This happened
one
in the followingmanner.
In the old days when
men
to
went
voyaging in sailingvessels, he determined
visit Mecca, and accordingly
sail. After sailing
set
for about two
months
they drifted out of their course
for some
fifteen days,and then came
ten
to a part
or
of the sea
where
there were
floatingtrunks of trees,
togetherwith rice-straw (batangpadi] and all manner
of flotsam.
Yet
days,
again they drifted for seven
and
the seventh
a
night Haji Batu dreamed
upon
dream.
In this dream
who
the pilgrim's
one
wore
him
to
garb appeared to him, and warned
carry on
"

his

to

tree

came

thereto.

The
a

the

"

describes
the Navel

arrived
of

Navel

his destina-

at

the

Seas

(Pusat

"

of the ocean,

monsters

fishes,and colthe
ossal dragons (naga umbang), and
sri
ka-sakmagic dragons (naga
naga
and

monster

tian),assembled

together

devour

such

him, and

Raja Naga,

to all,heard

he
and

he

made

swallow
At

it and

beheld

who

eat

tumult
was

to see.

came

the

to

Golden

and
arose

superior
Now

Dragon

his

jaws to their full extent,

three attempts to seize and
him, but failed each time.

opened

and

dashed

with

such

length, however,

he

caught him,

in

from

what

deri pada
whose

son

which

pool
the great whirl-

him

againstthe

force
the

that

ground,

land

and
the

part of

bottom

sea

head

but

the

little

Then

the

all.

Tell

fallen (titek

mand),

offspring
Dragon
art

have

neither

father

incarnated
bamboo

made

land

no

'

and

thou ? '

Golden
'

was

the truth !

me

hast thou

country, I have
mother, but I was
hollow

at
'

while

his

n/gri ninggua

saying,

answer,

he

Janggi he
and cling

Pauh

dragon cared not

Raja Naga said :

To

when

of the Seas,1 and

buried

"

the whales

when

the

ship reached

taseK). All the

that the

be

is called the Navel

Presentlyhe

tion

the

day

following passage
magic prince visited

of the Seas
"

nails,and

seven

would

which

Next

which

how

and

drive the firstof the nails into its stem

to

was

hammer

person

from
When

nor
nor

the
the

Raja Naga heard this he sent for his

(cA/rmzn mata), and by their
spectacles
aid he
of

the

was

able

Golden

to

see

the real parentage

Dragon

cerning him, and he

at

and
once

all

told

con-

him

NA

io

refrained

TURE

CHAP.

from

drinking the water, and dipped into it

which
became
ately
immedimerely the tips of his fingers,
number
vast
a
petrified.Proceeding he met
of wild animals
pigs, deer, and elephants which
were
fleeingfrom the pursuitof a beast of no great
size indeed, but with
fieryred fur. He therefore
prudently climbed into a tree to allow it to pass.
The
beast, however, pursued him and commenced
to
climb the tree, but as it climbed he drove the pointof
his poniard (badik)
into its skull,and killed it. He
"

robbed

then

"

it of its whiskers,

and

his

thereafter, on

everybody fled from him because of

the whiskers
had belonged to so fierce a beast.
which
The
Raja of that country, begging for one of them,
and givinghim food, he presentedhim with one
of the
whiskers in payment.
After paying his way in a similar
the
Petrified
successive
at
manner
seven
villages,
Pilgrimat lengthreached Mecca."
of rivers,and
Bores," or "eagres,"at the mouths
floods l due to heavy rain, are
conceived
to be caused
ably
probby the passage of some
giganticanimal, most
in the case
of landslips,
of dragon, as
sort
a
reachinga

town,

"

will be mentioned

which

animal, whose

This

It

angor.
1

tidal

the

cause

later.

is

wave

bore, is called

or

of

matter

Bah
Malays givethe names
viz.
the
'Bah
Betina,'
Jantan'
male
and
the ' female
floods, reof a freshet,
to the first rising
spectively
The

"

'

and

'

'

and

to

'

the

after

sues

subsided.

posed

the
The

to

former."
s.v.

flood which

"

be

latter

Cliff, and

"'If

report
head

ejaculated

my
with

common

other

among

Malays,

in

moving

first to

couples. The

held

he

the belief that floods,like other

things,go

In

boatman.

come

male,
enpassed
after
partially upon his way the female comes
him
is generallysuphim, pursuing
hotly,according to
sometimes

and

is the

serious

than

the

Swett., Ma,l.Diet.

the

custom
to

more

when

of the

he

this be the likeness

of the male

will that of the female

be ?

"

Stud,
Cliff.,

'

213.

does

and

sex,

be feared, as

than
furiously

Bah.

flood,what

in Sel-

Bena

common

to

has

have

waters

more

is held

rivers

up

passage

she

her

in Brown

she
rushes

is the
more

fleeingmate."
Humanity,

p.

CAUSE

OF

ECLIPSES

Malays at Jugra,on the Selangor coast, that a

formerly frequented the Langat river, near
"

"

mouth.

This

old

of

channel

of

which

the

into

anterior

was

neck

narrow

bore

land1

the

at

that

river

of

the

of

severance

Bandar

Langat

waters

the

to

its
the
the

divided
the

from

Langat

stream

flow,

now

forming the short cut to the sea called the Jugra

Passage. In the days when the bore came
up the
river the Malays used
in small
to
out
canoes
go
the breakers
or
dug-outs to
(main
sport amongst
gelombang),frequentlygetting upset for their pains.
killed
the bore was
Eventually,however (I was
told),
by a Langat Malay, who struck it upon the head with
"

"

stick !

there is

It is considered
bore

that this

in the

river

Langat
Eclipses(Gerhana) of the
no

be

to

the

outward

be true, since

must

now

sun

or

are

moon

visible

and

sign of the
of gigantic

devouring of those bodies2 by a sort

dragon (ra/m) or dog (anjing).Hence
3

1
"

This

neck

of

land

called

was

Penarek

Prahu," or the " Place

the dragging (across)of Boats.

of

"

"

from

The
the

and
Vipra-'citti
he

(probablyborrowed
Hindoos)of a serpent devourbelief

the sun
whenever
or
they
moon,
and the weird lamentations
eclipsed,
the people during the continuance
these phenomena, are well known."
Newbold, op. cit. vol. ii. p. 358.
3
During an
eclipse they (the

was

among
had
from

"

Malays)make

ing

instruments

ary

from

loud

noise with

sound-

prevent one lumindevouring the other, as the

to

of

tion

given in

with

the

this passage

explana-

of Marsden's

"

supposed

to

and

thus

cause

the

common

daitya or
seize the

demon
sun

and

who

is

moon,

eclipses(accordingto
of
a
son
myth he was

arms

of

the

to

s.v.

time, while
of Ketu,

name

meteors."

he

his
had

his immortrans-

were

on

head

the

sun

by occasionallyswallowing

moon

numerous

Diet.

tail

and

of

sphere, the

its vengeance

wreaking
for

and

stellar

informed

rest

nectar

moon

his head

the

head

the

Rahu,

from

tality,the

them

work.

his fraud and

portion
having secured

and

met

his

drank

and

sun

body ; the
swallowed

have

yet

the

Vishnu, the latter severed

ferred

not

and

of them

one

detected

having

Chinese, to frightenaway the dragon."

Marsden, Hist, of Sum.
I
p. 157.
"

like

portion of it, but

two

four

tail),

of all mischief
instigator
daityas,and when the gods
nectar
or
produced the amrita
the churned
he
disguised
ocean,

himself

"

had

part ending in

the

ing

of

tumult

the

are

of

the

Sinhika, and

his lower

arms,

sidered
con-

"

the tail,under

gave

birth

of comets
and
progeny
Monier
Williams,
Rahu.

to

fiery
Skt.

NATURE

12

made

during an
if they make

that
monster

CHAP.

the

eclipseby
a

Malays, who imagine

they will frightenthe

sufficient din

away.

is an excellent description
of a lunar
following
eclipsefrom the Malay pointof view :
One
has waxed
night,when the Moon
nearlyto
The

"

"

the

full,Pekan

noise.

resounds

with

babel

of

discordant

The

largebrass gongs, in which the devils of

the Chinese
are
clang and
supposed to take delight,
clash and bray through the stillnight air ; the Malay
drums

throb

and

beat

and

yellsfillthe sky, and

the

voices

rises
of

waters

shadows
bank

and
up

is in dire

the

sound

The

rolls

swallow

You

her.

white

the

across

with

flecked

deep

the
jungles on
send
it pealingback
world

bathes

which

which

is

hate
mark

her

native

thousand

till the whole

can

of shrill

manner

so

and

dear

made

tired, sun-dazed

fierce monster,

that

loathe,is strivingto
bulk

his black

creeping
face, consuming her utterly,

times

no

the drums,
and

eyes to look
effort on
one

Gtrh"na

we

from

tillall the animal

is from

is Rahu.

his

shout, and

inanimate

even

monster

So

beautiful than

night more

perishwithout
scaringthe Monster

nature

Sanskr.

word

of

one

often

she suffers in the

she

to

the earth in
each

to

in

seems

How
of silence.
agony
in the past has she served us with the light; how
has

far

The
and

we

her, dimming

all

are

perilthis night,for
whom

while

or

Moon

Moon

the GerMna,1

over

of

reflections.

in chorus.

splendour,the
us,

roar

river, which

recurringringingechoes
shout

heavenwards,
the

take

thud

upon
our

and

part

day

often

for

our

shall she

to

now

her

save

by

prey? No ! A thousand
clang the gongs, and beat
world joinsin the tumult,

lends

its voice

to

meaning

"eclipse."

The

swell the
name

of

the

MAN

THE

THE

IN

MOON

13

echoes.
resonant
uproar with a thousand
Our
hated
Monster
retreats.
reluctantly

reached

his

and

ears,

slinks

he

war-cry

sullenlyaway,

looks down
sad, kindly Moon
gratitude
upon us, her children,to whose
the

last the

At

in love

pure,

aid she

has
and
and
owes

her deliverance."

the

"2

supposed to represent
inverted
an
banyan tree (Beringin songsang),
is seated plaitwhich
underneath
an
ing
aged hunchback
tali kulit t'rap)
strands of tree bark (pintal
to make
he intends to anglefor everywherewith
a
fishing-line,
thing
his task is completed.
as
upon the earth as soon
been
It has never
completed yet, however, for a rat
kind
manalways gnaws the line through in time to save
of the old man's
from disaster,despitethe vigilance
is always lyingin wait for the offender.3
It
cat, which
the line
is perhaps scarcely
to add that when
necessary
The

"

spots

on

the earth

reaches

are

moon

of the world

the end

will

come.

hence
and
in a
'solitary,'
Bujang ('single,'
unmarried
') is a Sanskrit word
secondary sense
tain
bhujangga, 'a dragon.' 'Bujang Malaka,' a mounin Perak, is said by the Malays of that State to
"

'

have
be

been

from

seen

ceremonies

For

during
monies
2

travail, vide

Humanity

Cere-

(infra).
"They

moon

an

(the Malays) observe

old

man

sittingunder

in
a

(the Banyan, Ficus Indica)." Maxwell, in J. R. A. S., S.B.,

In Sanskrit mythology
No. 7, p. 27,
the spots on
the moon
are
supposed
be caused
to
by a hare or antelope,
which
being hard pressed by a hunter
for protection,
appealed to the moon
bZringin tree
"

the

once

and

was

her

arms.

"

be observed

Birth

who

traders

especiallyby

eclipse,

an

it stands

river and

to

more

in

women

by

sea

Stud, in Brown
Clifford,

p. 50.

the

the

the Perak

between
1

called because

so

alone, and

could

pliedin old days

flourishing
port

taken
This

up
is

by

the

no

doubt

into

moon

the

real

explanation of the Malay phrase,

Bulan
bunting pflandok" ("the
is great with the mouse-deer
moon
"),
the
an
expression often used when
is three-quarters
full.
moon
3
of
tell
in the moon,
a man
They
is continuallyemployed in spinwho
ning cotton, but that every night a rat
his thread, and
obligeshim to
gnaws
his
work afresh."
begin
Marsd., Hist.
of Sum. p. 187.
"

"

"

NATURE

14

But

of Malacca.

it is justas

CHAP.

to
likely

have

been

named

forgottenlegend in which a dragon played

a
are
nected
generallyconDragons and mountains
part.
The
in the limestone
in Malay ideas.
caves
hill Gunong
Pondok, in Perak, arc said to be haunted
by a genius loci in the form of a snake who is popularly
This seems
called Si Bujang.
to prove
beyond doubt
the identityof bujang with bhujangga? The
snakeis sometimes
small as a
as
spiritof Gunong Pondok
as
largeas a python,but he may
viper,and sometimes
sembles
always be identified by his spotted neck, which rethat of a wood-pigeon (tekukur}.Landslips
the mountains, which
are
on
tolerably
frequentduring
heavy rains, and which, being produced by the
very
often simultaneous
with the flooding
are
same
cause,
from

some

rivers

of

and

the

of

destruction

property,

buted
attri-

are

by the natives to the sudden breaking forth of

which
have been performingreligious
dragons (naga),
2
in the mountains, and which
are
(ber-tapa)
penance
making their way to the sea."3
waterfalls and rocks of unusual shape
So, too, many
their remarkable
character to the
are
thought to owe
of demons.
This, however, is a subjectwhich
agency
will be treated more
fullylater on.
Palangi, the usual Malay word for the rainbow,
The name
varies,however, in different
means
'striped.'
localities. In Perak it is called palangi minum^
(from
descend
to
a belief that it is the
path by which spirits
while in Penang it is known
the earth to drink),
as
"

possiblethat
bujangs,"and that
of what
simple case

It is,however, also

there may
have
we

be two
here

"

call "confluence," so that

philologists
the derivation, though quite possible,
be accepted without reserve.
must
not

Sanskrit

Maxwell,

tapasya.
in

J.R.A.S., S.B.,

No.

7, p. 28.
4

"Ular

In

Selangor
mznum,"

"

I have
the snake

also

heard

drinks.

"

RAINBOWS

('the snake

danu

ular

arch

stretches

bantal

for
('the pillow'),

an

the

only a
to

seems

rainbow

is called

sky

that I have

reason

some

visible,which

is

P"rak,

across

When

ascertain.1

to

rainbow

in

In

danu').

which

unable

SUNSET

AND

been

small

portionof

touch

the

earth, it

and if this is seen

at some
flag'),2
tunggul(f\h.z.
the west, I think
particular
point of the compass
it betokens, the Perak
Malays say, the approaching
of a Raja. Another
death
popularbelief is that the
is called

"

of the

ends

could

one

rainbow

is the

Sunset

have

indoors

at

this time

Sometimes,

with

the

where

the house

to

to

by

found

them

there

are

of

tunately,
Unfor-

place."3
of all kinds
spirits

from

object,a

same

end

one

there.

Perak, children
save

that if

the

at

evil

when

In

power.4

most

be

arrive

ever

hour

earth, and

spot covered

would

can

the

upon

exact

treasure
one

no
"

the

dig at

untold

it,an

rest

"

often called

are

dangers.
belonging

unseen

woman

children,will chew

young

(an evil-smelling
root),supposed to be
disliked by demons
of all kinds, and spitit out
much
different pointsas she walks round the house.
at seven
The
yellowglow which spreadsover the western
it is lighted
sky, when
up with the last rays of the
dying sun, is called mambang kuning ('the yellow
indicative of the superstitious
dread
deity'),a term
associated with this particular
period."

kuniet

terus

"

told

Selangor Malay
Ular
full phrase was

the

Danu

"

tal"

"the

snake

is

Danu

me

tunggul
bow

fuller expression
A

tunggul-

is

mtmbangun.^

double

when
So, too, midday, especially
a
is falling
and the sun
shining
and

ftt Qne

ram-

ded

7,

the

j,

as

samfi

-s

u*

rous.

calIed/a/a//"Tsa-klamin.

is

pointsout,

dhanuk, in Hindustani,
is

Maxwell, /. R.A.S., S.B., No.

2 1

lightrain

Maxwell

and

p.

pillowed (in

sleeP)2

that

btrban-

common

term

in

means

note, that
a

bow,

in India, among

Hindus, for the rainbow.

Maxwell,

Chap.

IV.

pp.

loc.
92,

cit.
93.

Vide

infra,

CHAPTER

MAN

AND

PLACE

HIS

feature

COMMON

is

child

young

Sir

both

Buddhistic

having

of

stem

this

Sri

to

Dragon
neither

'the

xiii.

vol.
page

of
their

of

part

supra,

is
father

made
nor

tion,
produc-

to

mother,

the

legends,

of

the

Society
note

Golden

but

the

have
I

was

',

interior

myth

incarnated

from

bamboo."
No.

9,
2

See
p.

Hikayat

which,

the

hollow

also

J.R.A.S.,

i.e.

"romance."

the

some

mention

occurs

91.
;

in
of

to

hikayat?

ago

demi-god

or

"

supernatural

however,

prose

"I

the

Malayan

among

Malay

years

incident

or

assigns

follows

as

Some

omitted,

the

also
the

say,

story

princess,
tree,

Asiatic

which

of

he

current

principal

or

Cp.

the

legends

Malay

Royal
iv.
in

fact

which

to

Bamboo.

prince,

Japanese

tells

characteristic

Rama,"

the

out

"

as

very

JournaloJ

N.S.

of

vegetable

some

story,

the

of

bamboo,

legends

development

pointed

and

He

receptacle.1

closed
that

this

number

of

has

Malay

of

development

in

Raja

collected
tribes

interior

origin.

The

"

and

romances

supernatural

Maxwell

E.

features

main

Man

of

bamboo.

W.

existence,

"

the

in

usually

the

UNIVERSE

THE

Malay

in

of

description

IN

Creation

(a)
A

II

in
as

part

the
its

of

S.B.,

MAN

18

pened

often

as

as

grew

wroth, and

drew

his

which

bamboo,

stroke

from

made

Then
his

the

king
elephanthe

with

cut

it

at

the

Then, by the divine

stem.

CHAP.

given.

was

and

severed

of the

UNIVERSE

gettingdown

sword

own

THE

AND

of a
aware
king became
female form in the bamboo
clump seated on a highly
her face shininglike the
ornamented
platform (geta),
full moon
when
it is fourteen days old, and the colour
of her body being like gold of ten
touch.
On
this,
his girdle and
quickly unloosed
King Dasaratha
he lifted her on
his
saluted the princess. Then
to
elephantand took her to his palace escorted by music
l
and singing.'"
heard
the SelangorMalays
I myself have
among
similar legends to the above, which, as alreadypointed
in Malay romances.
A parallel
out, are common
myth
in the following
is described
words :"
decree

"

year,

Now,

the Perak

and

sometimes

river overflows
there

are

its banks

great

very

once

floods.

the

Kasim
with
marriage of Nakhodah
the white Semang,2 an
unprecedented flood occurred
of foam
down
the river.
and quantities
Round
came
the pilesof the bathing-house,
which, in accordance
stood
in the bed
of the river
with
Malay custom,
in front of the house, the floating
close to the bank
Soon

after

the

Dewatas,

volumes

of

collected

foam

in

the

mass

size of

an

Kasim's
wife went
to
bathe,
elephant. Nakhodah
and
finding this island of froth in her way she
it away
with a stick ; she removed
attempted to move
the upper
portion of it and disclosed a female infant
1

and
2

J.R.A.S., S.B.,
Queries, No.
are
Semangs

hammadan

4,

No.

sec.

Notes

Their

of the

mates

that

to

Andaman

aboriginalnon-Mu-

inhabitants

of the Peninsula.

17.
94.

interior

type approxi-

of the

Islands

but

the

had

white

one

and

referred

Negritos of the
the Philippines,
to in this legend

is considered
blood, which
by Malays to be the royal colour.

OF

CREATION

ii

of

midst

sittingin

the

cloud-like

foam.

it

19

enveloped

child

The

MAN

showed

all round

with

fear,and

no

the

her, carried her up to the

lifting
Semang, carefully
house, heraldingher discoveryby loud shouts to her
for
The
husband.
couple adopted the child willingly,
forward
they had no children, and they treated her thencethe villagers
their own.
as
They assembled
them
and
feast, solemnly announcing their
a
gave
adoption of the daughter of the river and their
her
intention
of leaving to
everything that they
possessed.
white

child

The

"

called

was

of Teh

gave her the name

the wealth of her

Puteh, but

Tan

Purba.1

As

her

father

she grew up
; the village

increased
foster-parents
became
and gradually
and population,
grew in extent
2
importantplace."
The

story of the first creation of

usual

Thus
four

Malay

told that

are

we

elements

which

be

to

appears
beliefs.

and

earth, air, water,

"

taken

the

followingextract,
charm-book, will explain:

of Arabic

created

was

fire

from
in

"

from

ever,
how-

man,

modification

man

an

the
way

Selangor

"

God

"

'

Be

Almighty spake unto Gabriel,saying,

disobedient,O Gabriel,

not

But

go

and

But

he

could

'

I will not

Then
But

went

he

get
not

me

the

said the Earth.

it,'

give
the Prophet

could

not

get the

Israfel to get
of the
Heart

on

This

of

given to the first

Sajarah Malayu.

Malay Raja in the

J. R.A.S., S.B.,
"

91.

Malay

For
A

a
mi

No.

9, pp. 90,
similar story vide Leyden's
"It
(-.Is,
happened
p. 29:

it,
Earth.

day that
Palembang brought down

Teh, short for Putch, "white";

"
first."
Pfirba, or Pfirva, Sanskrit
is also

Earth.'

of the Earth.

get the Heart

name

of the

Heart

certain

the
a

river

of

foam-bell

size, in which

appeared
beauty." She
girlof extreme
named
was
adopted by the Raja, and
Putri Tunjong Bui, or
the Princess

uncommon

young

"

Foam-bell."

MAN

20

Then

Michael

went

But

could

he

Then

last he

at

he

When

The

When

Heart

CHAP.

of the Earth.

of the Earth.

Heart

got the Heart

and

UNIVERSE

get it,

got the

empyrean
the whole

And

to

THE

get it,

to

get the

not

Azrael

went

And

AND

of the Earth

crystalline
spheres shook,
(shook).

Universe

he got the

of the

Heart

Earth

he

made

from

it the

Image

of

Adam.
But

the

of the Earth

Heart

mixed

then

was

too

hard

too
it,and it became
soft,
mixed
Fire
with
he
and
last
struck
the image of Adam.
at
out
it,
(So)
Then
he raised up the image of Adam,
Life for it from Almighty God,
And
craved
And
God
Almighty gave it Life.
Then
sneezed
God
brake in pieces,
Almighty, and the image of Adam
And
he (Azrael)returned
the image of Adam.
to remake
Then
God
commanded
take
steel of Khorassan,
to
Almighty
his back, so that it became
And
drive it down
the thirty-three
bones,

He

with

Water

The

harder

steel at the top, the softer below

The

harder

steel shot

And

the softer steel

it.

skywards,
penetrated earthwards.
had life,
and dwelt in Paradise.
Thus
the image of Adam
Adam
beheld
(There)
(two ?) peacocks of no ordinary beauty,
And
the Angel Gabriel appeared.
'
Verily,O Angel Gabriel, I am
solitary,
Easier is it to live in pairs,I crave
wife.'
a
Command
Adam
God
Almighty spake, saying,
To
a
genuflexions.'
pray at dawn
prayer of two
Then
Adam
and
our
prayed,
Lady Eve descended,
And
was
captured by the Prophet Adam
;
taken back,
But before he had finished his prayer she was
Therefore
Adam
prayed the prayer of two genuflexionsas desired,
And
our
at the last obtained
Lady Eve.
married
When
they were
(Eve) bore twins every time,
Until she had borne forty-four
children,
the children,too, were
with handsome,
And
and
wedded, handsome
with
plain
plain."
up

'

The

magician
that

stated

when

Azrael

take

the

hold

of his middle

and

Heart

of the

thus became

Malay
1

name

It is Gabriel

who

of

dictated

the

stretched

above

account

forth his hand

to

Earth, the

Earth-spirit
caught
yieldedto the strain,

which
finger,
longerthan the rest, and received its
the
Devil's Finger" (jari
bantu).

who

"

performs this

office in the account

which

follows.

ANOTHER

ii

ACCOUNT

21

adds that the Heart of the Earth

account
parallel
of the interview
was
white, and gives a fuller description
Azrael and his formidable antagonist,
between
the
After
Earth.
salutingthe latter in the orthodox
Muhammadan
fashion, Azrael explains his mission,
and
I will not
is met
by a point-blank refusal.
its Heart),
to
(referring
give it," said the Earth
I was
forasmuch
created by God
as
so
Almighty,
and if you take away
Heart
I shall assuredlydie."
my
At this brusque, though perhaps natural retort, the
archangelloses his temper, and rudelyexclaims that
A

"

"

he

take

will

"

no."

or

of the

Earth's

Heart

whether

"gave the Earth a push with

and his left,and grasping at the Heart

Earth, got hold of it and

carried

of God."
God
now
summons
presence
mould
orders him
to
(lit.
forge)the

Gabriel

Then

took

Earth's Heart

it,then,

the

when

Concerning the

' '

the

of earth

soft,with fire

too

creation of Adam,
have

peculiartraditions.
They say
Israfil
and
Gabriel,
Michael,
angels
after
sent
to
God,
another,
one
by

that

angel

the

the

angel of

fetch

for that

of earth

from

different colours
for the various
but

(whence

account

some

being apprehensiveof
and
desiring them

consequence,

represent her
He

of

depths,and

fear

God

to

designed

to

that

form

the

He

sent

executed

Azrael

on

the

same

his commission

the

the

in the

againstHim, and draw down His

curse
her, they returned without
upon
whereperforming God's command
;

reason

death.

The

space

Tayef,where,
by the angels, it
by God
and

him-

left to

forty days,

of the

one

God's

devil)among

contented

God

Arabia,

had
to

and

form,
of

he

or,

dry
as

say, as many
years, the angels
meantime
often visiting
it,and
to

without

to

appointed

earth

fashioned

human

(then

with

God

into

carried

Eblis

errand,

God

to

nearest

the

it,and

firstimage which

afterwards

self into

others

would

harden

placebetween Mecca
being first kneaded

for

soften

to

life from

was

to

rebel

upon
who

taken

was

complexionsof mankind);

the Earth

creature

handfuls

seven

purpose
different

the

was

water

to

and

separate the souls from

bodies, being therefore called the

several

were

which

for which

remorse,

the

to

of Adam.

image

it first with

mixed

intimated, the Mohammedans

here

lump

it back
Gabriel

image was made, obtained

it.1 [The breaking of the

put into
1

and

it was

as

it will

Azrael

Here

righthand

his

the

with

angelswho

are

presence, afterwards
the rest ; but he, not

looking on

it,kicked

it

his foot till it rung, and knowing

his
to be
designed that creature

MAN

22

the

and

made,

was

AND

THE

of

birth

creation

first-born

her

of

making

the
omitted].Finally,
the

UNIVERSE

CHAP.

the

second,

of "our

here

are

Lady"

Eve

and

described, the latter

are

being accompanied by a thick darkness, which

off his turban
and
beat the
to take
compelledAdam
in order
child therewith
to
dispelthe evil influences
(badi)which had attended its birth.1
The following
extract
(froma Malay treatise quoted
describes the general
state of Malay
by Newbold) fairly
the constitution of the human
ideas respecting
body :
Plato, Socrates, Galen, Aristotle,and other philosophers
occasion

"

"

affirm that God

of

of 5 J bones, the

bones

208

man's

blood

contained

are

In all there

body.

The

small, and

is divided

superior,took a
to
acknowledge
this God
and

endued

and

when

him

animated
it with
had

He

disc,formed

Eve

Sale's Koran,

man,
some

for

clay from

it into the

such.

never

reft in

After

air.

figureof clay
soul,
intelligent
placed him in para-

the

an

out

ch.

p. 4 (note).
1
"
The Creator
and

as

that

of his leftside. "

ii.

the

of the

bones, blood-vessels,
to

1093
The

4000.

and

frame

again

are

pieces and scattered into the

fragmentsof the firstgreat
the spirits
of earth and sea
are

Those

Failure
air.

and

"The

Creator

then

formed

another

He
clay figure, but into this one
that
when
it
some
iron,
so
(of translation), wrought
received
the vital spark it withstood

determined

purpose
the earth and

to

He

"

make
took

the

strain

man

and

became

Adam,

was

fashioned

the constitution

Then

stood

them

lose

it

He

figureof a man.
Spiritof Life to endue this
and placed the spirit
body with vitality,
the head
of the figure. But the
on
was
spirit
strong, and the body, being
only clay,could not hold it,and was
took

360 blood-vessels

into 40 great parts, which

resolution

secret

of 24 bones

weigh 306 miscals, the

six lacs and

to

The

members

amounts
gristles,

the hairs of the head

man

brains

and

of 7

sense

bones.

32

in the other

total of all the

The

573.

are

and

the back

360 bones

are

body.

large and
of

placeof smell

is composed of 7 bones, and

neck

fixed number

instance,the skull is

the neck

this and

bones, between

of

man

For

bones, blood-vessels,etc.

composed

in

created

account

failure."
p. 199.

"

in

and

Man.

That

the iron that is in

of his descendants

good

they

become

than

their

stead.
of

When
little

prototype

the

has

they
more

first

Swettenham, Malay Sketches

ROYAL

ii

Four

subdivided.

SANCTITY

elements

viz. air, fire,earth,and

connected

are

four

enter

into his
With

water.

essences

23

"

the

composition,

these

soul

or

elements
with
spirit

with earth,and wisdom

air,love with fire,
concupiscence
water."

with

(b) Sanctityof the Body

In

dealingwith

first take the

who

present

case

the

this branch

of the
most

of the

subjectI will
magicians
kings and priestly
marked
clearlyexamples of

to be found
personalsanctitywhich are now
among
Malays, and will then describe the chief features of
the sanctityascribed to all ranks alike in respect of
certain specialparts of the ordinaryhuman
anatomy.
The
is held
theory of the king as the Divine Man
perhaps as stronglyin the Malay region as in any
other part of the world, a fact which
is strikingly
emphasised by the allegedright of Malay monarchs
to
slay at pleasure,without
being guilty of a
crime"
Not
only is the king'sperson considered
sacred, but the sanctityof his body is believed to
communicate
itself to his regalia,
and
to
slay those
who
break
the royal taboos.
Thus
it is firmlybelieved
that any one
who
offends the royal
seriously
who
touches
(even for a moment) or who
person,
imitates (even with the king'spermission)
the chief
who
or
objectsof the regalia,2
wrongfullymakes use
"

Newbold,

op. cit. vol. ii. pp.

351,

In

of the greater
Selangor,some
352.
have
their
bones, at least,
own
mystic

nomenclature, e.g. the backbone, which

tiang 'arasb, or the " Pillar

is called

of the Heavens."
2

Of

the

the imitation

which
forbids
superstition
of the royalinsignia
I can

set of
a
speak personally,as when
models
of the Selangor regalia were
with
for me,
the late
being made
Sultan's full permissionand knowledge,
I found it impossibleto get them made
either in shape
reallylike the originals
size,the makers
or
allegingtheir fear
of being struck dead
in spiteof this

AND

MAN

24

THE

UNIVERSE

CHAP.

privilegesof royalty,will
be kena daulat, i.e. struck dead, by a quasi-electric
which
Power
the Malays
discharge of that Divine
reside in the king'sperson,1and
which
to
suppose
Daulat
is called
or
"Royal Sanctity." Before I
proceed,however, to discuss this power, it will be best
to
give some
descriptionof the regaliain which it
of

of any

the

insigniaor

"

"

Malacca

Newbold

resides

:
"

Of

usuallyconsist
regalia
descent,
few
"

of

articles of

laws,

vest

or

lance

of

sort

from

flowing
sometimes

it like

crimson

horse

white

and

the

are

interior of the
substance

tail,dyed
this

tombak

of which

with

is covered

handle

spear.

bandrang a spear of state, four or seven

usuallycarried before the chiefs in the
The

"

kris,kleywang,or

generallya
weapons,
The
limbing is a

Peninsula.

Malay
of genealogical
baju,and a

book

silasila,or

of

code

The

"

says

is

crimson,

generallyof

hair."3
So

in

(1821)we
My

read

"

Annals

Malay

"

Shah,

Bichitram

is

name

This
.

of the

translation

Leyden's

sword, Chora

is the

sa

who

raja.

am

kian

mendang

(i.e.
(i.e.
mandakini\ and that is the lance, Limbuar
limbuara); this is the signet,Cayu Gampit, which is
employed in correspondencewith rajas."'
The Chora sa medang kian (i.e.
mandakini)is the
"

permission by
"Daulat"
them

this

Divine

Power

if

they were
accurately.

too

custom

would

strict.

Thus

(p. 215)
"silver"

we

to
appear
from
Malay

may

state

pieces of

Perak

In

even

be

gather that
the

most

the

with
that

Sketches

for turtles' eggs.

The

"

"

kabesaran

state

Newbold,
2

Ibid.

sacred

Ibid. p. 195.

The

regaliaof

every
be endowed
for instance

of

Leyden, Malay Annals,

words

Naning."

op. cit. vol. ii. p. 193.

in the

or

is

supposed to
supernaturalpowers,
of the ex-Panghulu

petty

less

the
regaliaaccompany
royal party upon their annual expedition to seek

the

or

imitate

to

in brackets

are

pp. 22-23.
W. S.

mine.

"

26

MAN

1.

The

2.

The

AND

royal Betel-box.
Long K'ris a kind
two
royal Swords ;
"

3. The
the left

THE

UNIVERSE

of

rapierused

one

on

the

CHAP.

for

Malay

righthand

(allof the articles mentioned

hitherto

executions.
and

one

on

being carried

in front of the

Sultan).
(payong ubor-ubor\carried
Fringed Umbrella
behind
the right-hand
sword-bearer.
The
royal Cuspadore,"carried behind the left-hand sword-

4. The

royal

"

"

"

5.

bearer.
6. The

royalTobacco-box, carried at the Sultan's back.

The
eightroyaltufted Lances (tombak bendrang or bandangan), whose bearers were followed by two personalattendants,
the latter of whom
attended, besides,to anythingthat was
broken
or
damaged ; so that the processionnumbered

7.

seventeen

Of

tain
Pahang regaliaI have not been able to oblist with any pretensionsto completeness,
but
remark
by Mr. Clifford (the present Resident)
be essenof his books, they would
to
tially
appear

the

from
in

one

the

Jelebu regalia(given me
Jelebu)ran as follows :

of

3.
4.

5.

of

amusement

honour

his

"

and

musical

kinds

Maxw.,

in Sri

Princess, "dresses

given

were

twelve

to

the

attend-

instruments

of

the

got together."
Rama, J.R.A.S.^ S.H.,
were

"

17, p. 93.
This

list

given me
by H.H.
Besides
the
Raja
Selangor.
above
there are
several royal "proin any
perties not usually included
listof regalia. These are H.H. 's chain
jacket(bajurantef); a speciesof shield
was

of

Bot

"

or

targe, said

called otar-otar

siblyhis
One
was

by Ungku

Sword
single-bladed
(pedangpemanchor).
used for executions.
The Long K'ris (Krispanjang,penyalang},
The
royal Lances (tombak bendrang).
The
royal Umbrella
(payongkabesaran).
The
(tunggulular-ular).
royal Standard and Pennants

2.

States.2

1.

No.

those of the other Federated

as

Kechil

Said

ants,

same

list of the

of

in all.1

persons

mat

to

be made

and

of the tombak
a

H.H.'s

of brass, and
seal,and pos-

the dish he ate

belonging to

species of trident,

and

from.
H.H.
was

called

tombak

b2rch?ranggah

or

the

The
ordinary
Branching Lance."
lances
might be borrowed
by the
in
and
for
carried,
example,
people,
the processionescortinga bridegroom
day's
(by virtue of his supposed "one
the
house
to
sa-hari)
sovereignty,"
Raja
of his bride,but the trident never,
2
"All
the insigniaof royaltywere
fashioned
by the goldsmiths of
hastily
whenever
To'
and
Raja or
Penjum,
in
Wan
public they
Bong appeared
were
accompanied by pages bearing
"

silken umbetel-boxes, swords, and

of Malay
the
manner
brellas, as in
In Court and Kampong,
kings." Cliff.,
"

p. 115.

MAGIC

ii

6. The

OF

POWERS

-cloth
royal Ceiling

dewangga).
Moving

"
7. The
the

8. The

names

royal Drums

with

skins

the

chord

"

REGALIA

berangkat\perhaps

(gttnongdua

peaked pillows.
(gendang naubat);

said

of lice (kulit tuma)

and

of twelve

when

tones

27

Hangings (tabir,
langit-langit

and

Mountains

of two

THE

be

to

"

emit

to

"

headed
a

single

(dua-tflasbunyi sakali

struck

di-pukot).
"i
/7or
""**/). I
royalTrumpet (lempirt
\
roya Gong.
royalGuitar (kechapt).
}

Each

~,

9. The
10.

The

1 1.

The
The

12.

...

royalrcbab

This

latter

was

Malay

or

these

of

.x

alsQ gaid tQ emit

si

le chord

notes.

fiddle.

peculiarity
(of

of
multiplication

the

with the traditions of

notes)is quite in accordance
the king's musical
instruments
in Malay romances.
Thus
of Raja Donan's
magic flute we are told,"The
first time (thathe sounded
the flute gave forth the
it),
sounds of twelve instruments,the second time it played
if twenty -four instruments
as
were
being sounded,
and
different
the third time it played like thirty-six

instruments."
Princesses

No

Che

wonder

Che

and

Ambong

told

are

we

that

"the

dissolved

Muda

stopped."*
declared that these objects came
My informant
into existence
of themselves
(terjalisendiri),at
the
a
two
peaks of a burning
spot between
mountain
{gunong merapi} in the country of
that
also averred
He
Menangkabau in Sumatra.
in tears, and

"rain

could

and

the music

not

that

any
would
(di-lintas)

fewer

than

Maxw.

S.S., No.
"

in

rot

them
who

one

seven

had

fall

to

buffaloes

Raja Donan.J.R.

A. S.,

be

to

nor
"

the

brushed

To1

lapokde' hujan,
ttkang d"? panas,

past

ground;2

have

Pfsaka

18, p. 253.
To?

blister

sun

to

di

be

toras

them,"

whilst

di-lintas

no

slaughtered
(?turis) di-tHla-

dan,
P/saka

"

them

tumbang."

MAN

28

before

the

moving
replaced.1

be

can

AND

"

an

importantpart

to

another, more

emphasise his

of

when
especially
importance.2
of

solemn

divide

which

part of
Klink.
2

Sometimes, however, it
of

lump

upon

kawi,

the

iron

called

bfsi

unfrequently forms

not

regalia as

well.

"

Vide

Besi.

s.v.

(when

out)

worn

often forms
regalia
one
Malay sovereign

letter from

It is usuallyupon a portionof his

which
(as,for instance,his k'ris,
insignia
is dipped into water
he drinks)
which
that a Malay sovereignswears
his most
is

"

mountains

oath.

CHAP.

of the writer's

enumeration

An

UNIVERSE

THE

the writer wishes

of

horse

the

of

race

to

sorimbor-

aknee, superiorto all others ; Sultan

of the Burning Mountain, and
of the
mountains

goontang-goontang, which
and Jambee ; who
Palembang

slay at pleasure without

being
may
guiltyof a crime ; who is possessed of
the elephant named
settee
dewa; who
is Vicegerentof Heaven
Sultan
of the
;

The

Golden
River ; Lord
of the Air and
followingrecital of the titles
balli
of
at
will
show
least
Clouds
master
a
a
Raja
(Audience;
the extraordinary
pretensionsto sanctity Hall), whose pillarsare of the shrub
which
to this day (with,in some
parts, jelattang; of gandangs (drums) made
of the minute
of hollowed
branches
no
great diminution)hedge about the
and
shrubs pooloot
seelosooree ; of the
person of the Malay king :
"The
Sultan of Menangcabow, whose
to the skies ; of the
gong that resounds
residence is at Pagarooyoong (after
buffalo named
Se Binnooang Satiee,
don
parasked
for presuming to mention
whose
horns
ten
feet asunder ; of
are
his name), who
of
the unconquered cock, Sengonannee; of
is king of kings,son
whose
nut
tree
the
cocoa
amazing
Raja Iscunder-sulcarnainny,
of the third of the wood
master
macheight,and being infested with serpents
other noxious
render
it
of whose
and
one
reptiles,
propertiesis to
cummat,
enable
matter
to
impossibleto be climbed ; of the flower
fly; of the lance
ornamented
with the beard
of Jangee,
named
seeree
menjeree, of ambrosial
he goes
of the palace of the city of Rome
when
scent
to
sleep,
;
; who,
tillthe gandang nobat (state
not
of the gold of twelve grains
wakes
of whose
coodarat
named
coodaratfee,resembling drum) sounds ; one
eyes is
the
other
who
is
of
the
and
the
moon."
a
man
as
sun
as
possessed
;
the sword
named
Marsden, Hist, of Sum. p. 270.
Chooree-se-mendongwhich
hundred
and
On
the
has
an
foregoing list I should
ninety
geree,
in
with
the
like
remark
made
the
conflict
to
(l) that the necessity
gaps,
Se
it
whom
of
arch-devil,
Cattee-moono,
asking pardon for mentioning the
is considered by the Peninslew ; who
is master
of fresh water
sular
king'sname
be
to
to
in the ocean,
the extent of a day's
as
imperative as
Malays
is maslance formed
ever.
ter
sailing
(2) The expression"who
; possessed of a
in
the
of fresh water
is
of a twig of ejoo (the gomuti, or
ocean
sugar-palm); of a calrwang (scimitar) explained by a passage in Leyden's
chinday (cloth);
Malay Annals
(p. 37), where, all the
wrapped in an unmade
fresh water
of a creese
being exhausted, "Raja
(dagger)formed of the soul
of steel,which, by a noise, expresses
Sang Sapurba directed them to bring
tie them
in circles and
and
rotans
an
unwillingnessat being sheathed,
in the water
itself pleasedwhen
throw them
and shows
drawn
; then having
;
of

Sumatran

"

....

....

"

"

of

date

coeval

possessedof
named

gun
soubahana

with

the

creation

brought from heaven,

hou

ouatanalla

himself
he

descended

inserted

within

his

into
feet

into

the circles of bamboo

small
the

boat,
water,

and
(sic),

ROYALTY

OF

CHARACTERISTICS

ii

29

strengthof the Malay belief

extraordinary
of the regaliaof their
in the supernatural
powers
only be thoroughlyrealised after a
sovereigns can
in which
their kings are
study of their romances,
credited with all the attributes of inferior gods, whose
birth,as indeed every subsequentact of their after life,
is attended
by the most amazing prodigies.
usually invulnerable, and are
They are
gifted
with miraculous
powers, such as that of transforming
others
themselves, and of returningto (or recalling
to) life ; in fact they have, in every way, less of the
and
Thus
it
them
of the god.
about
more
man
is that
the followingdescriptionof the dress of
old-time
an
Raja falls easilyinto line with what
the objectless
otherwise
would
jargon which
appear
stillconstitutes the preamble of many
a
Malay prince's
but which
can
letters,
yet be hardlyregarded as mere
rhetoric,since it has a deep meaning for those who
the

But

read

it :

"

He

"

the

wore

without

made
miraculously
encircled

of mirrors
by

the Power

virtue of

of God

the

circles became

his

water

fresh,and

beraduwanggi,
in pieces; hundreds
letting

waist, thousands

Almighty and the

of Raja Secander

descendant

Zulkameini,

called

trousers

within
all the

another
named

these
crews

suppliedthemselves with it, and unto

is mixed
with
day the fresh water
the salt at this place." (3) The horse,
is usuallycalled
which
Sembrani,"
which
could
is a magic steed,
fly
the
air
well
swim
as
as
through
through
Ann,
the water"
(Leyd., Mai.
p.

this

"were

cloth

(4) For
17).
tang-goontang

the

mountains

Goon-

(or Saguntang Maha-

miru),cp. Leyden's Mai. Ann.

p. 20
privilegeof "slaying
(5) The
at pleasure without
being guiltyof a
which stillbelongs
crime
is a privilege
of the firstrank.
to Malay sovereigns
Similar sacred objects,
belongingto

seqq.

"

of

"

the

sacred

from God"; "the

kallah, which
weaves

adds

pearls,and

one

thread

when

that

yearly of
cloth

will be

shall
"

no

dagger Hangin

Cinga
his command,

will, at
blue
itself"; "the
his

"

"

crown

sansistah

which

which

his

Menangcabow
"Gaggar Allum"(Gegar 'Alam),

be finished the world

"

"

Sultan

itself,and
fine

encircled

more

(Singa ?)
fightof

champaka

is to be found

in

no

flower,
country but

(being yellow elsewhere)," and

others
worthy of the Sultan
many
"
whose
bringethdeath to all
presence
who
attempt to approach him without
"

permission, and
Indrapore, who
"

of
has

the

"

four

Marsden, Hist, of Sum.

Sultan

of

breasts."

p. 272.

MAN

30

legs,they
largerones

AND

UNIVERSE

sprinkled all

were

CHAP.

about

his

body,

and

the seams."

followed
his

THE

waistband

(kain

ikat

pinggang) was
of "flowered
cloth, twenty-fivecubits in length,or
thirtyif the fringebe included ; thrice a day did it
in the morning transparent as dew,
change its colours
at
mid-day of the colour of lembayong? and in the
evening of the hue of oil."
his coat.
It was
"of reddish purple
Next
came
Then

"

velvet, thrice brilliant the lustre of its surface, seven

powerfulthe strengthof the dye ; the dyer after

making it sailed the world for three years, but the dye
stillclung to the palms of his hands."
blade of one piecewhich
His dagger was
a straight
spontaneouslyscrewed itselfinto the haft. The grooves,
called retak mayat? started from the base of the blade,
called pamur janji appeared half-wayup,
the damask
called lam jilallahat the point; the
and the damask
there parallel
with
the edge, and
damask
alif was
the damasking ended
the steel was
where
white.
No
the steel,it was
what
was
over
ordinary metal was
Ka'abah
after making the bolt of God's
(atMeccah).
It had
been
of God's
forged by the son
prophet,
smelted
in the palm of his hand, fashioned
Adam,
and coloured
with the juice
with the end of his finger,
times

"

9,

purple,-vide Klinkert, s. v.; cf.

followingfrom /.R.A.S., S."., No.
Saban
was
frequently
p. 93 : "Tan

to

be

the

I.e.

seen

the outworks

on

the river,dressed

across

of his

fort

in garments of
In the morning

conspicuous colours.
he wore
red, at mid-day yellow,and in
the evening his clothes
were
green.
When
he was
pointed out to Magat
the morning, and
he
Terawis, it was
was

dressed
The

ance

in red."

observforegoingsuperstitious
is found

among

more

than

one

Indo-Chinese
chef

doit

robe

jour

de

et

la

s'habille
le mardi

le

"

Le

conformer

general en

plusieurs
superstitieuses
;
exemple, il faut qu'ilmette
une
de couleur differente pour chaque

coutumes

par

nation.

en
en

jeudi en

se

observances

semaine

le

dimanche

blanc, le lundi
vert, le mercredi
bleu, le vendredi

en

en
en

il

jaune,
rouge,

noir,et

samedi
violet."
en
Pallegoix,
Descriptionde St'am, vol. i. p. 319.
2 Lit.
"corpse grooves."
le

"

in

of flowers
down

came

of

acid)at the source

came
floating
up

deadly qualities
if cleaned (with

river,the fish at the embouchure

dead.
he

that

sword

The

"

sky, and

the

it from

to

31

Its

furnace.

Chinese

ROYALTY

OF

EQUIPMENTS

ii

wore

called

was

the
gonggong?'the successful swooper/lit.
off its prey.'
The

"

Malays, is

the

among

"

He

them

purposelyunfinished
would

world

if it were

It had

come.

had

but

way,

folded

royal handkerchief, knotting

with the ends projecting
of
; one
ta sudah
(endlesslove): it was

that it stood up
he called dendam

it so

turban, which,

his

took

next

'kite carrying

handkerchief

square
the head."

round

knotted

and

is his

article described

next

lang pen-

finished the end

been

the work

been

in

woven

of the

ordinary

no

of his mother

from

her

provided with all the

youth. Wearing it he was
of a number
of
secrets.
(The names
love-compelling
charms
be
to excite passionare
given,but they cannot
explainedin the compass of a note)."
the Malay national garment
He wore
the sarong.
2

"

It

robe

"a

was

had

ordinary weaving

jar in the
relieved by
gills,
in

might be

one

day, but of those

it got

sun

drier.
1

from
-

The

jadi"

usual

Ashik

with

maker
to

make

of olden

form

is ptnggonggong,
to carry in the mouth.
names

are

sa-kampong"

"

"

Si-mula-

Si-putar

been

; no

the

to

It

If it were

soaked

in

water

it

was

death, so that

rajasof

time.

woven

sooner

like it.

one

no

by people with

ocean

put

of
clothing

finest kind;

it had

beaks

was

damper, if it were
tear mended
slight

gonggong,
Their Malay
"

others

able

the

produced it ;
of the

of the

the fashion

of

middle

the

finished than

muslin

of

not

was

the

no

of

present

put in the
it became

by darningonly increased
leman,"
mabuk,"
and
No.

"

"Asam
"

Doa

garam"

"

Ahadan

Sa-palit
gila" Sri gfgah"
unus."
J.R.A.S., S.".,

17, pp.

"

"

94-97.

MAN

32

AND

THE

UNIVERSE

CHAP.

it,for the thread

value, instead of lessening

its

cost

purpose

dropping on
length,while

one

hundred

it would
the

dollars.

tanglethe

breath

for the

singledewdrop

thread

of the south

for

wind

cubit's

would

entangle
dis-

it."
of the way
in which
we
Finally,
get a description
Raja (S'riRama) set out upon his journey.
"He
adopted the art called sedang budiman,

the

young
he took
forward

eagle was
a
as

took

shadow

own

step

he
(i.e.

his feet

at

round

was

flyingagainstthe

step forward

backward

two

his

when

mid-day
a

writhed

snake

the young

then

and

wind

started

his

feet),

overhead

backward,

two

at

one

leavinghis country, and

sign that he was
as
a
sign that he would return ; as he
with
the right foot, loud
clanked
his
l

accoutrements

on
was

heard

as

he put forth the left foot

his

right; he advanced,
swelling out his broad chest, and lettingdrop his
slender
fingers,adopting the gait called
planting
beans,' and then the step called sowing spinach.'
the king,
In addition to the sanctityof the regalia,

similar clank

his left ;

on

'

'

'

the

as

divine

man,

infinite multitude

an

possesses

of

into almost
which enter
of his
act
prerogatives
every
privatelife,and thus completelyseparate him from the
of his fellow-men.
generality
be
These
too
to
numerous
prerogatives are
in detail,but the following
from
extract
mentioned
will give a
Leyden's translation of the Malay Annals
"

"

generalidea
1

The

which
natural

of their character

is changgei,
Malay word
nails"
(whether
means
"long
or

artificial)
; artificialnails

are

length,being much
affected by Malay actors
performing as
royalty.
2 A
long step and a slow swing of
several

inches

in

and

extent

"

the Malay of the way

and
raises
his arm
to plant
man
a
steps
six feet apart ; a quicker
bean-seeds
is
step and a rounder swing of the arms
the

arms

compared
small

reminds

to

seeds.

"

the

action

of

scattering

-J.R.A.S., S.B.,

loc. cit.

MAN

34

UNIVERSE

THE

AND

CHAP.

superiorto the yellowone, because

it is seen
conspicuousat a greater distance, was also
while the yellowumbrella
confined to the raja's
person,1
confined to his family."
was
ject
of other particulars
A number
bearingon this sub-

umbrella, which

is

'

in other

will be found

Appendix

references

additional

details,which

recorded

or

of

use

given

are

other

to

too

are

for

works

be

to

numerous

the

insignificant
person, if he
the
Payong (umbrella)and

royalpermission;

otherwise

confiscated."

has

deceased

interdicted,as also the distribution

will be

in the

here.

funerals, whether

"At

great

parts of the text, and

be

the
subject,

the
of

been

is

Puwadi

alms, unless by

the articles thus forbidden

"Puwadi

is the

of
ceremony
for funeral

white one,
a
spreadinga cloth, generally
Should
ceased
and other processionsto walk upon.
the debe of high rank, the cloth extends from the house
where the corpse is deposited,
to the burial-ground."
still in force at the courts
Similar prohibitions
are
of the Malay Sultans in the Peninsula,though a yellow
umbrella is now
substituted for the white, at
generally
least in Selangor.
*

distinction

is also

yellowcloth

drawn

now

and

cloth

between

which

factured
manu-

has been

dyed

yellow with saffron, the wrongful use of the latter

being regarded as the more
(the genuine article)
heinous act.
especially
In addition to the royal monopoly of such objects
1

' '

which

The

portionof the barge

wife
principal

close

six scarlet-bordered

Sketches,p. 214.

carries the Sultan's

is decorated
white

covered

with

umbrellas.

Two

officers stand,

all day long,justoutside the state-room,

black
umbrellas
with
holding open
silver

and
fringes,

two

others

are

in the

bows

with

long bamboo
poles held
erect.
together and
Malay
"

"

Leyden, Malay

Annals,

pp.

94,

95.
3

Code

Newbold,

of Malacca, translated
in
op. cit. vol. ii. pp. 234, 235.

LINGUISTIC

ii

have

as

TABOOS

mentioned, Sir W.

been

35

E. Maxwell

mentions

i.e.river turtles
(laranganraja),
royalperquisites
their eggs);
(tuntong)
(by which he no doubt means
he doubtless
means
elephants(by which
elephants'
tusks);1and the fruit of the ketiar" from which oil
is made
by the Perak Malays. He adds, "It used to
be a capital
offence to give false information
to the Raja
three

"

about
certain
with

The

of these.

any

In

trees.

ripe,the whole
to gatherit.

ketiar

is found

and
localities,

other

'

'

tree

is said

in groves

not

affect
mixed

the fruit

days, when

former

to

was

Raja'shousehold would turn out

It is said to yield
a very
largepercentage
of the

of oil."2

The

only tree

resembles

Ridley'slist3

in

the "ketiar"

whose

katiak, which

is the

at

name

all

is identified

Acronychia Porteri, Wall (Rutaceae).

of the gathering
of the eggs of river
A description
will be found
in
turtles by the royal party in Perak
Malay Sketches?
there are
Besides
the above
few linguistic
not
a
with
the
taboos
connected
king'sperson, such as
as

the

the

of

use

words

santap, to
be seated, or

eat

beradu,

to

"reside"
in
to
sleep; bersemaiam, to
certain place; berangkat,to
a
"progress"; siram,
bathe ; gring, to be sick ; and mangkat, to die ;
to
all of which
words
are
speciallysubstituted for the
ordinaryMalay words when reference is made to the
the king dies his name
is
king.5 Moreover, when

In

of each
a

Selangor this royalrightto

pairof elephant'stusks is

tradition

to

which

casionallymade.
have

been

other

an

There

allusion
are

as
perquisites

is

one

still
oc-

said

to

well

as

mentioned, e.g. rhinoceros' horns

bezoar
stones
(suml/u badak) and

those

\guliga).

Notes

Others

and

Queries, No. 4, issued

wihJ.R.A.S., S.B., No. 17, sect. 75.
3
J.R.A.S." S.B., No. 30, p. 127.
4
Swettenham, op. cit. pp. 211-226.

patek (slave);
karnia
or

are

titah

mtrka

or

(commands)
murka

(wrath) ;

or kumia
(favour); and nlgrah
anugrah (permission)
; the penaltyof

36

MAN

dropped, and

he

late

THE

to

it may

placeof

seem,

the addition

Marhum,"

"

of

in his

his decease.
often the

are

CHAP.

title of

prominent fact

some

the

UNIVERSE

the

receives

"deceased," with

or

alludingto
as

AND

expression

an

ally
occasionlife,
or

These
of

reverse

the

titles,
strange

complimentary,

ridiculous.1
occasionally
be forgotten,
It must
the
not
too, in discussing
divine attributes of the Malay king,that he is firmly
believed to possess a personalinfluence over
the works
of nature, such as the growth of the crops and the
bearingof fruit-trees. This same
property is supposed
lesser degree in his delegates,
and even
to reside in a
of Europeans in charge of districts.
in the persons
Thus
I have frequently
known
cess
(in Selangor)the sucfailure of the rice crops attributed to a change
or
and

and
officers,

of district

outbreak

of

which
ferocity

laid

crocodiles

in

case

occurred

the door

at

one

of

zealous and

somewhat
though perhaps occasionally
of the Government.
representative
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
the mouth.
on

individual,he is struck

Siam.

So,

too,

on

one

various
kings of those
generallydistinguished
by

are

nickname

some

able,

unsympathetic,

The

countries

an

man-eating

among

most

heard

even

derived

from

facts in

their

and
reign or personal relations,
after their decease.
applied to them

Newbold,0/. cit,vol. ii.

hear
the
Burmese
Malay Sketches, Thus we
among
list of linguistic kings of
the same
'the
king dethroned
by
taboos appears to be used in Perak.
foreigners,'the king who fled from
1
has
who
found
the Chinese,' 'the grandfatherking,'
one
Marhum,
deceased.
is
the
i.e.
the
It
and
the king thrown
into the
even
mercy,
after
water.'
of Malays to discontinue
Now
this has a close parallel
custom
in the Archipelago. Among
the kings
the death of a king the use of the title
of Macassar, we
find one
which
he bore during his life. A new
king known
for the
deceased
the
Throat-cutter
title is invented
only as
; another
which
he
afterHe
who
is
amuck
ever
as
ran
third,
monarch, by
; a
"

vide also

PP- 233'2345
p. 218, where

'

'

'

'

'

'

wards
similar

custom

Chinese

races

Colonel
of

Burma

of
and

existence

among
has
been

Yule:

dropping

name

The

known.

"

or

the

There

other

of

noticed

is also

Indo-

by

a custom

concealingthe proper
king. This exists in

to
(according

La

Loubere)in

'

The

was

beheaded
beaten
'

"

case.

of

this

to

Colonel
custom

'

death
Yule
to

fourth, ' He

who

his

stair-

on

own

ascribes the
Ancient

origin
India,

.,4.-S1.,
[JournalAnthrop. Institute. ]_/..".
S.B., No. 9, p. 98.

SALUTATION

occasion

three deaths

when

during a

District

fact

mere

of

his

add that
I may
significant.
is supposed by many
Malays to be white,
the pivot on which
the plotof not a few
considered

was

royalblood
and

occurred

absence, the

Officer's temporary
absence

37

this is

Malay folk-tales is made to turn.1

that the greatest
it must
be pointed out
Finally,
ing
possibleimportanceis attached to the method of salutthe king.
In the
Sri Rama
(the Malay Ramayana) we
of the chiefs,
that
read, even
"

"

"

"

While

yet

When

they got

some

at
Uplifting

hands

The

one
fingers

person

in

step their fingersten,

closed
on

Equals in
(though they
a

near

each

The

they bowed to the dust,

they made obeisance,
off

way

togetherlike
the other

rank
do

like

pileof

sirih

bakong palm
leaves."

salutingone another touch

shake) each other's hands, but

when
not

humble

of

the rootlets of the

salutinga great

birth

must

"A

chief.

not
man,

touch
named

hands
Imam

Tambang, at the mouth

of the Tembeling river.
touched
He
incautiously
hands
in greeting
with a Chief called To' Gajah, and
the latter,
seizinghim in an iron grip,held him fast,
while he was
stabbed to death with spears."5
In saluting
a great Chief, like the Dato'
Maharaja
Perba
j"lai,the hands are "lifted up in salutation
with the palms pressed together,
in the attitude
as
of Christian prayer, but the tipsof the thumbs
are
Bakar,

once

was

slain

at

Pasir

bakong is a kind of lily; the

Malay betel-vine.
3
J.R.A.S., S,B., No. 17, p. 93.
4
Touching hands is done with both
hands
together. If you touch hands

superiorin rank, it is proper, in drawing back your hands, to bring them at

if the
least as high as your chest ; and
other is decidedlyyour superior,
even
as
high as your forehead, bending forwhile doing so.
ward somewhat
8
Cliff.,Stud, in Brown
Humanity,

with

p. 175.

Newbold,

op. cit. vol. ii. p. 288,

note,
8

The

sirih is the

man

who

is somewhat

your

MAN

38

AND

THE

UNIVERSE

CHAP.

beyond the base of the chin.

carried
In
are
salutinga real Raja, the hands
higher and higher,accordingto the prince'srank,
until,for the Sultan, the tips of the thumbs
are
on
suffered

not

level

these

ascend

to

with

the

forehead.

Little

details

of immense

importance in the eyes

without
reason,
seeing that

are

Malays, and not

Independent Native

State many
has
a man
for carelessness in their observance."

death

case,

which

heightto

the hands

salutation in

makes

the

at

hands,

in

an

by his

third

two

The

sittingposture

advance
salutations

more

raised.

are

bends

he advances,

as

the

over

being

chief twice

made

on

Sultan's
his way

his

place.
of
flagrantinfringement

back

to

Sultan,such

of the
it is

of the

hall the formal

tions
salutaking's audience
in
performed in a sittingposture, and
is paid to the
too, the greatest attention

are

and

come

as

the

In

this

such

as

those

thought,to

prove
the death of

any of the prerogatives

I have described, is certain,

fatal,
more

less

or

immediately.

Penghulu Mohit, a well-known

which
of the Klang district,
in Selangor,
Malay headman
took placewhile I was
in charge of that district,
was
the time
at
generallyattributed by the local
very
Malays to his usurpationof certain royal privileges
or
prerogativeson the occasion of his daughter's
his acceptance of giftwedding. One of these was
Thus

Court

Cliff.,In

p. 113,
"Visitors

and

compare
to

Jugra

and
the

Kampong,
following:
"

often

may

in

the

eveningsee a party of some 30 or 40 men

coming along the road with His High"

ness

of

[the late

Selangor]

ahead

of them.

"

Sultan

walking
Should

'Abdulsamad
a
a

few

paces

native

meet

the little processionhe will squat down

at the side of the road until the Sultan

passed,for accordingto Malay ideas

of respect in a subject
want
a
remain
to
standing in the presence of
his Raja"
on
replyingto His
Highness natives place the palms of
their hands
togetherand so raise them
of obeisance,
to their forehead, by way
this is done
and
even
by his own
children.
SelangorJournal, vol. i.
has

it shows

"

"

"

No.

i, p.

5.

OF

INFRINGEMENT

ii

ROYAL

TABOOS

39

after the

royalfashion,which were
presented to him as wedding giftsin his daughter's
These
honour.
buffaloes had a coveringof cloth put
them, their horns covered, and a crescent-shaped
over
breast -ornament
(dokok) hung about their necks.
taken
Mohit's house in
dressed
Thus
to
they were
solemn
procession.1It was, at the time, considered
that the very first of these gift-buffaloes,
significant
which
had been
brought overland from Jugra,where

buffaloes,decorated

the

Sultan

the

cause

mother

lived, had
may

died

have

day

or

died

been,
two

on

arrival,and

it is

after the

fact

whatever

that

Mohit's

conclusion

of the

that Mohit
himself
was
wedding ceremonies, and
ill almost immediatelyand
taken
died only about
a
later.
fortnight
The
not
only person who, in former days, was
which
in the least affected by the royal taboos
tected
prothe common
the regaliafrom
touch was
the
(now I believe extinct)officialwho held the post of
Court
Physician(Maharaja Lela). He, and he alone,
might go freelyin the royal apartments wherever he
which
he enchose, and the immunity and freedom
joyed
in this respect passed into a proverb,the expression
to act the Court
Physician (buat Maharaja
able
unwarrantLela) being used to describe an altogether
or
familiarity
impertinence.
The following
story (thoughI tell it againstmyself)
is perhaps the best illustration I can
give of the great
danger supposed to be incurred by those who meddle
the late
of royalty.Among
with the paraphernalia
Sultan's insignia
of royalty
a
(in 1897) were
coupleof
"

"

dressingup of the buffaloes,

the
in conjunction with
about
suspensionof the breast-ornament

when

This

taken

their

necks, suggests

anthropomorphic ideas
ficial buffalo.

the
about

survival

of

the sacri-

AND

MAN

THE

UNIVERSE

CHAP.

(gendang]and the long silver trumpet which I

have
Such
found
are
already described.
trumpets
the kabesaran
or
regaliaof most
Malay States,
among
and are
always, I believe, called lempiri or nempiri
(Pers.nafiri\ They are considered so sacred that they
can
only be handled or sounded, it is believed,by a
tribe of Malays called "Orang Kalau," or the
Kalau
men,"1 as any one else who attempted to sound them
be struck
dead.
Even
the
would
Orang Kalau,"
this instrument
the
at
can
only sound
moreover,
time and
of a
at the proclamation
season
(e.g.
proper
for if they were
sound
it at any
to
new
sovereign),
other time its noise would
slayall who heard it,since
habitation
of the
it is the chosen
Jin Karaja'an or
it would
State Demon,2 whose
be, if wrongfully
delight
disturbed,to slayand spare not.3
the
drums
of the Selangor
This
trumpet and
were
kept by the present Sultan (then Raja
regalia
Prince of Selangor)in a small galMuda, or Crown
drums

"

"

"

"

the

Among

Rajas

of

of the

is one
of

few

royalty.

In

used

to

musician

the

Malays

confined

is

naubat

of the

use

the

reigning
States, and the privilege
most
valuable insignia
to

be

office of

the

Perak

hereditaryone,

an

called

Orang

performers
levied
tax was
a special
No.
S.B.,
support (J.R.A.S.,

the

were

for

Kalauy and
their

told

that

these

State

or

State

or

Flute,

to

[I

learnt

Sultan

slain

have

one"

less

have

slain these

his
me

since

this

which

from

himself, and

was

H.H.
here

is

men

used.

the

late

record

it,

H.H.
The
of

be less marked.
ubor-ubor

tombak

or

assured

sanctityof
the regalia
They are
State

or

Trumpet

brella,
Um-

the State

bandangan.

Selangor State

to

with

was

Of
told

that any one who " brushed

hastily
past
it " (siapa-siapa
mUlintas-nya} would be
fined

if he were
the
dollar,even
(walo" Sultan-pun ktfna

one

Sultan

himself

juga).
8

read

But

in Malay

that

in

accompany
that

from

the extreme
time

to

Sketches

Perak

and
parties,
on

first

which

the State Trident, and

the

asserted

claimed

ninety-ninemen

remaining pieces

appears
the payong

been

Sultan

the case.]

not

to

the

latter

hundred

"a

it

(in

the

hand,

own
was

the

the

Dagger, called
b/rayun, or

Selangor) tfrok
"Swaying Baboon,"
said

and

sometimes

H.H.

9,

dangerous
genii or spiritsresided in the naubat
the
two
or
g?nBig State Drum,
Small
State Drums, the two
dang or
State
Kettle
Drums,
langkara or
the l/mpiri or
State
Trumpet, the
Kris

it has

that

Lances

p. 104).
2
I was

sgrunei

because

"

(p. 2 1 5) we
ments
royal instruthe
royal waterthe royal bugler sits
the

end
time

of the

blows

antiquesilver trumpet

of the

prow,
call on

and
the

regalia."

THE

OF

SANCTITY

PECULIAR

ii

REGALIA

41

cupboard which stood (upon posts about

outside
His
three feet high)in the middle of a lawn
His Highat Bandar.
ness
Highness'"garden residence
been kept
that they had once
himself informed
me
the source
there they were
but when
in the house itself,
of infinite annoyance
and anxietyto the inmates
on
iron

vanised

"

!
of their very uncanny
behaviour
for instance,would
Drops of perspiration,

account

form

upon

of the Royal
leadingmember
House
about to die (thisactually
was
happened, as I
told,at Langat just before the death of Tungku
was
died
'Chik, the late Sultan's eldest daughter,who
during my residence in the neighbourhood). Then
one
Raja Bakar, son of a Raja 'AH, during the retrod
thatchingof the house at Bandar, accidentally
the

Trumpet

the wooden

upon

and

when

died

in

therefore,a
same

drums

from

bad

barrel of

hornet's

of the

one

his

of

consequence

it was
to

Drums

inside

of these

one

pretty clear that thingswere

worse,

and

Chinaman

was

"

When,

inadvertence.

formed

nest

State

going

ordered

to

to risk
Malay having been found willing
his life in undertaking
willingness
so
dangerousan office an unthe Chinawhich was
man,
as
presently
justified,
too, after a few days' interval,swelled
up and
Both
these strange coincidences
died.
were
readily
occasion
confirmed
an
by the present Sultan on
of the
when
I happened to question the authenticity
of the most
lightened
enstory, and as His Highness is one

it,no

remove

"

and

easilybe
all

set

truthful of
aside.

the

such

confirmation

cannot

strangest coincidence

of

long afterwards,having never

that portionof the regalia
which was
in the Raja
seen
Muda's
to
a
Malay
charge, I happened to mention
friend of mine
at
Jugra my wish to be allowed to
was

to

follow,for

But

men,

not

MAN

42

AND

UNIVERSE

THE

CHAP.

these

examine

and was
at
once
objects,
begged not
could say
them, on the ground that
to touch
one
no
what might follow."
But shortly
after,havingoccasion
to visit the Raja Muda
at his house
at Bandar, I took
the opportunity of asking whether
there was
any
objectionto my seeing these much debated objects,
and as His Highness not only very obligingly
assented,
"

but offered

to

show

both

and

them

to

was

able

Highness himself
takingthe Trumpet out of its yellowcase and handing
I thought nothing more
it to me.
of the matter
at the
curious coincidence,
time, but, by what was
a very
really
within a few days'time of the occurrence,
seized
was
with a sharp attack of malarial influenza,the result of
which was
that I was
obligedto leave the district,and
at headquarters. In a
Malay village
go into hospital
news
tion,
spreadsquickly,and the report of my indisposiafter what
doubt
was
no
regarded as an act of
made
a
rashness, appears
to have
extraordinary
found
proand the result of it was
that a Malay
impression,
for
who
himself indebted
to
me
probablyconsidered
himself by a
assistance he had received, bound
some
to

to

vow

see

to

handle

himself, I

me

offer sacrifice

at

them, His

the

shrine

of

famous

local

to the district.
permitted to return
Of this,however, I knew
nothing at the time, and
astonishment
when
nothing could have exceeded
my
that it was
I found upon my return
duty to attend
my
in
the banquet which
took place at the saint's tomb

saint

should

honour

of my

Having
1

the

I be

own

recovery

shown

the

wide

TheMalayheadman(Haji Brahim),
the
priest of the local mosque,

Bilal

(an inferior
mosque), and some

longing to

the

attendant

at

thirtyMalays
took part in
village,

!l

gulf which

divides

the

A goat had been killed for

ceremony.
the occasion, and the party who
were

be-

brought its flesh with

paying the vow
them, togetherwith a great heap of rice

this

stained

the

with

saffron

(turmeric). The

"

OF

SANCTITY

"

divine

the

to

extent

have

from

man

to

come

which

his

THE

HEAD

43

fellows,I have stillto pointout

portionsof the
and
with sanctity,

be invested

frame

human

certain

requireto

to

anatomy

are,

These
ceremonies.
special
parts of the
the head, the hair,the teeth,
in particular,

the ears,

and

the nails,all of which

be treated with

I will take

in their

order.

The

is undoubtedlystillconsidered
head, in the firstplace,

modified degree
by the Malays to possess some
which
of sanctity.A proofof this is the custom
(ladat)
of the sacrifice to be offered in a
the extent
regulates
of assault or batteryby the party committing
case
the injury. If any part of the head is injured,
nothing
less than a goat will suffice (theanimal beingkilled and
bathed
in the blood); if the upper part of
both parties
the body, the slaughter
of a cock (tobe disposedof in
held to be sufficient reparation,
a similar way) will be
and so on, the sacrifice becoming of less value in proportion
the head.
the injuredpart is farther from
as
writes: "The
So, too, Mr. Frazer
superstition
of the head) exists among
the Malays ;
(ofthe sanctity
for an earlytraveller reports that in Java people wear
nothingon their heads, and say that nothingmust be on
.

'

their
hand
do

heads,

and
.

if any person were

they would kill him

upon their head

build houses with
not

stories in order

each other's heads.'

may not walk over
in full force throughoutPolynesia."1
From

no

put his
and

that

they
they

It is also found

the

of the sanctity
of the head flows,
principle
of using the greatest circumdoubt, the necessity

assembled
at the tomb, incense was
burned, and Arabic prayers read, after
which
white
a
cloth, five cubits long,
men

was

to

laid

on

the

saint's grave.

banquet followed,
took
l

in

which

we

all

part.
Frazer, Gotten Bough, \o\. i.p. 189.

MAN

44

AND

UNIVERSE

THE

CHAP.

times
spectionduringthe process of cuttingthe hair.1 Someand
throughout the whole life of the wearer,
the hair is left uncut.
frequentlyduringspecialperiods,
told that in former days Malay men
Thus
I was
usually
their hair long,and I myselfhave seen
instance
wore
an
of this at Jugra in Selangorin the person
of a Malay2
of the old school,who was
famous on this account.
locally
So, too, during the fortydays which
must
elapse
before the purification
of a woman
after the birth of

child,the father of the child is forbidden

her

hair, and

similar

abstention

is said

to

have

to

his

cut

been

all persons either prosecutformerlyincumbent

ing
upon
Often
a
a
journey or engaging in war.
boy's
head
is entirelyshaven
shortlyafter birth with the
exceptionof a singlelock in the centre of the head,
and
maintained
until the boy begins to grow up,
so
but frequentlythe operationis postponed (generally,
it is said,in consequence
made
of a vow
by the child's
until the periodof pubertyor marriage. Great
parents)
be exercised
in disposingof the cliptoo, must
pings
care,
of hair (more especially
as the
\hefirstclippings),
nection
Malay profoundlybelieves that "the sympatheticconwhich
1

exists

For the ideas referred to in this and

the

precedingparagraph,cp. Frazer, op,

fit.vol. i. pp. 187-207. Cp. also for the
abstention
from
hair-cuttingat child-

birth, Clifford's Studies

The
Humanity, p. 48.
hair is found
tions
wind

of

natural

objects.
(Angiri)is begged in

charm

"

let

to

Brown

in

idea of

long

in animistic

even

down

its

himself

between

concepThus
the
a

windand

long

to have

down

his fine black

wore

hung about
The

hair

14,

long,so

"He
that it

ence,
or

old custom

in

coiled

Selangor is

said

their hair

(rambut panjang

they would

the waist

frequently

(rambut sa-pifr-

made

was

up

small

men

It

placeof
Malay
but

into

up

(sanggul dan
a

inside

thejhead-cloth
(saputanganor tanjak),or

turban

crushers

his waist."

to wear

hfmpasan), in which case it appears to

at puberty
been commonly shorn
When
full
or
worn
marriage.
length
it was
usually,for conveniby men

as

men

have

women.

Jfampong, p.

but

it below

wear

In

and

for

part

every

the shoulders

jijak bahu),

flowinglocks."
2
Raja Berma, son of Raja Jaman of
Bandar
(Wan Bong). Cp. also Clifford,
Court

been

to

and

"

rolls

sipuf)like
was

not

chignons

or

that

of

the

used
infrequently

concealment

for

poniards called

(tumbok lada), not

by women.

one
"

of the

Pepperonly by

HAIR-CUTTING

ii

of

his

body

continues
has

connection

AND

will suffer from

to

been
any

THE

exist

even

severed, and
harm

that

may

LIKE

45

after the
that

physical

therefore

he

befall the severed

of his hair or
body, such as the clippings
the paringsof his nails. Accordinglyhe takes care
that those severed portionsof himself shall not be left
in places where
they might either be exposed to
fall into the hands
accidental injury,
of malicious
or
who
them
his
to
might work magic on
persons

parts of his

detriment

or

death."

find clippings
of the victim's hair
invariably
with paringsof his nails,etc.)
mentioned
as
(together
of the well-known
wax
formingpart of the ingredients
image or mannikin into which pins are stuck,and which
is still believed
by all Malays to be a most effective
method
of causingthe illness or death of an enemy.2 I
of cutting
was
once
present at the curious ceremony
the hair of a Malay bride,which had all the characteristics
of a religious
of
rite,but the detailed account
it will be reserved for a later chapter.3
The
difficulties and dangers which
beset the
same
first cuttingof the hair apply,
though perhapsin a less
ing
the bordegree,to the firstparingof the nails (bertobafc],
of girls
of the ears
and the filing
(bertindektelinga),
of the teeth (berasah
gigt]of either sex whether at puberty
of the nails are frequently
or
marriage. One or more
and the women
who
worn
long by Malays of standing,
in "nautch"
dancing and theatrical performances
engage
a
invariablywear
complete set of artificial
nails (changgei).These
latter are
usuallyof brass,
in length,
and are
often several inches
made
are
so
Thus

we

Frazer, op. cit. vol. i. p. 193.

Vide

se.)

etc.

infra, Chap.

VI.

p.

569,

Vide

infra,Chap.

355, Adolescence.

VI.

pp.

353-

MAN

46

as

to

brass

the

fit on

the

to

ringwith

minute

by a
long

THE

UNIVERSE

CHAP.

tips of the fingers.Occasionally

small peacock,or some
such bird,of
will be

material

same

nail

AND

brass

attached

but it is hard

The

chain.

nails is sometimes
to

see

to

the end

practiceof

attributed

to

of the
ing
wear-

Chinese

fluence,
in-

detail
why this particular
quite in keeping with the

Malay custom, which is

generaltrend of Malay ideas about the person, should
from China.
be supposed to be derived
The borrowing,
if any, is much
more
likelyto have been on the
undoubtedly imported
part of the Chinese, who
Indian
ideas along with
Buddhism.
The
many
of

be followed, moreover,
in many
to
appears
such as the interior of Sumatra, where Chinese
places,
custom

is non-existent.

influence

In

Siam, again,it appears

l
but no
;
very strongly
for supposing that this

obtain

to

shown

reason

has

yet been

is

anything but an
of results independentlyarinstance of the similarity
rived
with similar premisses.
at by nations
starting
The
ceremonies
which
ear-boringand tooth-filing
still not
take place at the age of puberty
infrequently
of no less religious
in both sexes
are
import than the
The
main details of these
rite of cuttingthe first lock.
will be

ceremonies

described

in

later part of this

book.2

(of sacred thingshaving

connection with the body)should doubtless be
physical
referred such objectsas the eyebrows,the saliva,and
all of which
soil taken from the (naked)footstep,
are
utilised by the magician to achieve his nefarious ends.
the

To

Ces

"

category

same

danseurs

et ces

danseuses
fort

ont

longs,de

ongles faux,
cuivre jaune." La Loubere, Royaume
de Siam, tome
i. pp. 148-150 (quoted
Indian
Arch. i.p. 131).
by Crawf.,.#z.rf.
tous

des

et

"

Cp.

"

They

have

custom

to wear

their

thumb-nails
on

that
very long,especially
their left thumb, for they do never

it,but scrape it often."

Dampier's
Voyages,vol. i. pp. 325, 326.
2
Vide infra, Chap. VI. pp. 355360.

cut

"

MAN

48

AND

THE

corporealowner."
to
appeal addressed
quoted :

UNIVERSE

Thus

its

the

the

find

we

soul

CHAP.

following
charm
just

the

in

"

"

Do

not

bear

Do

not

bear

grudges,
malice,

Do

not

take

it

as

wrong,

Do

not

take

it as

transgression."

quasi-human attributes of the soul being so

complete,it is an easy stretch of the imaginationto
in practice
provideit with a house, which is generally
identified with the body of its owner,
but may
also be
These

identified
Thus

with

in the charm

Return

"

To

to

your

And

The

state

and

House

Roof-thatch

your

read

House-ladder,
the planks

House-floor,of which

own

'

starred

'

with

disrepairinto which
man's body) is described

sick

is here

attributed

have

started,

the soul's house

as

having fallen,

soul's absence.1

the

to

"

holes."

of

the
(i.e.

domiciles.

its temporary

alreadyquoted we
own

your

of

one

any

The

pleteness
com-

identification of the soul's

figurative
with
its owner's
body, and of the soul's
or
casingwith both, is very clearly
brought
lines :
following

of this
"

"

house

"

sheath

"

in the

out

Cluck

"

"

! cluck

Return
To

your

To

your

of this sick man,

So-and-so
and Body of So-and-so^

Soul

into the Frame

and

House

own

House-ladder, to

your

own

Clearing

and

Yard,

this is

And
charm

In

beaten

Parents,

own

no

mere

the soul is

another

barque

at

charm
sea.

we

to

your

own

chance

adjuredin

find

Casing."

for
expression,
these words

the sick man's

in another

"

body compared

to

weather-

THE

CALLING

ii

"

As
As

you

remember

your

remember

you
me."

your

SOUL

49

parents, remember

own

and

House

own

me,

House-ladder, remember

(bothwaking and asleep)

the body of which it bears
as
a phantom separate from
the likeness," manifests
physicalpower," and walks,
sits,and sleeps
:"
The

soul

"

appears

to men

"

"

Cluck

! cluck !

Come

and

Come

and

Soul

of

and

So-and-so,come

sit with me,

sleep with me,

and

share

walk

with me,

pillow. 2
"

my

It would

the foregoing
probablybe wrong to assume
expressionsto have always been merely figurative.
Rather, perhaps,we should consider them as part
of a singularly
completeand consistent animistic system
formerlyinvented and stillheld by the Malays. Again,
ideas it follows that if you call a soul in
the rightway it will hear and obey you, and you will
thus be able either to recall to its owner's
body a soul
from

the above

which

is

soul of

escaping(riangsemangat),or
person

whom

may

you

wish

to
to

abduct

the

get into your

(mengambilsemangat orang], and induce it to

take up its residence in a specially
preparedreceptacle,
such as (a) a lump of earth which
has been sympathetically
direct
with
the
connected
contact
by
body of
the soul's owner,
mannikin
connected
a
or
wax
so
("")
or even
(c)a cloth which has had no
by indirect means,

power

such

connection

whatever.

And

when

now

gettingit into your power

imprisonedsoul will naturally
enjoy any
in

1
2

among
with

tion

App. cclxxi.
conceptionof the soul
the Malays agrees word for word
Professor Tyler'sclassical definiVide

The

in Primitive

387, and

entire

use
were

you have
the abducted

hence

his exact

applicable.

and

latitude

Culture, vol.

I have
words

ceeded
suc-

not

in

so

i. p.

hesitated
far

as

to

they

MAN

50

allowed

AND

(and

to

suffer

domicile

temporary

Every

Malay charms)to

UNIVERSE

from

CHAP.

mutilation

any

of)

its

embodiment.1

or

supposed (itwould

is

man

THE

souls2

seven

possess

from

appear

in

all,or,

haps,
per-

accuratelysay, a sevenfold soul.3

This
plain
septenityin unity may perhaps be held to exthe remarkable
of the
importanceand persistency
in Malay magic, as for instance
the
number
seven
of
seven
twigs of the birch,and the seven
repetitions
the seven
betel leaves,
the charm
(inSoul-abduction 4),
the seven
the seven
nights'duration of the ceremony,
soul (inother magical and
blows
administered
to the
and
the seven
medical
for the
cut
ears
ceremonies),
Rice-soul in reaping.5
it might explainwhy the lime-branch
And, finally,
is hung up in the mosquito-curtain
which
(in another
is requiredto possess seven
form of soul-abduction6)
there being a
fruits on
a
singlestalk, i.e. to ensure
of the seven
souls.
for each one
separate receptacle
At the present day the ordinaryMalay talks usually
of only a singlesoul, althoughhe still keeps up the
and charm-books.
For
old phraseologyin his charms
I should

more

"

"

the

rest,

method
The
in

used

it would

in the

selection

"lump

of earth

these

All

determine.

they

were

souls

seven

impossible without

soul.

i.

the victim's

footprint"
7

ceremony

Cp. Tylor, op.

that
most

might

of

the

to

said

probably

manifestations

Such

be

can

it is

were

evidence

more

is

seven
same

be the Shadow-soul,

Reflection -soul, the

Puppet -soul,
the Bird-soul (?),the Life-soul,etc, but
is forthcoming.
as
yet no evidence

the

some

of colours.

arrangement

from

vol.

be

may

cit. vol.

is

i. pp.

to

391,

392.

p. 422.
2
What

that

Cult.

Cp. Tylor, Prim.

different

and

there

of the soul-abduction

form

one

that

appear

"

Professor

combination

soul,

or

functions

Tylor

of several

calls

this

kinds

of

image, to which
cit. vol.
belong"("?/.

6
7

Infra,Chap.
Infra,Chap.
Infra,Chap.
Infra, Chap.

VI.
V.

p.
p.

spirit,

different
i.pp. 391,

392).
5

"

569.
241.

VI.

p. 575.

VI.

p.

568.

IMPORTANCE

ii

be

wrapped

OF

COLOUR

in three thicknesses of

up

51

cloth,which

must

the yellowbeing
yellowrespectively,
the
of castingout
outside.
Again (in the ceremony
mischief" from a sick man),a white cosmetic is assigned
for mid -day,
for use
in the morning, a red cosmetic
be red, black, and

"

for sundown.1

black

and

all,I believe, of what

in

Now

are

called the

now

Malay States, and probably in all Malay

States
whatsoever, yellow is the colour used
by
exalted and sacred colour,
whereas
the more
royalty,
white
(with occasional lapses into yellow),has been
the colour most
as
adopted by Malay medicine-men
with whom
and demons
likelyto conciliate the spirits
they have to deal. Thus the soul-cloth,which, by the
is sometimes
way, is alwaysfive cubits long(limahasta),
white and (much more
yellow,and hence in the
rarely)
first instance justquoted,the yellow cloth,being,next
is most
to white, of the colour which
complimentaryto
Federated

the

demons, is the

the

second

cosmetic

to

working

emphasise

the

and
1
2

to

Infra,Chap. VI. p. 431.

might then expect to get

(used

the

to enwrap

from

the

/-.

lump

white

however,

all I would
colour

some
f

/-"

such

table

do

is

now

in such

must

as

,-

C"T^ tf
C9s{"etlci\
(such
the slck man"'

gations,
investi2

:
following
"

of Rice
be used
may

as

by medicine-men).

white

yellow

the

to

Colours

"used ^

footprint).

in

the collection of fresh material.

urge

We

of earth

and

the

reasons,

of this system,

out

importance of

Colours of Cloths

first.

be used

fresh evidence, and

await

is put outside

instance, for similar

is

The

which

one

Highest

white.

yellow.

...

Colour,

blue.
red

red

red.

purple or
black
Green
appears

is not
to

be

green.
black.

black
common

rarelyused.

colour.

Blue

It is,how-

orange

ever,

lous

Medium

"

"

J
Lowest

,,

assigned to a (fabuflower, which

(?)) champaka
the

colour

MAN

52

AND

(d) Animal,
Hitherto
but

THE

and
Vegetable,

have

treated

soul

but

an

animal, a Bird-soul
scale

of creation

least, to

souls

only,

shape of
the

Animal-soul

would

other

that
been

only

the soul should

of

plants follow

supposedto

(videp. 29

n.

an

in the
or

that of

that

its

its

souls

may

bodies
these

hence
the

exceptions to

within

soul

even

and

own,

buffalo,

ever,
has, how-

the
or

own,

the

take
a

It

bird.

or

rule

that

ment.2
embodi-

own

the

limits of savagery,
is found
worked
out

the
with

and

consistency. The souls of

recognisedby a natural extension from

are

theory

like

Tree-

thought to

be the counterpart of its

of

bodiment,
em-

be

the

deer.1

to

own

animal

some

is

besides

breadth

remarkable

of

apparent

"Among races
generaldoctrine
animals

of

recognised

kind

the

at
supposed,occasionally

are

shape
Eagle -wood

bodies

different
be

that

bird, the soul of Tin-ore

its

be

as

however, lower

appear

the

assume

always
a

bird

it would

Gold-soul

enter

limits, conceived
of

like

the soul of

Thus

be the

human
in

some

rarest

supra). Orange

souls

the

souls

of

of its kind

be

(jingga]is

table soul,common

explainedby

the

"

and

trees

partialway,

vague,

extremely rare, though it is occasionallyused for certain decorative

work
(e.g.small wedding-pillows).
1
Infra,Chap. V. pp. 211,250, 251.
2 Or
of a birdis this phenomenon
shaped soul inhabitingcertain trees to

also

human

counterpart

Ore-souls, for instance,

is

Souls

of

certain

exact

that

so

the

Mineral

vegetablesouls will now

Speaking generally,I believe

be, within

to

diminutive

may

CHAP.

animal, mineral, and

brieflydiscussed.

of

UNIVERSE

the

and

notion

of

plantsand

to

this

as

fuller

only

"one

"

? and

identification

are

to

we

instance

more

of

the

vegethe

to

animal

higher organisms,possessingan
soul in addition

take

of the
of

souls

plants with the souls of animals"?

Tylor, op. cit. vol. i. pp. 428, 429.

"

SOULS

ii

souls

of inanimate

the

To

Malay

animated
generally
scientific

draw

remarkable
in

even

or

or

consider

us

he told that

who

has

arrived

of

yet learned

not

to

nothing
vegetation-souls,

appears

in the idea of

mineral -souls

gory
general cate-

the idea

at

distinctions,there
of

53

the

Nature, but has

unnatural

that

HUMAN

objectsexpand
boundary."1

its extremest

to

THAN

OTHER

he

would

rather

"

and inconsistent were

Europeans illogical
allowed the possessionof souls to one
we

half of the creation

and

it to the other.

denied

Realisingthis, we are prepared to find that the

embraces, at least partially,
Malay theoryof Animism
the human
race,2animals3 and birds,4vegetation5
(trees
until its extension
and plants),
and fishes,6
to
reptiles
such as minerals,7and
stocks and stones,
inert objects,
"

and

boats, food, clothes, ornaments,

weapons,

other

less,"
which
to
not
us
are
merely soulless,but lifeobjects,
brings us face to face with a conceptionwith
which
less likely
to sympathise."
we
are
Side by side with this generalconceptionof an universally
"

animate

nature,

find abundant

we

evidences

of

specialtheory of Human
Origin which is held to
account
not
only for the largermammals, but also for
the existence of a largenumber
of birds,and even
for
that of a few reptiles,
and
fishes,trees
plants,but
lose its operativeforce in proportionto its
to
seems
a

descent

in

the

scale of all,the

Professor

scale of

creation, until in the lowest

theory of

Tylor'spregnant phraseis entirely

apthe
to
"talk
plicable
Malays, who
beasts alive or dead
to
quiteseriously
to men
alive or dead,
as
they would
offer them homage, ask pardon when
it
is their painfulduty to hunt and kill
them.
Cp. also his remarks upon this
ology in this connection

"

Human

Origin disappears

subject, ibid.

p.

423.

"

Prim.

Cult.

vol. i. p. 422.
2
3
*
5
e
7

Infra
Infra
Infra
Infra
Infra
Infra

Medicine, Divination, etc.

Hunting charms.
Fowling charms.
Vegetationcharms.
Fishing charms.
Mining charms.

MAN

54

AND

THE

UNIVERSE

CHAP.

nothing remains but the partialapplication

of a few vague
anthropomorphic attributes.1
is, doubtless, to the prevalenceof this theory that
the extraordinarypersistence of anthropoowe
morphic
ideas about
animals, birds, reptiles,
trees, if
2
of minerals, in Malay magical ceremonies
and
;
sight,and

from

It
we

not

it is hard

to

theory of

Human

of

Origin,or

Animism

is

"

these
the

the

"

other

versal
theory of Unithe original
form

be considered

to

notions

two

belief.

Malay

of

which

say

is entitled Charitra
following tale, which
Megat Sajobang, and is told by SelangorMalays, will
illustration of the idea of Human
as
an
serve
Origin:"
married
Sakai couplelivingat Ulu
There
was
a
Klang, and they had a son called Megat Sajobang.
The

"

When

he grew
a

me

She

he said

up

to

I want
to go
passage,
did so, and he left Ulu

his

mother,

and

see

Klang ;

'

Mother,

other
and

get

countries.'

ten

or

twelve

rich enough to buy a

grown
he returned with his wife, who
splendidship (p'rafat),

later,when

years

child,and

with

was

by

over

of

one

mother

His

and

their

meet

As

"

but

with

went

he

The

body-guard with

the
chika

were

his father

on

board

their bark

of their humble

ashamed

his

men

him

sword.
she made

to

canoe

to

acknowledgethem,

conception

some

wrongful

shapes
act

for

on

which

by

his

name

board.

Though
'

even

and

appearance,

let them

into their present

of

him

to

central idea of this

turned
reason

drawn

(monkey) and lotong(monkey),

to be that these animals, birds,

appears
and trees were
human
once
beings,but

by

of his return, and

news

they approached they hailed

wife advised
1

his

watched

were

son.

was

forbade

midwives, who

seven

heard

ready,roastinga

had

he

if

his

they

not
they were
invariablythem
responsible,
2
Vide
to
introductory remarks
Hunting, Fowling, Fishing,Planting,
and Mining charms.

selves

CHAPTER

RELATIONS

WITH

THE

accredited
is the

spirits

The

and

great

places

of

the

the

the

Khatib,

and

Pawang

is

its

'

much
the

as

'

existence

given
men.

"

The

by

crops,

the

or

Pawang
in
ensure

order

to

class
to

good

these

and

Pawang

Malays

or

days

Malays

strike
titles

The

practices

in

Bomor

their

takes

ore,

of

are

medicine

perform

find

as

magic

medicine

fish,

etc.

It

elders

of

he

to

be

may

the

of

tive
primi-

and

his

though

anomaly,

an

the

But

village -sorcerer,'
is

Imam,

belongs

ideas

do

mosque

the

and

be
to

service.

system,

no

must

the

representative

'

man

whom

of

order

legitimate

medicine

not

older

without

religion

mosque

part

as

"

this

outside

quite

the

however,

whatever

of

into

falling

nothing

staff

the

for

has

regular

Bilal

is

complete.

Muhammadan

has

and

regarded

does

he

"

different

very

society,
be

that

official

village

of

would

understood

clearly
with

order

village,

Malay

regarded

is

of

functionary

office

and

and

men

districts,

power,

community

in

the

inland

constituted

village

is

Pawang

towns

the

still

is

Pawang

between

importance

near

In

abeyance.

the

;l

traditional

in

though

Magician

intermediary

Pawang

WORLD

SUPERNATURAL

THE

(a)
"

III

it

such.
The
for
terms

they
Hik.

Bomor
the

cure

are,
were

Raja

usually
of

human

however,

disease.

often

used

interchangeable."
Budiman,

their

practise

art

Both
as

"

pt. ii. p.

though
Clifford,
28

n.

CHAP,

THE

in

MAGICIAN

MALAY

57

at least the
or
"Very often the office is hereditary,
of
confined
to the members
appointment is practically
with certain
it is endowed
one
family. Sometimes
down
from
one
Pawang to his
properties handed
'

known

successor,

regalia. On

one

whether

decide

the

as

occasion
these

this

kabesaran,
I

or,

it

as

nearlycalled

was

were,
to

upon

adjuncts which consisted,

kind of head-dress
a peculiar

in

"

of
particular
case,
the personalproperty of the person
then in poswere
session
of them
(who had got them from his father,a
deceased
to be
regarded as official
Pawang], or were
insigniadescendingwith the office in the event of the
natural heir decliningto serve
!
Fortunately I was
spared the difficult task of decidingthis delicate point
of law, as I managed to persuade the owner
to take up
the appointment.
But quiteapart from such external marks
of dignity,
the Pawang is a person
of very real significance.
In all agricultural
such as sowing,reaping,
operations,
works, and the clearingof junglefor plantirrigation
ing,
in fishingat sea, in prospectingfor minerals, and
"

11

in

of

cases

entitled

by

sickness,his assistance
custom

harvest

good

he

to

is

gantangs of padi,one

certain

is invoked.

small

allowed, in

fees
some

gantang of rice

chupaks of emping (a preparationof

made
into a sort of sweetmeat)from
After
very

recovery from
modest
amount

sickness
of

is

thus, after

five
villages,
(beras\and two

rice and
each

cocoa-nut

householder.

his remuneration

tiga wang

He

is the

baharu, that is, 7^

cents.

"It

is

generallybelieved that a good harvest can

only be secured by complying with his instructions,
which are of a peculiarand comprehensive character.
which
They consist largelyof prohibitions,
are
"

58

RELATIONS

known

as

WITH

THE

SUPERNATURAL

CHAP.

Thus, for instance, it is pantang in

pantang.

placesto work in the rice-field on the i4th and

this rule of enforced
1 5th days of the lunar month
; and
idleness, being very congenialto the Malay character,
observed.
is, I believe,pretty strictly
are
"Again, in reaping,certain instruments
scribed,
proand in the inland villages
it is regarded as a
the sickle (sabif)
for cuttingthe
to
use
great crime
padi ; at the very least the first few ears should be cut
with a tuai, a peculiar
small instrument
of a
consisting
semicircular blade set transversely
a
on
pieceof wood
and
the fingers,
or
bamboo, which is held between
which
cuts
only an ear or two at a time. Also the
side
be threshed
not
padi must
by hittingit againstthe inof a box, a practice
known
as
bantingpadi.
some

"In

this,as

in

one

two

or

other

cases,

it may

be

Pawangs ordinances preserve the

older forms of procedure and are opposed to innovations
of
is true
in agricultural
The
methods.
same
the pantang (i.e.
taboo) rule which prescribesa fixed
rate of priceat which
padi may be sold in the village
of the same
village. This
community to members
pricesis probablya very old relic
system of customary
of a time when
the idea of asking a neighbour or a
member
of your own
tribe to pay a competitionprice
for an article was
munal
regarded as an infringementof comrights. It appliesto a few other articles of
local produce besides padi, and
I was
asfrequently
that

supposed

the

In Bukit

the articles

Senggeh

Padi

(unhusked rice)
(husked rice)
Kabong (i.e.palm) sugar

B?ras

subjectto

3 cents

cents

10

2\ cents

Hen's
Duck's

eggs
eggs

"

cent

are

gantang (about
gantang.
a
a

Cocoa-nuts

this custom

"

buku

"

cent

each-

cent

each.

follows

ing
piecesand weighavoir.)

of two

kati (l" Ib.

each.

pricedas
gallon).

"

HIS

in

sured

that the

cause

of bad

neglectof
harvests.

tribute

would

thing to do.
placesthese rules are

that in many

his sanction

to

the

to

them."

rule

influence

was

the

accordinglypressed to
perhaps have been a

was

difficult

somewhat

59

this wholesome
I

fine transgressors, which

is

FUNCTIONS

AND

POWER

The

fact, however,

generallyobserved
Pawang who lends

of the

which
in his
Pawang keeps a familiar spirit,
is a hantu piisaka, that is,an
case
hereditaryspirit
which runs
in the family,
in virtue of which he is able
of an obnoxious
to deal summarily with the wild spirits
The

"

character."1
The

foregoingdescriptionis

that I have

much

not

to

add

to

so

it.

preciseand

clear

There

ever,
how-

are,

pointswhich requireemphasis. One

of these is that the priestly
magician stands in certain
the same
or
footing as the divine man
respects on
which are
certain insignia
king that is to say, he owns
exactlyanalogousto the regaliaof the latter,and are,
Mr. Blagden points out, called by the same
as
name
with the king the
(kabesaran).He shares,moreover,
rightto make use of cloth dyed with the royal colour
and, like the king,too, possesses the rightto
(yellow),
enforce the use of certain ceremonial
words and phrases,
in which respect, indeed, his list is longer,if anything,
than that of royalty.
He
also acts as a sort of spirit-medium
and gives
oracles in trances
fluence
inconsiderable
political
; possesses
austerities ; observes
; practises
(veryoccasional)
and appears
some
degree of chastity,
quite sincere in
his conviction of his own
At least he always
powers.
has a most
for his
plausibleexcuse
ready to account
one

or

two

"

C. O.

BlagdenmJ.R.A.S., S.B.,
2

Ibid. p. 4.

No.

29, pp.

5-7.

60

RELATIONS

from

came

Sultan's

the unusual

it

Perak

will

at

sea

CHAP.

is required. An
doctor

to

(Raja Kahar) while

reputation of being

sons

in the

SUPERNATURAL

THE

do whatever

to
inability

who

WITH

H.H.

of

one

to

I asked

raise

when

war

and

he

he could

world

do

not

like

Moreover,

books

charm
with

be
and

payment,

it

taken

of

their

an

see

in time

enemy's boat,
!

ostentation

mere

profession all

the

perhaps naturally,
let
that they would
for fair
copied,even

are,

seldom

was

Pawang

upon

of

less

much

seen,

until I had
him

it for the sake

medicine-men

extremely reticent
their

pressed by

members

these

over,

hard

was

bank
sand-

if I could

done, he explainedthat it could only be done

of

the

Langat, had

at

was

able

but when

aged magician

refused

once

shoes

my

yellow cloth

to

off and

while

he

tell
was

me

seated

repeated the

much-prized formula.
The
office of magician is, as
has been said,very
often hereditary. It is not
so
always,however, there
being certain recognised ways in which a man
may
One
of the most
peculiaris as follows :
get magic."
To obtain magical powers
the
meet
('etmu)you must
Take
the midrib of a leaf
man.
ghost of a murdered
of the
ivory cocoa-nut
palm (pelepakniyorgading),
"

"

'

'

which
which
carry

is

to

be laid
intended

are

them

with

of the murdered
1

5th day

the grave,

on

man

of the lunar

Then

take

two

more

midribs,

canoe-paddles,and
help of a companion to the grave
of the full moon
at the time
(the
day.
month) when it falls upon a Tuesto

the

and

represent

worth

cent's

of

incense, with

the
in a censer,
and
to
glowing embers
carry them
Fumigate
head-post of the grave of the deceased.
the grave, going three times
round
it,and call upon
the murdered
man
:
by name
"

OF

ACQUISITION

in

'

POWER

61

Hearken, So-and-so,
assist

And
I

me

taking(thisboat) to

am

I desire to ask for

And

Here

MAGIC

the saints of

God,

1
littlemagic.'

take the first midrib, fumigateit,and

the head

of the grave, repeating Kur

You
and
times.
cluck,God !')seven
must

'

take

now

the other

and

and

post,

at

up a sittingposture,
the foot of the grave,
the

address

must

your

'

the head

at

one

facingthe

grave
have

paddles which
you
little while
the surrounding scenery

use

canoe-

brought. In a
will change and take upon
an
finally
aged
sea, and
you

Allah

lay it upon
('Cluck,
companion

the

itself the appearance

will appear,
man
to

request

same

(6)High

as

of the

whom

before."

Places

the religiouscentre
of the
Although officially
there
is usually
villagecommunity is the mosque,
in every
small
district a holy place known
the
as
kramat? at which vows
are
paid on specialoccasions,
and
which
with
is invested
a
very high degree of
and sanctity.
reverence
"

The

Malay

"Jfet

angkau

version

runs

to

"

Si Anu,

Tolong-lahaku
bawakan

Aku

'na" minta

method

*elmu

anlia

Allah,

sadikit."

of

"

difficult to

Malays

call

convey
a

man

to

he wishes

foretell

for, who
and

events,

is

whose

bringsgood fortune to all his

surroundings. District officers will be
proud to know that in this last sense
the word
is occasionallyapplied to
presence

kapada

Aku

getting magic is an
in
exact
transcriptionof the words
Kelwhich
it was
dictated to me
a
by
antan
Malay ('Che 'Abas) then residing
at KJanang in Selangor.
2
Cp. Mr. G. C. Bellamy in Selangor
6, p. 90, who
Journal, vol. ii. No.
word
The
kramat, as applied
says:
be roughly
to
or
man
a
woman,
may
translated
prophet or magician. It is
This

get whatever

able

the
kramat

real
who

idea,

as

is able

When

them.

applied

to

the

kramat

name

place,I understand

is
it to

holy place,a place of pilgrimit does not

but
mean
necessarily
age ;
I can
as
a grave,
people think.
many
quote the kramat at Batu Ampar, Jugra,
and
numerous
places on river banks
where
no
graves exist,but yet they are
called kramat "s." [There is,however,
tradition
that
saint's leg was
a
a
buried at Batu Ham
W.
S.]
par !
mean

"

62

RELA

"

TIONS

These

WITH

kramats

THE

abound

SUPERNA

TURAL

in Malacca

CHAP.

territory
; there

is

three in
two
or
hardlya villagebut can boast some
its immediate
neighbourhood, and they are perfectly
well known

to

all the inhabitants.

kramats
Theoretically,
holy men,
graves of deceased
"

supposed to be the
the earlyapostlesof the
Muhammadan
of the village
faith, the first founders
cleared the primeval jungle,or other persons
who
of
local notoriety
in a former
doubt
age ; and there is no
that many
of them
that and
But
are
nothing more.
even
paidto them and the ceremonies
so, the reverence
that are
a
performed at them savour
good deal too
much
of ancestor-worshipto be attributable
to
an
Muhammadan
orthodox
origin.
are

It is certain,however, that many

of them
not
graves at all : many

"

are

on

hills and

in groves,

like the

of these kramats
are

in the

high placesof

jungle,
the Old

they contain no trace of a grave

(while those that are found in villagesusuallyhave
and
grave-stones),
they appear to be reallyancient
sites of a primitivenatureworship or the adoration of
of natural objects.
the spirits
for them, often
asked
to
account
Malays, when
that they are kramat
have recourse
to the explanations
if a Malay is pressed
"-places
; and
jin, that is, spirit
that the orthodoxy of these
the point,and thinks
on
is beingimpugned, he will sometimes
add that
practices
and
the/zVzin questionis "jin islam, a Muhammadan
!
quiteorthodox spirit
Bukit
Thus
on
Nyalas,near the Johol frontier,
there is a kramat
consistingof a group of granite
boulders on a ledgeof rock overhanginga sheer descent
of a good many
feet ; bamboo
clumps grow on the
of religious
rites having
traces
place,and there were
Testament

idolatries

"

"

"

64

RELATIONS

WITH

departedsaint
and
of

often
the

SUPERNATURAL

THE

is usually
the

fact that is remembered,

one

that is forgotten. The

even

Malacca

the

kramats,

CHAP.

is

Machap,

at

one

celebrated

most

representative
type of the firstclass,that in which there
reallyis a grave : it is the one placewhere a hardened
liar respects the sanctity
of an oath, and it is occasionally
visited in connection

with civil cases,

when

the

one

oath. A
challengesthe other to take a particular
who
thinks
man
nothing of perjuringhimself in the
mind
witness-box, and who
a
might not much
telling
party

lie

with

even

the ordeal

the Koran

of

on

falsehood

his

head, will flinch before

in the presence

of the

Dato'

Machap."1
beneficent
After explainingthe difference between
of evil,Mr.
and the spirits
Blagden continues :
spirits
of these
Some
time ago one
objectionablehantus
in a kerayong tree in
of evil)
had settled down
(spirits
of Bukit
the middle of this village
Senggeh, and used
to frighten
people who passed that way in the dusk ;
the Pawang
was
so
duly called upon to exorcise it,and
the tree was
cut
under his superintendence
down, after
"

which

there

that it would

more

no

was

have

trouble.

But

excessively
dangerous

been

ordinary layman to do so.

This point may be illustrated by
"

reportedto
shows
A
cut

the

down

and

tree

He

was

of

connection

intimate

which

road

the main
was

known

thereupon

to

seized

near

be

C.

O.

Blagden

"J.R.A.S.,S.B.,

No.

for

which
which

spiritswith

an

was

again
trees.

Ayer Panas,
occupiedby a

with

have
been
to
description,
appears
all t, $\f^aditional
showed
symptoms

case

after it occurred, and

soon

Javanese coolie,on

hantu.
the

me

it is certain

an

29, pp.

what, from
fit,
epileptic
of demoniac

1-3.

possession. He
carried
the

did

not

mouth, it

rice,and release

65

till his friends had

recover

the directions of the

out

sufferer's

offer

TREES

AND

SPIRITS

in

speakingthrough
spirit,
viz.,to

seems,

fowl.

incense,

burn

After

which

the

trees

which

are

hantu

left him.
"In

placesthere

many

are

pretty

and not
generallybelieved to be the abodes of spirits,
cut
to
down,
one
one
Malay in ten would venture
while most
one
people would hardlydare to go near
after dark.
On one
occasion
gent
intellian
exceptionally
I was
the terms
on
Malay, with whom
discussing
which he proposed to take up a contract
for clearing
the banks

of

he should

not

river,made

it an

absolute condition

that

be

a
compelled to cut down
particular
which overhung the stream, on the ground that it
had
That
be excluded
tree
tree.
to
a
'spirit'

tree
was

the contract."

from

The
Perak

Sir W.

followingdescription,
by
be
may
in which there

kramat

taken

Maxwell, of

fairly
typicalof

as

the

reallyis a grave :
Rightlyor wrongly the Malays of Larut assign
Achinese
covered
origin to an old grave which was dis-

kramat,

"

"

an

in the forest

ago, and
brief description.It
some

to
give a
propose
about half-waybetween

years

the Larut

twenty
Mentri

The

miner.

by

years

ago
of Perak

it excited

much

C.

to

grave
workmen

make

the

curiosityamong

was

is situated

presence of a
the advent of

discovered

about

employed by
Kamunting road,
the Malays at

O. Blagden in J.R.A.S., S."., No.

Residency and the

the neighbourhood

In
of Kamunting.
mining village
the old durian trees of Java betoken
the
Malay populationat a date long priorto
the Chinese

of which

29, pp. 4, 5.

the
and

the

66

RELA

The

time.

WITH

TIONS

Mentri

THE

and

TURAL

SUPERNA

all the

ladies

CHAP.

of his

family
object

elephantsto see it,and it has been an

of much
popularprestigeever since.
the village
"The
able from
Malays of Java were
tradition to give the name
of the occupant of
and sex
Toh
this lonely tomb,
Bidan
Susu
Lanjut/ whose
sounds
better in the original
than in an English
name
went

on

'

translation.
of

woman

is known,

by

She

is said

to

good family; of
but

the carved

her claims
head

which

and

have

been

old Achinese

an

personalhistorynothing
evinced
are
respectability

her
to

foot

stones

of Achinese

manship
work-

sanctityis
are
proved by the fact that the stones
eightfeet apart.
It is a well-known
Malay superstitionthat the stones
the graves
of Saints
placed to mark
miraculously
increase
their relative distance
during the lapse of
testimonyto the holiness of
years, and thus bear mute
the person whose
resting-place
they mark.
The
the
kramat
the Kamunting road is on
on
A
the roadway is cut.
spur of a hill through which
overshadows
of
the grave and
is hung with strips
tree
white
cloth and
other rags (panjipanjt] which
the
adorn

her

grave,

and

her

"

devout

have

put there.

The

as

nearlyas possibledue

at

its head

and

foot

respect identical
and

one

are

of the

and
same

with the other.

said

are

north

direction

by

the

of the grave

south.

The

is

stones

size,and

in every

They

of sandstone,

natives

to

are

have

been

In design and execution

brought from Achin.
they
are
superiorto ordinaryMalay art, as will be seen, I
reference
the rubbings of the carved
think, on
to
surface

by

of

one

the

of
Larut

them, which

have

been

executed

for

Survey Office,and which I have

transmitted
the
The
to
Society with this paper.
of the stones
extreme
from
measurements
(furnished
me

DESCRIPTION

in

OF

KRAMAT

67

source)are 2' i" x o' 9" x o' 7". They

and the carving is fresh
in excellent preservation,
Malays professto discover in the
sharp. Some

the

same

are

and

three

of vertical direction

rows

God
but

that

I confess

I have

kramat

offeringsat

satangi) or

benzoin

littlestands

made

the
then

unable

to

over

do

unity of
again ;
The

so.

incense (istangi
or
generally
(kaminian); these are burned in
are

of bamboo

rods

; one

end

is stuck

in

the other

ground and
opened out

hold

been

of the
and

repeated over
illa-lla)

ilaka

(La

face of

the broadest

on

attestation

the slabs the Mohammedan

to

little

splitinto four or five,and

and plaitedwith basket work
so
as
earth.
They are called sangka ; a

that if he succeeds
in some
Malay will often vow
in
particularproject,or gets out of some
difficulty
which he may
happen to be placed,he will burn three
Persons
or
more
sangka at such and such a kramat.
who
visit a kramat
in times of distress or difficulty,
to
in case
their prayers
to vow
are
offerings,
pray and
granted,usuallyleave behind them as tokens of their
small pieces of white
tied to
cloth,which are
vows
of a tree
sticks planted in the
the branches
to
or
For
the sacred spot.
ground near
votary purposes
of Toh
Bidan
the long-forgotten
tomb
Susu
Lanjut
the Mohammedans
enjoys considerable popularityamong
of

has, I

Larut

awaited
road.

glad

am

the
No

and

the

tree

which

overshadows

it

say, been spared the fate which

of the jungle which
overhung the

to

rest

coolie

was

bold

enough

to

put

an

axe

to

it."1
Mr.

the

George Bellamy,writingin 1893, thus described

kramat
at Tanjong Karang in the Kuala
Selangor

district :

"

J.R.A.S., S.B.,

No.

2, p.

236.

68

RELATIONS

The

"

WITH

kramat

land

pointof
where

the

which

about

remarkable

very

THE

am

the mouth

CHAP.

writingis

now

It is situated

one.

at

SUPERNATURAL

the

on

of the river

extreme

Selangor,close

A
lighthousehas been erected.
magnificentkayu ara
(a kind of fig-tree)forms a
prominent feature of the tanjong(pointor cape),and
the base of this tree, enveloped entirelyby its
at
roots, is an
oblong-shaped space having the appearance
of a Malay grave, with the headstones
complete.
To
this sacred spot constant
pilgrimagesare
made
by the Malays, and the lower branches of the
tree
rarelylack those piecesof white and yellowcloth
which
are
always hung up as an indication that some
devout
also
has paid his vows.
The
Chinese
person
to

new

....

have

great respect for this kramat,

of

sylvan temple at the

Bellamy tells how one
Raja

sort

with

maiden

named

and

have

foot of the

'Abdullah

Miriam, who

erected

tree."

Mr.

fell in

love

disappearedand
by the spirits

been
taken
supposed to have
(though she was
reallycarried off by an earlier lover
named
Hassan). Raja 'Abdullah died and was buried
at the foot of the fig-tree.Mr.
Bellamy concludes :
"If you ever
happen to see a very big crocodile at
the mouth
of the Selangor river, floatinglistlessly
about, be careful not to molest it : it is but the buaya
kramat, which
shape the spiritof Raja Abdullah
When
sometimes
assumes.
walking along the pantai
if you chance to meet
a
(shore),
very large tigerlet
unharmed.
It is only Raja Abdullah's
him
pass
ghost, and in proof thereof you will see it leaves
was

no

to

you
old

footmarks
see

may
man,

the

on
new

the

sand.

And

lighthouse at

perhaps come
who
sadly

face
shakes

when

Tanjong

to

his

face

with

head

you

go

Kramat,
a

and

very-

dis-

GRAVES

in

Do

appears.

THE

OF

SAINTED

be

not

DEAD

69

startled, it

is

volume

of the

only Raja

Abdullah."1
In

No.

of

the

same

Selangor

that of
Journal Mr. Bellamy refers to another kramat
'Toh
Ketapang which he appears to localise in Ulu
Selangor.
the popuIt is by no
to ensure
means
necessary
larity
"

"

of

kramat

shrine

or

cosmopolitancharacter
which
the following
note
district of

be

of these
I

saint

whose

to

The

Malay.

shrines is attested

sent

in

the

to

Ulu

in the

the shrines

about

"

should

it is dedicated

memory

the

that

SelangorJournal*
Langat (Kajang)

Selangor:

"

chief kramats

The

'

district

the

in

are

'

Makam

Javanese of high repute);

Makam
Said Idris,'
at
Rekoh, Said Idris being the
Makam
'Toh
father of the Penghulu of Cheras
;
Janggut (a 'Kampar' man), on the road to Cheras;
'Toh

Sayah

(thetomb

of

'

'

Makam

'Toh

and

'

Ulu

Langat.
I have

being

Gerdu

'Toh

or

Berdu

Berdu,'
of Sakai

was

yet, however,

never

dedicated

to

heard
and

Chinaman,

at

Dusun

Tua,

origin."
of any shrine
it is probable

speciesof canonisation is confined (at least

in modern
times) to local celebrities professingthe
Muhammadan
be the case
would certainly
as
religion,
of the Malays and Javanese mentioned
in the foregoing
paragraph,and quitepossiblytoo in the case of

that this

the Sakai.
It is

that

worship at these
shrines
just as, on the same
they employ
principle,
Malay magicians in prospectingfor tin ; but there
be
certain
limits beyond which
to
they
appear
true

Chinese

often

"

Selangor Journal, vol. ii. No.

2

Ibid. vol.

v.

No.

6, p. 90, stqq.

19, p.

308.

WITH

RELATIONS

70

it

cannot

go, as
livingin the
in

had,
Moslem

was

THE

SUPERNATURAL

related

to

neighbourhood, that
innocence

the
shrine

of

piece of

CHAP.

when

me
a

Chinaman

was

who

his

heart, offeredat

the

accursed

pork,

and slain before he reached

upon
of the tigerswhich guarded the shrine.

pounced
one

home

was

by

Kamarong is one of the most

the saint's
celebrated shrines in the Langat district,
last resting-place
being guarded by a white elephant
had been a pet
the latter of which
and a white tiger,
(pemainan)of his during his lifetime. In this respect
it is exactlysimilar to the shrine of 'Toh
of
Parwi
is similarly
Pantei
in Sungei Ujong, which
guarded,
both shrines having been erected on the seashore, it is
the sea came
much
farther inland
said, in the days when
than it does at present.
The
fame of 'Toh Kamarong
filled the neighbourhood, and
it is related that on
The

one

occasion

hers who

of 'Toh

shrine

was

an

exclaimed, of

irate mother

remarkable

for his vicious

son

of

habits, May
"

Kamarong fly away with him."

and all search proved
Next
day the boy disappeared,
fruitless,until three days later 'Toh
Kamarong
her that
appeared to her in a dream, and informed
he had carried the boy off,as she had invited him to
she
to look for his footprints
do, and that if she were
would
inside the pad-tracks
be able to discover them
feet was
smaller than the rest,
of a tigerone
of whose
She
then haunting the spot.
and which
did so,
was
her son's footprints
and discovered
exactly as the
which
This Ghost-tiger,
saint had foretold.
doubt
no
be identified with 'Toh Kamarong's "pet,"used
must

the

to

'Toh

roam

Kramat

the

district when

was

stationed

in

the

neighbourhood,and both I and, I believe,the then

this tiger's
District Engineer (Mr. Spearing),saw

RELATIONS

72

THE

WITH

SUPERNATURAL

CHAP.

for

anything but personal advantages of a material

character
being ever, so far as I am
aware,
preferred
ever,
by the worshipper. The efficacyof prayer is, howoften supposed to be enhanced
by repetition.
As
is a request made
if he
to a deityas
prayer
sacrifice is a giftmade
to
were
a
so
a
man,
deityas
if he were
The
ruder conception
a
man
that the deitytakes and values the offeringfor itself,
hand, to the idea of mere
gives place,on the one
and, on the other, to
homage as expressed by a gift,
the negativeview that the virtue lies in the worshipper
l
deprivinghimself of something prized."
A general survey
of the charms
and ceremonies
brought togetherin this volume will,I think, be likely
establish the view that the Malays (in accordance
to
with the reportedpractice
of many
other races)
ably
prob"

commenced

with

the

idea

of

sacrifice

as

simple gift,and therefrom developed first the idea

of ceremonial
homage, and later the idea of sacrifice
of abnegation. Evidences
of the original
act
an
as
gift-theory
chieflysurvive in the language of charms,
in which
the deity appealed to is repeatedlyinvited
and drink of the offerings
to eat
placed before him,
be invited to eat by his servants.
master
as
a
may
The
intermediate
the giftand homage
stage between
theories
of "substitutes,"
is marked
by an extensive use
and

the

whole.

of the
Thus

sacrifice of
we

even

find

parts for
dough model

part
the

or

being actuallycalled "the substitute"

the
(tukar ganti],and offered up to the spirits
upon
sacrificial tray ; in the same
the significant
are
sense
directions of a magician,that
a
if the spiritcraves
of

human

"

human

victim

cock

Tylor, Prim.

may

be substituted," and

Cult. vol. ii. p. 340.

the

of hunters

custom

behind

leave

SACRIFICES

AND

RITES

in

73

they have killed a deer,

forest small portionsof each

who, when

them

in the

of the deer's anatomy,

importantmembers
In this last
of the entire carcase.
as
"representatives"
be traced from
the usual
ritualistic change may
case
The originally
to formal ceremony."
practical
reality
valuable offering
is compromised for a smaller tribute
or
a
cheaper substitute,dwindling at last to a mere
token or symbol."l
trifling
This
homage -theory will, I believe, be found to
cover
by far the greater bulk of the sacrifices usually
offered by Malays, and the idea of abnegationappears
confined
or
vows
to be practically
to votal ceremonies
of the offering
(niat\in which the nature and extent
not
are
regulatedby custom, but depend entirely
upon
the wealth or capriceof the worshipper,there being
merely a tacit understanding that he shall sacrifice
value to
than
nominal
something which is of more
of the

more

"

"

himself.
Of
be

the

in which

manner

received

by

it is difficult

to

the

offeringsare supposed to
they are offered
deity to whom

obtain

very

much

evidence.

this subject,

however, frequently
questionedMalays upon
that

and

on

the whole

the

deity is

material

part of

whether

it be

"

think

it can

have,

very safelybe said

touch the solid or

supposed to
the offering,
but only the essential part,
life,
quality or even
savour,
essence,
not

"

the "soul."
It will

perhaps be advisable,in order to avoid repetition,

describe a few of the specialand distinctive
to
sub-rites which form part of many
of the more
ant
importrites performed
ceremonies, such as (inparticular),
rite of burning incense, the scattering
at shrines,the
1

Tylor, Prim.

Cult. vol. ii. p. 341.

RELATIONS

74

WITH

THE

SUPERNATURAL

CHAP.

of

(orbanqueting upon) sacrificial rice,and the application

the
of
"Neutralising" Rice-paste (tepong
tawar).
Of the rites performed at shrines, Mr.
Blagden
The worship there, as with most
other kramats,
says :
consists of the burning of incense,the offering
of nasi
and the killing
of goats ; but I also
kunyet(yellowrice),
noticed a number
of live pigeons there which illustrate
ing
the practice,
in Buddhist
common
countries,of releasanimal
in order to gain 'merit' thereby." At
an
shrine on
the Langat river I have
fowls which
a
seen
had (I was
released.
told)been similarly
Mr. Blagden's remarks
apply with equal force to
the services performed at the shrines of Selangor,and
"

also of other

I believe
I

States.

think, be pointed out

part in the service.

one

occasion

which, by
usual

women

prayers

white

stripof

adjournedto

by

those

which

who

take

held

was

on

down

men,

children, partook of

the

and

the meal

the

the

Bilal

which

after

(fivecubits in length)
(the saint being the
grave
of Selangor),
and the party
some
yards
twenty or thirty

where, first the

hill,

the

and

chanted,

cloth

shelter

slaughteredgoat
After

eaten

kunyit (yellow

from sickness, and in

recovery
burnt,
request, I took part,1incense was

laid upon
the saint's
father of the present Sultan

lower

nasi

ceremony

was

then

should, however,

after my

Muhammadan

and
the

At

the

that

all events,

rice)is,usuallyat

It

saffron-stained

then

the

flesh of

the

and

rice

(mosque attendant,

(pulut}.
who

was

and the local priest

Malay headman
and
of the mosque), returned
to the tomb,
making
obeisance, recited a Muhammadan
prayer, cravingper-

present with

the

Vide

supra, Chap. II. p. 42.

mission
he

for his

take the cloth back

to

live upon

alms

the

Bilals

These

presentlydid.

of

INCENSE

OF

USE

CEREMONIAL

in

the

75

needy

are

devout,

which

use,

own

and

men

he

I suppose

so

no
reason
why the saint should not
thought there was
contribute somethingto his support.
The
burning of incense is one of the very simplest,

and

hence

Some

of

forms

commonest,

that it should

magicianssay

sacrifice.

burnt

accompanied by

be

Spiritof Incense, which

should be besought,as in the example quoted below, to
tiers of earth and sky respectively."
pervade the seven
It would appear that the intention of the worshipper is
invocation

an

addressed

the

to

"

to

reach

his

that

ensure

the

sacrifice of

"

nostrils of the

them, wherever

"

sweet

savour

should

gods and help to propitiate

of a foretaste
be, by means

they may

This
follow.
to
invocation, however, is
offerings
not
by
unfrequentlyomitted, or at least slurred over
the worshipper,
of the magiin spiteof the contention
cians
who
without
it the spellmerely
it, that
use
rises like smoke
which
is blown
by the wind."
away
in
The
invocation
of
form
the
followingis one
question:
of

"

"

Zabur1

Hijau is

Zabur

Bajang

Zabur

Puteh

Scales

from

the

name

May
May

you

the person
fumigate the

you

fumigate

And

serve

as

powers,

Spiritsof

And

whose

even

Zabur

obvious.

morn,

the

connection

Tiers

of the

Seven

Tiers

of the

to

which

for

"

David

is not

very

in the

of

day

of

Origin.

which

Halo

of

have

magic

God,

of the

Sun,

God,

"psalm,"
of

your

Saints

become

dwell

Ka'bah

"

were

Earth,

Sky,
to those
Spirits,

have

by night and

Psalms
here

all

elect,who

is the

is the Arabic

especiallyfor
the

God's

Incense,
Mother,
Fumes,
Apostle 2

Seven

those

resort

and

the

of God's

summons

and

The

At

but

O
name,
of your
of your

your
the name

Another
incense

Prophet

account

from

Muhammad's

the

derives the
eye

gum

eyes,

origin
of

the

RELATIONS

76

And

dwell

And

Who

Interior of

Egypt,

(how)

to

And

perform

to

the grace

By

direction

observed

heading of

live,
petals,

is

There

the

eve,

branch

its

of God

by

God,
Heaven,

god

no

but

God,"

of the

fumes

for the

of
purpose
rite will be
noticed

etc.

incense

is

divination
under

the

Medicine.1

Another
of rice.

unfold

(the creed)

the

and

morn

"

CHAP.

Diamond

the dead

the word

noted

of

make

blossom

taken

and

this feature

of

at

of
of

Spaces

is the White

the withered

And

of the

Gate

resort

know

SUPERNATURAL

the Elect

to

summons

the

at

whose

In the

The

as

serve

Who

THE

WITH

form

of sacrifice consists in the

scattering

(Oryza saliva)used in the

ceremonies
is always of the followingkinds : firstly,
rice
parched rice (d'rasbertifi)
; secondly, washed
rice
(Uras
(Uras basok); thirdly,saffron-stained
and, finally,
kunyit,i.e. rice stained with turmeric)
;
a
specialkind of glutinousrice called pulut (Oryza
which
ficial
is also very generallyused for sacriglutinosa),
banquets.
used
Of these, the parched rice is generally
for
strewing the bottom of the sacrificial tray (anckak)
The

sacrificial rice

when

the

framework

has

have
leaves,but the offerings
within

with

covered

been
not

yet been

banana

deposited

it.

The

washed

saffron

and

for

scatteringeither

by

the

ceremony,

rice

are

generallyused

to be benefited
persons
the ground or houseelse upon

the

over

or

floor.
With
purpose,

reference
it has been
what

attract

to

soul

of

man

Infra, Chap.

This

rice

is

to

selection

suggestedthat

be
may
conceived

VI.

the

called
as

p. 410, infra.
occasionallystained

the

black

rice for this

the rice is intended

"

bird-soul

bird)to

with

of

"

the
(i.e.

the spot,

or

to

colours, e.g. red, green,

(vide pp. 416, 421, infra.)

other

RICE-PASTE

THE

in

keep

it from

moment

straying

CEREMONY

at

77

particularly
dangerous

in the life of its owner.

pulut or glutinousrice is the kind of rice

generallyused for sacrificialbanquets,e.g. for banquets
etc.
at "high places,"
Lustration
is generallyaccomplished either by
The
best examples of the
of fire or of water.
means
former
are
perhaps the fumigation of infants, and
which
the
fire, over
api saleian or purificatory
half-roasted when
has taken place,
a birth
are
women
distinctive ceremonies,
but these being specialand
The

will be

described

others

with

of the

in

nature

same

Chapter VI.
One

of the forms

of lustration

however,

water,

placeof a sub-rite,forming
an
integralportion of a large class of ceremonies,
such as those relating
to Building,
Fishing,Agriculture,
Marriage,and so forth. Hence it will be necessary to
give a generalsketch of its leadingfeatures in the
appears

present

rather

to

take

by

the

context.

of lustration
ceremony
the form of the sub-rite referred
The

water, when

by

to, is called

it takes

Tepong
Neutralising
"

the
properly means
Rice-flour (Water)," neutralisingbeing used almost
i.e. in the sense
of
in a chemical sense,
sterilising
of poisons,or
of destroyingthe
the active element
of evil spirits.
active potentialities
The
rite itselfconsists in the application1
of a thin
by mixing rice-flour with water : this is
paste made
taken
or
"bouquet" of leaves and
up in a brush
neutralisation
is
applied to the objectswhich the
intended to protect or neutralise,whether
they be the

Tawar,"

which

"

"

"

"

"

"

Sometimes

object,sometimes

it is

"

dabbed

"

"painted" on

on

the

it

so

"

to spread as evenlyas possible,

more
rarely"sprinkled."

as

RELATIONS

78

posts of

THE

WITH

SUPERNATURAL

house, the projectingends

\tajok
p'rahu), the

seaward

brush

into

dipped

then

of

and

back

the

bowl

boat's ribs

fishing-stakes
of the hands

fumigated with incense,

which

contains

the

rice-

almost

dry, for if the water runs

it is appliedit is held to
the object to which
down
if it spreads equally all
"portend tears," whereas
it is lucky. The
round (benckar)
compositionof the
be
is considered
of the
to
brush, which
highest
importance,appears to vary, but only within certain
in Selangor,consists of
It almost
limits.
invariably,
which
selection of leaves from the followingplants,
a
nine
made
or
are
up in small bouquets of five,seven,
round
with ribu-ribu (a kind
leaves each, and bound
bark
or
a
tree
of small creeper),
string of shredded
(daun trap}.
The
followingis a list of the leaves generally
and

water,

used

shaken

first

be

must

of

posts

the forehead
or
{puchi kelong),
of the bride and bridegroom.
The

CHAP.

out

"

of the grass

Leaves
.

called sambau

dara, which
"

settled soul
symbol of a
('alamat
menetapkan semangat},and which hence always forms
of the bouquet.1
the core
which appears to be
leaves of the selaguri,
The
2.
with yellow flowers (Clerosmall tree
shrub
"a
or
Sida
dendron
disparifolium,Bl., Verbenaceae ; or
small shrub
in
L., Malvaceae, a common
rkombifolia,
which
is described as one
of the first
open country),"2
of shrubs
(kayu asal),and is said to be used as a
of origin (peringatanasal).
reminder
is said

to

be

the

"

"

"

It

is not

medicinal

and

it is tied to each
on

which

the

used

in

ceremonies,

e.g.

unfrequently
other
corner

of the

first-fruits of

new

the

mat

rice-

spread out to dry, and to

long wooden
pestle
is used for husking them,
which
J.R.A.S., S.JS.,No. 30, p. 240.

harvest
the
"

are

centre

of the

8o

RELATIONS

9. To

WITH

the

THE

SUPERNATURAL

list may

above

CHAP.

perhaps added the

(Costus speciosus,
L.,
satawar, sitawar or tawar-tawar
Scitamineae, and Forrestia,spp. Commelinacese)
; and
The
satebal
10.
(Fagrtza racemosa,
Jack., Loganiacese).
Leaves
of the foregoingplants and
shrubs
are
made

of

has

as

up,

been

be

said, in small

five,seven,

or

sets

perhaps

even

or

of

tions
combina-

leaves

nine

combinations
said
differ
to
are
piece. These
according to the object to which the rice-water is to
be applied. It is extremely unlikely,however, that
all magicians should
make
the same
selections even
for the same
objects rather would they be likelyto
make
of such leaves on
the list as happen to be
use
most
readilyavailable. Still,however, as the only
example of such differentiation which I have yet been
able to obtain, I will give the details of three separate
a

"

and
me

distinctive

by

(i )

combinations, which

described

were

to

Selangormagician:

"

For

wedding

ceremony

Igandaru
tied with the

sSlaguri

|-creeper

sapanggil
iSnjuangmerah

ribu-ribu.

sap"noh
ISnjuang merah

(3)

the ceremony
the rice-soul

For

of

taking

I
I
I

tied with
ribu-ribu.
"/

sapanggil
^ sapSnok

Further
material

inquiry and

will

on
principles

no

which

doubt
such

the

help

collection
to

elucidate

selections

are

of

additional

the

made.

general

FASTING

in

AND

Short

rhyming
accompaniments of
to

be seldom

ifever

Other

charms
the

are

rite of

81

often

very

used

as

rice-water,but appear

repeatedaloud.

others will be found

specimen,and
"

PENANCE

The

in the

is a
following
Appendix :l
"

true Rice-paste,
Neutralising
Rice-paste,
And, thirdly,
Rice-pasteof Kadangsa !
Keep me from sickness,keep me from death,
Keep me from injuryand ruin."

less

not

of lustration

by

important developmentsof

water

to

are

be

found

the idea

in such

monies
cere-

bathing of mother and child after a

birth and the washing of the floor (basohlantei]
upon
similar occasions, the bathingof the sick, of bride and
bridegroom at weddings, of corpses (meruang)?and
the annual
bathingexpeditions(mandi Safar],which
are
supposed to purifythe persons of the bathers and
from evil (tolakbala).
to protect them
Fasting,or the performance of religious
penance,
which
is now
but seldom
would
to
practised,
appear
have
in former
been
only undertaken
days with a
definite objectin view, such as the productionof the
as

state

the

the

of mental

exaltation which

induces

of supernatural
acquisition
powers

ecstatic

visions,

and
(sakti},

so

forth.
The

fast

always took place,of course, in a solitary

the top of some
spot, and not unfrequently
high
upon
and solitary
hill such as Mount
Ophir (Gunong Ledang),on the borders of Malacca territory.Frequently,
lower hills,
however, much
even
or
plainswhich possessed
remarkable

some

rock

or

tree, would

for the purpose.

Such fasting,
however, did not,

as

sometimes

Vide

Vide Birth, Marriage, Funerals, Medicine.

App. xiii.,xxxvi.,xxxvii.,cli.,etc.
G

be selected

with

RELATIONS

82

us,

to

convey

the

as

WITH

in

daily

the

result

The

"

Utus

still

is

whilst
form

of

one

in

upon

Malay

"

allowance
that
and

of

the

is

cum
modismall

plaited cocoa-

of any

fasts

traditions

who

one

might

be

was

almost

fast
thrice-seven-days'

of

and

romances

small

ence,
abstin-

complete

that

me

Jugra Hill, on

the

CH.

ketupat (which

was

indefinitelyprolonged,
of 'Che

of

made
rice-receptacle

diamond-shaped
fasting.

idea

informed

magicians

leaf)was

SUPERNATURAL

the

Malays

the

rice contained

of

nut

THE

in

the
that

Selangor

coast,1

neighbourhood,

Malay

tradition

this

of

is frequently represented as
religiouspenance
continuing for years.
Finally,I would draw attention to the strong vein
of Sympathetic Magic or
make
believe
which
runs
through and leavens the whole system of Malay superstition.
The
root-idea
of this form
of magic has
been
follows
said to be the principlethat
from effect."
cause
One
of the principlesof sympathetic magic is that
be produced by imitating it.
If it
effect may
any
kill a person,
is wished
to
an
image of him is made
that through a
and then destroyed ; and it is believed
the person
and
certain physical sympathy between
his
feels the injuriesdone
the image as
to
image, the man
done
if they were
it is
to his own
body, and that when
simultaneouslyperish."5
destroyed he must
"

"

"

"

...

principlethus

The

important of all
of the Malays.
1

It

was

on

tradition,
fasted

to

that

obtain

those

described
which

Jugra Hill, according

the

Princess

eternal

of

youth.

Malacca

to

is

underlie

9-12.

perhaps
the

Frazer, Golden

"

the

Black

Bough,

most

Art

vol.

"

i. pp.

IV

CHAPTER
MALAY

THE

PANTHEON

(a) Gods
A

of
investigation

CAREFUL

the

magic
changed

rites and

charms

its religionwill
has
by a nation which
is generallycalled
not
unfrequently show, that what
witchcraft
is merely the debris of the older ritual,condemned
faith, but yet
by the priests of the newer
stubbornly, though secretly,persisting,through the
of the mass
of
unconquerable religiousconservatism

used

the

people.

nothing that clingslonger to a race than

the
it has been
nurtured.
religiousfaith in which
mind
that is not
Indeed, it is impossible for any
"

There

is

thoroughly scientific to cast off entirelythe religious

forms
it has grown
of thought in which
to maturity.
Hence
in every people that has received the impression
foreignbeliefs,we find that the latter do not expel
and supersede the older religion,
but are
engrafted on

of

it,blent with

it,or overlie

easilyabandoned
external
few

forms

than

colours

or

Observances

ideas, and

even

of the alien faith have

vestiges of

still retains

it.

its

are

when
been

put

more

all the
on,

and

the

indigenous one remain, the latter

vitalityin the mind, and powerfully

corrupts

the former.

The

actual

of
religion

84

THE

is thus

people

demands
other

MALA

facts

PANTHEON

CHAP.

of great

minute

and

to
relating

ascertainment, or

ethnographicinterest,and
No
searching observation.

rude

more

tribes

often elude

The

are

more

difficult of

*
inquiry."
by Logan

in the
general principlestated
illustration
just quoted receives remarkable
passage
from a close investigation
of the folk-lore and superstitious
beliefs of the Malays. Two
successive religious
them, and when we
changes have taken place among
have succeeded
the vestiges
in identifying
of Brahman"

which

ism

underlie

the

external

forms

of the

faith of

long established in all Malay kingdoms,

we
are
only half-waythrough our task.
There
the powerful influences of the
yet remain
stillearlier indigenousfaith to be noted and accounted
in times of
for. Just as the Buddhists
of Ceylon turn
sickness and danger, not to the consolations offered by
the creed of Buddha,
but to the propitiation
of the
demons
feared
and
reverenced
by their early progenitors,
and justas the Burmese
and Talaings,
though
Muhammad,

"

Buddhists, retain

in full force

the

whole

of the

Nat

the Malays,in spiteof centuries

among
of an alien
passed since the establishment

so
superstition,

which

have

worship,

the

Muhammadan

peasant

may

be

found

invoking the protection of Hindu

gods against the
of evil with which his primitive
faith has peopled
spirits
all natural objects."2
hundred
What
the faith of Malaya seven
was
years
"

ago it is hard to say, but there is a certain

lead to the belief that it was
evidence
to

Brahmanism,

and

that,

no

doubt, had

amount
a

form

succeeded

of
of
the

spiritworship."3
original
1

Journal of the

vol. iv. p. 573.

Indian

Archipelago,

2
3

J.R.A.S., S.B., No. 7, pp. II,

Swettenham, Malay Sketches,p.

12.

192.

The

romances,

that
to

goes

85

DIVINITIES

in

folk-lore, taken

of

evidence
with

MALA

AND

HINDU

iv

tion
conjuncand

supplied by

charm

show

greater gods of the

that

the

-books

Malay Pantheon, though modified in some

respects
Hindu
divinities,
reallyborrowed
by Malay ideas, were
native to
and that only the lesser gods and spirits
are
of
It is true that some
the Malay religious
system.
less distinctness
be with more
these native gods can
or
of nature
identified with the great powers
: the
King of
the Winds
(RajaAngin) for instance ; Mambang Tali
Harus," or the god of mid-currents
(theMalay Neptune)
tial
of the celesand lightning,
; the gods of thunder
"

bodies,
status

etc.

of the chief

but

none

gods of

of them

appear

the Hindu

to

system,

have

the

both

and

"

the terrible Shiva

(" Batara Guru

each department of
Yet
or
"Kala") is supreme.
small, has its own
particular
godling
nature, however
who
and
influences for
or
spirit
requirespropitiation,
action.
Only the moral
good or evil every human
is wanting to
element
the divine
the
hegemony
"cockeyed," limping substitute which does duty for
it reflecting
the character
of the
only too truthfully
it passes as divine.
people with whom
the gods of Hindu
I will first take, in detail,
origin.
"Batara
is "the
name
(or Bgtara)Guru"
by which
who
Siva is known
constitute the
to his worshippers,
vast
stituted
majorityof the Balinese,and who probablyconthe bulk of the old Javanese."
In the magic of the Peninsular
Malays we find
by

land

and

water

"

Vishnu

the

Preserver, Brahma

the

Creator, Batara

Guru, Kala, and S'ri simultaneously

appealedto by the
Malay magician; and though it would, perhaps,be rash,

Mr.

R.

J. Wilkinson

mJ.R.A.S.,

S.B.t No.

30, p.

308.

86

THE

(as Mr.

MALA

PANTHEON

CHAP.

Wilkinson

says),to infer solelyfrom Malay

or
romances
Malay theatrical invocations (many of
which owe
much
that Hinduism
to Javanese influence),
the more
ancient religionof the Malays, there
was
is plentyof other evidence
that the
Batara
to prove
Guru
of the Malays (no less than the Batara Guru
of
Bali and Java)is none
other than the recognisedfather
of the Hindu
Trinity.1
Of the greater deities or
is
gods, Batara Guru
unquestionablythe greatest. "In the Hikayat Sang
Samba
(the Malay version of the Bhaumakavya),
"

"

Batara

Guru

and

Vishnu

who

alone

as

appears
as

God, with Brahma

supreme
deities.
It is Batara Guru

subordinate

has

the

life

of

(ayerutama
(atama)
jiwa] which bringsthe slaughteredheroes to life."
So to this day the Malay magician declares that
'Toh Batara Guru
(under any one of the many corruptions
which his name
bears
the
now
3)was
all-powerful
water

"

The followingare the deities most

usuallyinscribed in the "magic square"
of five

epithetof

Great

means

(black),which

Kala

Shiva

Maheswara,

; 2.

Lord,

an

epithetof

in this order

an

Shiva

I.

Brahma

(Shiva); 4.
3. Maheswara
S'ri ; 5. Kala.
Kali, Durga, or Gauri,
is the wife of Shiva ; Sarasvati is the
Vishnu

2.

wife of Brahma.
the

In

magic

Vishnu, U

See
word

inf.p. 545,
Aum

(OM):

seqq.
A =

Brahma.
Shiva, M
No.
S.B.,
J.R.A.S.,
30, p. 309.
This is the water
of life called Amrita,
to obtain which, by churning the ocean,
=

assumed

one

that of the tortoise.

of his

is the

He

same

personage

a
distinguished
part in the
machinery of Malayan and Javanese
under the appellation
of Guru,
romances,
the instructor,
or
to it the word
prefixing
Batara, a corruptionof Avatara, both
in sense
and orthography,for with the

acts

Indian

avatars

"

so

islanders that word

as

with

to

the

is not

used

the

genuine Hindus, to express

the incarnation
of a god, but as an
appellationexpressingany deity; nay,
as if conferring
an
apotheosisupon their
it
has
been
sometimes
princes,
prefixed

Vishnu

strated
is

which

3. Vishnu; 4. Brahma;
5. S'ri (the
wife of Vishnu) ; or else the names
are
mentioned

who

names

of

some

of the most

of their ancient
Siwa
romances

kings.

brated
celeWhen

in this character,in the

appears
of the Indian islanders,he is

painted as a powerful,mischievous, and

sufficiently
malignant tyrant a description
"

his character
consonant
to
of
Cp. Crawfurd, Hist, of the Ind.
"From
triad
Archipelago,vol. ii. p. 219.
Destroyer in the Hindu
; and,
of the usual epithetsbestowed
is a Javanese word
some
again, "ywang
Siwa by the pagan Javanese,and
used in the same
sense
as batara.
upon
stillfamiliar to their posterity,
the preeminence Usually the obsolete relative pronoun
of this deityis clearly
demonsang, which has the sense, in this case,
"

88

THE

the

MALA

honorific

sang-yang
Thus
actual

to

seem

Hindu

of

names

CHAP.

used, but

onlyGod,'

would

batara

"

the

is

sang-yang
tunggal,'the

PANTHEON

batara, e.g.

not

sang-yang
be limited

deities

sokma,
in

etc.
to

use

distinct from

as

Guru"
epithetsdescribing those deities. "Batara
would
be an
to
seem
to
exception the only one
this rule, and
fact that the original
to point to the
meaning of guru had been lost sightof, and that the
to be regarded only as
a
expressionhad come
proper
"

"

name."

Occasionally,as is only to be expected, the

in their mythology, and
of this
Malays get mixed
Mr. Wilkinson
tification
of the idengives two examples,one
of Batara Guru
(Shiva)with Brahma
(Berahmana), and another of the drawing of a distinction
between
"Guru"
which
Mahadewa,"
(Shiva)and
latter is only another name
for the same
divinity.
Such slips
inevitable among
illiteratepeople,
an
are
should
and
always be criticised by comparison with
from
which
these ideas
the originalHindu
tenets,
be presumed to have proceeded.
may
"

taken
its

as

use

And

correct.

in

in

combination

case

any

with

guru

its classification
to
warrant
appears
with the titles applied to the greater
deities.
like
even

It

is
of

sang,
of animals

Huntsman

"

also, however,
(e.g. in

charm)

we

used,

deities

inferior

and

"Spectre

find

"

Lansat,

is used
sa-rajaanjing,
in
indiscriminately
(occasionally conjunction with mambang) both of the
etc."

greater and
not

Dewa

lesser divinities.

unfrequentlyfind such

Thus

we

expressions

(i.e.Vishnu), dewa
etc.- ;
mambang,
mambang, dewa
and
we
are
expressly told that they
called because
so
(the Dewas) "are
Mambang
they are immortal."
(per se)
is said to be similarly
used, not only of
greater (vide App. xvii.),but of lesser
Tali Harus,"
and "Mambang
divinities,
as

Dewa

Bisnu

dan

god of mid-currents, has even

explainedas referringto Batara
(Shiva).
an

instance

been
Guru

This, however, is no doubt

of confusion,as it generally

to be used
appears
attributes (e.g.M.

with

the "colour"

puteh,

White

M.

hitam, Black; M.
kuning, Yellow)
usually assigned to the inferior divinities ; and, moreover,
in an
invocation
addressed

to the

mid-currents"
to
message
which
appears
for Batara
name
a

Heart

"

to

be

god

of

forward

'Alam,
merely another

Guru, the

reason

given

this request being

is
habit
he
in the
of "visitingthe

for the
that

the
sea-spirit,
requested to
Dato'
Rimpun

is

prefermentof
of

the

Seas"

in

which

'Toh

Rimpun 'Alam dwells (the title of

from
latter being perhaps taken
tree, Pauh

Janggi).

the
the

Mr.

Wilkinson

S'Rl

AND

KALA

iv

quotes

89

extraordinary
genealogy

an

the actual father

inter alia, Guru
as
representing,
of the Hindu
(whom
Trinity,"and also of "Sambu"
Hindu
is the
and
he cannot
Seri, who
identify),
Sri, the goddess of grain, and, therefore, a deity
of immense
importance to the old Javanese and
Malays."
that Sambu
On
this I would
(or
only remark
almost
versally
uniJambu) is the first portionof the name
insular
ascribed
the Crocodile-spirit
to
by the PenMalays.1
of this work
It would
be beyond the scope
to
(Shiva)with
attempt the identification of Batara Guru
"

"

all the

and

manifestations

numerous

titles attributed

him

by the Malays, but the specialmanifestation

Kala," forms an integral
(of Shiva),which is called
the
part of the general conception,whether
among

to

"

Footnote

(Sambhu,
supra. Sambu
the Auspicious One) is merely another
for

name

Shiva

(rarelyof Brahma),

its applicationto the crocodilewould

spirit
appear to indicate that this
latter was, formerly,at least,regarded
and

an

as

god's

embodiment
manifestation

It is worth
the

while

to

of

that

as

compare

supreme

water

-god.

this with

ant

and

becomes

tapa.

descent,' is converted
and

instead

Avatar,
into

'

batara

implying the descent or

incarnation
of a deity,is used as an
appellativefor any of the principal
deities.

Hindu
also

of

Combined

Sanskrit, it is the

with
most

guru,
current

of the chief god of the Hindus,

islanders,
worshipped by the Indian
supposed to have been Vishnu, or the
It may
be transpreserving power.
lated
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
it
is
and is at
religionitself,
Javanese
the
both
Mahometo
present applied
dan and the Christian religions.With
orthography, and in
nearly the same
name

expression 'Toh Panjang Kuku,"

which
is applied to the corresponding
manifestation
of the supreme
god on
land, and which
stronglysuggests the
tiger.
Most of the theological
words of this
list [printedin App. xiv.] are
Sansif any
krit,and afford proof sufficient,
needed, of the former prevalence
were
of the Hindu
the Malays
religion
among
and
Javanese. Many of them
are
less corrupted in orthography,
Sanskrit words, as far
the same
more
or
sense,
owing to the defective pronunciation as they extend, are used throughout the
and defective alphabetsof the Archifar as
the
as
Archipelago, and even
pelago. Some, also, are altered or
Philippines." Crawfurd, Mai. Gramvaried in sense.
Tapas, 'ascetic demar,
pp. cxcvii.-cxcviii.
votion,'is deprivedof its last conson"

"

"

"

"

THE

90

Malays

Hindus,

or

and

PANTHEON

CHAP.

is, therefore, deserving of

attention.

some

The
have
to

MALA

Malay conceptionof

been

his

that

had

he

character.

was

also

that

these

both

Batara

bad

side
he

"Destroyer"

was

it would

Restorer-to-life,"1 and

"

to

seems

and

good

he

Though

Guru

appear

oppositemanifestations of his power

tended
distinct personalities,
to
develop into two
a
never
development which apparentlywas
entirely
consummated.
the
This, however, is not
only
for on
difficulty,
investigatingthe limits of the
respective spheres of influence of Batara Guru and
find that the only sphere, which
is always
Kala, we
two

admitted

be

to

of Batara

the

"

if

of

is called

third

if

mediate
interence
influ-

land,

on

who
divinity,

Panjang Kuku,"

'Toh

"

influence, is the

spheres of
respective

(as he

Guru

sea) and

at

name

the

between

zone

Raya

Kala's

under

"

or

Si

"

goes by
Grandsire

Long-Claws."
Now

Hindu

mythology,we

such

to

nothing of

the

to

define

respectiveboundaries

the

is almost
ideas.

certain

Again,
considered

evil influences.
children

to

"call

can

be

and

sea,

to

be

the

due

any

to

told, knows

are

the

intermediate

attempt
of

as

is

of
not

this
land

and

sea

influence
zone

next

Malay
sarily
neces-

less

dangerous than that of definitely

Thus
the most
dangerous time for

abroad

is sunset,

it neither

hour

the

perfect day

nor

when

we

night"; so
is regarded
and
spirits,

day of mingled rain and sunshine

as
fraughtwith peculiardangers from evil
it would
be quite in keeping with such ideas that the
intermediate
whether
between
high and low
zone,
between
the clearingand
water-mark, or
primeval
too

Supra,

p. 86.

THE

OF

GODS

iv

SEA

gi

assigned to Kala, the Destroyer.

the
In which
case
Longexpression Grandsire
festation
Claws"
might be used to signifythis specialmaniof Shiva
land, possiblythrough the
on
of the Tiger, just as the Crocodile -spirit
personality
appears to represent Shiva by water.1
We
thus reach a point of exceptionalinterest,for
the old Hindus
of the
one
hunting, being among
and
seven
deadly sins, was regarded as a low pursuit,
be indulged in by a god. Yet
which would
one
never
I was
collectingcharms about
repeatedlytold when
the Spectre Huntsman
that he was
plicitly,
a
god, and, exforest, should

be

"

he

that

strengthof
work, and
the

which

Hindu

The

magicians,at
(the Great
"

God

of

much

milder

Some

of

all events,

is identified

character

although

confirmation
if

than

Chamber

edge

we

of

admit

this

view

the

Guru.

The

rimba)

and

corrupting
god of this

who

by

with

some

Si

Raya

supreme

god

the

primeval

the

Guru,

forest

State
on

the

(di-gigi

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
is lord of the shore down
Long- Claws
to high-watermark
that and
; between
low-water mark
Raja Kala is supreme,
"

Guru

Batara

di Laut

(God
Guru

however,
those

(Shiva of

mark

out

the

to

the

It is very difficult to ascertain the

relation that 'Toh
Mambang Tali

Batara

whose

be

sea.

open
exact

or

sometimes

may

Ocean) from low-water

Harus
in

(balei)is Batara

of

at

his terrestrial namesake

sickness

explanamay
tion given me
by a medicine-man, who
identified the Spectre Huntsman
with
'Toh
both
with
and
Panjang Kuku,
1

Sea,

in

been

One

and

be found

Batara

the

had

the

"),and, probably wrongly,with the

Mid-currents3
(Mambang Tali Harus),is of a

compeer,

Guru

Batara

shows

This

Guru.

Malay influences which

had actuallysucceeded
to
speak,of the supreme
Trinity.2

the

character,so

borrowed

Batara

was

of

Mid-currents) bears

di Laut.

the

God

are
powers
of the "Shiva

of

to

probably,

Most
Mid

-currents,
less extensive
than
of the Sea," is

an

native to the Malay (presea-deity,

and
that
Shiva
of
Hindu) religion,
the Sea"
was
merely the local Malay
adaptation of the Hindu
deity afterwards imported,
old

"

THE

92

ascribed
nor

the

to

fatal

so

MALA

PANTHEON

CHAP.

wrath, it is neither
sea-spirit's
the sickness

as

malice

unprovoked

of the

ascribed

to

the

sudden

so

and

wanton

SpectreHuntsman,

Spirit

or

of the Land.
Fishermen
many
friends

and

favour

with

from

him

the other

seafarers,on
him,

by

hope to make
simple sacrifices and

and

even

of

means

hand, obtain

charms.
Si

Raya (or Madu-Raya) is said to have a family,

his wife's name
being Madu-ruti, and his children
all of
"Wa'
Ranai," and "Si Kekas"
(thescratcher),
whom, however, have their own
separate spheres of
influence.
The
himself (Madu-Raya)
"Great
One"
rules over
the sea from low-water
mark
(atthe river's
mouth) out to mid-ocean ; and if his identitywith
'Toh
is accepted,1his place of
Rimpun 'Alam
"

"

abode

is

at

the navel

of the

seas,

within

central

the

of which
whirlpool(Pusat Tasek), from the centre
springs the Magic Tree (Pauh Janggi),on whose
boughs perches the roc (garuda) of fable, and at
whose
foot dwells the GiganticCrab, whose
entrance
into

and

supposed

exit
to

the

from

results in the ebb

which

he

displacementof

the

cause

in

cave

dwells

which

water

flow of the tide.2

and

only other divinities (of the rank of

bangs ") which are of any importance are the
Black
dwells in the Sun, the
who
divinity,"
The

"

"

"

who

dwells

is

in the

Moon,

and

the "'Yellow

MamWhite
ity,"
divinity,"
divin-

Sunset-glow, which
latter is always considered
most
dangerous to children.
there is a decided
When
glow at sunset, any one
into his mouth
who sees
it takes water
(di-kemam ayer)
who

Vide

dwells

supra, p. 88,

appliedto Mambang

in

note.

Tali Harus.

the

Yellow

Yang b"rulang

ka pusat tasek is the expression

2
Vide supra, pp. 6, 7.

GENII

THE

iv

93

at
dislodgesit in the direction of the brightness,
time throwing ashes (di-sembordengan abu)
the same
saying:

and

"

kuning,mambang

Mambang
Pantat

is done

This
reason

that it

of any

one

kuning

in order

"

to

be

must

who

di-sembor

is

put

not

the

out

put

kUabu^

abu.

the
brightness,"

being that in the case

strong (lemah semangaf]

out

very

fever.

it causes

and

Demons,
(b]Spirits,

Ghosts

The

"Jins"or "Genii," generallyspeaking,form

class of quite subordinate
extensive
divinities,
a very
whose
place in Malay mythology
godlings,or spirits,
is clearly
due, whether directly
to Muhamor
indirectly,
be most
madan
influences, but who
conveniently
may
treated here as
affordinga sort of connecting link
between
gods and ghosts. There has, it would appear,
the part of the Malays to
been a strong tendency on
with the spirits
these imported spirits
of their
identify
but the only Genie
older (Hindu) religion,
who
really
rises

to

the level of

is the Black

King
who
Sa-Raja Jin),
Shiva

Batara

of the

be the

the

of many
King of the

"

the

that

one

It would
Gala

Sang
Sangkara, one

which

would

and

at

of the

Genii, who

only God

"

of Shiva,

names

at

times

Gala1

Raja,or

manifestation

is confounded

; at

not
impossible
appear
be
a corruptionof
may

account

(Sang

Genii

divinities

with

This

the

of

structiv
de-

least would

at

onlytheoryon which we could explain

of the epithetsor attributes assigned

to

the

great Hindu

Shiva, i.e. Kala.

appear

to

of the

appears
Guru, who

side of

use

one

once

for the

is

rank

for his

merated

time

one

another,

higher
and

at

of

"

Bentara

this

called

(i.e.

particularspirit,
possessionof the titlesenu-

above,

THE

94

another,

at

Guru,"

the Genie

Guru,
Batara),
and

MALA

the

"

PANTHEON

that

Land

CHAP.

from

was

the

beginning,"

the Black

Demon,

Batara

etc.

The

of this,the mightiest
followingis a description

of the Genii

:"

with

be

Peace

you !
Genie
with

Black

Ho,
Black

Heart

the

Black

Liver,

Black

and

Lungs,
Spleen
Teeth,
Scarlet Breast and body-hairs inverted,
with only a singlebone.1
And
and

Black

So far

the meagre
evidence
is identifiable with
thus described
obtainable,the spirit
the

Black

of the

as

be made

tusk-like

can

of

King

out

dwells

Genii, who

Earth, and whose

presented him

from

with

in the

bride,Sang Gadin

(orGading),

strapping Black

seven

Heart

Genii

as

children.2
hundred
and ninety of
Altogether there are one
these (Black?)Genii
dred
more
strictly,
perhaps,one hunwhich
coincides curiously
and ninety-three,
with
of "Mischiefs"
the number
(Badi),which reside in
"all livingthings." The
resemblance, I may
add,
does not end here ; for though the Genii may do good,
"

and

the

"

"

Badi

infinite harm

do

do
to

kind

both

not,

mortals, and

are

considered
both

make

able
choice

to

of

such as hollows in
dwelling-places,
the hills,solitary
patches of primeval forest, dead
on
trees, etc. etc.
parasites
As to the originof these Genii, one
magician told
the country
from
"Ban
that all "Jins" came
me
the

count

White

same

Vide

App.

ccxxviii.

(with)
Blood," white

adds

of

"

Black

Another
Throat

blood

ac-

and

being

royal attribute.
2

were
names
(I) Sa-lakun
of the Blood-pool(?))";
("He
(2) Sa-halilmtar("H.Q of the Thunder-

darah

Their

bolt "); ("")

Sa-rukup ( =
World
coverer
("

Bumi

rungkup) Rang
");

(4)

Sa-

g?rtakRang Bumi (" World-pricker");

(5) Sa-gunchang Rang Bumi
("Worldshaker"); (6) Sa-tumbok
Rang Bumi
(" World-beater")and (?)(7)Sa-gempar
*Alam

(" Universe-terrifier ").

OF

ORIGIN

iv

GENII

THE

95

l
other
possibly be Persia)
;
variouslyderive them from the

Ujan," which
may
magicians,however,

parts of the anatomy of the great

Great
Failure"
Sakatimuna," of the "First

dissolution of various
snake

"

image (at the creation of man) ; from

the drops of blood which
spirtedup to heaven when
and Cain (inthe Malay version
the first twins, Abel
Habil
and
Kabil) bit their thumbs ; from the big
cocoa-nut
monkey or baboon (berokbesar\and so on.
The theoryalreadymentioned, viz. that the Black
to be identified with
came
King of the Genii gradually
Kala, and later came
graduallyto be established as a
which
to be the only one
separate personality,
appears
will satisfactorily
tween
explain the relations subsistingbeto

man's

make

the Black

White

and

declared
distinctly

hand
White

is in

Genie

or
Maharaja Dewa
have alreadyseen,

This
account,

White
from

declared

latter is,as

have

to

blood-dropswhich
Kabil

bit their thumbs

from

the irises of the

mata

Sakatimuna],and is sometimes confused

Divinity('Toh Mambang
Puteh),who

the

case

name

The

of his wife

of the Black

his children

be
we

Sakatimuna's

by another,
eyes (benih
with

the

lives in

sun.

The
the

the

by one
ground

sprung,
fell on the

Habil

snake

to

one

of Shiva.

specialname
is said

the

on

brothers, whilst

passage
Mahadewa, which

are

when

White

and

be

to

another

Genie
the

Genii, who

have

been

is

not

mentioned,

Genie, but the

names

of the

it is in

of three of

preserved,and they are

have
to
magician appears
it
B2n.ua
but it
interpreted as
;
'ajatn
be conjecturedthat this is a mismay
taken
inference from
some
expression
like Jin ibnu Jan, "Jan," according
to some
Arabic
authorities,being the

as

Tanjak

Genii, or, according to

particularclass of them who
into
are
capable of being transformed
"Jin." Vide Hughes, Diet, of Islam,
Father

others, a

s.v.

Genii,

MALA

THE

96

PANTHEON

CHAP.

kite-like,i.e. winged
Kaya, Pari Lang (lit.
Skate),and Bintang Sutan (orStar of Sutan).1
Malim

whole, I

the

On

seldom

very

may

in

that whereas

for

with

comparison

of him, he
his

protection
by
subdivision

curious

very

Genie

far

so

the other

is,on

is

the Black

no
harm,
absolutely

find out, is recorded

appealed to

that the White

say

mentioned

Genie, and
can

"

"

as

hand,

worshippers.

of Genii

into

Faithful

Infidel

met
(JinKafir)is occasionally
that Genii (itis to be
with, and it is said, moreover,
be sometimes
ones) may
hoped orthodox
bought at
Sheikh
from the
Mecca
Jin (Headman of Genii)at
pricesvarying from $90 to $100 a piece.2

(JinIslam)and

"

"

Perhaps

corruption of Sartan,

(Cancer) in

the Crab

following

The

Zodiac.

the

of

account

Genii

the S clangorJournal, vol. i.

given me by a Mecca
7, p. 1 02) was
"
was
a
Haji." This man
pilgrim or

leave, and
they never
unceasing
up
prayers.
built of stone,

(printedin

called

No.

lake

of

native

in

years
Mecca

who

Java
the Malay
the goal of

spent several
Peninsula, and as

had

is
pilgrimage
alike, it is
good Muhammadans
something of the
important to know
the

to

all

ideas which

the

unseen

world

the

place

be

accorded,
numbers,

of their
'

Jins (the
Nights)."

the

'

'

contact.

immense
Genii

'

of

In

first
on

to

of the Arabian

Nighls),call
the Jin Islam
and

Faithful

(separate)classes
Jin Kafir, or the

these two
and

the

Of these two

the Infidel.

classes,the
is unclean, and the
approach the Chinese,
The
formed
of

live in

of

impalpable

course,
a

voice

mosque

to

ever
what-

only will

runs

this lake

the

wicked

any

in

it

in

strongest

like

a
as

man,

air, though

mortals.

of their own,

They
which

this

from

the

drain, and

the

the

to

childless

or

them

the

In

sea.

mortals

off and

if

bathe
detain

until

they (the
proof of their
reformed
character
by continuingfor a
long while without committing a wrong
back
in
action, when
sent
they are
I should
safetyto their native land.
add
that the Jin Islam
tribute
exact
mosque
shown
mortals) have

from

the
if

unfaithful

they do

not

"

e.g. Chinamen
receive their due,
"

will steal it and

give it to a son
[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
deformed, their heads being
invariably
always out of their proper position; in
short, they are Othello's
of Islam.

"

"

Men
Do

pugnance.
re-

but are,

into

genii bathe, and

good

they carry

them

'

the waters

down

the

whom

good geniiare perfectly

in the fashion

they have

latter

the

manifests

Islam

from

shrink

former

Jin

overflow

is
mosque
beside a lake

Yamani
of

they offer

This

stands

neighbouring country

slightly they

stronger line of distinction (than that

of good and bad genii in the Arabian

Kolam

the whole

and

Javanese, drawing

The

"

"

in

must

importance
account

pilgrim would

come

likely to

be

Malay

the

which

with

there disseminated, and

are

'

and

where

Their

grow

beneath

commonest

didalam

their

(the Genii

owing
numbers

enormous

atmosphere

'Jin

name,
'

Dunia

the World), is

whose
heads
their shoulders.

from

earth

who

the

to

isi-isi
Fill

fact that

fillthe whole
to

sky.

Like

JIN

IV

A ND

J"MBA

LANG

97

Besides these subdivisions, certain Genii

with

connected
specifically

ideas.

specialobjectsor
there are the Genii of the royalmusical
(Jin Ne'mfiri,or Lempiri,Gendang, and

Thus

instruments

Naubat),who
of

the

are

sometimes

identified with

State

and
the
(Jin Karaja'an),
Royal Weapons (JinSembuana),both of

of Genii
other

times
some-

are

held able

are

to

strike

Genii

Genii

of the

which

classes

dead.

men

the

The

only

is
mention
specially
the Jin 'Afrit (sometimes called Jin Rafrit),
from
whom
the "White
Man"
(a designationwhich is
often specially
used in the Peninsula
a
as
synonym
for Englishman)is sometimes
said to have sprung, but
who
belongsin Arabian mythologyto a higherclass
than the mere
Before
Genii.
leavingthe subjectof
the
Genii, I must,
however, point out
extremely
of the Arabic word
common
"Jin" and
juxtaposition
the Malay
the frequencywith
Jembalang." From
which this juxtaposition
and from the fact that
occurs,
the two appear
convertible terms,
to be used largely
as
we
might expect to find that Jin and Jembalang were
similar classes of
both applicable
to
mere
synonyms,
spirits.The process is not quitecomplete,however, as
althoughthe expressionJembalang Tunggal (theonly
is found as well as JinTunggal,the higher
Jembalang),
Genie

that

I would

here

"

the

them invisible cocoa-nut

die before
shells,one for
good Genii, they cannot
of
but
each
day
judgment,
(unlike
drop of rain. In these they catch
each
them) they are dumb.
rain-dropas it falls,and herbs
Great as their numbers
and
trees
alike wither
for lack
of
are
theyare
moisture.
Then
the
as
continuallyincreasing,
they are
angels being
suffered by God
after
to get children
wroth, cast thunderbolts upon them out
their kind.
They are imps of mischief, of heaven, and these malicious elves
the great
"

and

their whole

of malice.
been
I

time is spent in works

when
there has

take

Sometimes

shelter

thunderbolts

longdroughtand a heavy shower

poured down upon the earth
by the angelsat the biddingof God to
cool the parched verdure, they will
assemble
their legions,
bringingwith

another

of rain is

the

time

other's

in

the
tall trees, which
in their fall. At

blast

they will
shoulders

climb
until

one

upon

they reach

the topmost elf kicks a

the sky, when
neighbouringangel,and then they all
with a crash like thunder.
fall together
"

THE

98

MALA

PANTHEON

CHAP.

Sang Raja or Sa-Raja is never, so far as I am

Jembalang," though it is
prefixedto the word
aware,
frequentlyprefixedto "Jin." Of the other members
their introduction
of the Malay hierarchywho
to
owe
Muhammadan
of importance
influences, the only ones
are
prophets (Nabi),and headmen
angels (Mala'ikat),
(Sheikh).
honorific

"

I will take

them

in this order.

angels,unquestionablythe most important

Michael
Azrael ('Azra'il
Israfel
or
are
'Ijrail),
(Mika'il),
Gabriel
and
or
or
Ijrafil,
Serafil),
(Jibra'il
(Israfil,
often corrupted into Raja Brahil). There
'Jabra'il,
that the foregoing are
doubt
for
be no
meant
can
of a group
of four archangels,the name
the names
of Israfel corresponding to
Abdiel, who
generally
angelichierarchy.
occupiesthe fourth placein our own
duties are apportionedamong
the
Their customary
four great angels as follows :
Azrael
is, as with us, the angel of death, who
Of

the

"

"

carries off the lives of all

of all the different airs

"

"

creatures

in

our

body

;
;

Israfel is
Michael

"

lord

is the

"giver of daily bread "; and Gabriel is a messenger

or
bringerof news."
Sometimes, again,a White Angel (Mala'ikat
Puteh)
is mentioned,
being in charge of all things
e.g. as
his specificduties
in
in the jungle,"but what
are
does not transpire.
this connection
invocation
addressed
ever,
howIn an
to the
Sea-spirit,
such angels mentioned, all of
find four more
we
hold similar charges:
whom
"

"

"

Chitar
Sabur

Sir AH
Putar

AH
AH
is
AH

is the

who
angel'sname,
who
is the angel'sname,
is
who
the angel'sname,
who
is the angel'sname,

is lord of the

whirlpool;

is lord of the winds

lord of the waters
is lord of the

of the

rainbow.

sea

ANGELS

iv

No

doubt

the

AND

PROPHETS

of

names

99

of the

more

many

ordinate
sub-

we
are
as
repeatedly
angelsmight be collected,
told that they are forty-four
in number.
Of
indefinite
the prophets (Nabi) there are
an
of the more
number, the title being applied to many
Old
who
own
prominent characters
figure in our
Testament
(aswell as in the Koran),but who would
not
to
by ourselves be considered
possess
any special
the more
for propheticoffice. Among
qualifications
Muhammad
famous
and
of these I may
mention
(after
his immediate
times
(somecompeers)the prophet Solomon
considered
doubt
no
owing to his unrivalled
reputationfor magical skill as the king of the Genii,
"

"

whose

the

assistance

hunter

trapper

or

is continually

for
invoking); the prophet David, celebrated
the beauty of his voice ; and
the prophet Joseph,
celebrated for the beauty of his countenance.
Besides
these (and others of the same
type),there is a group
of minor
invoked
assistance is continually
prophets whose
in charms
the prophet Tap (Tetap
are
; these
or
Ketap?), "lord of the earth;" the prophet Khailir
;" the prophet
(Khaithir or Khizr),"lord of water
lord of trees ; and the prophet Elias, planter
Noah,
"

"

"

of trees."
Khizr

is often
and

connection

drank

with

with

confounded
of the

fountain

water),and

will

Elias.

He

covered
dis-

of life (whence his

consequentlynot

die

tillthe last trump.

Next
or

the

prophetscomes
(Malik),both

to

"King"

however,

of

which

Arabic

(Sultan),
titles,

rarely used
by Malay
find such
magicians. Still we
expressions as SaRaja (Sang-Raja?) Malik (King of Kings) applied to
Batara

are

Guru.

somewhat

the "Sultan"

MALA

THE

ioo

Next
"Headman"

who

are

of the

are,

CHAP.

it is usually
stated,four of these
"

in
penned (di-kandang]
Earth respectively,
and whose
"

Kadir, 'Abdul

Muri,

'Abdul

and

title of

the

comes

"Sheikh."

or

There

PANTHEON

royal honorifics

these

to

third whose

the

Sheikhs
Corners

Four

'Abdul

are

names

is

name

not

tioned,
men-

'Ali.1

they are

'Alam

"

(or Si
Putar 'Alam),and are each said to reside "within a ringfence of white
iron."
Hence
obtain a perfectly
we
intelligible
meaning for the expression, Ask pardon of
Sometimes

called "Sheikh

"

the

Corners

Four

who

reside

Sheikhs

i.e. of the

the World"

of

culous
ridiphrase sounds
enough without such explanation.
The
only other Arabic title which is perhaps worth
Priest
noticinghere2 is that of
(Imam), which we
find somewhat
used in an invocation addressed
curiously
An Jalilis the name
of the
to the sea-spirit. Imam
'Priest of the Sea.'"
In the invocation
the Sea-spirit
addressed
to
we
find the expression:
of the World
of the Old
is the name
Jungle-chief

therein, though the

"

"

"

"

"

of the Sea."

Man

There
Man

of the Sea"
A

It

is

probable

here mentioned
spirits
cases,

taken

to
spirits

is

mere

synonym
expressionsto which

the

whom
but

that

the

for Batara

have,

as

Arabic

Guru.

specialreference
titles used
of which

(Malay)

It is

native

similar

functions

names

Old

ally used, e.g. Sidang (or Sedang)

Saleh, Sidang (or Sddang) Mumin.

placeof

whose

"

in other

are

were
now

lost.
2

that this

consists of the
perhaps be made
wild jungle tribes (Sakais),
the use

the

by

of

set

should

however, be littledoubt

can,

"

probable that
Sidang in these
is a Malay word
assigned,
cases
implying rethat
(v. v. d. W. s.v.),
so
spectability
Sir
Sidang Saleh may be translated
"Sir
Devout," and
Sidang Mumin,
"

"

There

Arabic

are,

besides,one

expressionswhich

or

are

two

partly

occasion-

Faithful."

MALA

THE

IO2

PANTHEON

bengkus? bota, gargasi, raksaksa?

an,1 hantu

nenek

mati
hantu
di-bunoh?
kabayan? himbasan? sawan?
bajang? katagoran, sempak-kan, puput-kan? 'efrit"
all these
Besides
ubat guna"
jemalang^ terkena"
ilmu-ilmu
there are
so
ever
(branchesof secret
many

knowledge),all of which I could not remember, such

as
gagah" penundok^ pengasih" kebal" kasaktian^
tuju" 'alimun,~Qpenderas^-perahuh^ chucha?* pelali^
perangsang" and a quantityof others. All these are
Jadi-jadian is the Were-tiger
(videpp. 160-163, infra}.
2 The
Bengkus I have not yet been
able to identify.
3 The
Bota, Gargasi, and Raksasa
(not raksaksa) are giants.
1

The

some

best

the

as

Dutch

but

simply
(dorpsbode)

as

who

synonym
in

Malay

of the

Man

explainedin

so

villagemessenger
sells

carries lovers' messages.

6 The
I
Himbasan

flowers

have

not

and

yet

identified.
6

The

Sawan

is the demon

or

is

origin.
11

courageous.

rare

the wife
It is not

not

all ; it may,

at

character

well-known

(such
in the Moon).

"ghosts"

drawn
not
up.
very systematically
10
is
The
lefrit a spiritof Arabian

dictionaries,however,

folklore

list of

the

ghost
appear
however, possiblybe a
for

does

Kabayan

be

to

'Abdullah's

Jemalang (Je"mbalang)is a
Malay earth-spirit.
12
form
is a past participial
T2rk2na
used of people who
are
thought to be
"struck
by" or "affected by" one of
the foregoingdemons.
13
is a love-philtre.
Ubat guna
14
Gagah
(usuallypgnggagaK) is
the art of making one's self bold or

Nenek

The

that

Sawan)

(i.e.Hantu
devil which

is believed

15

The

art of making one's

yield(tundok).
enemy
16
Pfngasih, the art of making one's
self beloved
by another.
17
the art of making
KZbal
(p?ng2bal)

Ptfnundok, the

one's self invulnerable.

18

Kasaktian, the art of acquiring

magic powers.
19
is the ghost of a
Tuju (pfnuju), the art called
8 The
familiar
is
spirit "sending."
a
Bajang
20
'Alimun, the art of making one's
(vide pp. 320-325, infra).
9 The
invisible.
self
Hantu
katagoran, sempak21
PendZras, the art of making one's
kan, and puput-kan I have not been
self
swift-footed.
the
last
and
two
as
able to identify,
22
Perahuh
suffix it is clear that
(a misprint for pZruah
possess the verbal
of keeping water
that
at a
of
state or process
a
each is the name
=peruang ?)
when
face
one's
from
distance
In
diving,
fact,
and not of a ghost or demon.
Wall
d.
gives (under sampok), and also, it is said, of walking on
v.
without
the water
he
sinking below the
explains as
ke'sampokan, which
ankles.
boozen
door
een'
geest
meaning
23
love
Chucha
is, I believe, a
or
getroffen zijn," to be attacked
charm.
possessedby an evil spirit,which is
24
form
of the
the correcter
Pelali, is the art of numbing or
doubtless
with puput
So
word.
deadening pain.
kan, which
25
PPrangsang, the art of excitingor
is also a verbal form
meaning (ace. to
blow (tr.),"
to
sound a
d. W.) "to
whetting the temper of the dogs when
v.
It
would
instrument."
wind
seem
hunting.
to

cause

The

convulsions.
Hantu

(orang) mati di-bunoh

murdered
man.

"

"

SPIRITS

iv

AND

GHOSTS

103

firmlybelieved in by the people.

their professors(guru) from
have
Others
be got.
may
this is such and such
besides

for it,and
able

are

to

all this he
'

Do

'

If I

was

know

you

to

were

disease, and

these
evil

cause

there
to

and

stories

explain all

persons

would

"

would

say

remedy
which

M.

heard

wondered, and

about
of

'

said,

replied,

it would

them
the

filla

would

book

be

any worth, and

listen to it,they

without
like

not

can

arts

Mr.

all these ?

of

large book, and the contents

all ignorance and
nonsense
sensible

all those
When

arts

instruction

this is the

are

man.

astonished
the

whom

their doctors, who

have
a

of these

Some

to

merely laugh at it.'

and
To
the foregoing the followinglist of spirits
ghosts may be added.
Kubor
The
Hantu
(Grave Demons) are the spirits
the living
of the dead, who
believed to prey upon
are
whenever
they get an opportunity. With them may
be

classed

the

"Hantu

spiritsof murdered

"

"

^he

Hantu

bfcist
and

in the
The

Hantu

and
Sea-spirits,

Ribut

is the

storm-fiend

revels in the whirlwind."

Ayer
the

Waterfall,which

on

the

(kawak)"where

or

men."

the

water,

di-bunoh"

mati

orang

with

and

Hantu

Laut

Bandan

Hantu

often

"may

like

head

"he water

rushes

that howls

are

Water

and

Spiritof
lying prone

is the

be

seen

inverted

an

down

copper

the fallbetween

the rocks.
Hantu

The
1

Hik.

lookingup
Loaggak is continually
8

Abdullah, p. 145.

[Maxwell

v"J.R,A.S.,S.B.,'No.\i,N.andQ.,
No.
2
3

98.]
Newbold, op. cit. vol.u. p. 191.
4,

The

sec.

name

ably connected
which

means

of this derron is probwith the Many dongak,

to

"look

upwards."

It

identified with

is sometimes

the Hantu

huntsman,
after hunting the earth, harked
Pemburu,

or

wild

in

who,
on

his

dogs through the sky,and whose head,

from his continuallylookingupwards,
fixed in that position.
became

MALA

THE

104

the air.

Those

who

Hantu

Rimba

PANTHEON

CHAP.

attacked

are

by

him

foam

at

the

mouth.
The

(Deep-forestDemon), Hantu
Denei
Raya1 ("Great" Demon), Hantu
(Demon of
the Hantu-hantuan
Wild-beast-tracks),
(Echo-spirits),
and
I think the Hantu
of the
Bakal, are all spirits
less localised than
jungle,but are perhaps somewhat
the large class of spirits
(such as the Malacca-cane,
which
are
gharu, gutta, and camphor- tree spirits)
associated with particular
trees.
specially
The
Hantu
B'rok
is the
Baboon
Demon
(the
B'rok being what
is generallycalled the
cocoa-nut
of big baboon); it is sometimes
monkey," a sort
supposed to take possessionof dancers, and enable
ing
climbthem, whilst unconscious, to perform wonderful
"

feats.
The

Hantu

Belian, according to

which
Malays,is a tiger-spirit
bird

This

is said

be

to

many
the form

takes
unlike

not

the

Selangor
of

bird.

raquet-tailed
bsck,
tiger's

and to sit on
the
king-crow(chenchawt),
whence
the tiger's
it plucks out
fur and swallows it,
never
allowingit to fall to the ground.2
The
Hantu
Songkei3 is the spiritwho so often
interferes with the toils for catchingwild animals and
for wildfowl
snares
(yang kachau jarinf dan rachik\.
He
is described
as
being invisible below the breast,
1

The

Hantu

dwell

to

roads.

There
Si

name,

be

of

centre

is

Raya,

probably

is sometimes

Raya

in the

said

four

cross-

of the
sea-spirit

which

same

should, however,

identified

with

Batara

Guru.

as

could

Malay

The

Sketches,p. 197.

with

the

which

means

Malay
to

no

doubt

ungkei

undo

only traps which

or

(songkei
connected

or

unloose

rungkei,
a

knot.

it is said to inter-

way in which
interfered " with would

spiritmd

obvious.
appear
"

to

your

sna"S

be

the

of

name

the

Malay rungkei
undo, is sufficiently
The name,
therefore,would
or

the

mean

Looseniig Demon,"

vexatious

they

loosening their knots,

or

connection between
unloose

to

of this Demon

name

sa-ungkei?)is

'

be

rope-traps,and

obvious

by untying
the

and

are^nares

the most

this

The

fere with

to
"pirit
or

have

nooses.

"Untying"
or
a most
naturally
anywhere

near

HANTU

iv

with

of

nose

sideways to

all round

him.

such

neutralise

"

is

his evil influence

eye-sockets

that he

extent

an

following charm

The

105

length,and

enormous

stretched

"

SONGKEI

recited

in

can

order

see

to

:
"

be with you,

Peace

Whose

grandson of the Spectre Huntsman,

is a solitary
Dwelling-place
patch of primevalforest,
Chair is the nook between
the buttresses (oftrees),
Leaning-postthe wild Areca-palm,
Roof
the (leaves
of the)Tukas,
Body-hairsare leaves of the Re'sam,

Whose

Mattress

Whose
Whose
Whose
Whose

Whose

leaves of the

Lerek,
(tree)
Medang Jelawei,

Swing the
Swing-ropesare Malacca-cane-plants
Gift of His Highness Sultan Berumbongan,
dwelt at Pagar Ruyong,
whose

And
The
Who

In the House

whose

posts

Whose

threshold

Strewn

over

Whose

Body-hairs were

And
To

whose
whom

And

whose

Break

not

(Or)you
Four
Killed
Killed
Killed
Killed
Killed
Killed
Killed

by

with

four in number,

were

was

faith with

Spinach,

Purut-purut,
inverted,

belonged the
drum

for Flies,
Casting-net

"headed"

with

the skins of lice.

me,

shall be

killed

by

Corners

of the

World,

the

Tree-nettle,

heart of the

of the

stems

Breasts

were

of

stem

the

Impact

of the

Sanctityof

the

of the

Impact
Forty-fourAngels,
by the Impact of the Pillar of the Ka'bah,
by the Thrust of the sacred Lump of Iron,
by the Shaft of the Thunderbolt,
by the Pounce of TwilightLightning,
by the Impact of the Thirty Sections of the Koran,
by the Impact of the Saying, There is no god but God,"
"

etc.

Giants

called

(Bhuta),Raksasa, and
Hantu
or
Gargasi (gasi-gasi
gegasi\ or sometimes
Tinggi(" Tall Demons
"),the first two of these names
being clearlyderivable from a Sanskrit origin.
are

In addition

those

to

various classes of

"

Bota

enumerated

good people,"such

we
as

add the
may
the Bidadari

io6

(or

Bediadari)

of

foreign

of

Malay

The

that

into

come

hamlet,

anything,

buy
whatever

told

been

(near

Klang

they

might
the

upon

is

of

formerly
river

when

these

Besides

Kopek,

and
which

"night-mare."

no

there

(vampire)
spirits

be

also
is

the

easily

without

heard

which

inciibi,

Malay

it

was

their
and

kinds

are

such

equivalent

of

mostly
as

said
boats
where.
else-

sucking
bloodBirth-

the
of

be.

village

visible,

was

to

may

Kapar

where

several

are

do,

it

paddling

boat

they

bargaining

at

Jugra,

are

cheated.

occasionally

exorbitant

at

who

whenever

existence

demons,
certain

very

pay

their

class

known.

seems

fairies,

that

however

are

good

may

always

asked,

little

be

they

which

Bunyian,"

them,

Selangor),

in

of

can

of

they

price

have

they

as

elves),

and

Orang

race

iv

CHAP,

very

said

always

"

whom
be

to

appear

is

it

the

about

spirits

PANTHEON

(fairies

and

simple-minded

Thus

Peri

or

origin,

latter

so

MALA

THE

Hantu

our

own

CHAPTER

RITES

MAGIC

WITH

CONNECTED

DEPARTMENTS

SEVERAL

THE

NATURE

OF

(a) Air
WIND

I.

NOT

CHARMS

WEATHER

AND

cian
important attribute of the Malay magithe
his power
of controlling
former
days was
of which
a
Malay magic incantations
power

the least
in

weather

"

still preserve
Thus

remarkable

when

traces.

the wind

fails and

the

sails of

boat

a
Selangor
flapping(kalau layer K lepek-Klepefc),
in
the wind
magician would not unfrequentlysummon

are

the

followingterms
"

And

down

if the wind
"

needle

However
Let
And

me

to

locks

your

hither,my

(letme)

heavy

the

needle
fetch

long

so

is contrary

round, Wind,

Veer
A

hither,Sir,come

Come
Let

:"

and

Lord,

flowing."

would

he

twain

or

say

"

(of the compass),

Kapar}-

merchandise

that I carry

unassisted,

repairto Klang.ioi the (morning) meal,

Langat for the (evening)bathe.

Kapar, Klang, Langat: the Pawang

(magician)mentions, by way of example,
the names
of three places on
the Sewhich
he wishes
to visit
langor coast

in

succession

during

the

wind

will listen to him."

who

told

me

('Che 'Akob).

this

was

day
The

"if

the

Pawang
Kapar man

08

AIR

Come

hither,Sir,come

And

let down

Again, if the

locks

your

wind

CHAP.

hither,my Lord,
so
long and flowing."

violent he would

grew

say

"

of the

"Eggs

House-lizard,Eggs of the Grass-lizard,

Make
a trio with
Eggs of the Tortoise.
I plant this pole thus in the mid-stream
to naught.
(That)Wind and Tempest may come
Let the White
into
Chalk,
(ones)turn
And

the Black

Sometimes

(one)into

Charcoal.1

the

magician will fasten a rice-spoon

2
of the vessel,and
to the
mast
(chemcha)
horizontally
such charm
the following
as
:
repeat some
"

"The

bird

To

perch

May

the house

on

it upon

Malay

rain will

heavy
The

first two

pan

of rain, as

symbol
(wild tribes)of
Haddon,

v.

Can
be

the

among

"white

"

of various

are
2

the

be

Sakais

the

"

grass

black
lizards

colours.

The

is a favourite weapon
rice-spoon
in
against spiritsof evil,v. Maxwell
J.R.A.S.^S.B.^o.
7, p. 19, which describes how
with

woman

[rice-]
spoon

told

head

an

and

water

than

washes

the

half drowned,

in travail is armed

during an

eclipse.

P"ngiran Chgmcha, which I transRice-spoon,appears to be

mock
title of Bornean
origin. Thus
read that "P"ngiran"or "Pangeran"

late Prince
a
we

p. 246.
"(or gray?) "ones"

lizards ; and
two
the tortoise ?
The

one

to

The

Malay
of Art,

the

her

now

Peninsula.

Evolution

"

Selangor there
a Langat Malay

more

doubt

no

are

appear

the

3
Rice-spoon's.'

ensue.5
certainly

lines

would

Prince

push,

and then, setting

(fflanga),

latter is

requiredfor the rite.

here

die from
'

puts upon

(as elsewhere) a sort of rhymed memoria

to "memorise"
the
tecknica,intended
accessories

Yet

ground, fills it with

in it until the

tortoise

in

woman

earthenware

the

Palita.

as

littlebut tradition.

inverted4

flies

of Malim

you lean,may
you
die by this ' sending' of

you

that if

cat

'

rain-makingceremonies

remains
me

Anggau-anggau

die

you

May
Of

'

is the titleof the four Ministers

(wazirs) in Brunei,

one

of State

of whom

was

PengiranPamancha, of which the

(PengiranChSmcha) looks
present name
like a
corruption. J.R.A.S., S.B.,
No. 20, p. 36.
4 Inverted
(I was
given to underof
symbolisingthe vault
stand),by way
called

"

of heaven
thetic
6

"

good example

of sympa-

magic.

For

other

cat, vide pp.

about
superstitions

190-192,

infra.

the

BIRDS

110

is

observer

keen

such

from

drawn

AND

of

BIRD

CHARMS

his

and

nature,

illustrations,

generallyjust and

are

sources,

CHAP.

often

poetical.
The supernatural
bird Gerda (Garuda,the eagleof
is
Vishnu),who figuresfrequentlyin Malay romances,
the Malay peasant.
to
If, during the
dimly known
is suddenly overcast
day, the sun
by clouds and
succeeds
the Perak
shadow
to
brilliancy,
Malay will
is spreadingout his wings to dry." Tales
Gerda
say
told, too, of other fabulous birds 2 the jintayu,
are
which
is never
is heard, and
seen,
though its note
the approach of rain ; 8 and
which
the
announces
"

"

"

which

chandrawasi,

has

Capt. Kelham, vide

infra,p. 122.
the
ponggok to be
infra, supposes
Scopslempiji,Horsf.]
mekik
di-puchuk
73. Seperti kuang
vide

gunong.

pheasantcallingon
peak."
simile for a complainAnother
ing
poetical
he is compared to a
Here
lover.
lonely bird sounding its note far from
all companions.
tinggal.
93. Sepertitetegokdi-rumah
Like

the argus
the mountain

"

the

Like

"

night-jarat

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

chandrawasi

clearly, though Klinkert

(probably
wrongly) identifies it with the small
is taken
owl called ponggok, which
by
be
to
Kelham
Capt.
Scops IPmpiji,
Horsf.
1

Gerda

Another
does

(which I
called

meniumur

kepah-nia.

fabulous

not

mention

have

in

well
Max-

is the Walimana
than

more

Wilmana

bird which

once

heard

Selangor). On

of this bird,myfriend
identity

letter the

word

followingnote

is walimana.

the

son,
Mr. Wilkin-

of the Straits Civil Service,sends

in

The

The

of ttieJ.R.A.S.,S.B.
None
page 122
Dictionaries
of the Dutch
identifyit

deserted

house."

in

feet.

no

I have

"

me

"The

often

met

the

it in old
The
word
'

kampong.
(in

Elsewhere

published

in

(vol. i. No.
Maxwell

the
23,

says

"

notes

afterwards

Selangor Journal}

p.
The

360)

Sir

W.

E.

burong tetegokis

'

human

MSS.
'

wait
in

written/.

is the

same

Rajawali.
'

cp.

man,

as

The

the second
mana

manushya,

is
etc.

ivalimana
in old Javanese pottery
representedas a bird with a human
head, a sort of harpy. In the Hikayat
it is the steed of Maharaja
Sang Samba
Boma, and repeatedly speaks to its

The

is

It
flies by day.
night
be distinguished
can
by its short rapid master."
3
hujan
Laksanajintayu menantikan
note, which resembles tegok-tegok-tegok"as
tiiejintayuawaits the rain," is a
tegok" Apparently Sir W. E. Maxwell
identifies this bird with the Malay nightproverbialsimile for a state of anxiety
jar
and
jatayu
Horsf.)
despondency. Jintayu
(Caprimulgus macrurus.
fabulous vulture.
a
described
(Sanskrit),
by Capt. Kelham, in No. 9,
not

bird, but

BIRDS

MYTHICAL

in

constantlyon the wing, never

Its young
a tree.
on
descendingto earth or alighting
are
even
produced without the necessityof touching
The
the earth.
egg is allowed to drop,and as it nears
bird appears
the earth it bursts, and the young
fully
is

lives in the air,and

The

developed.

of the

note

night,but never
halt at
say the Malays, to
calling.
heard

be

pantun
the

by day, and

at

is

There

"

chandrawasi

kind

"

Malays

allusion

an

of erotic

this bird

to

stanza

it is heard

where

spot

often
may
it is lucky,

in

common

popular among

very

"

"

burong sakti,
Sangat berkurong didalam awan,
Gonda
gulana didalam hati,
Chandrawasi

tidak

Sahari

tuan}-

memandang

ill-omened
generallyconsidered
the
the world, and popularsuperstition
all over
among
species of
Malays fosters a prejudiceagainst one
hoot near
If it happens to alightand
owl.
a
house,
that there will soon
be
the inhabitants say significantly
1

birds

Nocturnal

"

are

chandrawasi, bird of power,

The

golden oriole and even

Malay Peninsula,
too, it is said to flyfeet upwards (which
it shares, according to Mr.
peculiarity
Clifford, with the Btrek-berek,Pub.

romances)

the clouds.
hidden among
closely
Anxiety reignsin my heart,
Each
day that I see not my love.
I may
the
above
perhaps be
[To
form
the
that
to
add
allowed
(dialectal)
the
form
chandrawasiris
generallyused
of
in the southern
Selangor (where
part
is still commonly
the final "r"
preform
served). The regular(Dictionary)
Is

to

to

the

In the

the ostrich.

J-R.A.S.,S.B.,Hik.Raj.Budiman,^""

35)"an^

on

its eggs

sometimes

are

falling,to develop

into

the

said,
snake

chintamani.

forms

is
It
always
of
lucky, and the "Bird
Paradise
Prayer," (do'a chandrawasi)
it is called, generally takes
as
an
importantplace in the formulas recited

and

at

of the

word, however, appears

chandrawasih

In

or

to

be

(the

chtndfrawaseh

chJnddrawangsa, chfndfrawasa,
chtndSrawangsehbeing also found).
is undoubtedly
origin the word

those
of

the Bird

means

Malay

Paradise

appliedto

the

of Paradise, but in

countries

the Bird

where

is unknown,

other birds,such

it
as

is

also

(inMalay

ceremonies

Rice-soul, q.v.
between

Sanskrit.
It

called

considered

the

connected

chandrawasi

(probably due

berek

the

For

to

with

and
the

the

confusion
berek-

fact

that

the chfndrawasit or Bird of Paradise,

is
in the Peninsula)vide
to be found
n"t
note

on

App. xxx.]

BIRDS

112

BIRD

AND

CHARMS

CHAP.

'

This
tearingof cloth (koyak kapan) for a shroud.
does not apply to the small owl called punggok, which,
'

as

the

as

soon

admired

The
plaintivenote.
by the Malays, who

for the

moon,

soft

often be heard

rises,may

moon

emit

the

punggok is
it to be sighing
suppose
ing
apt simile for a despondnote

find in it an

and

of

to

lover.
The

"

baberek

another
birik-birik,

or

nocturnal

bird,

This bird is said to fly

harbinger of misfortune.
in flocks at night; it has a peculiar
note, and a passing
flock makes
a
good deal of noise. If these birds are
heard
a
passing, the Perak
brings out
peasant
which
platteron
sengkalan (a wooden
spices are
ground),and beats it with a knife,or other domestic
bawa
Nenek,
utensil,callingout as he does so:
hati-nia
("Great-grandfather,
bring us their hearts ").
is

"

"

This

is

allusion

an

the

flies in

train

pembnru), who
"ghostly
dogs,and
of

disease

or

Spectre Huntsman
Malay forests with

roams

whose

death.

of

asking for

that

the

request

into

the

will

of his, and

Bring

(hantu
several

is the forerunner

appearance
"

some

belief that

belief that the bird baberek

the

of

mode

followers

the

to

their hearts

us

"

is

of his game,
and it is hoped
delude
the
hantu
pemburu

the

applicantsare

that he

ra'iyat,or

will,therefore,spare

the

household.

baberek? which

The

"

strikingresemblance

broke

who

nun

with the

name

night-jar
Horsf.)
2

As

holloa

"

vow,

the

to

and

of the Wild

be
to
yet
appears
for the goat-suckeror

baberek

The

another

"

her

flieswith

(Caprimulgus macrurns,
of History, page 171.
it appears that in Europe, at all
Dawn

the wild

white

Huntsman

his

and

they are

the
head

cries
on

"tutu

"

of the Harz.2

legend of the Wild Huntsdogs (or Gabriel's Hounds,

often called)is explainedby
of wild
flying overgeese
dark
most
nights, it seems

the

events,

as

owl, Totosel,the

mingles her

now

man

hunt, bears

THE

SPECTRE

HUNTSMAN

The

is thus told
legend of the Spectre Huntsman
by the Perak Malays :
"In
former
days,at Katapang, in Sumatra, there
lived a man
whose
wife, during her pregnancy,
was
seized with a violent longing for the meat
of the pelandok (mouse-deer).But it was
no
ordinarypelandok
"

"

that she wanted.

big with

male

and

seek

in

man

took

his

quest

She

insisted that it should

for he had misunderstood

fruitless,

was

convenient

to

connection

with the birds with which

Malays

give the Malay legend in

associate him.

which

The

Newton's

Dictionary of

sub

"Gabble-ratchet."

in exienso

kind

by night, are
do

heard

continued

not

flying
dismay by

with
know

the

cause

of

pelandok,
prodigy.

goose,1when

buck

than

town

for

some

hours

the

attention

of

circle

to

villagein such

or

attract

of wild

who

on

more

(1893),

parts of England, but

Yorkshire, the cries of

his wife's

pitch-darknight,and it has
once
happened within the
writer's knowledge that a
flock
of
to
utterance
has
giving
them,
geese,
are,

I quote

"

many
especiallyin

those

in Prof.

Birds

"In

some

the

explanation

I refer is to be found

voce

doe,

and she bade

her husband
offspring,
go
the jungle for what
she wanted.
The
and dogs and started,but his
weapons

and what he sought was

injunctions,
unheard-of
an
big with male offspring,

to

be

the

most

of its inhabitants,
and
with

terror

prone
Notes

to

440,

them

among

to
observant
un-

inspire
who

are

superstition.(Cp. Atkinson,

and

439,

those

over
as

way

Queries,
and

ser.

Cleveland

vii. pp.

4,

Glossary,p.

Herrtage, Catholicon Anglicum,

; Robinson,
Glossary Whitby,
(Engl. Dial. Soc.) p. 74; and Addy,
Glossary Sheffield(Engl. Dial. Soc.)
Mr.
Charles Swainson
(Prov.
p. 83.
Br. B., p. 98), gives 'GabbleNames,
mediaeval glossaries,
according to some
ratchet
of the night-jar,
a
as
name
is connected
with gabbara or gabares, a
but satisfactory
of that statement
proof
word
meaning a corpse (cp. Way,
to be wanting."2
seems
Promptorium Parvulorum,
320,
p.
su6 voce
1 Prof.
Lyche '); while ratchet is
here has
Newton
ably
Presumnote
:
the BRANT,
the rare
occasions
the Anglowhen,
undoubtedly the same
as
its way,
it comes
inland, for the calllosing
Saxon
and
Middle
racche
race
English
flock of this species
notes
proceeding from
or rache,a dog that hunts
by scent and
curiouslyresemble the sound of hounds in full
Hence
the expression cry (Thompson, B. Irel. iii. p. 59), though
gives tongue.
hearers
liken them
the yelping of
to
some
would
originally mean
corpsepuppies. The discrepancy may to some
extent
distance."
hounds,' and possiblyhas to do with
depend
2
made
by the geese
Possibly the sounds
man.
legends such as that of the Wild Huntsthe
to
might be attributed
them, and are attributed to ' Gabriel's
Hounds,' an expressionequivalentto
'Gabble
often
used
-ratchet,' a term
for them, as in this sense
gabbleis said
to be a corruptionof Gabriel,and
that,

203

p. 147

'

'

"

on

'

on

night jar by
-

The

sounds

are

very marvellous, not to say

when
heard, as they almost

at

times

impressive,
invariably

through the latter's appearingat the

peasants
time they were
made.
It is curious that the
the night-jar
connect
Malays as well should
with the Wild
Huntsman.

BIRDS

11

and

Day

had

He

would

he

he threw

not

solemn

sworn

CHARMS

hunted, slaying innumerable

fulfilthe conditions

not
"

BIRD

he

night

which

mouse-deer,
did

AND

findingthat they
required.
oath on leavinghome
that
on

away

he

unsuccessful, so

return

became

regular denizen of the forest, eating the flesh and

drinkingthe blood of the animals which he slew, and
At length
pursuingnightand day his fruitless search.
he

said

himself

to

findingwhat

without

over

I have

'

hunted

want

it is

So he holloa'd

try the firmament.'

the whole

earth

time

now

to

his

dogs through
below on
the sky, while he walked
the earth looking
up at them, and after a long time, the hunt stillbeing
unsuccessful, the back of his head, from constantly
gazingupwards,became fixed to his back, and he was no
longer able to look down at the earth. One day a leaf
the

from
took

called St Limbak

tree

there, and

root

fell

straightshoot

In this

front of his face.1

on

state

he

his throat and

on

upwards in
grew
stillhunts through

Malay forests,urging on his dogs as they hunt through

turned upwards.2
the sky, with his gaze evermore
"His
the

on

wife, whom
fatal chase,

children

left behind

he
was

delivered

when

he

due

time

in

started
of

two

old
boy and a girl. When
they were
enough to play with other children,it chanced one day
with the child of a neighbour
that the boy quarrelled
with whom
he was
playing. The latter reproachedhim

Selangor Malays add

body became

whole

with

orchids, a

their story

swimming
became
2

fate,of which

his father's

with

his

"

The

butcher

of

local hero
sea

with

Spectre
a

who

until

kind

went

his

on

body

oysters !
is said to

Huntsman

(bantai)his

gets it,under

overgrown
which
recalls

conceit

the

in

covered

further that

game,

whenever

of wild

areca

he

palm

the child had

(pinang

which

(akar gasingover

and

areca

with

wild

daun

pisang hutan]

palm),
banana

bracken.

it

earth

an

(lantei) of
pinang boring (another

wild

r/sa"i

binds

floor

(saleian),the
is of the

then

He

senawar).

up again with a creeper

it
gasing), and roasts
hearth

hitherto

leaves
and

covers

it

over

(tudong salei
leaves of the

ORIGIN

HIS

HISTORY

AND

115

art like thy father,who

saying: Thou
ignorant,
evil spirit,
has become
an
ranging the forests day and
knows
how.
night,and eating and drinking no man
Get thee to thy father.'
Then
the boy ran
cryingto his mother and related
Do
said to him.
what
had been
not
cry,'said she,
of
it is true, alas ! that thy father has become
a
spirit
and begged
evil.' On this the boy cried all the more,
His
mother
to join his father.
to be allowed
yielded

been

'

"

'

'

at

the

told him

last to his entreaties,and

name

of his

dogs. He might be
known, she said,by his habit of gazing fixedlyat the
a
blow-pipe(sumpitan),
sky and by his four weapons
a
(klewang). 'And,' added
spear, a kris, and a sword
the hunt
thou hearest
she, when
approaching,call
and repeat thy own
him
and the dogs by name,
upon
and

father

the

the

of

names

"

'

and

name

"The

boy

walked

some

he

where

from

'

so

met

way,

me.'
his

who

man

asked

him

'I go to join my
father/ said
If thou findest him,' said the old man,
'ask

he has put my

where

old

an

had

going.

was

the lad.
him

know
that he may
thee.'
entered the forest, and, after he

mine,

This

the

chisel which

boy promised
After

he had

he has borrowed
to

do, and

tinued
con-

long way he
heard
like those
sounds
made
by people engaged in
hunting. As they approached,he repeatedthe names
which his mother
had told him, and immediatelyfound
himself

journey.

face

face with

to

of him
that his mother
of the old
'

Truly

man

thou

that when

shaping

who

he

and

was,

my

bamboos

Then
for the

home
to

The

hunter

manded
de-

repeatedall
the message
forgetting

not

As

son.

the child

about the chisel.

I started from
some

his father.

had told him,

art

gone

make

was

the hunter

said

chisel,it is
in the middle

true

of

steps for the house.

BIRDS

ri6

I put the chisel

and

and

drink

destroyed.

sister.

CHAP.

As

and

now

for him

Take

who

take

and

Before

steps for

the

those

dismissinghis
to

never

house, and

care

his heart

Spectre Huntsman

are

many

whom

he

bamboo

use

has
has

he desired

son,

it

reproached

we

all his kindred

warn

Return

owner.

afflicted mankind,

to

CHARMS

of the bamboos.

one

that time forward

From

"

BIRD

will repay him.

I will eat
his blood, so shall he be rewarded.'

thee, hereafter
and

inside

it to the

return

thy mother

of

AND

him

ing
for mak-

hang clothes to dry

the joists
from poles stuck in between
supportingthe
floor,and thus juttingout at rightangleswith a house,
lest,'said he, I should strike againstsuch polesas I
walk along. Further,' he continued, 'when
hear
ye
the note
of the bird birik-birik at night,ye will know
that I am
walking near.'
the boy returned
his mother
"Then
and
livered
deto
the injunctions
of the
to her and all their kindred
a

to

never

'

'

One

lost

man.

her

spectre

account

husband

says

that the

the

forest,where

followed

woman

she

joinsin
this day, and
that they have
the chase with him
to
The
first boy and
there children born in the woods.
form, according to this
girl retained their human
but some
Pawangs say that the whole family
account,
in the forest with

are

"

Numerous

influence

to

the father.1

mantra,

of the Wild

Huntsman

that
the
Selangor Malays add
instructed
himself
Huntsman
Spectre
how
to
his son
cure
people who were
of his magic.
effects
the
f
rom
suffering
1

"Take

charms, against the evil

or

leaves

are

in

use

the

among

kunta

and
pinang kunta.
administeringit, however,

has

to

(wild ?)

be

taken
cotton

:
-

young

Before
an

augury

shoots

(puchok

tree

of the
daim

kapas) are plucked

sap
gasing-gasing, squeezed out of them (dj-ramas). If
the liquor is red the patient may
be
and wild banana, shred and distil them
the potion
cured ; but
if it has a black
and administer
look,
(di-ttraskan),
the
to
nothing can be done to save him."
patient,together with sirih
These
of

the

instructions

were

bonglei,resam,

and

have

the

CHA

RM

A GAINST

HIS

I NFL

UENCE

1 1

of Perak.
These
are
peated,
rePawangs, or medicine-men
accompanied by appropriateceremonies, when
the disease from which
sick person
is suffering
some
has

traced

been

to

the

with

encounter

an

hantu

pemburu}followingmay

The

"

"

serve

as

specimen :-"

Bi-smi-lldhi-r-rahmdni-r-rahim.
Es-salamu

^aleykumHei

Pergi buru

ka-rimba

Si

Jidi laki

Ranchah

Mah

Jadah.

Mahang.

bukit-nia,
Katapang nama
Si Langsat nama
anjing-nta,
Si Kumbang
nama
anjing-nia,
Si Nibong nama
anjing-nia,
Si Pintas nama
anjing-nia,
Si Aru-Aru
nama
anjing-nya,

Timiang JBalu nama

sumpitan-nia,
Lankapuri nama
lembing-nia,
Singha-buananama
mata-nia,
Pisau

panjang ulu
Akan
pemblah pinang berbulu,
Ini-lah pisau raut deripadaMaharaja
Akan
pemblah prut hantu pemburu.
Aku

raut

tahu

Guru,

asal

angkau mula menjadi orang Katapang.

Pulang-lah angkau ka rimba Ranchah
Mahang.
Jangan angkau meniakat-meniakit
pada tuboh badan-ku.
In the
Peace
Go

be

Si
Si

God,
thee,O

on

thou

and

Katapang
Si

of

name

hunt

is the

Langsat

Si Pintas

is the

Si Aru-Aru

Timiang
1

The

sickness

crossingthe

which

path of the

thy hill,
of thy dog,

name

of

name

of

name

of

name

is the
Balu

Mahang.

of

name

is the
the

Si

in the forest of Ranchah

is the

Kumbang
Nibong is

Compassionate,the Merciful,
of Mah
Jidi,husband
Jadah.

the

name

is the

results

name

thy dog,
thy dog,
thy dog,
of thy dog,
of thy blow-pipe

from

Spectre Hunts-

has choleraic symptoms

ma.n(kalintasan)

(vomitingand voiding) and is quickly

fatal ; that resulting
from his challenge

(katHgoran) begins with

salama-la(d/mam
persistent fever
ma-nya), but does not prove so rapidly
or

summons

fatal,

ii8

AND

BIRDS

is the

Lankapuri
The

splitin twain

Here
To

is

knife from

cleave

the bowels

the

of

man

Get

Afflict not

In

"

them,
the

charms
who

or

evil

long

handle

Maharaja Guru,

Hunter-Spirit.
which thou springest,

of the

originfrom

Katapang.

back

thee

thy spear,
of its blade,

CHAP.

the fibrous betel-nut.

I know

of
name

with
peeling-knife

Is to

CHARMS

name

is the

Singha-buana

BIRD

to

the forest of Ranchah

body

my

with

intended

to

them

wears

influences

of

pain

Mahang.

disease.

or

him

guard

written

on

who

repeats

against

paper,

the

the
Spectre Huntsman,
of the dogs, weapons,
names
etc., constantlyvary.
The
demon
ever,
is always, howorigin of the dreaded
ascribed to Katapang1 in Sumatra.
This superstition
the
strikinglyresembles
European legends
of the Wild
shouts
the trembling
Huntsman, whose
hear

peasants

Aryan

above

the

origin,and, coming

Sumatra,

It is,

storm.

to

the

no

doubt, of

Peninsula

ing
existingevidence tendthat it is partlythrough Sumatra
that the
to show
Peninsula
has
received
Indian
Aryan myths and
phraseology. A superstitious
prejudiceagainst the
of bamboo
in making a step-ladder
for a Malay
use
house and
againstdrying clothes outside a house on
poles stuck into the framework, exists in full force
the Perak
Malays.
among
The
of the birik-birik at night,telling
it
note
as
does of the approach of the hantu pemburu, is listened
the utmost
dread and misgiving. The
Bataks
to with
in Sumatra
call this bird by the same
birik-birik.
name
It is noticeable
that in Batak
legends regarding the
creation of the world, the origin
of mankind
is ascribed
to

seems

corroborate

from

"

"

As

to

this,vide App.

note.

xxx.
,

OTHER

the

Putri-Orta-Bulan,

to

who

descended

119

of Batara-Guru,

daughter

the earth with

to

white

contained

the information

To

CHARMS

owl and

dog"^
foregoingpassage

in the

followingobservations :
the power
of the Spectre
for neutralising
Charms
and though
Huntsman
are
by no means
uncommon,
they almost invariablydiffer in unimportant details,
of his dogs and weapons,
such as the names
they still
Still
unmistakable
bear strong and
family likeness.
versions
which
there
contain
some
are
important
divergencies(two or three of these versions will be
found
in the Appendix),and it will only be after the
diligentcollation and compilationof a great many
nucleus of the myth as
that the real germ
versions
or
known
to the Malays will be clearly
apparent.
One
of the charms
dently
given in the Appendix eviI would

add

alludes
lines which

"

the

to

the allusion

O man
origin,
dwellingwas upon

I know

[You sprang]from
his

with
Because

she

Joseph,"the
A

still

Kris

are

task of

to

the

"

was

wroth

the obvious

the

"son

the
reconciling
would

the

declared

J.R.A.S., S.B.,
Vide App. xxx.,

of the birds of Paradise."

except

curious

more

Spirit-KingRama.
1

follows

being as

Ophir,
Prophet Joseph who

the hearts

reference

version,3 where

eat

be easier than

may

of the

son

here, if we

the

story

mother,

would

even

of

of the

of penance,
the hill of Mount

your

Whose

Yet

different version

contain

"

appear at
deviation

Spectre
to

be

The

in another

occurs

Huntsman's

the

poniard and

insigniaof

passage

7, pp. 12-18.
lines 13, 14, 15, and

interpolation
of the
Prophet
versions
conflicting
first sight.2

is

as

the

follows

:"

No.

16.

App.

xxviii.

great

BIRDS

120

With

"

blind

BIRD

AND

crow

his

as

CHARMS

CHAP.

guide,

giantdemon, Si Adunada,
Carries (hisweapons)slung over

The

his

shoulder

with

back

bent

double.

Salampuri is
Silambuara

on

below, which

runs

:"

double

This

that you

guess

reference

from

come

you

did not

the sword

with

Adunada,

Bent
We

which

carries

Si

Rama."

(Adunada)

son

passage

poniard(sekiri),

of his ffris,

name

it is his weapons

That

"

the

of his

name

insigniaof the Demon

The

the

Rama

to

the
his

Spectre

back

man's
Huntsfrom

appears

slung at your back,

the lightwood swamps,
here."

were

up

opens

long vista

of

but for the present it will be sufficient to

possibilities,
himself is almost
that the Spectre Huntsman
remark
universallydeclared by the Malays to be the King
-folk (Raja orang
of the Land
darat\ It is on
receive
of this kingship that his weapons
account
are
distinguishingtitles such as
given to royal
that he is so much
This, too, is the reason
weapons.
of evil
dreaded
more
by Malays than ordinaryspirits
his

touch

mere

of

exercise

the

being

held

that

considered

divine

sufficient
which

power

kill,by

to

all

Malay

possess.1
from the foregoingdigression
To return
are
: there
with
Birds.
other
curious
legends connected
many
follows :
wrote
as
Thus, in 1882, Captain Kelham
Rajas are

to

"

was

eighteen

once

months

stationed
in

for

small

the -way
the
village on
where
three
subordinate
coast,
the
had

Government

died

officers

at comparatively
successively,

The

by

received

Selangor

(foremen of works)

short intervals.
was

about
out-of-

informed
a

kick

last of these

the

local

from

the

men,

Malays,
Spectre

P2m(di-sepakulch Hantu
down
the
hill
to
was
burn)
going
the villagein the morning.
He took
Huntsman

as

no

notice

ceeded

he

of

down

the

hours later he vomited

and

was

boat.

mangrove
dead

brought back

Q., No. 2, sec.

J.R.A.S., S.B., No.
and

and

occurrence

the river in

32

15).

of
proThree

leaves(!)
!

Cp.

N.

(issued with

ABOUT

LEGENDS

"From

Mr.

W.

Assistant

dent,
Resi-

that the

with

of

one

able

not

was

121

Maxwell, H.M.

E.

of Larut, I hear

legend connected
which speciesI

BIRDS

Malays have a strange

the largeHornbills; but
find

to

It is

out.

as

lows
fol-

:
"

'

"

Malay, in order to be revenged on his mothershouldered

(why, the legend does not relate),

in-law
his
and

began

After

the poor woman's

house,
through the posts which supportedit.

made

and

axe

to

his way

cut

to

few

edifice came
steady chops the whole
tumblingdown, and he greeted its fall with a peal of
laughter. To punish him for his unnatural conduct he
turned
into a bird, and the tebangmentuah
was
ally,
(literHe
who
his mother-in-law)
chopped down
may
often be heard in the jungleutteringa series of sharp
like the chop of an axe
sounds
timber, followed by
on
a

Ha!

ha!

ha!'"1

The

of the
followingaccount
Peninsula
was
compiled by me
the Selangor Journal* by
to

Maxwell

bird-lore of the
from
the

Malay
supplied

notes

late

William

Sir

:
"

The

takes its name

from
Night-jar(Burong cheroh*}
the word
appliedto the second stage in the operation
of husking rice. Malay women
husk rice by pounding
it in a mortar
with a wooden
pestle. The husked
in a sieve, and
grain is then commonly winnowed
1

"romJ.R.A,S., S.B., No. 9, pp.

Malayan Ornithology,"by
129, 130,
Captain H. R. Kelham, who adds :
"

"

"I
dent

asked

Mr.

of Perak, if he could

information
Hornbill
writes
"

found
than
have

Low,

H.B.M.

'

as

this

to

which

Resi-

give me any
species of

legend relates to,

and

he

the

largestHornbill

which

is

in

Perak, bigger,I should say,

the Rhinoceros
Hornbill, but I
never

seen

it except

or
flying,

on

scientific

but
of

name

legend
I do

not

about

it

know

particular

that

that you
refer
; but it is not
Raffles
Berenicomis
viz.
comati4s,
to,
;
is it the Rhinoceros. ' "
nor
Hornbill

Vol.

If Sir W.

"

It is the

The

very high trees.

is very common,

must

i. No.

be another

(videp.

lion,

23, pp. 360-363.

is rightthis
E. Maxwell
name

supra).

for the
But

fication is at least doubtful,

night-jar

the identi-

BIRDS

122

the

unhusked

separated

AND

rice

from

(antak)which

the

again.

The

second

is that

from

which

CHARMS

BIRD

husked
process,

CHAP.

remains

rice and
which

has

to

pounded
is called

be

over

cheroh,

night-jarderives its name,

the quick fancy of the Malay hearing in the note
of the bird the slow
measured
stroke
of a
pestle
(antan) descending in a mortar
(lesong). This is
possiblythe foundation of the legend that the Nightjar
is a woman
who, while engaged in husking rice
turned
into a bird in consequence
by moonlight,was
her mother.
Another
of a quarrel with
for
name
is burong chempak.
the night-jar
The
betel-quid")
Burong sepahputri ("Princess's
belongs to the Honey-birds or Bee-eaters, of which
several species,
there are
remarkable
for their
chiefly
brilliant metallic plumage. [A quaintstory is told in
time the Owl
: once
a
explanationof its name
upon
{ponggok)fell in love with the Princess of the Moon
him.
She
(Putri Bulan) and asked her to marry
promised to do so, if he would allow her first to finish
her quid of betel undisturbed
it
; but before finishing
she threw
of

the

it down

small

requested the
he

the

the earth, where

to

bird

in

question.

Owl

to

make

unable

it took

The

search

for

the form

Princess

it,but

then
as,

of

find it,the

proposed match
fell through. This
is the reason
why the Owl, to
the Malay proverb, "sighs longinglyto
the
quote
Moon," and is the type of the plaintive
lover.1]
The Burong tinggal
anak (lit.
"Good-bye, children
bird) is a small bird whose note is to be heard at the
the young
when
rice is sprouting(musim padi
season
hatched
her young
as
are
pechak anak}. As soon
this bird dies in the nest, repeatingthe words
out
course,

was

to

"

Vide supra, p. 109,

note.

BIRDS

124

AND

BIRD

CHARMS

CHAP.

is

probably a varietyof owl ; the first and third are

only found inland at a distance from the sea.
To/i katampi ("Old -man
-winnowthe-rice-for-theSir Frank
Swettenham
calls him,1)is
burial-feast,"
as
from a
a
speciesof horned owl, which derives its name
word
meaning to winnow
Malays
(tampi,menampi\
the
say that this bird has a habit of treadingupon
extremities of its own
the upper
wings, and fluttering
thus holding them
down.
This
singular
part while
habit produces a sound
resemblingthat of winnowing.
The
'Tok
katampi is larger than the Jampuk"
another
species of owl, which is popularlysupposed
1'

the fowl-house

to

enter

of

fowls, which

it

there live

and

the intestines

on

of a
during life by means
certain charm
similar to those
('elmu
pelali,a charm
used
by the Malays for filingteeth, etc.)which it
in order to perform the operationpainlessly.
uses
The
Luck-bird
(Burong untong] is a very small
extracts

"

"

white
very

bird

about

the

small

white

nest,

rice-bin

good

is built

possesses

harvest
on

to

branches

size of
which

but

rarelyfound, and
genuine specimen,while
much
as
$25.
The

Ruwak-ruwak

property

the

places difficult of access

Malays will give $10
sellers

is

kind

are

known

of Heron

placed in
of securing

As, however,

owner.

in

and

if found

the valuable
its

It builds

canary.

to

whose

nest

it is
for
ask

a
as

nest

give the possessor the power of

becoming invisible (alimun). But as neither nest
less.
nor
usuallybe found it is held to be childeggs can
if it is possibleto approach
Yet, however,
when
the bird is heard
callingin
sufficiently
near,
the swamps,
it may
be seen
dipping a twig or else

if discovered

would

Swett., Mai.

Sketches,pp.

159,

60.

BIRDS

LUCKY

with

action
its knee

its

the

and

water,

if it

call,as

hence

the

into

leg

its bent

125

were

hears

who

Malay

Ruwak-ruwak

mockingly, "the

its

accompanying
bathinga child

is

its

note

on

says

bathing its

young

one."

the

as

Perak.

is made

into

turn

say,

about

is believed

langlin of

tinge,and
to

fall

to

livid

The

colour

sick, and

Kedah
be

to

horn

to

the

is of

whenever

black

the
he

when

same

yellow
Malays

buttons, which, the

approach of poison.1
The
Merbu
(?merbok] is
brings good luck to its owner.
by

in

given

name

Hornbill, which

of

kind

the

is

Tukang

is

wearer

is threatened

the

known

where

burnt

except

all the
that
been

them.

the merbu

When

in

written

which

have

been

villagehave

been

merbu;

indeed,

contained

which

Dove

Instances

houses

treatises have

varietyof

the

on

dies its

subjectof keeping
body merely shrivels

instead of

which, it is added, would

breedingworms,
be worth keeping as curiosities should any appear.2
The
bird called Pedrudang is a diver which has
of remaining under
for a very long
the power
water
where
the fish called
It is only to be found
time.
kelesah exist in large quantities.The
of the
eggs
the
kelesah
of great size, and
are
Malays say,

up

In

Selangor I

have

heard

story ; but in this case

crested
hornbill
which

buttons, which
green

on

the

latter

The
any

depends

supplied
said

the

approach of poison.

The

were

hornbill

is,I

believe,

of

luck

which

of these birds
is

scales

own

(beginningwith
numbers

indicate

the

the birds

are

on

its

certain verbal

"tinker,tailor,

used.

counted

scale). The

which

of scales

are

are

words

the number

categories(likeour

Manuk

Forty-four

one

example

(5),
Sangkesa (6),Desa (i),Dewa
(4), Raja
has to be repeated as the
(2)," which
:

goes

of this

feet,for counting which

"

of scales for

An
possess.
Manumah
(3),

to

species

bird
particular

soldier" formula)

is the luckiest number

lowest

amount

on

red-

turn

only
the Rhinoplax.
2

similar

was

to

solid-crested

with

it

order

the

after the
of

the

luck

supposed to bring ;
the first order bring-

ground-dove of
ing luck worth a ship'scargo (tuah
mtrbok
tuah
sa-kapal). I have kept
these birds myself.

BIRDS

126

AND

CHARMS

BIRD

therefore, that it cohabits

with

the

upon

CHAP.

pedrudang. These
considered
are
a
delicacyby the Malays, who
eggs
make
them
into a sort of custard pudding (sri-kaya).
To the Ground-pigeon (Tekukur) belongs the following
story:
maiden

who

lived

in the

When

she

little sister.

by

"Once

"

the

to

forest with
grew

ground for a
however, persuaded

first until the

timber

had

trees

been

burnt

until

could

bear

the
it

rice

her

to

till it
to

put

should

be

and

parents

troubled

was

in

his

stay

peditions
ex-

home

at

until the

her

off

yet

trodden

taking off

been

When,

cut.

was

fallen

off,then tillthe rice had

longer,and

no

rice

was

engaged in
plantation. Her

felled,then

were

then
planted,and
again
however, they attempted
more,

her
she

up

clearing the
parents,

there

her father
accompany
he was
forest, where

anxiety to

an

time

out,

her

once

she

bracelets

the door, and

earrings,which she left behind
placing her little sister in the swinging cot, she
changed herself into a ground-dove and flew away to
her necklace, however,
the clearing. [She retained
and
this accounts
for the speckled marks
this
on
dove's
neck.] On arriving at the spot where her
engaged at work, she alighted on a
parents were
and called out thrice to
dead
tree
stump (changgong],
her mother,
Mother, mother, I have left my earrings
and

'

and

behind

bracelets
the

sister in

swing.'

words, hastened
She
same

words

with

the

parents
down

home,

returned

then

as

coo

tree

to

of

on

have

door, and

put my

Her

mother, amazed

and

found

the

before,this

endeavoured
the

the

these

her

daughter gone.
bird, which
repeated the
time, however, concluding
vain

dove.

In

to

recapture

which

at

little

she

had

the

distressed

her, by cutting

perched ;

before

BIRD

WEAVER-

THE

127

they had done so she flew to another, and after

following her from tree to tree for several miles
never
obliged to desist, and she was
they were
1
recaptured."
from
taken
birds are
a
The
on
followingnotes
Notes"
by Mr. L. Wray, jun.,
reprint2of "Museum
Mr. Wray
Museum.
of the Perak
the official curator
:

says

"

The

"

bottle
the

-shaped

branches

needle

the

in

work

pulled ruthlessly
apart,

to

long hanging
hanging from
a
use
golden

pieces,without

to

found

will be
if

or

breaking
but

is broken
it is made
the grass of which
it,the golden needle will disappear. The
these

curious

choose

that

trees

beautiful

and

nests

are

infested with

are

if it is

singlepiece of
in unravelling

even

if the

that

it is affirmed

and

needle

part of it,the

any

tree, is said

low

carefullypicked

is

nest

the

occasionallyseen

nests

of

makes

which

Weaver-bird,

red

makers

said

to

ants

or

of

always
wasps,

impassableswamps."
Weaver-bird
The
(PloceusBaya, Blyth) is called
It is
(inSelangor)Burong Tempua or Ckiak Ray a.
said to use
only the long jungle grass called lalang
which

or

for

its nest, which

making

is used

and
and

in

grow

by

the

of

reduces

parents

it

ashes, and

to

moving it round in
doing so, the parent
toe
restingupon the
"

Cp. the Malay pantun

"

Tfkvkur
Sulasi

di

the

circle
either
toe

the

over

stands

up

child
smoke.
with

of the left foot, or

by

nest,

thrice

Whilst
the

right

else squats

Lagi lumpor jala* sfmak

kasin
Seoao
maka-nya datang."

"

ba.ta.ng

bird's

weaver-

fumigatesthe

gulti lemak

di-bawak

polishingsheaths
infant
keeps crying,

an

takes

the

rabun,

for

Malays

When

scabbards.

one

latter is called buah

g,

In
ne

Sel. Jount. vol. iii.No.

6,

pp.

128

BIRDS

BIRD

the left heel, bending the

upon
'

AND

As

the

weaver-bird's
'

(Bagimana
bagitu-lah 'kau diam
not

weep

above

add

may

CHARMS

CHAP.

rightknee,

in its nest,
young
anak tempua dalam

that

and
so

saying,
rest

and

sarang-nya,
the
menangis). To

jangan
besides

the

ordinary

bottle-

also occasionally
make
shaped nest, the weaver-birds
a
hood-shaped,or rather a helmet-shaped nest, which
is alleged by the
Malays to be the male bird's
swing (buayan). This
swing resembles the upper
half of an
ordinarybottle-shapednest, with a perch
'

'

across

it,which
walls

'

'

woven

the

of

grass.
end
of

On

each
the
swing, just over
perch, is a small daub of clay. The
Malays allege
that the male
bird swings in it while
the hen
bird
and
is sitting,
that the young
'take the air' in
too
it as soon
as
they are able to fly so far. Into the
of mud
the perch the male
daubs
bird (say
two
over
the
Malays) sticks fire-flies to give itself light at
night.
The
King crow x is called by the Malays the Slave
of the Monkeys (Burong hamba
kra). It is a pretty,
active, noisy little bird, incessantly
flyingabout with
its two
long racquet -shaped tail feathers fluttering
it has both of these
after it. They say that when
feathers it has paid off its debt and is free,but when
it is either destitute of these appendages,or has only
it is stillin bondage.
one,
The Gray Sea-eagle is called Burong hamba
siput
and its office is to give
'the Slave of the Shell-fish,'
warning by screaming to the shell-fish of the changes
that they may
of the tide, so
ments,
regulatetheir movecrawl
the
about
and those specieswhich
on
when
take refuge
know
low water
to
mud
at
may
the

of

latter is also

"

"

Disscmurus

platurus, Vieill.

Halitztus

leucogastcr,Gm.

OF

LEGEND

THE

and

escape the
that they may
tide is falling,
to look for food.
in the

trees

"The

Burong demam,

its

from

loud, tremulous

that the female

to

of the

one

129

know

when

'Fever
and

note,

as

one

the

find
go

large green

the

food, because
itself. This
barbets.

thingshootinga bird
producerof a certain

"Another

to

bird,'is

and

the

descend

so

called

Malays

it has
bird

The

heard, and doubtless the bird has been

is

when

risingtide,or

bird calls in its fever-stricken

go and
badly that it cannot
its mate

or

TOUCAN

is

note

say

voice
fever

to
so

probably
is often

collected,but it

another

it
identifying

note.

bird, the White-breasted

edges of reedy pools and the marshy

banks
is reputed to build a nest
of streams,
the
on
ground which has the property of renderingany one
invisible who puts it on his head.
The prevailing
idea
the Malays is that the proper
and legitimate
among
and other speciesof
to put it to is to steal money
use
property."
The
few notes
lected
colnext
on
Malay bird-lore were
by the writer in Selangor:
The
Toucan
small Hornbill
or
(Enggang) was
who, in conjunctionwith
metamorphosed from a man
into the house of an old man
a companion,broke
living
by himself in the jungle,and slew him for the sake of
life was
his wealth.
When
extinct they threw a sheet
the body, and proceeded to ransack
the house,
over
throwing the loot into a second sheet close to the
Day was about to dawn, when a false alarm
corpse.
induced
them
make
hurried departure,so that
to
a
they pickedup the sheet with their loot and made off
with it,carryingit slunghastily
a
pole between
upon
them.
As theyproceededon their way day commenced
frequenterof

the

Water-hen,

"

AND

BIRDS

130

BIRD

the

and

graduallyto dawn,
unexpected

CHARMS

CHAP.

behind

thing
noticingsomethe bundle, and diviningthe
about
called out to his companion "Orangl" (pr.
o rang]
cause,
The
His companion, misunderstandinghis
!
man
that they were
exclamation, thought he meant
pursued
all the faster,until,on
by "a man," and only went
and a
hearing his comrade
repeat the cry a second
man

"

"

third time, he turned

the

he had

man

sightwhich

turned

into

round, and

murdered
startled

him

there

saw

the feet of

protrudingfrom the sheet,

to such
a
degree that he

into a
bird upon the spot, and flew away
he went
the fatal cry of "O'Rang!
tree, repeatingas
And
'Rang ! which had caused the transformation.
a

"

the treeday,whenever the Malay hears among

that he is
'Rang ! 'rang! he knows
tops the cry of
to the cry of the murderer.1
listening
The Argus-pheasant and the Crow 3 in the days of
bosom
friends, and could never
were
King Solomon
their mutual
do enough to show
friendship.One day,
then dressed
however, the argus- pheasant,who was
somewhat
dowdily,suggested that his friend the crow
should show
his skill with the brush by decoratinghis
this the crow
To
feathers.
(the argus -pheasant's)
agreed, on condition,however, that the arrangement
The
should
be mutual.
argus -pheasant agreed to
to

this

"

"

this,and

the
himself

is

When

the crow's

An

the

that

of the

one

now,

forthwith

crow

beautiful
was

old

Malay (in Selangor) once

told me
that the hornbill was
the king
of the birds until dispossessedby the
eagle (JKajawah). If, as seems
able,
probthe
stitute

hornbill

for

the

was

taken

as

to

work, and

so

became,
argus-pheasant

most

task

set

where
be

the latter did not

the

exist,this may

Jrgus giganteus,Temm.
C*""

crow.

***"

it

argus-

important,
2

as

in the world.

done, however,

sub-

in places
frigate-bird

birds

passed
sur-

Horsf-

the

BIRDS

132

to

laugh, and
and

AND

BIRD

fish

the

slipsback

Fowling
of

CHAP.

ment
ele-

into his native

escapes

Ideas

CHARMS

Ceremonies

sympathetic magic

strongly
connected
with
through all ceremonies
taking of
wild birds, such for instance as jungle-fowl
or
pigeon.
method
The
of snaringjungle-fowlis
commonest
line (called
with a great number
of
to take
a
rackik),
fine

attached

nooses

to

it,and

run

set

very
the

it so

complete circle,enclosingan open space

You
must
bring a decoy-birdwith you,
which

I collected say

cock,and repeat these lines

Ho, Si Lanang,
Come
On

Your
Mine

circle (inorder

you

let

often

to

as

reach

using the
"mischief"

that

:
"

same

out

the

the

ground.

then

attract

secondary

The
the

lenge
chal-

jungle-

they try to enter the

decoy),they will entangle
as

nooses.

you

be careful

must

structio
in-

us

directions,and

in the

themselves
As

the

and

Tempawi,
playat cock-fighting
the border-line
between
the primary and
forest-growth.
cock, Grandsire,is spurred with steel,
is but spurredwith bamboo"
and

all

fowl from

in the forest.

Si

deposit the bird upon

of the decoy-bird will

Here

should
on
you
the circle,
ing
holdingthe bird like a fight-

arrivingenter

"

form

to

as

succeed, however, in catchingone,

to

form
of the

cast

the

of words

"mischief"
as

is used

out

to

of

it,

drive the

of the deer.

carcase

catchingwild pigeon is much more

elaborate,and bringsthe animistic ideas of the Malays
the "souls
of the wild pigeon being
into strong relief,
repeatedlyreferred to.
The

method

of

"

WILD

SNARING

PIGEON

133

First you build a small sugar-loaf

hut
(conical)
in a carefully
selected spot in the

(called
jungle.
five feet high,is strongly
a
pointat the top, and

This

hut may
be from four to
built of stakes converging to
is

thicklythatched
for making
reason
ofT-chance
At

with

leaves

it strong

is that

that

receive
you may
of the hut you must

the back

branches.

and

there

always an
from
a
tiger.
is

visit

The

small square
of a
the name

leave

with
opening (itcan hardlybe dignified
about two
feet high and with a flapto it,through
door),
which

can

you

knees.

[I

find the

into the

creep

remark,

may

hut

your hands
that you
parenthetically,

hut

dark, and

very damp, very

mosquitoes,and that if you
with

small

you

hut, that is
you
have

to

want
to

round

to

clear

it on

stock

say,

of

three

will

very full of
you will take
front of the

In
cigarettes.]
from

the

door, if

will
you
way,
rectangularspace, and put up

in the

proceed
a

wise

are

the side away

on

and

on

small

orthodox

sides

left,and front opposite

(right,
the hut)a low railing
consistingof a singlebar about
from the ground. This is to rail off what is
1 8 inches
and will also be
called
King Solomon's Palace-yard,"
useful from a practical
point of view, as it will serve
as
a perch for your
decoy."
The
instructions proceed as follows :
Before
must
entering the hut the wizard
go
through what is called the "NeutralisingRice-paste"
"

"

"

Besides

the hut, the necessary apof:

rods
(l) Three

paratus consists

(called
ampeian or

pinggiran)laid

the top of short forked sticks at

of one
feet from
two
the
or
The

whole

called

space enclosed
King Solomon's

across

height
ground.

by these is
palace yard
-

(halaman). (2) The biiluh dtkut, or

bamboo
from 6 to 8 ft. in
pigeon-call,

length,called

"Prince

Distraction."

(3) A rod with decoy-bird attached

it

of

(by means

the
fine

end

of the

hair-like

snaring the

rod).

wild

into the hut.

back

of hut

rod

the

well

as

dragging

is

small

opening in front of hut,

bangri (mangsi or mansi).

with

end, for

pigeon, and
There

to
at

noose

(4) A
at

noose

them

as

stringand

door
door

called

at
or

pintu

AND

BIRDS

134

(tepong tawar]
enclosed

space,

beating each

the

in each

forked

CHAP.

the

of

centre

the

successively,
the
at
(uprights)

corner

sticks

of leaves.

bunch

CHARMS

first in

ceremony,
and then

of

with

corners

BIRD

He

then take

must

decoy -tube, and after recitingthe appropriate

charm, sound a long-drawn note in each corner
sively,
succesthe

then insert the mouth-end

and

through

hole

in the

of it into the hut

thatch, supporting the

heavy
Then
end upon a forked uprightstick.
outer
entering
the hut, he slipsthe noose
end of the decoyat the
bird's rod on
to the decoy -bird's feet, and
pushing
the bird out
through the front door of the hut, makes
a

it flutter

to

on

of

one

the

horizontal

it will sit,if well

trained, and

After

decoy -bird's

the

time

first one

then

and

counter

many

wild

rods, where

call its

companions.
challenge is met
by
then the
challenges,
of
a
great fluttering

pigeon approach, there is

wings,and presentlyone of the first arrivals

and
Then

the

walk

to

commences

wizard

round

and

flies down

round

the

hut.

his

awaits

and
the
as
opportunity,
in front of the door
he pushes out
pigeon passes
of the rods
with
the end, slips
a
at
one
noose
the bird's neck
the noose
over
feet,and drags it
or
into the hut.
The

hut

which

with

pigeon are
its thatch
In
can
a

be
fair

be

must

before the leaves

used, if possible,

it is thatched
less

likelyto

be

have

faded,

of
suspicious

the

as

wild

the hut when

is green.

the

just described any

taken, a
bag of twenty
for a day's work
average
way

number
or

under

of

pigeon
thirtybeing
favourable

conditions.
The
reason,

"

call

attract

"

will
to

for
occasionally,

the

spot wild

some

animals

unexplained
such

as

deer

AND

CEREMONIES

that the story of the lute of

hunting custom
followingare specimens

The

the wizard

by

When

of the kind ?

old

some

135

tigers. Is it not possible

Orpheus may have had its

mouse-deer)and
(especially
originin

CHARMS

of the charms

used

:
"

about

are

you

(to decoy pigeons)

start

to

say"
It is not

"

It is Toh

Then

sound

loudly,and
"

I pray

say

I who

settingout,

am

Sibor

Bujang
the

who

settingout."

decoy-tube(buluh dekut)thrice

"

they (thepigeon)may

that

is

in

come

in

come
procession,

succession,
To

into this bundle

enter

Now

set

(bumbun)say
"

Or

out, and

which

The

name

you

branch

the

first reach
of

your

conical hut

tree

hut, "take

which
of

is
a

as

tree

waist,the leaves of the branch

as

Sibor

the
means
literally
(i.e. solitary)Scooper."

has
it is

no

doubt

thought

been
be

chosen

lucky,
possiblybecause it suggests scooping
in
(birds).
2
Vide App. xxxii.
3
Kapor, Puding, and Sarap, are
to

"

"

the

the

high
which
of

high as your knee, and the leaves of

Make
is only as high as your ankle-joint.
is

Bujang

"Bachelor

because

reach

you

head, the leaves of the branch

which

when

is the Magic Prince,

My hut's name
is Prince Distraction,
My decoy'sname
Distraughtbe ye, O Kapor 3 (pigeon),
Distraughtbe ye, O Puding 3 (pigeon),
Distraughtbe ye, O Sarap3 (pigeon),
Distraught(withdesire)to enter our bundle."

else when

high as

as

of ours."

"

(leaves
of) the
your

as

is

tree

tree

varieties of

them

pigeon,
generallystyled "princesses" in the
Their
used by pigeon-catchers.
charms
also given as Bujang Kapor,
names
are
(the SolitaryKapor), Lela Puding (?),
and
Dayang Sarap (the Handmaiden
Sarap).
the

names

of three

BIRDS

136

all into

saying these

the hut,

of

"

'

customs

are

the rice,say
scattering
broken

over

Invited

and

invited,

not, the Bear-cat

shall
(Binturong)

devour

you,

shall devour

you,
shall fall headlong,

twig,you
perch
perch on a bough, you shall be killed by a woodcutter,
perch on a leaf,you shall be bitten by the leaf-snake,
descend
the ground, you
shall be bitten by a
to

if you

If you
If you
you

on

serpent,

venomous

shall be

If you

flyupwards, you
eagles,
(That is)if you descend
Cluck,

cluck

! souls

Handmaid

Come

rice-bag,
is

not, wild beasts

come

"

brought down.

descend

If you
If you

restored."

rice-ends,

the rush-work

disappearsanother

one

And

the outside

lines

immemorial

our

Sift,sift the

If

"flick"

'

Sift them

And

CHAP.

Ding [standsfor the] Do'ding Pigeon,

Which
makes
three with the Madukara
Pigeon,
The
and
the
is
breaks,
twig pressed down,
twig

When

As

them

Dok

And

"

CHARMS

BIRD

with

bunch, and

"

AND

down

put

on

of

swooped

upon

by

kites and

not.

Queen

Kapor,

of Princess

Puding, and

Sarap.
and

King

assemble
Solomon's

in

King

Solomon's

breast-ornaments

audience-hall,
and

armlets."

(tepongtawar) on
sprinklingthe rice-paste
of the railed-off enclosure,
uprightsat each corner

When
the
say

"

"

genuine rice-paste,
Neutralising
rice-paste,
plumpness to plumpness,
of pounds,
down
Let pigeon come
to the weightof thousands
the
And
Ivory Hall,
alightupon
whose
of
Which
is carpeted with silver,and
are
railings
amalgam,
Unto
the dishes
of Her
Highness Princess Lebar Nyiru

Add

(Broad-sieve).

Come

come
procession,
(insuccession),
its petals,
to unfold
begins
assembly-flower
in procession,
down
down
come
as
stragglers,

King

Solomon's

in

Come
The

'

'

self has

come

to

call you.

AND

BIRDS

138
Come

down

assemble

and

in

When

about

[Hearken],O
Cut

the Rod

we

of Wild

Hearts

This

hut is named

This

tube

of

CHAP.

Solomon's

audience-hall,

and
(breast-ornaments)

necklace

the hut say

enter

to

CHARMS

King

King Solomon's
put on
armlets."1

And

"

BIRD

"

Doves,

Invitation,
the Magic Prince,
Prince Distraction,

is named

Distraught(be ye) by day, distraught

by night,
Hall,
Distraught(withlonging)to assemble in King Solomon's
Cluck, cluck ! souls of Queen Kapor," etc. (asbefore).2
When

yourself,
say

before

justentered, and

have

you

seat

you

"

sift the rice-ends,

Sift,

"

Sift them

Put

over

rush-work

the

lipsto

your

etc. (asbefore).
rice-bag,"

the

sound

and
decoy-tube,

call,

saying
"

"

Cut the mengkudu

Cut

it

(or else
given in
arrived

stem

(through)and
some

the
and

thrust it

downwards,"

longer version,
Appendix). When

such

have

enclosure

entered

(as before).

etc.

the wild

the

of those

one

as

pigeon have
"

or

Palace-

and then
yard,"wait till they are in a good position,
at the
push out one of the rods with the fine noose
the bird's neck, and drag it
end, slipthe noose
over
into the house, saying as you do so
"

An

alternative

version

runs

2
"

cffi'rfSSwifeu
Over

the

valleys,seven

seven

Re-efhothe
voice
Come

down,

With

one

Come

down

Come

down

Come
Come
Come

Sampah,
others.

hundred
and ninety
to this spot I stand
from

the

on.

rising

Th;s

Puding,

_.

ith

from

the

down
down

from
from

the east,
the west.

south,

with

"

"

prince

invita-

",,..*r*\

4e tVi"

Nyila (from sila,menytla)is the

given to the long slender rods

Si Raja
name

hut'k ca,led tfae Magic prmce

Distracti"n"
decoy is called PHnCe
..

,T

.,

,r

fine hajr_iike

north,

down

has

This

decoy.
Kapor, Queen

version

is
"f
creeper
Thist.shn"?.t
of

of my

Queen

Handmaid

knolls

Another

nooses

at

the
j

end

and
the pigeons are
xli.
)
into the hut (videApp.

which

dragged

snared

"

for]a
[stands

Wak-wak

Covered

over

Do

you move
I wish to ensnare

NOMENCLA

77 VE

FIGURA

heron

on

TURE

of the

used

nomenclature

the ceremony
you must
In the first place,the hut

"why

such

as

inside

it is

in allusion

it.

The

by

to

the

of

wizard

call a

ing
for dur-

spade a spade.

be
any account
be called the Magic Prince
not

must

on

likelythe
say, but most
the wizard who is concealed

to

to

given to

name

process

never

called,it is hard

so

is used

name

doves."

decoying
explainsomethingof

the
that you understand
I must
pigeon with a pigeon-call,

mentioned

shelf,
shell,
of the Ceremonies,

of wild

race

Now

the curious

39

the kitchen

with the top of a cocoa-nut

aside,Sir Bachelor, Master
the necks

the

itselfis
calling-tube
"

it is called
Prince Distraction
as
appropriate,
of course
(Raja Gila),this name
being an allusion
the extraordinaryfascination
which
it evidently
to
exercises on
the pigeon. Then
the decoy (orrather,
it is linked)is called
perhaps, the rod to which
Putri Pemonggo', or the Squatting Princess.
Next
"

more

to

these

come

three

Princesses

which

to

prove

of three
merely the representatives
important
species of wild pigeon. Their
though
names,
variouslygiven, are perhaps most
commonly known
Princess
as
Kapor," Princess "Sarap," and Princess
Puding."
the rod used for ensnaringthe pigeon
even
Finally,
has its own
Si Raja Nyila (PrinceInvitation)
specialname,
be

"

"

"

King
the

course

and
the

which

Solomon's
nooses

necklaces

with

will catch

which

them

"

and

armlets

they are to
either by the

be
neck

of

are

snared,
or

by

leg.
The

Princesses

palace:
"

are

invited

to

enter

gorgeous

BIRDS

140

"

Come

AND

BIRD

CHARMS

CHAP.

down, pigeons, in your

myriads,
And
perch upon the Ivory Hall,'
and railed
(That is)carpeted with silver,
'

amalgam,
Highness Princess

(Come down)
Nyiru (Broad-sieve)."1
the

to

The

"dishes

"

sieve
such

of

another

Her

Passes"

the

abundance

"Palace

those

who

respecters of persons

Princesses

Tower"

called

which

are

near,

which

are

far off be

Let

those

which

have

which

are

have

Come

and

And

arrive the

blind,be
broken

sent

in

assemble

led

the

King

are

no

are

near,

Let

those

which

are

far off be sent

! souls

arrive the

charm

and
ye down
In the fold of God
and

says

"

first,

for,

of the children of forest

assemble

Audience-Chamber."

in another

which

Come

crutches

on

Solomon's

those

! cluck

invitation

by others,

Let

Cluck

Fatimah

"

first,
for,

limbs, come

similar passage

vited
in-

eggs, leave their eggs,

young, leave their young,

have

which

are

"

those

Those

bird !

those

Those

provender

three

issue

Let

which

Broad-

Lalu).

Let

Those

of

hungry

Lebar

Princess

Highness

(MahaligeiFatimah

Moreover

"

Her

the

version

enter

to

"

of

cleverlysuggest an
is likely
to appeal to

as

In

dishes

with

doves,

together
Solomon."

King

If

blandishments fail,however, there is to be no

doubt about
the punishments in store
for their wilful
Highnesses : thus, a littlelater,we find the alternative,
a
thoroughgoingimprecationcalculated to "convince"
the most
headstrongof birds :
"

"

I call you,
If you come

Vide

I fetch you
down
not

App.

xxxvii.

down,
you

shall be eaten

by

Vide

the

Bear-cat,

App.

xlv.

SELECTION

OF

You

shall be choked

to

death

You

shall be choked

to

death

If you
If you

perch on
settle

Come

And

[Ifyou

"

do

creeper you
'
leaf
leaf snake,'
a
you shall be bitten by the
quicklyto God's fold and King Solomon's."

on

not

141

feathers,
your own
with a bone in your throat.
shall be entangledby it,

similar

imprecationof

an

SITES

with

down

you

BUILDING

come

import says"

the Bear-cat

down,

shall eat

you],

perch on a bough, you shall slipoff it,

perch on a creeper, you shall slide off it,
perch upon a leafless stump, the stump shall fall;
settle on the ground, the ground-snakeshall bite you,
soar
you."
up to heaven, the eagleshall swoop
upon

If you
If you
If you
If you
If you

(b)Earth
CEREMONIES

BUILDING

I.

AND

CHARMS

operationin buildingis the selection of

the site. This is determined
by an elaborate code of
the choice depend
rules which
make
firstly,
upon
The

first

"

the

of the soil with

nature

secondly,upon the
thirdly,
upon its aspect :

smell

to

respect
formation

colour,taste, and

of its surface

and,

"

"

best

The

whether
soil,

for

house, village,
orchard,

tartgreenishyellow,fragrant-scented,
abundance
of gold
tastingloam : such a soil will ensure
the third generation.1
and silver unto
"The
best
for a house, village,
site, whether

is

town,

or

orchard, or
"The

town,

best

(of the surface)is that of land

the north side and high
the
upon
site will bring absolute
a
peace-

aspect

which

is low

upon

south

side

such

is level.2

fulness." 8
1

Vide

Ibid.

Ibid.

must

not

App.

xlvii.

faces southwards
in

Note

that

face towards

the

house-door

the south

; if it

the

wrong."

306.

house

there will
and

be

no

luck

everythingwill

-J.R.A.S., S.".,
Vide App. Iv.

No.

go

30, p.

EARTH

142

When

have

you

found

less favourable

or

code,

must

you

site

complying with

conditions,in accordance
clear

next

undergrowth, lay
in the

CHAP.

the

four

down

sticks

the

forest

form

to

call upon

thereof, and

centre

with

of

ground

more

the

or

angle
rectname

of the lords of that spot

the presidinglocal deities

(i.e.
or
spirits).Now dig up the soil (enclosed
by the four
and taking a clod in your hand, call upon
the
sticks),
lords of that spot
"

Ho,

(Here

dwell
this

crave

If it is

"

If it is

clod

the

Wrap

plotas

good, show
bad,

it with

"

show

me

which

good
bad

you

World,

wish

put

it.)

cloth,and

incense, place it

to

omen,

omen."

in white

up

of the

boon."

to

me

Guru,

Corners

in the Four

the purpose

mention

of Mentri

children

Who
I

follows

as

after fumigating

night beneath

at

your

you retire to rest repeat the last two

charm
before and go to sleep.
lines of the above
as
If your
dream
is good proceed with, if bad desist
to be
from, your operations. Supposing your dream
when

pillow,and

"good,"
main

the

buildingand

sticks

dead

then

with
lightly

up

clear
(approximately)

must

you

take

earth

the

out

peg

branch

dead

(in the

four

the
corners

with

and

of the

centre

site of

heap it
site ?); set

heap has been reduced

it over
it all up togetherand cover
to
ashes, sweep
while you repeat the charm
(which differs but little
it
from that given above). Next
morning uncover
earlyin the morning and God will show you the good

fire

and
1
or

to

it,and when

the bad.
Perhaps a corruptionof "Bgntara,"

Batara, Guru

what

the whole

we

should

is
(i.e.Shiva), which
here expect (vide the

charms
"

MSntri
2

Vide

a
"

few

pages

usuallymeans
App. xlvii.

farther

on),

"minister."

THE

ERECTING

CENTRE-POST

143

selected,you must
being finally
proceed
the central house-post,
to choose
a day for erecting
by
consultingfirst the schedule of lucky and unlucky
the schedule of lucky and unlucky
months, and next
days of the week.1
[The best time of day for the operationto take place
o'clock in the morning.
is said to be always seven
The

site

there

Hence

discover

to

The

to

seems

it,though

be

no

need

consult

to

magiciansmay
having been at

some

moment
propitious

schedule

do

so.]

last

tained,
ascer-

the erection of the centre-post will be proceeded

be dug
First, the hole for its receptionmust

with.

(theoperationbeing accompanied by the recital of a

charm) and the post erected, the greatest precautions
of any of the
being taken to prevent the shadow
from falling
workers
either upon the post itself or upon
the hole dug to receive it,sickness and trouble being
otherwise

[The
is

in the

account

rdsumd, omits

be made

to

follow.2

to

sure

to

describe

the

before the erection

has therefore

been

which

Appendix, of

sacrifice which

has

of the centre-post, which

from

drawn

the above

the instructions of other

magicians.]
"

the hole has been

When

erected,
post is actually
has

to

be made.

some

dug

and

sort

First you

before the

of sacrifice

take

centre-

or

ing
offer-

littlebrazilwood

(kayu sepang],a littleebony-wood (kayuarang),a little

and a littlescrap-iron
assafcetida (inggu),
(tahibesi\
in the hole which
and depositthem
have
dug.
you
take a fowl,3a goat, or a buffalo [according
Then
to
*
v

ide
2
3

As

and

unlucky times,
pp. 54S-55"" infra.
244-245, 248, infra.

lucky

to

VI.

Chap.
Cp. pp.
In

case

where

no

trouble

is

ex-

pected on
even

an

fowl) may

the part of the earth-spirit,

of a
egg (as the "symbol"
be sufficient

as

sacrifice.

BUILDING

144

the ascertained

CEREMONIES

CHAP.

hole.

reputedmalignityof the locally

presiding
earth-demon
and cut its throat according
(puaka)\,
Muhammadan
its blood into the
custom,
spilling
Then
cut off its head and feet,and depositthem

within

the hole

to

on

serve

as

foundation

for the

centre-

rest

your

spirit(akan
*

charm

to

upon (buat lapik tiang sri}. Put

little fingerout
of compliment to the

to

post

or

and

membujok jembalang
2
the post."
erect

Another

form

of the above

ring

earth-

ztu),repeat

described

was

ceremony

the

by a magician as follows :
and tin-ore,
Deposit in the hole a littlescrap-iron
candle
buah
nut
a
or
(buah kras
gorek],a broken
hatchet
head
patak),and a cent (in copper).
(b'liong
Wait
till everybody else has
returned
home, and,
standing close to the hole, pick up three clods (kefial}
of earth, hold them
the incense, turn
(genggam)over
and repeat the charm.8
Then
take
right-about-face
the three clods home
(withoutonce turning round to
look behind you tillyou reach home),placethem
under
when
your sleepingpillowand wait till nightfall,
you
If the first
have
either a good or a bad dream.
may
of the clods
night'sdream be bad, throw away one
and
dream
be
again. If the second night'sdream
to

me

"

"

'

'

App.

Vide

described
a

to

me

method

by

was

magician :

thus
Take

cup, fillit with water, fumigate

incense, and deposit it in the

white

it with
hole

substituted

1.

alternative

An

dug

Early next

to

receive

morning

the

take

centre-post.
note

of it ; if

it is stillfull of water, it is a good sign ;

bad
has wasted
if the water
a
(sustit),
If live insects

one.

it is
There

good sign,if

can,

that the
was
a

however,

are

dead
be

found
ones,

in it,
bad.

little doubt

originalvictim of this sacrifice

victim (generally
perhaps

human

slave), for whom

the

buffalo

was

(the goat, fowl, and egg

representingfurther successive stages
in the depreciation
of the rite). Malays
the Selangor coast
than once
on
more
told me they had heard that the Governin the habit of burying a
ment
was
human

head

under

the

foundations of

unusually large structure

where
bridge),and two cases

(e.g. a

any

scare

this

resulted
idea

were

from

the

recorded

infra.
App. Hi.

1 1

local

prevalence of
in

(the Malay
Mail)
press
For similar traditions of human
vide p. 2
3
Vide

the
in

local

1897.
sacrifice,

BUILDING

146

tions.

last

If the

CEREAfONIES

threshold

that is

is

of the

shorter

cut

with

category, such

the

the

coincides

measurement

unlucky beasts in the

the death
(which signifies

CHAP.

of the

master

make

to

the

as

of

one
crow

house),

it fit in with

auspicious."1
The
of the "eight beasts," coupled with
names
which
events
they are supposed to foreshadow,
often commemorated
in rhyming stanzas.
is a specimen :
Here

one

more

the
are

"

I.

The

"

"

(naga).

Dragon

of

bulk, a monster
dragon,
dragon that turns round month

dragon

Is this

by month.2

Wherever

you go you will be safe from stumbling-blocks,

all who
meet
you will be your friends."

And

II.
"

There

The

"

is the smoke
Inche

(sapi).

Dairy-Cow

of

fire in the forest,

burning lime ;
They were
milkingthe young dairy-cow,
in the midst of the milking it sprawled and
And
Where

'Ali is

fell down

dead."

III.
"

lion of courage,

Is the lion

The

The

"

lion of valour,

gambollingat

of this house

luck

will be

"

The

wild

Barks

dog,

the deer

at

Whatever

you
In this house

Another

from
to

form

method

end
of

of
augury

yet quite clear.

do
men

jackal,
night to night;

from

will be

was

(of the front door)

the

house

in this

;
case

will stab

of measurement

the threshold
the

the

lasting,
year to year."

Dog (anjing).

The

"

of the Point.

the end

from
Bringingyou prosperity

IV.

(singa).

Lion

but

the

is not

stumbling-block
;
one

another."

This

Dragon

probably refers
which

charm-books)
Vide

Chap.

App.

cclvii.

VI.

an

the

mystic

duty (in Malay

does
as

to

"

p.

aspect compass.

"

561, infra, and

SELECTION

V.
"

The

The

"

gone

Great

the

to

good

The

of the

Forest

to

The

Ass

VII."

No

The

for

character

the house

the house

its master

connection

with

individual

house

One

Magic Prince
happened :

lies dead."

the

ceremonies

sites

are

princes of Malay tradition

which
towns
they founded.
will perhaps convey
some

the

for the
forms

selected
The
idea

by
sites

following
of

their

"

day Raja Marong

audience

outer

warriors, and
the
with

all the

with

horses

The

of the great
is the calamitywhich
has

on

indeed

of

(gagak).

Crow

the

extract

his

The

"

suffer."

soaringby night

crow

perched

close

the

"

with

covered

is your portion,
blemish
will you
or

harm

Within

which

Elephant (gajah).

amalgam.

Great

selection

half will be lost."

luck

Has

In

granted,

its tusks

black

be

the Sultan

VIII.
"

big ridingelephant of

Good

there.

the Fort

the
Though big your capital,

Has

clearing

calve

(kaldei).

Carries grass from morn

to eve
Whatever
you pray for will not

"The

147

will be your portion,

cease
to be prosperous."

within

ass

SITE

(l"mbu).

the middle

Deep

VI."
"

TOWN

luck

will you

Never

Draught-Cow

from

big cow

Has

OF

hall, where

officers
four

Maha

Podisat

went

all

ministers,

his

in attendance,

were

Mantris

to

equip

an

and

into

manded
com-

expedition

officers and
armed
and
men,
necessary
and elephants,arms
and
accoutrements.

four Mantris

did

as

they were

ordered, and

when

BUILDING

all

waited

for

then

desired

all the

leave

They then set

directingtheir
a

after

salutinghis

of

set

the

south

and

east,

there

Raja.
ing
intend-

to

balei.1

forest,wood, and

in every

lowed
fol-

place of settlement,

placewith good soil,and

fort, moat,
palace, and

mother,
who

warriors
before

The

out.

father and

obeisance

between

course

themselves

amused

to

son

in search

out

with

town

second

performed

select

an

latter
Raja. The
auspicious moment,

ministers, officers,and

him

to

his

the

and

lucky day

took

Prince
and

informed

ready they

was

and

CEREMONIES

build

They
thicket

of hills
they passed,crossingnumbers
and
mountains, and stopping here and there to hunt
wild beasts, or to fish if they happened to fall in with
a
pool or lake.
"After
they had pursued their quest for some
time
the tributaryof a large river
to
they came
which
flowed
down
the sea.
Farther
to
on
they
in the midst
of which
to a largesheet of water,
came
much
four islands. The
Prince
was
were
pleased
with the appearance
of the islands, and
straightway

through

took

which

silver

said

Sakti, and

Indra

Sakti, fall thou

wherever

thou

fitted it

and

arrow

on

'

good

his

of the

arrow

soil in this group

chance

mayest

to

to

bow

named

bow
of

Indra

islands

fall,there

will I

palace in which to live.' He then drew his

which
and
bow
flew upwards
discharged the arrow,
with the rapidityof lightning,
and with a humming
like that made
sound
by a beetle as it flies round a
in
of sight. Presentlyit came
out
flower, and went
of the islands,which
sightagain,and fell upon one
make

on

that

that

account

spot

was

called Pulau

was

erected
1

town

Audience

hall.

with

Indra

Sakti.

On

fort, palace,and

ELEPHANT

THE

149

livingscattered
people who were
in the vicinity
collected togetherand set
about
were
the various buildings."
to work
on
the
Even
in
through the
making of roads
balei, and

forest

all the

would

it

that

appear

sacrificial ceremonies

occasion
I
one
invariablyneglected. On
a
came
jungle
party of Malays in the Labu
upon
who
were
engaged in making a bridle-track for the
small bamboo
A
on
censer,
Selangor Government.
which
had
been
incense
burning, had been erected
not

are

in the

middle

of the

and

informed

was

that

(forexorcisingthe demons
concluded.
justbeen successfully

the

from

rites

necessary
the trace)
had

2.

All wild

trace

BEASTS

AND

BEAST

CHARMS

especiallythe largerand
lore
dangerous species,are credited in Malay folkwith human
or
superhuman powers.
(occasionally)

more

animals,

In the pages which

folklore which
refers

more

follow I shall deal with

now

the

the

important animals,
first pointing out
their anthropomorphic traits,then
the
of
more
detailingsome
important traditions
where
about them, and finally,
possible,
describingthe
methods
of hunting them.
to

The

Of

for
1

Elephant we read :"

"The
superstitiousdread entertained by Malays
the largeranimals is the result of ideas regarding
is

an

extract

Mahawangsa,
Kedah,
Siam.

Elephant

the

J.R.A.S.,S.B.y

This

more

The

the

State
name

No.

85, 86.
Marong
legendary historyof
bordering on Lower
from

9, pp.
the

Podisat

(i.e.Bodhi-

sattva) indicates
dhist influence.
occur

though

elsewhere
Buddhism

in the seventh

Indo-Chinese
It does
in

not

Malay

Budseem

flourished in Sumatra
century

A.D.

to

literature,

BEASTS

ISO

them

which

tribes

of
able

been

have
Eastern

Asia.

to

out

stamp

the savage
dreaded
with the

The

be

CHAP.

the

from

Muhammadanism

the

primitive
has

not

which
deep-rootedfeelings

invest

to

character

tiger,elephant,and

brutes

CHARMS

inherited

been

prompted
he

BEAST

AND

the wild

beasts

which

malignant deities.

of

rhinoceros

were

not

mere

and

destroyed. The immense

advantages which their strength and bulk gave them
the feebly-armed savage
of the most
over
primitive
tribes naturallysuggested the possession of supernatural
the
not
force, was
propitiation,
; and
powers
The
by which it was
hoped to repel them.
system
and
Malay addresses the tigeras Datoh (grandfather),
believes
inhabited
that many
by human
tigers are
souls. Though he reduces the elephant to subjection,
and
him
beast of burden, it is universally
as
uses
a
believed that the observance
of particular
ceremonies,
and the repetition
of prescribed
formulas, are necessary
before
wild elephants can
be entrapped and
tamed.
Some
and charms
of these spells
(mantra]are supposed
have
to
extraordinarypotency, and I have in my
possession a curious collection of them, regarding
told me
which, it was
seriouslyby a Malay, that in
in his house
of their being read aloud
consequence
three times all the hens
stopped laying! The spells
in this collection are nearlyall in the Siamese
language,
that the modern
and there is reason
to believe
Malays
the subjectof taming and
of their ideas on
most
owe
Those, however,
driving elephants to the Siamese.
of the elephant,
but
who
had no idea of making use
1

Of

to

the rhinoceros

stitions

are

yet known.

horn, however
lieved to be
there

attacked

is

not

The

many

super-

rhinoceros

(called chula), is

be-

and
powerfulaphrodisiac,
supposed to be a speciesof
a

"fiery" rhinoceros (badak apt) which

is excessivelydangerous if attacked,
This latter is probably a mere
fable,
vide
Cliff. In
and
Court
Kampong,
,

p.

33.

ELEPHANT

THE

who

feared

him

an

as

CITY

doubtless

were

enemy,

151

the

first

him
by invocations.
influencing
This
idea is inherited, both by Malays and Siamese,
from common
ancestry."1
collected by
evidence
the above
To
(which was
doubt mainly in Perak) I would
Sir W. E. Maxwell
no
than
add that at Labu, in Selangor,I heard
on
more
the elephant-folk
occasion a story in which
were
one
the borders of Siam, a city
described as possessing,
on
where
of their own,
they live in houses like human
their natural human
shape. This
beings, and wear
first told me
by Ungku Said Kechil
story, which was
taken down
of Jelebu,was
by me at the time, and ran
to

devise

the

as

follows

"

idea

of

"

named

Malay

rice-fieldand

Laboh
that

found

went

out

elephantshad

day to his
destroying

one

been

his rice.
"He

therefore

planted caltropsof

cubit

and

That
length in the tracks of the offenders.
in the foot by one
of
nightan elephantwas wounded
and went
off bellowingwith pain.
the caltrops,
Day broke and Laboh set off on the track of the
wounded
elephant,but lost his way, and after three
days and nights journeying,found himself on the
borders of a new
and strange country.
Presentlyhe

half in

"

encountered

old

an

to

man,

whom

he remarked

'

Hullo,
'

grandfather,your country is extraordinarily

quiet!
The
old man
replied, Yes, for all noise is forbidden,
the king'sdaughter is ill.' 'What
because
is the
'

matter

with

repliedthat
then

asked,

her ?

'

she had
'

May

asked

Si

trodden
I

see

Laboh.

upon

if I

can

J.R.A.S^

S.B., No.

old

man

caltrop. Si Laboh
do anythingto help

her?'
1

The

7, pp. 23, 24.

BEASTS

152

to

old

The

"

the

AND

BEAST

then

man

king,who

CHARMS

and

went

ordered

CHAP.

reportedthe matter
to be brought into

Si Laboh

his presence.

[Now

"

the

fine open
is called
Pak
was

which

country
country

whoever

into

turns

country
"Then
whose

trespasses

Si

name

of

the

He

therefore

him

gave
"

Now
had

and

you must
tree-shoots

On

king'sdaughter,
from
Rimbut, was
suffering
he himself had
planted.

it from

to

her

this the Princess

promise never

to

on

visit

tree-shoots

'

his

to

replied Yes

but

'

add

the dish any

to

at

the

of the

end
to

Did

food ?

into your

'

But

his wife, and

tell you

not

first

eat.

into the dish with his rice.

tree-shoots

to

meal-time.'

at

protestedand said,

put young

she

endeavoured

day'sjourney they halted and sat down

the injunctions
of
had forgotten
Si Laboh
his wife

that

foot, so

him

accompany

they started, and

this

put young

of that

the

children,Si Laboh

two

got

To

"

boundaries

king,in order to reward Si Laboh,

the Princess in marriage.
when
they had been married a long time,

country.

young

It

the

wife

if I go

that

Princess

persuade his
own

of Siam.

borders

the

over

saw

extracted

recovered, and

reached

its

live

caltropswhich

one

had

elephant.]

an

Laboh

was

Laboh

only inhabitants are

there in human
guise.

and

Henang,'
elephant-peoplewho

And

the

on

'

the

Si

But

Then
not

to

Si Laboh

merely replied,What do I care ?

turned back into an elephantand ran
that his wife was
so
Si Laboh
off into the jungle. Then
wept and followed
was

obstinate, and

'

her, but she refused

an

elephant.
1

Young

Yet

shoots

to

return

as

he followed

of bamboo

are

eaten

she had

her for

by Malays

now

whole

with

curry.

become

day,but

'

BEASTS

154

from

the

BEAST

AND

CHARMS

which

CHAP.

have

high spreading
buttresses
are
cut, because
they think that giants
have felled it,and as ordinary-sized
must
men
are
more
than a match
for them
they are in great dread of being
times
more
caught by creatures
powerful than
many
their masters.
Some
of the largerinsects of the grasshopper
kind are
to
supposed to be objectsof terror
harmless
little panelephants,while the particularly
golin
is thought to be able to kill
(Manis pentadactyla]
of these huge beasts by biting its foot.
The
one
pangolin,by the bye, is quite toothless. Another
method
kills
in which
the
pangolin attacks and
elephantsis by coilingitself tightlyaround the end of
it.
the elephant's
This idea
trunk, and so suffocating
is also believed in by the Singhalese,
accordingto Mr.
W. T. Hornaday's Two
Years in the Jungle."1
The
foregoingpassage refers to Perak, but similar
in Selangor,and they occur
ideas are common
doubt,
no
with local variations, in every one
of the Malay States.
Selangor Malays tellof the scaringof elephantsby the
of the bamboo
of drawing the slender stem
process
down
to the ground and cuttingoff the top of it,when
it springsback to its place.
The
pangolin is also told in
story of the
Selangor with additional details. Thus it is said that
the "Jawi-jawi" tree
(a kind of banyan) is always
avoided
by elephantsbecause it was once licked by the
his way,
armadillo.
The
latter,after lickingit,went
and "the elephantcoming up was
greatlytaken aback
that he would
never
by the offensive odour, and swore
the tree
again. He kept his oath, and his
go near
example has been followed by his descendants, so that
ground,as

trees

some

"

"

Mr.

SeL
L.

Journ.
Wray).

vol. iii.No.

6, p. 95

(quoted

from

Perak

Museum

Notes

by

ELEPHANT

THE

HUNTING

155

'

day the Jawi-jawi is the one tree in the forest

which the elephantis afraid to approach."
The
followingdirections for hunting the elephant
were
by L"bai Jamal, a famous elephant
given me
hunter of Lingging,near
the Sungei Ujong border :"
with the spoor of elephant
When
you first meet
this

to

'

"

dead

any

wood,

with
from

the

foot-hole

same

ball will do, if there

one

will be wanted,
Then
in

if

of you,
balls,but

seven

the
your ball of earth and
breathe upon
tree-leaf,
it,and recite

balls

three

three

roll up

contains

the

are

seven,

foot-hole

gether
twig of dead wood, toas
big as a maize-cob taken
(ifthere is only one of you,

(then)take

ball of earth

the

whether

rhinoceros, observe

or

more).
twig together
the charm
(for
not

blindingthe elephant'seyes),the purport of which is

that if the quarry
its eyesight shall be destroyed,
sees,
if it looks, its eyesight shall be dimmed,
and
by the
help of God, the prophet,and the medicine-man, who
taught the charm.
Now
slipyour ball of earth into your waistband
justover the navel, and destroythe scent of your body
"

and

your
2

leaves

gun.

and
(chapa),

and

'

tree

your

the animal

Journ.
this

"armadillo"

These

stem-leaves

leaves smell, so

is dead, beat

vol.
is

note

is

i. No.

6, p. 83,

given.

mistake

Probably
for

"pan-

golin."
2

of certain
of

left hand, shut your eyes,

cloth, repeatingthe charm

SeL

bunch

body

my

may

be scented.'

When

black

where

with

these

As

(and gun)
"

leaves of the wild camphor

(kerapaksiri/i),
leaves of the club-gourd(labuayer puteti],

their midribs

say

this,take

(daun sa-cherek\
togetherwith

the betel-vine

break

do

To

leaves

are

such

as

are

used

by

for

it with

an

end

drivingaway

the medicine-man

i.e. leaves of the

gandarusa, and
juang merah).

of
the

for his leaf-brush,

stlaguri,
piilut-puhit,
the

red

clracrena (Itn-

BEASTS

156

'mischief

"

(badi]from

follows

as

CHAP.

which

carcase,

Mischief,Badi

Adam's

which
blood

of Earth, return

Mischief

of

Mischief

of

Mischief

of

Mischief

of

Mischief

of

And

of

originfrom

drops of

Mischief

the

CHARMS

charm

runs

"

the

Three

BEAST

Badiyu, Mother
I know

AND

to

Panji,Blind Mother,
sprang,1

you

the

were

originfrom

which

you

sprang,

Earth,

Ant-heap, return to Ant-heap,

Elephant, return to Elephant,2
Wood, return to Wood,
Water, return to Water,
Stone, return to Stone

injurenot

my person.
the virtue of my Teacher,
You
not injurethe children
may

By

The

of
perquisites

littleblack

"

cloth and

only specialtaboo
account

no

the

of the

Pawang (magician)are

littlewhite

mentioned

let the naked

to

of Man."

race

by

Lebai

skin

rub

to

cloth," and

Jamal was
againstthe

be
the

"

on

skin

of the slain animal."

Before

leavingthe subjectof elephants,I may add

that Raja Ja'far(of Beranang in Selangor)told me
that Lebai
Jamal, when
charged by an elephant or
rhinoceros,would draw upon the ground with his finger
a

line which

the

cross.

This

samana,

or

of how

infuriated

Line," and

looked
naturally

it was

draw

was

called

line,he said, was

the "Admiral's

to

animal

able

never

the Baris
the
upon

to

Lak-

knowledge
as

great

acquisition.
1

person's ancestry implied common

tribal origin. For the explanationof
iron rust,
Badi," vide Chap. IV. p. 94, supra,
or
any natural
and
it originates
of the source
from which
Chap. VI. p. 427, infra,
2
be
subrenders
Rhinoceros
should
it
(usul asal ka-jadi-an-nyd),
stituted for "elephant" passim, if it
powerless." H. Clifford in No. 3 of
the object of the hunter's pursuit.
the Publications
of the R.A.S., S.B.,
was
This
Hikayat Raja Budiman,
particularline should probably
pt. ii. p. 8.
"The

power

Malays

to inform

believe

that

wild

a
spirit,
object,such as

the

beast,

"

"

"

This
of

belief is found

Malays

the idea

was

among

in the Peninsula.
that

knowledge

all tribes

Possibly
of another

come

at

the end

of the middle,

of the

charm

instead

TIGER

THE

The

"The
or

demon

Tiger

is sometimes

Tiger
in the

of

form

157

believed
wild

animal

dreaded
which

Muhammadanism

Tiger with
throughout the

of Ali's titles
Lion

Victorious
the

where

the

the

connects

the

to

the

to

this

the notion

Khalif

Moslem

of the Lord,' and

lion is unknown,

attach

has added

man

beast, and

which
superstitions
aboriginal

numerous

be

to

Ali.

world

in Asiatic

One

is

'

the

countries,

tigergenerallytakes
"

king of beasts.' l
the anthropomorphic ideas of the
But
Malays
about the Tiger go yet farther than this. Far away
in
the jungle(as I have several times been told in Selanhave a
(no less than the elephants)
gor)the tiger-folk
where
of their own,
town
they live in houses, and act
in every respect like human
ferred
rebeings. In the town
made
of the heart of
to their house-postsare
and their roofs thatched
the Tree-nettle (fras
jelatang],
the

placeof

bones
house

walls

ganas)
and

as

"

them

causes

the forest for their chosen

several

that

men's

of

to

break

bounds

prey.

these

or
closures"
entiger-villages
in the Peninsula, the chief of them
being
Ledang (the Mount
Ophir of Malacca),
just

are

Pasummah

Sumatra.2

and

on

comes

Gunong

added

only rafters,and men's skins their

and there they live quietlyenough until
periodicalattacks of fierceness (nieng-

their

range
There

informant

one

"

their

were

of

'

hair

human

with

one

the

is
So

writes in 1881

1
2

too,

the
from

chief

"

of

such

Perak, Sir W.

:
"

J.R.A.S., S.B., NO. 7,

Marsden, Hist, of Sum.

p.

22.

p. 292,

ed.

1811.

localities
E.

Maxwell

in

S EASTS

i58

AND

mischievous

"A

loose

broken

BEAST

tigeris

from

its pen

CHARMS

said

CHAP.

sometimes

have

to

fold

(peckak kandang],
This
is in allusion to an
belief that, in
extraordinary
regular enclosures
parts of the Peninsula, there are
where
souls live in association.
tigerspossessedby human
where
During the day they roam
they please,
but return
to the kandang at night."
Various
fables
ascribe
the tiger a
human
to
of these, taken
down
word
origin. One
by me
for word
from
a
to
Selangor Malay, is intended
for the tiger's
account
stripes. The gistof it ran as
or

follows

"

old

An

"

white
the

:
man

boy

home

him

sent

to

his

crueltyto
beaten by

the fatherless

school, where

J.R.A.S., S.B.,

and

men,
a

one,

no

I.e.

spiritsof departed
consideration
will prevail
the

to

countryman

catch

to

or

wound

immediately
destroying a friend or
They speak of them with a

relation.

act

of

degree of awe, and hesitate to call them

name
(rimau or maby their common
satwa
them
respectfully
chang), terming
nenek
wild
animals),
or
even
(the
(ancestors), as really believingthem
such, or by way of soothingor coaxing
them, as our ignorantcountry folk call
the fairies ' the good people.
\Dato1
of the jungle," is the
hutan, "elder
' "

common

Various
e.g. Si

when

he grew up
with
great

behaved

therefore

was

soundly

title of the

tigerin Selangor.
are
given,
of the hairyface

nicknames, however,

Pudong,

"

he

In Court and Kampong, p. 201),

(Cliff.,
"etc. ]
'PahRandau, " father shaggy-face,

"When

an

be set

...

"

European procures traps to

the inhabitants of the neighbourhood
have

been

known

to

go

at

place and practisesome

in order to persuade the animal,
forms
when
caught,or when he shall perceive
laid by them
the bait, that it was
not
with their consent.
or
They talk of a
place in the country where the tigers
night to

but in self-defence,
or

after the

he

Yatim

master

to
Malays) seem
They (theSumatran
in general are
think,indeed, that tigers

with

Muhammad

and
'),

schoolfellows,and

"

actuated

junglewith a
long nails. Taking

('Toh Saih Panjang Janggut,i.e.

Long-beard),who used a stick made of a

his

Saih

'Toh

in the

boy

eyes, and very

his rescuer
named
him

'

on

skin, green

(i.e.Muhammad

picked up

have

the

court, and

form of government,
of

which

hair."

"

mine.)
Princess'

in

thatched

are

Marsden,
It

maintain

I.e.

is curious

hall

on

with

bone

and

regular
women's

(The italics are

Gunong

the

Fairy
Ledang is
the
Se'jarah

that

in
similarly described
Malayu
(Malay Annals,

being of

towns, the houses

thatched

p. 279) as
with hair.

ORIGIN

OF

THE

called

los1

to

of wood

kind

the

at

second

bounded

and

he

chastisement.

grass, at the fourth

the fifth his tail fell down

he

the

at

went

effect the

boy leapt as far as the doorway ;

leaptto the ground, at the third he

he

into

growl,and

159

the

the first cut

At

TIGER

all fours,whereat

upon

his

uttered

behind

him

vising
(impro-

master

him

by),exclaimed, This is of
truth God's
a
tiger! (Harimau Alla/i). Go you,'he
added, addressingthe tiger,to the place where
you
to

name

curse

'

'

the borderland
between
the
prey
and
primeval forest and the secondary forest-growth,
will catch

your

the

that between
there

"catch
catch

"

only the

and
secondaryforest-growth

whomsoever

you

headless.

Alter

plain

that you
jot of what I say,

will,but
no

the

see

by the Iron of the Regalia,

you shall be consumed
and crushed
by the sanctityof the thirtydivisions of
or

the Koran.'

'

Hence

the

tigeris to

this

day compelled
his prey, and uses
divination (bertenung],
ask for
to
whether
know, for the purpose of discovering
as all men
has yet been granted.
his petition
Hence, too, he carries on his hide to this very day
with which
of the stripes
he was
beaten
the mark
at
"

"

school.

follows

the

tigeris as
at
(bertenung)
and

fas

or

called

supposed
Voj

to

he

the

tiger

mortallyafraid

In

told of

The

sees

The

Vaj.
be

wood.

leaves which

whenever

Also

still

of divination

method

The

fact,I

was

is
of

more

trapped tigerwho
shown
a
on
piece of 'fas wood
being
became
quite silent,"though it had
savagely growling,
previously been
than

once

"

and
A

shrank

into

singleinch

corner

of this wood

of the trap.
is thought

said

to

be

practisedby

tigerlies down
he takes

and

gazes

between

outline of

his paws,
leaf take the

adequateprotection
againstany tiger.
know
what speciesof tree it
not
belongs to, but a gorse stick (which I
had bought some
years before in Iretaken
to be
a
piece of fas
land) was
and
from
wood,
was
me
begged
by a
who
local Malay headman,
it up
cut
an

I do

into

inches

following.

for distribution

among

his

160

shape of

be the

it to
"

granted

to

him,

of his master's
I

in

had

CHAP.

victims, without

sign that

that victim

accordance

(atLabu)

tigerused divination,and
who

CHARMS

with

the

head,

has

been

the very

terms

curse.

asked

once

BEAST

of his intended

one

he knows
"

AND

BEASTS

how

it was

known

that the

told this story of

was

man

it:

seen

"

Malay had been working, together

with his newly-marriedwife, in the rice-fields at Labu,
and on his steppingaside at noon
into the cool of the
wood
the underforest, he saw
a
tigerlying down among
apparentlygazingat something between its paws.
he was
able at length to
nearer
By creepingstealthily
discern the objectat which the tigerwas
gazing,and it
proved to be, to his intense horror, a leaf which presented
his
the lineaments
of
wife, lackingonly the head.
Hurrying back to the rice-field he at once warned the
neighboursof what he had seen, and imploredthem to
"A

certain

set

his wife

To

this

in their

midst

and

escort

her

homeward.

they consented, but yet, in spiteof every

the tigerbroke through the midst of them

killed the

woman

it could

be driven

off.

and

The

thereupon requested them to leave

and when
him alone with the body and depart,
they had
and so laydown
done
so, he took the body in his arms,
Before
embracing it,with a dagger in either hand.
the tigerreturned to its kill,
and leaptupon
the
sunset
stabbed
it to the
whereupon the husband
corpse,
heart, so that the pointsof the daggers met, and killed
it on the spot."
The
of becoming a manor
(asit
were-tiger
power
has sometimes
is supposed to be confined
been called),
tribe of Sumatrans, the Korinchi
to one
Malays, many
with in the Malay Native States.
of whom
to be met
are
bereaved

husband

before

caution,
pre-

162

BEASTS

BEAST

AND

CHARMS

CHAP.

happening to-day,in the land in which they live,and

before their eyes, the empty
with these plainevidences
of the enlightened European that Wereassurances
did exist,excite derision not
Tigers do not, and never
unmingled with contempt."
Swettenham
theme, Sir Frank
Writing on the same
l

says

"

"

the

article of almost

Another

people of

small

State

universal

in Sumatra

belief is that

called Korinchi

assuming at will the form of a tiger,

those
and in that disguisethey wreak
on
vengeance
do
can
they wish to injure. Not every Korinchi man
morphosis
this,but still the giftof this strange power of metais pretty well confined
to the people of the
State.
small Sumatran
At
night when
respectable
of societyshould
be in bed, the Korinchi
members
man
slipsdown from his hut, and, assuming the form
he may
devour.'
of a tiger,
seeking whom
goes about
I have heard of four Korinchi
men
arrivingin a
that night a number
of fowls
district of Perak, and
taken
were
by a tiger. The strangers left and went
after only three of them
farther up country, and shortly
and stated that a tigerhad just been
returned
killed,
and they begged the local headman
to bury it.
Korinchi
On another occasion some
men
appeared
in a Malay house, and there also
and sought hospitality
the fowls disappearedin the night,and there were
mistakable
unof the visit of a tiger,
but the next
traces
of the visitors fell sick, and
shortlyafter
day one
the power

have

of

'

"

"

vomited

chicken-feathers.

only fair to say that the Korinchi people

strenuously
deny the tendencies and the power ascribed
that they properly belong to the
them, but aver
to
"It

is

In
Clifford,

Court

and

Kampong,

pp.

65,

66.

TIGERS

SACRED

inhabitants
of the

only

of

in the interior

district called Chenaku

Korinchi

there, however,

Even

country.

it is

practisedin the ettmu sehir, the

selves
themthus capableof transforming
are
arts, who
the Korinchi
into tigers,and
people profess

those

occult

163

themselves

who

are

afraid

to

enter

the Chenaku

district."

ghost tigers(rimau
krawat), which are generallysupposed to have one
the others
foot a little smaller than
(kaki tengkis).
shown
During my stay in the Langat district I was
than one
occasion the spoor of a ghost tiger.
on
more
This happened once
wet
a
near
on
Sepang village,
and
clayey bridle -track, where the unnatural smallof the feet was
of one
ness
very conspicuous. Such
to
invulnerable, but harmless
tigers are considered
and are
looked upon
man,
generallyas the guardian
One
of these
sacred
sacred
spiritsof some
spot.
the shrine (kramat) of 'Toh
Kamarong,
spots was
miles
about
north
of Sepang village. This
two
shrine,it was
was
alleged,
guarded by a white ghost
elephant and ghost tiger,who ranged the country
round
but never
harmed
ever,
anybody. One day, howChinaman
the
from
a
neighbouring pepper
plantationsoffered at this shrine a piece of pork,
which, however
acceptableit might have been to a
Chinese
saint,so incensed the orthodox
guardians of
this Muhammadan
shrine that one
of them
(theghost
and
slew him
before
tiger)fell upon the Chinaman
There

he could

By

are

return

far the

many

stories about

his house.

to
most

celebrated

of these

the

ghost tigers,

guardiansof the shrine at the foot

)f Jugra Hill, which
were
formerly the pets of the
Princess
of Malacca
(Tuan Putri Gunong Ledang).
lowever,

were

Malay Sketches,pp.

200,

201.

64

BEASTS

Local
when

that

report says
it

herself

taken

was

on

portion of
old charts

BEAST

AND

Jugra Hill,a
the Selangor
as

the

"

CHAP.

this

the

by

CHARMS

False

princessleft her country

Portuguese,and established
hill on
the southern
solitary
which

coast,

Parcelar"

is marked

on

hill.

The

the name
of this
legend which connects
princesswith Jugra Hill was thus told1 by Mr. G. C.
Bellamy (formerlyof the Selangor Civil Service).
Bukit Jugra (JugraHill)in its isolated position,
and conspicuous as it is from
the sea, could scarcely
to the uneducated
escape being an objectof veneration
The
Malay mind.
jungle which clothes its summit
and sides is supposed to be full of hantus
(demons
and often when
or
talkingto Malays in my
ghosts),
bungalow in the evening have our discussions been
interrupted by the cries of the langswayer (a
female birth-demon) in the neighbouring jungle, or
the mutterings of the bajang (a familiar spirit)
as
the roof-tree.
But the 'Putri' (Princess)
he sat on
of Gunong Ledang holds the premierposition
amongst
the fabulous denizens of the jungle on the hill,and it
Mount
is strange that places so far apart as
Ophir
with
associated
be
and
Bukit
one
Jugra should
lore.
The
that
in traditionary
another
story runs
this estimable
lady,having disposed of her husband
death
with
needles,2 decided
to
by pricking him
"

thenceforth

to

life.

married

live
She

lands, taking with

her

as

been
for

on

Set.

Or

free

thus

was

her

sole

attendant.

most

amiable

Jourtt.vol.
with

i. No.

he

cat

to

visit distant
dimensions
to

appears

accommodating
carried
3

Or

two

of

restrictions

of fabulous

cat3

and

6, p. 87.

needle, vide infra.

able

This

arrivingat Jugra

the

from

the
cats, vide

have

creature,

Princess
infra.

on

PRINCESS

THE

his back

the

to

for

OF

top of the

165

JUGRA

hill. Here

the

lady

mained
re-

time, and during her stay constructed

some

this day she

to
bathing-place for herself. Even
visits to Jugra Hill,and although she
pays periodical
a

herself is invisible

to

mortal

eye, her faithful attendant,

is often to be met
tiger,

in the

shape of a handsome
with as he prowls about the place at night. He
has
been known
to injure
never
any one, and is reverently
spoken of as a rimau kramat (ghosttiger)."
To
the above
story Mr. C. H. A. Turney (then
Senior District Officer and stationed at Jugra) added
the following
:
"

"

The

Princess
well

tigerare
mother

and

the stories about

known, and

the

latter

her

to

"

real harimau
who

the

related from

are

daughter in Langat.
There
however, they say,
are,
omissions ; instead of one
tigerthere

and

kramat

would

visits.

and

This

brute

end

(as he

came

two

the

two,

were

ambitious

an

also follow the

or

one

tiger
young
in her round
of

Princess
to

an

untimely and

minious
igno-

to)at the hands of one

disturbed whilst readinga newspaper,
Innes, who was
be verified by Captain Syers.
and this can
The
other
tigerjogged along gaily with his
phantom mistress, and made night hideous with his
howlings and prowlings all about the Jugra Hill.
He
been
said to have
was
reallykramat, and was
shot at by several Malays, and the present SergeantKuala
stationed
at
Major Allie, now
Lumpur, can
deserved

"

vouch
1

Sel.

Later
the

for this."1
Journ. vol. i. No. 8, p. 115.
Turney, writing under
de plume of a well-known

Mr.
nom

Chinese

servant,

ing :
"Talking

added

the

follow-

"

of

the

harimau

kramat

reminds
(ghosttigers)
ment

clever

there

was

lady,

in the
called

me

town

Miss

of the excitebecause

Bird,

was

write about
the
coming and would
place and people.
My master had obtained intimation
"

166

BEASTS

myself collected

details

CHARMS

CHAP.

the

followingextra

the time

at

"

local version

the foot of

Once

BEAST

The

"

at

AND

Hill

Jugra
time

of the

the kramat

legend about
somewhat

runs

follows

as

:"

Nakhoda

Ragam was travelling

with his wife (who is apparentlyto be identified with
the Princess of Malacca, Tuan
Putri Gunong Ledang)
in a boat (sampan),when
the latter pricked him
to
with
needle
death
a
(mati di-chuchok jarum). His
blood flooded the boat (darah-nyahanyut dalam
pan],
samand presentlythe woman
in the boat was
hailed
What
have you got in
by a vessel sailingpast her.
a

upon

one

'

that

'

boat ?

said

the

replied: 'It

bayani).

She

landed

the

at

foot

all that yet remained

of

cats, which

two

is

of her

husband, which

thigh (paha).1 She

only one

the boat

in

were

also took
with

became
turninginto ghosttigers,
famous

now

shrine.

Tigers are
Malays, and
traps
of this
to

lady'swants,

receive

the

her

Sultan's

on

people

was

directed

certain

date, and

were

that

told

'
was
great cherita (story)writer
tell the world
ing who would

On

and

cpm-

of

our

his dominions.

the

the

ashore

her, and

her

which,

guardiansof

this

be tracked

by the
in speciallyconstructed
killed by a self-

which
tiger,

that she

which,

good

was

too

in

was

preservation, and

Miss

my
'devilled
"

state

Bird

late to taste

of

good
regretted
the flesh,

said, made

master

venison!"
the

lady
appointed day
arrived, and
accompanying her were
of gentlemen, who
a crowd
were
supposed to help her to get information.
"They all dined at my master's,and
the subjects
discussed were
very various,
others was
the kramat
(ghost)
among
tiger,which had been shot a few days
previously. They admired the skin of
' '

consisted

"!

'

Sultan

the

fierce to
too
naturally
are
usually caught
(penjara rimau},or
and

the

vessel, and

the

only spinach-juice'(kiiak
therefore allowed to proceed,and
of Jugra Hill, where
she buried

Princess

was

of

master

steaks,'

(S. J. vol.

not

very
unlike

i. No.

II,

p. 171.)
J

she

It

may

had

overboard

perhaps

thrown

the

be
rest

supposed
of the

that

body

before she was

surprisedby
sailingvessel.
2
Cp. the other versions of this tale
given in N. and Q., No. 3, Sees. 33,
34 (issued with J.R.A.S., S.B., No.
the

15).

AGAINST

CHARMS

TIGERS

167

acting gun or spear-trap (Vlantek snapang,

in
tfrbang,Vlantek parap, etc.); but even
the Pawang
explainsto the tigerthat it was
but

intended

or

be

might

as

the

who

Muhammad

expected,a

BSrsenu

I know

the

Bgrkaih

Ho,

May

you
If you do

are

(ofme)
(ofme)

go wide,
shall be a rebel unto

obtained

by

Sir Cruncher
the

twig break

shut and

OM.

two

based

on

of Heaven,

as

the Seven

Tiers

of Earth

break

name

fed wild
fast and
his

runs,

goose.
locked.

weight
Be

of

me

both

between

"

Madam

few

reaching home
unlock

the

words
you

of this well-

not

bachelor

loses

matter."

(Here
of Arabic.)
On

must

be

expected to
tiger's
jaws :"

never

jaws, or
tiger's

beasts

the Land

(your mouth) shut

If

vocation,itdoes

follow

to

the

effect is

Sir Muncher

of your mother, Sir

of your body.
I fold

name

with

etc.

lockingthe

;
up your tongue and muzzle your mouth
-wig -eak [stands for]let the twig break
"

fore-feet.1

Tiers

from

Prayer

the parts referred to.

2 A
similar charm
is the

crown,

[thespoor of]your

(thetusks of) all

fancied resemblance

Ugly
Stripesthe

the

explanation given to
that they were
lines was
a

tigerat

weight of the wild goose.

be (yourjaws),by virtue of 'AH Mustapah,

locked

virtue of this

these

of your

centre

God,"

Ho,
under

I break

Thus

The

the

keep

to

the Seven

for

charm

Let

By

Of

as

desired

the

Ho,
Fast

ways from
these I will give one

not

Sometimes

"

of charms

you sprang ;
Abu
Kasap.

seen]in

[tobe

go wide
go wide

you

You

ever,
how-

which

originfrom

breasts

May

he

not

in various

is used

Lahah
(Itwas) Sheikh Abuniah
from the
Your
navel originated
Your

case

(penjauh rimau):"

distance
Ho,

charm

this

are,

number

great

claws and teeth.

tiger's
two
typicalspecimens.

There

trap.

protect the devotee

to

Sometimes

"

the

set

tilantek

forget
"//" will

of Siam."

certainlybear
To

do

words

that

tusked,

are
2

grudge againstyou

this you must

with
which

"

repeat the Arabic

the

charm

(just

quoted)concluded, and then pronounce

the Malay word
means
buka, which
The
"open."
Malays are
enigmaticalexpressions,in

part of

word

is made

whole.

to

fond
which

stand

of
the

for the

Cp. infra Teng [standsfor]

Sometimes
Satengteng flower."
these expressionsare
propounded as
"

the

riddles,e.g.
out
to

of which
make

"

"

Ti

the

tiong kalau
guesser

was

kalau"

supposed

Ranyak-banyak ""SI,

168

BEASTS

AND

BEAST

CHARMS

CHAP.

for
specimen is described as a "charm
fear into)
a
tigerand hardening
fascinating(striking
The

next
"

one's

"

heart

own

"

"

"

Earth-Shaker,rumble

and

quake

iron needles

Let

Let
Let

be my body-hairs,
needles be my body-hairs
!
copper
poisonoussnakes be my beard,

crocodile

And

tongue,

my

roaring tigerin

the

dimple

of my

chin.

the trumpet of an elephant,

Yea, like unto the roar of the thunderbolt.
Be

my

May

your

And

not

May

To

lipsbe

your
be wroth

By

the virtue of

Let

with

to

or
'

There

be added

may

Payah

your teeth clenched

the Earth are moved

and

and

Run

seek
is

no

to

Whosoever

talks of

cunning

Lion

all ye

Things

destroyme.

god

but

God,'

When

to

etc.

in my

person.

encounteringme,

shall be his opponent.

that have life

confront

gaze !
It is I who
shall confront the gaze of you,
By the virtue of 'There is no god but God.'
not

"

"

(celestial)
splendourreside

Endure

be moved

To

Kun

fast closed

tillthe Heavens
heart

which
"

voice

my

"

said (in Selanwounded, it was

tigerswere
with
ubat
gor) that they would doctor themselves
tasak, which is the name
generallygiven to a sort of
cumcision.
poulticeused by those who have just undergone cirkilled a sort
when
of
And
a
tiger was
publicreceptionwas formerlyalways accorded to him
his return
to the village.
on
the actual
reception
Though I have not seen
saw
near
(generallymiscalled a "wake"), I once
Kajang in Selangor a tigerwhich had been prepared
animal was
for the ceremony.
The
propped up on all
fours as if alive,and his mouth
kept open by propping

BEAS7*S

i?o

They
then

AND

around

spun

bounded

on

BEAST

CHAP.

leg,waving

one

forward

CHARMS

made

and

their swords,

thrust

the

at

back

tiger,
facing

quicklywith the pointof the weapon

the animal ; they crawled along the ground and sprung
it utteringdefiant yells,
over
they cut and parriedat
supposed attacks, finally
throwing down their weapons
and taunting the dead
beast by dancing before it unarmed.
moving

This

done, Inas

told

the

me

carcase

was

at

disposal.

my

The

death

I may

add

of the

establishes the fact

tigernow
of tigershere, for asserting
I
of the existence
which
have
been
However
pretty frequentlylaughed at.
this is not the Jugra pest, a brute whose
death would
for generalrejoicing,
the one
be matter
now
destroyed
being a tigress8 feet long and 2 feet 8 inches high."
"

that

both

claws

the

whiskers

and

greatlysought after as charms,

tigers are
stolen from a tigerwhen
almost invariably
one
at
Klang
by a European. I have also seen
skin.
written on tiger's
The

Anthropomorphic
almost
as
stronglyin

"

deer

besides
which
same

the
rather

are

the
however
order.

sambur
savage

in the Peninsula,

found
babi

rusa

is not

or
a

hpg-deer,

member

of the

large species are :

Aristotelis),a
(Rusa
animal, largerthan our

The

to

Malays
of any

as

have

ulcer

severe

leg,(which is supposed to

the

J.R.A.S., S.B., No. 3, p. 139.

Two
large and four species of

small

charm

the

by

of the Deer

case

suffered from

who

man

(chabuK)on
1

held

are

is,by all Malays, believed

Deer

The

is killed

animal.

other

from

are

Deer'1

ideas
the

and

of

red

own

deer;

maculata)
small

or

is the

napuh
and
true

Diet,

the

abscess

or

left its

have

and

the

axis

(A.

Of
the
spotted
the
Moschine
kijang
species,
deer.

or

largest;
;

sprung

next

to

this

comes

the

the third in size is the lanak

smallest

is the

pigmy deer."
of Brit. Malaya,
"

pelandok or
Denys, Descr.

s.v.

Deer.

LEGEND

DEER

THE

171

legs to this day). Of

Maxwell
legend Sir William

deer's

the

trace

on

form

of this

follows

ABOUT

the Perak
writes

as

:"

believed to be the
(rusa)is sometimes
who
has died of an
metamorphosed body of a man
because
it has marks
abscess
in the leg (chabiik),
on
the legswhich
are
supposed to resemble those caused
there are
Of course
not
by the disease mentioned.
wanting men
ready to declare that the body of a man
"

who

The

deer

has

died

the grave
and
of a deer."1

to

go

The

deer

used

by the
beings,e.g."
"

"

to

seen

rise from

into the forest in the

frequentlyaddressed, in the
hunters, exactlyas if they were
are

bracelets and
If you wish to wear
Stretch out your two fore-feet."

These

In

been

shape

ringsand
depend from
a

Ho,

with

in Perak.

current

which

away

has

identical
Selangor legend is practically

The
that

of chabuk

charm
Crown

bracelets

human

rings

the

course

nooses

the toils.

of similar
Prince

of

are

charms

import we

(Raja Muda)

with

find

:"

Speckled

your

Princess

(Ptitri
Dandi),
Rouse
And

you quickly(from your slumbers)

clasp(round your neck) King Solomon's

add that in some

I may
will himself first enter
the

cian)
places the Pawang (magithe toils,probably with

objectof deceivingthe stag

purpose.
The

ceremonies

for

as

hunting

J.R.A.S., S.B.,

necklace."

NO.

to

deer

7, p. 26.

their

are

nature

and

somewhat

BEASTS

i?2

AND

it will

intricate,and

BEAST

CHARMS

be

perhaps

best

CHAP.

to

by

commence

of deer-catching
as
giving a generaldescription
tised
pracby the Malays.
This pastime
the Malay
is one
(deer-catching)
delightsin. After a rainy night,deer may be easily
traced
their lair by their footprints,
and
to
as
they
remain
stationary
by day the hunters have ample time
their apparatus.
When
the hiding-place
to
arrange
is discovered
all the
of the kampongmen
young
is performed
assemble, and the followingceremony
the expedition
before they sallyout on
: Six
or
eight
"

"

coils of

rattan

placed on

"

rope, about
formed
triangle

inch

an

with

in diameter,

are

three

rice-pounders,
and the oldest of the company,
usuallyan experienced
shell filled with burning
sportsman, places a cocoa-nut
incense in the centre, and takingsprigsof three bushes,
viz. the jellatang,
sapunie,and sambon 3 plants(these,
it is supposed,possess extraordinary
he walks
virtues),
mysteriouslyround the coils,beating them with the
and erewhile muttering some
which,
gibberish,
sprigs,
if possessingany
meaning, the sage keeps wisely to
himself.
the youths of the
During the ceremony
villagelook on with becoming gravityand admiration.
a

It is believed
the

render

that the absence

of this ceremony
expeditionunsuccessful, the deer

would
would

demons
prove too strong for the ropes, and the wood
obstacles
frustrate their sport by placinginsurmountable
Much

in their way.

Each

ceremony.

seventy
made

fathoms

also of

long,and

rattan

J. D. Vaughan in J.LA.
quoted in Denys, I.e.
2

Village

Sambon.

or

faith appears
coil referred to

rope,
vol.

to
are

xi.

attached
of this
for

know

any

plant

be

about

sarimbun

by Malay

at

three feet

Possiblyit

name.

of which

hamlet.
I do not

the

placed in the
above
is sixty to
rope running nooses,
to

or

samdau,

least is

medicine-men.

may
the

commonly

stand
latter
used

HUNTING

other.

each

from

apart

the deer

wherein

are

ground a few
then opened

the
are

stakes,two
themselves

and

thicket
into

line,the
straight

coils

are

attached

to

the

ground, with

the

two

of the

party

armed

with

knives

deer when

conceal
for the

entangledin

the

hunters

of the

selves
arrange themthe oppositeside of the thicket and advance

nooses.
on

remainder

the

driven

rope
the

feet above

despatchingthe

The

reaching

the

out, and

the stakes

near

of

purpose

On

173

concealed, stakes

hanging down,

nooses

DEER

feet apart in

three

or

THE

towards

it,shouting and

voices.

The

yellingat

deer, startled from

the

top of their

their rest,

spring to

flee from the noise towards the

naturally
and in a short time are entangledin them.
As
nooses,
hunters rush out
to escape, the concealed
they struggle
and despatch them.
Occasionallythe flightis prolonged
tillthe major party arrives,and then the noble
their feet and

creatures

fall beneath

soon

their assailants.

The

animal

the

spears and knives of

is divided
between
the

sportsmen."
The
"gibberish"employed by the deer Pawangs
the jungle is intended
the latter enter
when
to induce
l

demons

and

earth

dissuade

them

from

wood

the

least

to

demons
active

to

recede, or

interference

at

with

also employed by the

are
proceedings. Charms
Pawang, as he proceeds,from time to time, to "ask
for
tree
a
(to which the toils may be fastened)
; to
unroll and suspend the toils ; to
ask for
a deer
; to
call upon
the spirits
of the
(who are the herdsmen
the dogs ; to
to
meet
deer) to drive the latter down
back
the deer when
turn
they have got away ; to
the

"

"

"

draw

I may
blood

add
is

that the first person

supposedto

daging ttmbusir,

to

get sabatang

moiety of

the

kid-

neys (?) and

other half.

the

Paiuang

to

get the

BEASTS

174

AND

BEAST

CHARMS

CHAP.

the

dogs, or make them bark;

to stop wild
dogs from barking in the jungle,or those
of the pack from barking at the wrong
moment
; to
of the toils used by
the deer as to the reality
deceive
the spirits
to the identity
the hunters ; to deceive
as
drive out
the
to
of the hunting-party
; and, finally,
of the slain animal ;
from the carcase
mischief" (badi)
of
examples of all of which will be found in the course
"prick"

or

on

urge

"

the

few

next

pages.
first charm

The

for deer
"

is

give

in

"

ing
ask-

:"

your slave,Sidi the Dim-eyed,

Si Laigan his brother,

me

Si

Lailanang and
Deripan, Si Baung, Si Bakar,
Songsang (SirTopsy Turvy),Si Berhanyut (SirFloater),

Si

Pongking, Si Temungking

Si
Si

Deer, a male and

Blunt-hoofed, hard-browed,
I demand

female,

Long-eared,tight-waisted,
Shut-eyed,shaggy-maned,spotted;
the shaggy-maned and
If not the shut-eyed,
"

The
Most

By

the mere
rascal,"the starveling,
this
we
boon, by the lightof
beg
fervently

here

is the token

"

are
on

said
the

good deeds,
record

to

I may

be

and

one

"

is

no

recordingangels
to
on

"

doubt

tioned
Diet,
2

man,

every

his

record
his

They

body-guard."

let loose my

(lit."illustrious

right hand

the evil deeds.

jungle,say

Bakar, Jembalang Bakar,

"pack

with

day,

littleaside,

That

the two

writers") are

same

proceed :"

Turn

katibun

this very

2
petition."

of my

Hantu

Ho,

the

which

Kiramun

who

spotted,

katibin.'

kiraman

first enteringthe

On

(By

directions

The
"

the

skeleton.

virtue of the

And

one

used

one

"

of

! master

Ho

which

are

left to
men-

down

intended.)

in the

Koran.

of Islam,
The
a

token
small

Vide

Hughes,

s.v.

consists
tree

and

the slot of the deer,

in

with

chopping
piercing

it

"When
shortened

side,the quarry is
hoof, it is a sign that

one

the

slot,examine

one

on

of

lame

the

meet

you

CHARMS

AND

CEREMONIES

in

175

If it is

slot.

if it has gone
within seven

danger ;

some

it will be

little

killed

days.
enteringthe jungle,and findingthe dogs, wait
bark, and then give out this cooee

for the

After

"

dogs

to

"

! Si

Ho

"

'

'

Si

Lanang,

Lambaun,

Si K"tor, Si Becheh
Ye

ye down
refuse not

And

of the

Herdsmen

Four

Come

to

the

meet

to

Deer,

dogs.

down

come

God, etc.
ye shall be rebels unto
It is not I who am
huntsman,

Or

It is
It is
It is

(wizardSidi)that is huntsman
;
these
not
dogs
are,
Sakti
(the magic wizard ')whose dogs
Pawang
I whose

'

the water,
civet-cat that is left for

Durai

Let
It

Sidi

Pawang

Dang
is only

deer

A
charm
the

for
noose

There

is

but

god

no

Raja

"

hands.1

God,'

"

etc.

('Che Indut) also gave me this

recital when
the support (lit.
"shoulder")of
is being cut
(forwhich purpose it would

that

appear

me.

Grant
by virtue of my teacher,'Toh
powerful in my
May his art be yet more
virtue of

are

cross

this

By

these

Pawang

of the kind

tree

young

called

"

Delik

"

is

usuallytaken).
"

Delik's branches

The

spread out horizontally

(atthe top),2

Chop at it,and it will produce roots.

Though its bark is destroyed,a cudgelis stillleft for people'sbones,
Even
though it be worked on by the charm KalintingBakar." 3
1

Or,

tv-n

whose

' '

art

is

powerful

more

"

mirip

""r
,

Possibly an

ing of

the

stag'shorns.

lines of this charm

3

Another

"

allusion

are

Pawang

to

the

The

"

last two

Peace
be with you, O 'Tap, Prophet of
whose
charge is the Earth.
I ask for this tree
these toils.'

Here

gave

me

which
is
account,
"On
entering the

the
much

jungle

'
is the
Sir Tuft
'Sir Ring' is the
'

"

Tuft

for

of course,

tree, saying as follows

"

name
name

me)

^
of our
of our

is

the rattan

an

allusion

rope, which
from
the

make

to

fast

rattan,

toils."

to
must
"

God, in

[The pointof this charm

carry the toils with you till you meet

with the slot of the deer, and then ask
a

(to enable

obscure.

following
fuller

branch-

'

is that
the

Sir

originof

have

tufted

"

come,

"

creeper

BEASTS

176

the

From

same

the

to

AND

Deer, but intended

Teng

settingthe

"

before

as

Be

filled with

As

the

Be

filled with

"

filled with
to

even

"When

filled with

yearningas

you

go,

mine."

menced
by another Pawang comfor emboldening the dogs,
proceeds:

account

"

finished

have

you

longing,

rock,

given me
charm

the

rings

directions

after which

(mema-

ing
(bubohkan perindu jeraf)say, address-

nooses

Basil grows

with

toils

scent

fore-feet.

yearningas you sit,be

of
by love of this noose

Fast-bound

dressed
charm, ad-

fixingthe

suspending the

two

your

yearning,be

Holy

The

for

this

for

ye the twin stream.

delightin bracelets and

If you
Push
forward

the deer

CHAP.

[standsfor]the satengteng flower,

Ascend

"When

CHARMS

I obtained

source

(menetapkan 6au],and
:"
sang jerat)
"

BEAST

(the charm

steps forward,leaving the toils behind

forward and call as follows :

you,

referred

to),take seven
standingerect, look

and

"

descendants
of the
all ye Saids (lawful
Unto
you, my Lords, belong the Deer,
the originof the Deer,
Si Lambaun
was
Si

is

is their Herdsman,

Lanang

Drive

of that

"

Similarly,

name.

supposed

to

be

into

the Deer

ye

allusion

an

the

to

one

power

over

"

i
article

the

the

nooses

this

when

them, holding them

the connecting rope

(kajar),and

say

by
"

";
'

Mentala
and
Yellow
one

(i.e.Batara) Guru, and

all (dengan Guru

Glow,

all the

knows

ours

ins and

twofold,O

are

outs

let them

of
not

be staled.

If

theyare

staled

by the dogs, let

toils still

our

kill the quarry.

staled
If they are

let our
toils stillkill
by men,
by 'virtue
ofj.etc-" etc..

quarryj

n.,

hang) in two, and

is done, enter

toils of

These

so

ing
supra.} "Havthe
of
the
toils,
unrolling
completed
double the connectingrope (from which

addressed, v. p. 156

Glow

**% SWo^SSaTfiST

supposed

.,

give

is

Sir Yellow

of

origin of

the

objectof mentioning
is that doing so
anything
1
"

The

toils.

our

"

Ring

Sir

the originalunit
ring which formed
the toils,a collection of ringsor nooses

to

Prophet),

"

uru-urv),

Teachers
and

Sir

l
was

kaki

Probably a pun
explained to

me

ta-6'laA ("one

foot

teng, which

upon

meaning
only"), as in
as

"to
bMeng-teng,
go on
to hobble;
tengkis,"with
shortened
shrunken,"
or

flower"

"satengteng
as

another

name

was
,

foot,"

one
one

etc.

foot
The

explained

for the satawar.

BEASTS

78

"

'

Here

line,and

the

take

the mischief

out

When

"

from

the fullest

But

cast

caught

this mischief

out

To

carcase)runs

black

Junior Dogboy

who

It is not

I who

these

cast

Dogboy

It is not

I who
1

It is Mukael

It is not

cast

I who

cast

I who

It is Azrael

It is not

who

I who

It is Mukarael
I know

They

them

them

casts
cast

out.

mischiefs,

them

casts

in the open

out.

spaces and
scathe.

ye to your open
harm
do me
or
no

I know

the

originfrom

hill-locked basins.

and

spaces

Return

which

the offspring
of the

From

mischiefs,

originof these mischiefs,

the offspring
of the Jin Ibni Ujan,2

dwell

And

out.

mischiefs,

these

out

(?)who

them

out.

these

out

mischiefs,
casts

these

out.

the
are

Who

cast

"

out.

them

casts

these

out

casts

wards
down-

mischiefs,

who

out

them

casts

(Michael)who

It is Israfel who
It is not

out

Rukiah

so

the

mischiefs,

these

out

do

you

as

Buta,

It is the

It is the

jacket is

I who

cast

jacket such
obtainable,take

saying as

It is not

it

black

the head

Si Panchor

Badi

:"

from

from
(the carcase)

Serang, Badi Mak

Mak
Tuli,

Ho

"

follows

the mischief

deer, cast out

effect this,take a

(ifno

rattan

(ofdriving

as

the

stroke
and
of any tree),
and
the
to the feet
rump,

branch

with

of this ceremony

the

from

(buang dia-punya badt).

can

CHAP.

"

tree.'

account

have

you

CHARMS

representative
parts, pierce them

them

suspend

BEAST

AND

Jin

you
Ibni

hill-locked

basins,

spring,
Ujan

do

ye

spring.

portionsof his eyes, ears, mouth, nose, hind-feet,

hair (of his coat),
liver,
heart,spleen and horns (ifit be a
fore-feet,
stag),wrap them up in a leaf,and deposit them in the slot of his
approachingtracks,saying: O Mentala (Batara)Guru, one a month,
Here

"

take small

'

two

seven

month,
a

deer

A deer

are

of

month,

(be the

month

One

me.

three

I take

deer
with

four

which
me,

named

Pawang

This and the four succeedingnames

evidentlycorruptionsof the names
the
four
archangels, Michael,
"

month, five

and

month,

six

fall)by night to
one

'Che

you,
I leave behind.'

Indut

gave

Israfel,Azrael, and
p. 98, supra.
2

Vide pp.

me

month,

by day

to

"

charm

Gabriel."

94, 95, note, supra.

Vide

MOUSE-DEER

THE

turning the

for

flesh

their

turn
(ye Spirits)

Ho

If you
At sea
Ashore

"

Measure

off three

slot of the

deer, as

measured

by

teeth

of the

centre

and
triangle,

stag low

etc.

the

roof

sticks

these

:"

taken

wood

of
in

the

from

to

the
side
in-

form
triangular
downwards
This

heart.

your

mouth

your

left thumb

humble

believed

their lengthbeing
elephant),

of the

stag,press the

slot of the

God,"

(probablydead

from

jaw. Lay

food.
of

followingcharm,

the

case

distance

the

the lower

of
the

in the

back,
drink,

ye shall get no
ye shall find no

sticks

Deer

my

them

turn

bringingthe

of

means

not

with

I will conclude
a

do

back

virtue of the word

By

be

tracks,"though

welltheir bones
rags and
with the following
It concluded
appeal

becudgelled."
to the spirits
:"

to

their

upon

to

torn

was

"

back

deer

179

in

the

will humble

the deer's heart too."

Mouse-deer

The
of the
and

Malays.

It

chevrotin

or

and
sagacity,

B'lukar," the

"

Brer

Rabbit

"

figuresin

in which

romances,

is the

proverbialsayings
many
it is credited with extraordinary

is honoured

"Vizier

of

by

the

the titleof

"

Mentri

(secondary)Forest-

Growth."1
of a snare
called
generallytaken by means
by tapping on the
tapah pelandok, but sometimes
ground with sticks (niengetok
pelandok\ the sound of
which
is supposed to imitate the drumming of the
buck's fore-feet upon
the ground in rutting-time,
by
It is

which
the

the attention of the doe

be, there is
may
is often successful.
reason

When
1

In

the

this
Pllandok

beast-fable,the

"tapping"

Jinaka,

Mouse-deer

is

Malay
styled

is attracted.

no

doubt

that

method
"

Sheikh

6a,"

"

is
lalam

Chief

Whatever
the

method

adopted, the

(or Shah 'aJam)di Rim(or King) of the Forest"

i8o

BEASTS

charms

used

AND

similar

are

BEAST

to

CHARMS

those

CHAP.

used

for

callingthe

big deer, e.g.

"

"

Arak-arak

iring-iring
Kembang bunga si Panggil-Panggil,
Datang berarak,datang beriring,
Raja Suleiman datang memanggil.
in

procession,follow in succession,
The
Assembly-flower has opened its petals.
in procession,come
in succession,
Come
to summon
comes
King Solomon
you."
Follow

But

the

at

gong-nya"
The
wood

end

of the

i.e. "This

is his

stick which

except

Either

however,

be

the

ground

the

on

Ini-lah

"

best

place for

of
the

hollow

when

seven

leaves

must,

before

spot

kind

any

sounds

three, five, or

laid

of

be

may

and

creeper,
operation is where the

is added,

(King Solomon's)gong."

is used

tapped.

charm

the

tapping is

commenced.
The

for settingthe
directi9ns
taken down
pelandok}were
by me
look

First

for

whose

tree

(jerator tapah

snare
as

sap

follows
is

:
"

viscid,and

chop

fall,
one
splinters
the other the wrong
the right and
one
way
up (lit.
it is a bad sign (thoughit
prone and the other supine),
is settinga trap); for in the
is a good sign when
one
fall the wrong
of a snare
case
they must
way
up
(supine).
at

it thrice

this is done,

When
near

and

the
say

(witha cutlass).If

foot of

tree,

the

to

commence

at

about

set

fathom's

:"

"

As

When
Avaunt

That

cocoa-nut

shell rocks

to

and

filled with
ye,
I may

clay,
Jembalang and
set this snare."

Badi,

fro

the

snare

distance,

HUNTING-

Next
"

Sir

Ho,
Sir

you
'

181

say

"

Pointed-Hoof,'

'Sharp-Muzzle,'

Do

this snare
you step upon
Within
two
days or three.
If you
Within

do

not

You

shall be in

spread

that I have

snare

sore

death

spread

with

blood

in your
straits within the limits of your
to

shall get no
you shall get no
virtue of,"etc.

throat,

Big Jungle.

own

drink,
food,

you

Ashore

By

that I have

days or three,

two

shall be choked

sea

this

step upon

You

At

DOGS

Hunting-Dogs
if they
as
Hunting-dogs are spoken to continually
human
beings. Several examples of this occur

were

charms.

in the deer
Thus
the

we

find the

addressed

followingpassage

to

dogs :"

"

Let

not

go
Formidable

the scent,
were

you

from

the first;

do
Hot-foot,hot-foot,

you pursue,
If you do not pursue hot-foot,
I will minimise
(lit.
my
my benediction
If it (thedeer)be a buck, you shall have
If it be

doe, you

shall have

her for

'

be with you

Peace
him

for

brother

').
;

wife."

again,after callingseveral dogs by name,

of the
the Pawang gets togetherthe accessories (leaves
and a
tukas and lenjuang,
brush of leaves (sa-cherek)
a
black cloth),
and exclaims :
So

too,

"

"

The
to

say

his
:
"

Bark,

Sir Slender-foot

bark, Sir

Brush-tail."

Pawang generallytries to deceive

ownership of the hunting-dogs.

the
Thus

deer

as

he will

182

BEASTS

"

AND

It is not

I whose

It is the

magical deer

BEAST

dogs these

So, too, they are

CHARMS

are,

whose

Pawang

called

CHAP.

these

are."

certain

specificnames
in
which
are
(accordingto their breed and colour),
several cases
identical with the names
of the dogs
with which
the wild
(the most
Spectre Huntsman
terrible of all personified
diseases in the Malay category)
his prey.1
hunts down
advantage,
dislooked
a
as
Ugliness is by no means
upon
but rather the opposite. An
ugly dog is
find a dog addressed
Thus
we
apparentlyformidable.
as

follows
"

by

dogs

"

Let
As

(ofthe quarry)
go the scent
formidable
were
ugly)2from
(lit.

not

you

the first."

descriptionof the "good points" of

of these dogs which
is given in the Appendix
some
convertible
would, if ugliness and formidability
are
terms,
satisfythe most
exacting whipper-in,the socalled good points being for the most
part a mere
list of deformities.
These
however, are merely
points,
the external sign of the Luck
to which
dogs, as well
In a
human
as
beings, are believed to be born.
Again,

the

fine passage
"

we

are

the

From

seven

told

"

Hills and

the intense

Comes

the

barking

seven

of my

My

Dogs

Not

Luck

Dogs of Luck,
that is adventitious,

But

Luck

incarnate

Valleys
Dogs.

are

with their bodies.

the heaped and

tread upon
desert the scent."
And
never
Go

rottingleaves,

be remarked
it may
generally,
Speaking of dog-lore
that though dogs are
frequentlykept by the
very
1
2

Cp.

our

use

of the

phrase

Vide p. 117.
"

an

ugly customer,"

-vide App. Ixxxi.

DOGS

WILD

183

Malays, it is considered
is unlucky.
dog

"The
unlucky to keep them.
He
longs for the death of his
which
will involve the slayingof

...

master,

event

an

animals

at

feast,when

the funeral

a dog is heard
howling
dogs. When
is supposed to be thinking of the broken
handak
mengutib tulangpatati)"*
the wild dogs in the jungle2 are
Even
addressed
if they were
as
to bark, and
are

the

"

If you
If you

bark

If you

come

Return

to

windpipe shall burst,

your lipsyour tongue shall

nearer,

the

to your caverns
which
the stream

To

the

To

the waters

To

the fountain-head

pond

shall break

you

and

Return

Cursed

warned

not

human

:
"

be docked.

leg;

your

big virginjungle,

To

do

night,he
bones
(niat

at

your

smack

If you

will fall to

the bones

which

has

which

no
never

was

bear

no

which

basins,
head-waters,
dug,

passengers
is [never]
dry.

shall

not

return, you
the First Pen

hill-locked

die,

the Human
(i.e.

Tongue),
by
by the twig of a gomu/i-pa\m,s
Impaled by a palm thatch-needle,
Transfixed
quill."
by a porcupine's
Pierced

Bears

The

"

Bear

Tiger,which

he

and

is believed
sometimes

J.R.A.S., S.B., No. 7, p. 26.

The wild dogs of the jungle are
considered
by Malays to be not natural
but
"ghost "dogs of the pack of the
dogs,
Huntsman.
Spectre
They are regarded
most
dangerous to meet, for,according to a Malay informant, if they bark
shall assuredlydie where
at us, we
we
2

"

stand

and

home

bark

at

shall not

if,however,
them

before

be

able to

we

see

return

them

they bark

and
at

us,

Monkeys
be the mortal

to

defeats

shall

we

Therefore
when

in

they

singlecombat.
be

not

do

all

meet

foe of the

affected

by them.
Malays give tongue
the wild dog in the

forest."
3

Or

Sugar-palm (Arenga

ns
sacchari-

/era).
4

"

animal
insula.

Malayan Sun-bear, the only

of the bear species in the PenIt is also known
as the Honey

The

bear, from
It is black

its fondness
in

for that sweet,

colour,with

the

excep-

BEASTS

84

AND

(jBruang,the Malay
resemblance
of

house

and
home.

from
house

word

for

CHAP.

'bear,' has

curious

word

our

his

On
in

was

he

return

if

disorder, as

place,and the bear was

drawing the conclusion
devoured

CHARMS

'Bruin.'1)A story is told

bear which
a
Malay left in charge of his
of his sleepingchild while he was
absent
to

tame

BEAST

missed

child,the

strugglehad

some

covered
that

his

with

blood.

bear

the

taken

had

Hastily
killed and

child,the enraged father slew the animal

the

with

his spear, but almost

immediatelyafterwards he
found the carcase
which the faithful bear had
of a tiger,
defeated

killed,and

and

child

the

emerged unharmed
had
taken
refuge. It is
of this story to
similarity
It is evidentlya local

jungle,where she
the
to pointout
unnecessary
the legend of Beth-Gelert.
from

the

of the story of the Ichneumon

version

and

native

rule.

man-like

Thus

ape, the

shelters

the blade

bone

of the

of

of

of

jaw.

forearm,

so

are

and

its

it walks

as

the

armed

with

lips and

formidable

tongue

are

long and flexible,all

adapting it to tear open
apertures

tradition

in old

trees

claws,

peculiarly

three
and

organs
get at the

where

the wild

usually build."
Denys, Descr.
Die. Brit. Mai., s.v. Bruang.
"

of the

great

of the outang
orangsaid to make

and

it is able

be

to

born

Bruin

bear.
also

been

ang

be

may

cave-animal.

however,
mean

word

Beruang

from
ruang,
for this occasion

to

cave,

in order

only, to

that

Beru-

explained as meaning
is

There
show
nor

that

no

ruang

is the

J.R.A.S., S.B.,

No.

has

which

the

evidence,
ever

Malay

did

bear

cave-animal.
2

It

for

derived

"cave,"

form

Malay

is assumed,
mean

jungle.

is also the Dutch

The

the

down

cut

to

the

through

in

exception

no

in placeof
(woodknife)

that

semi-lunar-shapedpatch of
breast, and a yellowishand upper
patch on the snout
The fur is fine and glossy. Its

feet

bees

cutlass

associated

is

(a reminiscence
Borneo),which is

on

white

folklore

get the

we

undergrowth

tion

Malay

been

for itself in the forks of trees,

with

white

always

Mawas

mias

or

the

have

men

tradition, and

the

to

the Snake

"

in the Pancha-tantra.

Monkeys

and

7, p. 23.

BEASTS

r86

AND

herself

into

an

jungle,so
pursuit. Then

that

Si

turned
the

anak

the

over

"

Malim

dear

my

have

And

I have

pagar-

leaned

sea-shore, and

she chanted

these

words

:"

solemn

your

promise and engagement,

myself the form of an ape."

take upon

to

the

on

into

up

Malim

Si

Now

climbed

ape

Bongsu,

broken

You

CHAP.

(siamang) and escaped to

Malim
Panjang desisted from

grew
there

and

sea,

CHARMS

ape

the

which

tree

BEAST

Bongsu was
passing at the time,
and on recognisingthe voice of the Princess Telan
he
took a blow-gun and shot her so that she fell into the
Then
he took rose-water
and
sea.
sprinkledit over
her natural shape,and they
her, so that she resumed
started
home
to
together. Still,however, Si
go
Malim
Bongsu would not wed her, but promised that
he

would

do

the

from

his

these

chanted

Princess

next

"

The

If you do not
You
will find

same

before.

Malim

palm, she
chanted

his

before

am

troubles, he

at

an

ape,

the

time

Panjang
an

as

once
areca

whereupon

she

:"

Bongsu,

forced

Again Malim
recognisedher
for the

happened

return

not

became

more

my dear Malim
You
have broken
I

however,

brother, Malim

elder

And

ape."

an

her, and, leaping towards

once

as

did

months

three

into

turned

me

Bongsu

attacked

more

within

return

of events,

course

appointed;

been

back

came

"

"

he

whereupon

voyage,
words

when

so

Bongsu,
voice

second

promise and engagement,

your solemn
an
to become

he

but upon

time

exclaimed,

as

ape."

"

the
Better

passed by, heard

learningthat he

cause
were

of his
it for

and
had

Princess's
me

were

METAMORPHOSES

187

"

nothing but a big fish ; and leapinginto the water

he disappeared,
and was
changed into a big fish as he
I

desired.
Now

the

Daughter

of

transformed
at

the

time

to

marks

the

time
wash

the

on

breast

remained

called "The
(who was
time
Sakembang China ")was at the same
into a bear, and
as
they were
bathing
had not
and
when
they were
surprised,
the white
off all the soap (rice-cosmetic),
Princess's

breast

and

brows

nurse

and

brows

of

the

ape

of

this

the

bear

and

(siamang)

on

have

day.
is believed
the oppositetransformation
Occasionally
to take place,
some
speciesof the monkey tribe being
supposed to turn into fish.
Thus
the tira (Macacus cynomolgus)is believed to
develop into a species of fish called senunggang,
E.
and of the fish called kalul (kaluior kalue),Sir W.
be
Maxwell
ikan kalul (isbelieved)
The
to
writes :
favoured
servers
obSome
a
specially
monkey transformed.
have seen
monkeys half through the process
The
of metamorphosis half-monkeyand half-fish."
species of monkey which is believed to turn into the
ikan kalul is,as I was
told in Selangor,the ffrok or
"cocoa-nut
monkey."
Ber hakim
is a Malay proverbial
kapada brok
the monkey
"'To
make
expression which
means,
judge,'or, 'to go to the monkey for justice.'A
fable is told by the Malays of two
of whom
one
men,
the
plantedbananas on the land of the other. When
fruit was
ripe each claimed it,but not being able to
to
settlement they referred the matter
to any
come
the arbitration of a monkey (of the largekind called
be
brok]. The judge decided that the fruit must
unto

"

"

"

J.R.A.S., S.B.,

NO.

7, p. 26.

i88

BEASTS

divided

but

AND

no

BEAST

sooner

CHARMS

CHAP.

this done

was

than

of

one

the suitors

too
complained that the other's share was
him the monkey reduced
the share
large. To satisfy
of the other by the requisite
which
he ate
amount,

himself.

Then

share

of

until

the

the

the
first

second

suitor cried

that

out

the

large. It had to be
reduced
to satisfy
him, the subtracted portiongoing to
the monkey as before.
Thus
on
they went
wrangling
of

whole

nothing left

was

they

the

fruit

wrangle

to

proceedings until
their

suitors

said

are

to

The

There

an

into

up

Kill

most

called

it,and

cases

the

unfortunate

brok."1

Animals

:"

rantei

are

believed

to

carry

"Wild

or

Boar's

Chain."
links

(gold,silver,and amalgam),
shrub
by the wild boar when

J.R.A.S., S.B.,

No.

I, pp. 93, 94.

on

which

extraordinary
power,

consists, it is asserted, of three

metals
on

of

babi,

it alone until the grass

Then
dig up the gold."

leave

then

talisman

chain

up

exhausted

pig and rip open its paunch. Sew

quantityof old 'scrap'brass,piletimber

their tushes

hung

have

Other

remarkable

it.
right over
grown
Again, certain wild boars

various

sides

wild

it,burn

This

tract
pro-

the Wild
about
superstitions
it was
not
always regardedas

has

is

to

followingrecipe,which was
given
Jugra (Selangor)Malay, for turning brass

in this

over

that

known

been

kapada

and

Malay judges,if

the

gold is the
"

Pig

there

animal.

these

by

me

Wild

prove

unclean
Of

ber hakim

and

gone,

about.

In such

several

are

which

Boar

was

both

in bribes.

means

too

now

calumniated, have

not

are

was

and

he

of
is
is

AND

BOARS

BUFFALOES

189

stolen
enjoying his wallow, so that it is occasionally
his habits.
I may
add
that,
by Malays who know
were-tiger"
according to a Malay at Langat, the
in the shape
(rimau jadi-jadian)
occasionally
appears
of a wild boar escaping from
a
grave, in the centre
the hole by which
be afterwards
of which
seen
may
the animal has escaped.
Malays avoidance of the flesh
Among the modern
with anything connected
with
of swine and of contact
"

"

is,of

animal

the unclean

course,

universal.

No

tenet

rigidlyenforced than this. It is

a
people governed by the
singularto notice, among
of the Prophet, traces
of the observance
ordinances
of another form of abstinence
enjoinedby a different
religion. The universal preferenceof the flesh of
in Malay countries
the Buffalo to that of the Ox
is
times
evidentlya prejudicebequeathed to modern
much
tion
abominaan
as
by a periodwhen cow -beef was
of India at
to
Malays as it is to the Hindus
is not
admitted
the present day. This
or
suspected
by ordinary Malays, who would probably have some
of El-Islam

is

based

reason,

more

the relative wholesomeness

on

cow-beef, to allegein defence

and

of the latter
the

To

I may
Buffalo,and

above

flesh of the

flesh

the

of

(kerbau balar]is
have

not

it

to

son

No. 7, p. 22.
sacrificialbuffalo (when pre-

sented

to

cloth, and

Raja)

has

is covered

its horns

preference

it is

that of the

the
invariably

Ox, which

of festivities.2

is
But

(albino) Buffalo
generallyavoided as food, though I
be prescribed
medicinally(as in the

J.R.A.S,, S.B.,
The

that

occasion

so-called

Raja Kahar,

of

case

known

of their

add

the
on
sacrificially

eaten

the

the former."

to

of buffalo

dressed

with
and

White

of

H.H.

the

Sultan

of

breast-ornament
(dokoh) hung round its
neck(z*V" PI. n,Fig. 2). In the case of
a
great Raja or Sultan, yellow cloth is
used.

BEASTS

igo

AND

BEAST

CHARMS

CHAP.

of whose
illness will be
Selangor,the circumstances
detailed elsewhere).1As might be expected,a story is
for this distinction.
told by the Malays to account
The
generaloutline of the tale is to the effect that a Malay
fell into the big rice-bin (kepok)
in
child)
boy (a mere
and was
suffocated by the rice.
his parents'absence
After some
days the body began to decompose, and
the ooze
emanating from the rice-bin was licked up by
buffalo belonging to the boy's parents.
The
tion
attena
of these latter being thus attracted to the rice-bin,
they found therein the remains of their child, and
led to
thereupon cursed the buffalo,which (we are
has
remained
white," and
so
ever
infer)became
since.
version, a ground dove
According to one
implicatedboth in the offence and the
(tekukur)was
followed
it. Wherefore
this
to
punishment which
of the flesh of either of the offenders.
eats
day no man
extraordinarytransformation
Perhaps the most
believe is that of the
the Malays implicitly
in which
Squirrel,which is supposed to be developed from a
called ulat sentadu?
largecaterpillar
the Cat there are
which
About
superstitions
many
it is believed
show
that
to
supernatural
possess
Thus
it is supposed to be lucky to keep
powers.
because
cats
they long for a soft cushion to lie upon,
wish
for the prosperityof their
and
so
(indirectly)
"

Infra, Chap.

I may

VI.

disiacs

by

the

natives.

Among
ovipositorof a grassthe squirrel
(chtilatupei)is believed to
hopper, which is popularlysupposed to
and
be the male
of the squirrel
be a most
powerful aphrodisiac,
organ
;
believe
that
a
that many
rare
squirrels Balanophora, sp.
Malays
plantgrowing
Mount
on
Ophir,and the Durian (Durio
are
occasionallyfound dead with this
cleft
timber.
in
fast
zibetkinus)." Mr. Ridley regards the
organ caught
in
of Balanophora for this purpose
a
Mr.
H. N. Ridley,
use
pamphlet on
as
illustration of the "doctrine
referred
of
an
Malay Materia Medica, already
signatures."
to, says :
things are used as aphro"Many
add

that

pp. 450-452.
the dried penis of

them

are

the

"

IDEAS

master.1

On

the

ABOUT

other

hand,

carefully
prevented from
for

it is said

that

on

CATS

191

cats

be

must

rubbing up againsta
when

occasion

one

very

corpse,
this was

neglected,the badi or Evil Principlewhich resides

into the corpse, which
in the cat's body entered
thus
with

endowed

became

unnatural

life and

upon its feet. So too the soaking of the

until it is half-drowned
of water
is believed
an

abundance

of rain.2

extremely unlucky
Clifford says

Mr.

It is

"

world
as

big

on

the

who

cocoa-nut

as

beast's

kill

Of

cats.

this

pan

produce

to

It is,besides,believed

belief among

called upon

be

to

be

superstition

"

common

in

cat

up

is killed he

cat

to

stood

takes

that

Malays

its life will in the

if

next

carry and pile logs of wood,

of the hairs
trees, to the number
to

Therefore

body.

cats

killed

not

are

if

too
daring in their raids on the
they become
hen-coop or the food rack, they are tied to a raft and
sent
to
stream,
floatingdown
perish miserably of
hunger. The people of the villagesby which they
make
haste
to
push the raft out again into
pass

but

should

mid-stream,
or

it in

bathing-hut,and

suffered

to

this

long

than

one

Malays
would

and

do

care

Before

land.

many
1
2

on

adhere
is the

account

no

bank

to

animal

To

who
thinks about
it,
any one
cruel
more
lingeringdeath is infinitely

caused

by

not

trouble

blow
to

from

consider

an

axe

such

but

the

detail,and

littleif they did."8

leavingthe subjectof

the belief that the

was

its passage

"

fresh- water

cat."
a
"originally
Malays refuse to
VideJ.R.A.S., S.3.,
Vide p. 108, supra.

I.e.

cats, I

must

mention

fish called ikan belidah

E. Maxwell

Sir W.

it for

eat

In

Court

this
and

says
reason,

Kampong,

"

that
and

p. 47.

BEASTS

192

They declare
harpooned, and that
adds,

"

fine like
told

to

unlike
is

both

and

cat

that

it

the

CHAP.

squallslike
are

when

cat

white

very

and

story is also sometimes

for the

of
generalsimilarity

habits

tigerand

for the fact that the

latter,

Felida, is

of the

most

CHARMS

its bones

cat's hairs."1

account

of the

BEAST

AND

the effect that the

not

tree-climber.

It

agreed to teach the tiger

its tricks, which
it did, with the exception of the art
of climbing trees.
The
tiger,thinking it had learnt
all the cat's tricks, proceeded to attack its teacher,
when
the cat escaped by climbing up a tree ; so the
learnt how to climb and cannot
climb trees
tigernever
to this day.
to

the smallest and

Even
Rats

as

and

beliefs.
rats

Mice,

Thus

mice

or

cat

the

are

"clothes
must

be

worn

tantarang
from

or

mentarang
; and

mouse

addressed
resorted

to
to

the

"

many

again. They are sure

generallygiven away in
mollusc

is believed
kinds

drive away

to

to

called
have

siput

sprung

of charms,

Prophet Joseph

in order

strange
many
nibbled by
been

have

bring misfortune, and are

charity."2
So too on the Selangor coast
to

such

objectsof

which

not

of mammals,

commonest

"

generally
(Nabi Yusuf),are

rats

and

mice

from

the rice-fields.
The
about

followingpassage describes the generalideas

animal
which
prevailon the east
superstitions

of the Peninsula

coast

"The
would
of

"

Folk
of the Fisher
superstitions
volumes.
They believe in all manner
local sprites. They fear greatly the
will not
animals, and
preside over

beliefs and

fillmany

devils

demons

and
that

mention
willingly
1

the

J.R.A.S., S.B.,

names

No.

of birds
7, p. 26.

or

beasts while
Ibid.

CHARMS

VEGETATION

194

CHAP.

Spirit. It is
difficult to say, without a more
searchinginquirythan
I have
yet had the opportunityof making, whether
Malay magicians would maintain that all trees had
souls (semangaf]or not.
All that we
be certain
can
of at present is that a good many
are
trees
certainly
supposed by them to have souls, such, for instance, as
the Durian, the Cocoa-nut
palm, and the trees which
produce Eagle-wood (gharu\ Gutta Percha, Camphor,
and a good many
others.
and
What
be more
than the words
can
significant
actions of the men
who in former
days would try and
frightenthe Durian groves into bearing; or of the
who addresses the soul of the Cocoa-nut
toddy-collector
Thus
I bend
neck,
palm in such words as,
your
and
roll up your
hair ; and here is my
ivorytoddyof the
knife to help the washing of your
face ; or
collectors of jungle produce who
traffic in Eaglewood, Camphor, and Gutta
(the spiritsof the first
considered
of which
trees
two
are
extremelypowerful
and dangerous)or, above
all,of the reapers who carry
words, from

the

analogy of

the Animal

"

"

the

"

Rice-soul

animated

at

time ?

harvest

launchingof
the heading

"

invocation

therefore

seem

of

extent,
1

may yet retain the soul which

its lifetime.
tions
Thus, the instruc-

timber

during
performanceof the
boat (which will
a

it

for the

an

home

ception
specialpointin connection with the Malay conof the vegetationsoul perhaps requiresparticular
attention, viz. the fact that apparentlydead and

seasoned

even

"

The

to

be

to

be found

Sea, Rivers, and

the timbers

to

rites

infra.

below

of the boat, which

conceived

capable,to

as

at

the

under

Streams")2involve

receivingimpressionsand

Vide p. 217,

be used

Vide

would
some

communications
p. 279,

infra.

KNOTS

made

in accordance

AND

CONCRETIONS

with

the

195

appropriateforms

and

ceremonies.

So, too,

boat

with

of

trees

are

large knot in the centre

of the bottom
is considered
good for catching fish,
and
this idea
in
strict conformity with
is the
belief that the natural excrescences
(or knobs) and
deformities

external

mere

evidences

indwellingspirit.So, too, the fruit of the

palm, when the shell lacks the three
eyes

cocoa-nut

an

"

"

we

accustomed,

are

valuable

most

is believed

to

to

protection
(pelias)
againstthe

the

and
the
enemy,
degree of the jointsof

same

solid

"

said

be

may

which

in warfare

serve

of

as

bullets of

in

minor

(buluhtumpat]
which are occasionally
ent
differfound, whilst to a slightly
amples
excategory belong the comparativelynumerous
of
Tabasheer
(mineral concretions in the
wood
of certain trees),
which
so
are
highlyvalued by
the Malays for talismanic purposes.
Such trees
the
as
Mali
mali, Rotan
jernang (Dragon's-bloodrattan),
Buluk
kasap (rough bamboo), etc., are all said to
supply instances of the concretions referred to, but the
famous

"cocoa-nut
account

British

of them

all is without

The

writes

to

asked

by

be

are

During

'

the

so-called

Pearls

followingremarks

accretions

seen

doubt

I quote
the following
pearl,"of which
from
Dr. Denys's DescriptiveDictionary of
Malaya.
Cocoa-nut

"

bamboo

"

"

most

"

extracted
my

concerning these peculiar

from

Nature

scientific contemporary,

cocoa-nut

rarelyfound

plantersand
stone.'

(i in

"

travels,"Dr. Sidney Hickson

recent

the Dutch

2000

These
or

"

others
stones

more)

frequently

was

if I had
are

in the

ever

said

to

perisperm

VEGETATION

196

of

the

This

and

as

charm

story of the

told

when

and

in every
its details,that I made
me,

obtain

found

are

without

case

variation

any

effort before

every

specimens,and

some

CHAP.

kept by the
against disease and evil spirits.
cocoa-nut
stone
was
so
constantly

cocoa-nut,

natives

CHARMS

in

leaving to

eventuallysucceeded

in

obtainingtwo.
"One

of these

in diameter,

is

nearlya perfectsphere,14

the

and

other, rather smaller

irregularly
pear-shaped.
is worn
nearlysmooth
I have

one

had

concentric

into

cut

other

or

In

both

by

The

halves, but I

two

markings

in size, is

specimens

friction.

the

on

mm.

the

face
sur-

spherical
find

can

no

polished cut

surfaces.
"

Dr.

careful

Kimmins

kindlysubmitted
and finds that
analysis,

chemical

carbonate

pure

has

of lime

any

to

of

it consists

salts

of other

trace

vegetabletissue.

or

"

I should

could

inform
of

any

the

beyond
sperm

be

glad if any of your readers

very
in
if there are
me
any of these stones
if there
is any
evidence
or
museums,
hearsay of

mere

this

letter

followingremarks
calcareous
hollow

"

of the

interesting.It
1

One

of

pearls) in my
been

its adherence

fluid

the

"

seed

to

(cocoa

"

nut

possessionhas
to

recently
Ethnological

the

It is encircled
I

was

told, by

to the shell of the

cocoa-

me

nut

in

which

asserted
found
base

the

in the central

') of the
is extremely
cocoa-nut
a
phenomenon of the

so-called

of the

the
of

account

found
occasionally

appears

stones

presented
at Cambridge.
dark ring,caused,

Museum
a

these

peri-

makes

Dyer

Hickson's

Dr.

"

with
(filled

endosperm

Thiselton

Mr.

concretions

in the

their existence
1

of the cocoa-nut."

On

by

without

one-half

'

it

milk

was

in

the open
eye
of the cocoa-nut,

the root

found, for it is

that it is usually,if not

would

or

otherwise

always,

orifice at the

through
issue.

"

which
W.

S.

DURIAN

THE

order

same

attention

or

'

both

contained
in both

the

this is well known

solutions in which

from

note

my

reported

occurrence

wood

various

of

is
of

some

as

my
to

tabasheer

on

mineral

of

the

other

of

occurrence

has
the

concretions

cases.

long

good

this mineral
recorded

been

fortune

to

see

The

The

Quoted

Durian

from

Malaya,

in

the

obtained

the

Singapore Free

these

under
;

specimen

of teak-wood.

mass

but

stances
circum-

I have

never

specimen."

Durian

of whose

tree

p. 80.

from

learn,however,

(foran account
fruit the
classical descriptionin
Archipelagomay be referred to) is
stem
tree, whose
frequentlyrises
some
eighty or ninety feet before

British

the

to

basheer
Tatrees.
tropicaldicotyledonous
well known
be pooh-poohed ; but
to
too
dulity
scientific friends express
a
politeincre-

Judd, F.R.S., that he has

apatitefound in cuttingup

organic

referred

Prof.

had

concrete

to

is also present.

"In

The

of fluid

volumes

tolerably
large cavities in livingplants;
instances they are
monocotyledons.
of the cocoa-nut
case
pearlsthe material

peculiarmanner

matter

of

drawn
is with-

palpablemasses

in considerable

carbonate, and

is calcium
a

these

of

occurrence

in

"In

in

in

matter

solution

from

the

are

attend
mineral

cases

and

recentlydrew

in many
respects parallelto
In
the formation
of tabasheer.

pearls

which

those

which

to

of

circumstances
'

stones

tabasheer,

as

197

in Nature.

The

"

TREE

Press

in

famous

Wallace's
a

Malay

semi- wild

to

the

the

fruit-

height of

branches

are

Denys' DescriptiveDictionaryof

VEGETATION

198

with.

CHARMS

CHAP.

generallyplanted in groves, which

often to be found
in the jungle when
all other
are
of former human
habitation have completelydisappeared,
traces
then its fruit,if tradition says
though even
true, is as
keenly fought over
by the denizens of the
forest (monkeys, bears, and tigers)as ever
it was
by
their temporary
dispossessors.Interspersedamong
met

the

It is

Durian

orchard

of

trees

be

may

will be

trees
a

named

less

Rambutan,1

the

'Abdul

trees, which

varieties of

numerous

which

imperialheight,amongst

Duku,4 Mangostin,5and
of these

found

Rambei,2

others.

many

claimed

was

by

Lansat,3

small

the

grove
late Sultan

Selangor,grew within about a mile of

informed
that in years
my bungalow at Jugra,and I was
(called
Menyemah durian)
gone by a curious ceremony
was
practisedin order to make the trees more
ductive.
proOn a specially
selected day, it was
said,the
villagewould assemble at this grove, and (no doubt
with
the
usual
accompaniment of the burning of
of
incense
barren
and
scatteringof rice)the most
the rest.
the Durian
from
would
be singledout
trees
then take a hatchet
One
of the local Pawangs would
blows
the
(beHong) and deliver several shrewd
upon
trunk of the tree, saying:
Samad

of

"

"

Will

you
If you do

To

this the

tree

bear

now

not

L.

(Sapin-

daceae).
2

Baccaurea

motleyana,
^uphorbiaceae).
r
I
Or

Langsat (Lansium
Meliaceae).
Jack'
'-

Hook.

or

not

of

mouth

Resembling
larger,and finer

the

had

who

man

last named,

G"rcinia

""""""'"*"

"

bakarang

kau

mahu

L-

,"

(Gutti'

,
berbuah,

tidak ?
Kalau

but

in flavour.

'

fil.

domesticum,

I shall fell you."6

(throughthe

Nephelium lappaeum,

fruit

tidak, aku

tebangkan.

atau

MALACCA

THE

for the

stationed

been
hard

supposed

by) was

"

Yes,
I

not

you

tree

:
"

fruit ;
J

fell me."

to

Mangostin

answer

bear

now

199

in

purpose
to make

I will

beg

CANE

practicein the
for the boys who were
fruit season
watching for the
fruit to fall (for which
usually
they were
purpose
in small
stationed
palm -thatch shelters)to send
echoing through the grove a musical note, which they
called
instrument
produced by blowing into a bamboo
I may

that

add

tuang-tuang.
custom

though

not

The

Malacca

Cane

the

are

ideas

animistic

Malays relatingto various speciesof the

cane
plant. Mr. Wray of the Perak Museum
follows

as

"

of the
and

minta?

This

will
samambu

nine

inches

consisted

bamboo,
joint
length by three
of

in

diameter, closed

near

the
ments

which

was

performer

an

at

one

end

orifice into

blew.

(tuang-tuang)
been

Malaccawrites

jointas long as

These
are

formerlyused

from

harm

the

height

by

snakes

give him luck in all things.

bangku? or daku, possesses
3

of

In

Selangor a freak of this kind

bangkut, or "dwarfed

is

called samambu

jangan di-t?bang.

instrument

single short

lave

Ya-lah, sakarang aku 'tia" blrbuah

in

with

will protect him

owner

is called

Aku

the

"

animals, and

What

of

Malacca-cane

this

whether

however, say

or
not,
significance
had.2
all unlikelythat it once

at

less distinct

common

ceremonial

any

it seems

No

was

cannot,

has

now

it

about
inches

only,
which
instru-

reported to
by the Langat

said to be still used

and
pirates,
are
the
at
by
Bernam,
Malay fishermen
in Selangor, for calling their boats
together.

(stunted) samambu."

One

to

the

or

some

of

this

Sultan,and

was
speciesbelonged
in
Sometimes,
a
kept
yellow case.
whether
through the splittingof the

bark
an

on

side

one

like

excrescence

will form

on

one

which
peculiarity

side

To

with
called

one

from

these

sfngat part

stem,
to

give

it immense

person in play
sticks (which are

merely tap
of

of the

is believed

the stick that is made

value.

similar cause,
giganticrat-tail

or

"sting-rays'

VEGETATION

200

the
is

CHARMS

of

killingany
hurt by a
only slightly
power

shoot

have

that

canes

are

one

again from near

of eighteen inches

dealt

down

the

when

even

blow

died

CHAP.

with

person

it.

These

have

and

They

root.

the

are

begun
very

to

rare,

length is valued at six or

dollars,and one
seven
long enough to make a walking
dollars.
stick of, at thirtyto fifty
At night the rotan
loud
samambu
noise, and,
a
plant is said to make
sampei,bulam
accordingto the Malays, it says, Bulam
*
sampei,'
meaning that it has not yet reached its full
growth. They are often to be heard in the jungle
the most
at night,but
diligentsearch will not reveal
one

in

'

whereabouts.

their

The

said

is also

manoh^

rotan

night. The sounds are loud

character
and musical, but the allegedwill-o'-the-wisp
which
of the rattans
are
supposed to produce them
lizard
to point to some
or
seems
night-bird,
tree-frog,
of the weird
as
notes, though
being the real cause
the
it is just possible that the wind
might make

to

give

sounds

out

leaves

rattan

at

vibrate

in such

way

as

to

the

cause

sounds."3
In

the stick-insect

Selangor it is

is believed

the

be

to

which
(keranting)
of the

embodiment

"

Malacca-

"

spirit (Hantu Samambu], by which last name

stick-insects are
it is most
commonly called. These
believed by the SelangorMalays to produce the sounds
which
Mr.
to
Wray refers, and in order to account
for their peculiarcharacter
a
story is told, the main

cane

features of which

are

tails ") will, it is believed, raise

painfulweal, whilst
hard
him.
knots
also

with
A

one

strike

would

considered
to

and
of

render

one

of whose

the other

not, is

great value, being

the

bearer

of

"

invulnerable

most

person
assuredly kill

Malacca-cane,

is inverted

believed

to

follows

as

it

(jadi pPlias).
"

Cp.

S.B., No.

J.R.A.S.,
17, p. 155.
* In
Selangor bflum sampei is
phrase used.
2
In Selangor rotan
manau.
3 Sel.
Journ. vol. iii. No. 6, pp.
96.

the

95"

VEGETATION

202

The

So
"

too

One
in

trees

Allong ;

Tualang

Tree

"

it comes

who

ignorance,had
they could not
for

Sialang

Tualang-treeMr. Wray writes :

of the largestand
stateliest of the forest
Perak
is that known
as
Toallong,or Toh
it has a very poisonous sap, which
produces

Chinamen

about

or

CHAP.

of the

great irritation when

Two

CHARMS

had

felled

their faces
out

see

in

so

with

contact

the skin.

of these

one

swelled and

that

inflamed

of their eyes, and had

before they recovered

in

trees

to

led

be

from the
days
effects of the poison. Their
breasts, and faces
arms,
of
were
affected,and they presented the appearance
having a very bad attack of erysipelas.These trees
are
supposed to be the abiding places of hantu, or
when
from
spirits,
they have large hollow projections
These
the trunk, called rumah
houses.
hantu, or spirit
projectionsare formed when a branch gets broken off
the trunk, and are quite characteristic of the tree.
near
There
sometimes
three or four of them on a large
are
tree, and the Malays have a great objectionto cutting
down
the belief being that
so
disfigured,
any that are
some

if a

man

fells one

rule these

trees

he

plantersand

left

are

made, and they are

will die

within

the

others, who

of trouble

object to

clearingsare

standing when

source

As

year.

and

expense

their

being

to

left

uncut.

series of events
actually
happened:
following
"A
Malay named Panda Tambong undertook, against
the advice of his friends, to fell one
of the Toh
Allong
taken
was
trees, and he almost immediatelyafterwards
illwith fever, and died in a few weeks'
time.
Shortly
"

In

(='Toh

The

Selangor
Alang?)

it is called
and

Tualang
Sialang ( Si
=

Alang ?),and
wild

is the

tree

bees build their nests.

on

which

the

TREES

BEE

after this

some

the shade

without
the

one

anything

or

branch.

and

man,
not

was

else

After

felled,as

ill-omened

of these

likelyto

this it

there

breath

decided

the time,

at

fall of the

the

have

to

the

tree

it.

nearly under

coolie houses

were

when,

breaking
injuringtwo

of wind

determine

was

under

trees,

less

or

more

fell down,

warning,a largebranch

There

others.

sittingplaiting
ataps

were

of another

any
of

arm

men

203

in gettingany one
to fell it.
difficulty
the job, but
Eventually a Penang Malay undertook
should
be
stipulatedthat a Pawang, or sorcerer,
the demons
first. The
employed to drive away
Pawang hung piecesof white and red cloth on sticks
There

great

was

the tree, burnt

round

incense

in the

littlecontrivances

splitleaf-stalks of the bertam palm, used

by the Malays for that purpose, cut off the heads of
the trunk,
white fowls, sprinkledthe blood over
two
of the

made

and

in

the

midst

felled without

Pawang,
Toh

who

Puan

of many

any
was

the

incantations

tree

mishap ; but, strange to

haji^ and a slave-debtor
died

Halimah,

about

say, the
of the

months

nine

was

wards."3
after-

There

be very
little reason
to
to doubt
appears
that the word
Tualang (To/iAlang or Sialang]is the
not

name

of

of all

genericname
their nests,

particular
speciesof

so

trees

that in

in which

but rather

tree,

wild bees

it simply means
reality

built

have
"

the

Bee-

Tree."
I have

Malay
nests,

not

charms

yet succeeded
used

except such

as

by
are

the

in

collectors

used

Stripsof palm-leavesfor thatching

houses.

to

of the

obtainingany
these

of

by

Sakais

One

who

has

under

made

the

bees'

Malay
pilgrimage

Mecca.
3

SeL

Journ.

vol. iii.No.

6, p. 96.

VEGETATION

204

influence

however,

were

One

collectors.

"

And

evidence

of

charms

at

Here

is the

into the buttress

follows

Here

is the

With

which

perhaps

may

collected from

knife with

the

:"

long handle,

Pulai-Tree."

word

for

word

the

"

with

with

almost

word

for

the

refer

the

to

the

to

The

Tualang.

reference

long handle,

buttress of the Pulai-Tree."

that both

the

to

not

quote

footnote

of Siak

customs

of the

word, equallytrue

which

is,

Bee-Trees

Selangor.3

in
1

Vide
Vide

"Certain
in

Ixxxvi.

App.
App.

Siak

Ixxxvii.

the
in

observed

are

collection

the

of

which

wax

here.

The

sialang (thatis,a tree on which

bees have made
sidered
nests)is generallyconfinds it,
to belong to him
who
"

provided it stands
forest belonging to
the

in

in

part of the
his tribe.
Should

permitted

wax

there

one

branch

the

tree

to

take

for

all the

once

is

the tree, and ever

on
his
lifetime,all the
during
of the tree.

becomes

tribe to whom

wards,
afterof

wax

After his death

the

that

property of the
part of the jungle

there

wax

is collected

from

tree

generally three persons to

it,and the proceedsare divided

are

share in

follows

viz.,one-third

of the tree, one-third

to

the

to the

prietor
proman

considered

are

dangerous, the first because he

has to climb the toweringsialang trees,
branchless
to a considerable
height,by
of bamboo

means

trunk

pegs

the

and

driven

into the
neath,
under-

watch-keeper

he has to face the bears

because

after
tigerswho (so it is said)come
and honey.
"The
following trees are generally
inhabited
by bees (lebah},and then
the sea, pulei,
become
sialangs; near
babi
kurus
and
;
kempas, kayu arah,
and

the

wax

whilst

the

in

farther
and

manuk

interior

chempedak

ayer

ringas
their

are

generalhabitats.
Besides

"

When

latter offices

two

rather

belongs.
"

tree, and one-third to

below.
keeps watch

the

who

man

These

part of the jungle

another
to
tribe,the finder
apportioned
stand

tree

climbs

who

customs

be mentioned

may

as

and

latter,

I here

is

these

follows

as

the knife
Peeling-knife,
stab
to
(lit.
peck at)the

and

of

being

secondary importance.

is almost

It will be noticed

by name,

least

of

Sakais

of charms

the
Peeling-knife,

another, which
as

Some

commences

Stuck

same,

the

Malay charms,

pure

of these

CHAP.

coast,

considered, in the absence

Malays, as

"

Selangor

usuallythe

most

be

the

on

CHARMS

found
neruan,
on

in

the
Siak

which

lebah
another

does

not

there

is to

bee,
make

be

called
its nest

trees, but in holes.

regulations observed

"The

taking

the

wax

of

the

lebah

when
do

not

TREES

HAUNTED

205

(pokok b"rhantu) are the

Jawi-jawi,the Jelotong,and BeYombong, of which
the followingtradition will perhaps suffice :"
All trees," according to Malay tradition, were
in the
planted by 'the Prophet Elias,'1 and are
'Prophet Noah's' charge. In the days of King
could
Solomon, trees
speak as well as birds and
haunted

Other

trees

"

"

several

animals, and

of the

trees

be

to

now

in

seen

reallymetamorphosed human
beings.
Such are
the 'Jelotong'and the
Berombong,' which
bosom
in the days of King Solomon
friends,
were
forest

the

are

'

until there

broke

them

between

out

unfortunate

an

'

which
terminated
in Si Jelotong'slacingthe
quarrel,
with stabs from
his
skin of 'Si Berombong' all over
dagger, the effect of which stabs remains visible to
the other hand, cursed
this day. Si Berombong, on
Si Jelotong with his dying breath, praying that he
might be turned into a tree without any buttresses to
of course,
was,
duly
support his trunk, a prayer which
fulfilled. Thus
originatedthe lack of buttresses at the
'

tree, and

of the former

base

the laced and

slashed

bark

of the latter."
The

another

Yet
of

were,

apply to
honey of
libertyto
whenever

the
the
look
he

it

When

taking of

for it
and
2

on

likes."

hence
Under

No.

"

the

17,
was

there

their chief

it

object,as

is revered

by

patron

the

Kehding, in
pp. 156, 157.
to be planted
was

wax

wherever
F.

as

no

and
is at
and

room

ground between the trees,

it was
planted upon them.
the heading of Divination

the

spiritis

will be given of a method

description
of one
of these
by means
augury
lime fruits into which
a
spiritwas
See also
supposed to have entered.
the
methods
of
of
one
abductinganother
person'ssoul by causing it to enter into

the

for them

that

almost

Anybody

neruan.

the orchid

found

was

to

up

J.K.A.S., S.B.,
1

whose

tree

is the lime-tree,which
specialcult,2

looked

and

Lime-Tree

of

of

bunch
the

purposes

of

seven

lime-fruit

lime-fruits.

by

of ablution

ceremonial

origin.

the
was

The

use

Malays

for

doubt

of

no

206

VEGETATION

CHARMS

CHAP.

theatrical

players(prang mayong] of Penang. The

invocations addressed
this spiritshow
to
that,as in
branches
of magic, every part of the tree had its
most
Thus
the root
called the
was
appropriate"alias."
"Seated
Prince," the trunk the "Standing Prince," the
bark the
Prince StretchingHimself," the boughs the
Stabbing Prince," the leaves the Beckoning Prince,"
the fruit the
Prince loosingan arrow."
"

"

"

"

The

Eagle-wood

Tree

The

of Eagle-wood and of the

followingaccount
which
tree
produces it is quoted from the Journal of
the Straits Asiatic Society
:
Crawfurd's
"In
pelago1
Dictionaryof the Malay ArchiI find the following: 'Agila,the Eagle-wood
Its name
of commerce.
in Malay and
Javanese is
"

"

"

kalambak

or

kalambah, but

it is also known

in these

languagesby that oigkaru or kayu gharu, gharu-wood,

of the Sanskrit agahru.
There
be
a corruption
can
doubt
but that the perfumed wood
is the result of
no
in the tree
that yields it, produced by the
disease
thickeningof the sap into a gum or resin.'
"This
'Eagle-wood of commerce,' under its more
of the rarest
familiar name
and most
gkaru, is one
valuable
Malayan jungles,and the
products of our
be of interest.
They are the
followingnotes
may
the Malays and Pawangs in
result of inquiries
amongst
indebted
and Johbl,and I am
Mr. L. J.
Ulu Muar
to
assistance in obtainingthe information
Cazalas for much
.

contained
"

The

in them.

is
g/iaru-tree

tall forest tree, sometimes

The
reachingthe size of fifteen feet in diameter.
is of a silvery
gray colour, and the foliageclose
1

Dictionary ofthe
Descriptive
Correctly,

Indian

Islands and

bark
and

AdjacentCountries.

EAGLE

dense, of
"

tabak"

when

dark

and

in search of

in

for the tree is

Malay name
other maybe
used
by the Pawang
the kayugharu?
Gharu, the diseased

of the tabak, is found

heart-wood
even

207

The

hue.

no

WOOD

of

trees

foot

one

attacks

that the disease

the

in

of all sizes,

trees

diameter, thus

in

at

tree

showing

earlystage.

an

gharu is found in pockets,and may sometimes

discovered
by the veins which run to these pockets.
"^^

"

be

In other

of

process

the veins

trees

The

left to rot, which

and

the

renders

is ally
generthe gharu

tree

exposes

six months.

in about

"'Pockets'
catties

difficult.

searchingmore

down

cut

absent, which

are

; a

contain

to

has

singletree
Gharu

catties.2

found

are

been

is seldom

much

as

known

found

to

in

the

as

104

yield 400
sap-wood,

in the heart-wood
teras.
or
generally
"Many ta"fo"-trees do not contain gharu at all. To
is the specialprovince of the
select the right trees
The
to"o"-trees are under the
Pawang or wise man.
and it would
of certain hantu
be
or
care
wood-spirits,
hopelessfor the uninitiated to attempt to find gharu ;
the

even

able

ascertain

to
"

has

careful.
as

process

repeat

forest the

Pawang
followingcharm

the

hamali*

matilok

(mandillah?)serf a

'longtabak
tree
by the
cannot

if it is therefore

tion of S'ri

word

must
or

"

Baru

as

been

"

Selangor known
or
or
tfngkaras, Tabak
is the name
given to the
wild jungle-tribes,
but I

The

I have

as

"Homali

tree

'Aaras

far

it :

incense, and

formula

be very

the outskirts of the

On

burn

to

followingis the

The

"

Pawang

is also in

say
in origin. I

was

told

Sakai

that this

product eagle-wood was also occasionallyfound in other trees, such as the

"aru, but

I cannot

mandiyat
in any

way

for this.

vouch
2

Homali

catty (kati)is i^ Ib. avoir.

hamali

in the Rice-charms

to

looks like

corrup-

Dang"wwa/a,S'ri Dang"7wo//

this first sentence

rupt

kalam

("/.v.) Otherwise
is

be translated.

evidentlytoo

cor-

VEGETATION

208

CHARMS

CHAP.

kadim
aku
serta
suhaya l trima suka turun
2
kabul kata gharu mustajak kata Allah Berkat
la ilaha il'allah. Hei
Putri
Putri Bclingkah?
Berjuntei,Putri Mengi?ijan4 aku meminta
TJboleh
isi tabak.
di surohkan, ttfboleh lindong kapada aku kalau
di-suroh di-lindong-kan
biar duraka
kapada tuhan?
teboh.

serta

Turun

"There

is

words

"isi"

"tras"

and

wood.

The

gharu"

"pantang

no

and

"tabak"

be

must

that

except
used

the

instead

of

"gharu"'0
"He
then proceeds to search for a likely
tree, and
findingone he again burns incense and repeats
upon
The
the spellas above.
tree
having been cut down,
the next
thing is to separate the gharu from the sap-

of the

some

"The
in

gharu

said

followingare
a
standingtree

is full of knots.

2.

The

bark

full of

3.

Heart-wood

4.

Bark

"

and

hollow.

clear space

(Mengelenggang.}

underneath.

(Berchulak.}

sahya.

Ho, Princess that

god but God.'
Princess
that Danglest,
Coiled-up,

no

Selangor

is

form

art

that

Princess

"9t"fata6"
3

trees.

qualityof 'gharu,
them.
It requires
classifying

in

is taken

care

the

arms), I ask

BXtngkah:

read

Ar/"#*ar.

of

Menginjan (sic] (?)Mfnginjau

MZninjau. A rough translation is
follows

[The

first sentence

intelligible.]"'Come
shall be bound
O

down

is
and

or
as

self from
be

un-

to

Kadim,
this,'says Eagle-wood. ' So be
it,'says God.
By virtue of ' there is
grant

me,

attempt

forth

this tree

not

(thine
be full

may

to

not

to conceal

for if you
do
rebel unto
the Lord."
me,

you

com-

yourshall

This statement

without
of the

must
not be accepted
though it may be true
particulardistricts in which the

reserve,

information
was

Stretchest

that

eagle-wood. Attempt

mand

Come
down,
you.
'
with me.'
in company
I
en

finding

great differences in the

are

Mzistajak:

for

(Berbungkol.}

tapering. (Bertirus.}
of the leaves in old
falling

There

tests

(Berlobang.}
(Bergugorkulit.)

Stumps juttingout.

Read

be the

to

fungus. (Bertumuh bcrchandawan.}

and

moss

peelingoff.

great

the

"

tree

7. Tree
8. The

rot, but

tree

The

6.

let the

to

"

1.

5. A

is

way

hard-up,"anddoes not mind wasting

gharu in his hurry to realise.

often

Pawangis

best

contained

collected.

in

this

article

VEGETATION

210

the

a.pikullaccording to
the tandok

Chinese

"

them

varieties

Before
wizard

burns

it in their houses

in the manufacture
search

to

and

incense

for

oils.":

the

gharu-

gharu,
these

repeats

words,

Duita, Divinity of Eagle-wood, if

far, be

good

to

as

so

say

if you

are

good as to say so," and then sets out on

findinga /"#?m-tree he chops the bark
with his cutlass,and then puts
lightly
trunk

to

listen.

If he

hears

kind

better

of aromatic

Grandsire
so

high
supply

on

generallytake a
The
pilgrimageto Mecca.

settingout

and

chandan

latter

the

"

used

are

The

valuable.

most

the

on

CHAP.

variety.

Malays burn

and

festivals

days and
with

the

are

CHARMS

you

his quest.
of the

of low

ear

are

be

near,

his

"

so

On

trunk
to

the

singing,or

whispering noise (bunyitingting]in the tree,

that the tree
contains
he takes this as a signification
with a cross
and after marking the bark
gharu (zsi),3
(silangampat) he collects wood to build a temporary
about to plant
shelter (pondong)for himself,and when
the first post repeats the followingcharm :
rather

"

"

Earth, Earth-Genie, Earth-Spirit,

of Iron, Son of Wani, SolitaryWani,
the Solitary,
of Wayah, Bandan

Grandsire

Idol
Son

I ask you
If you do

do
a

(an eagle-woodtree),

me
so

rebel

againstGod,"

result of this invocation

^flr^-spiritappears

the

show

not

shall be

You

The

to

of the

Batara

Apikulis

133^ Ibs.

vTD-rD^ccaxr

," K.JN.U.

in

to

avoir.

J.K.A.S.,

.X^.,

JNo.

l8" PP- 359-3013

On

I found

is, or
wizard

was

in

be, that

no
(generally,

it as the voice of the

and add
spirit,
must
thatifyouhearitatnightyou
repeat
the charm, alteringthe first line only
of the King of Forest
to
Ho, offspring

nothing but the low

reality
Butterflies
whispering noise caused by the flow of
be
the sap, which
could
distinctly hutan).
to

should

without
heard, even
puttingthe ear to
the tree was
the bark" when
struck by
the cutlass. The Malays, however, look
upon

theory to the test,

singingnoise referred

puttingthis
that the

the

etc.

"

"

(Hei

anak

S'ri Rama-rama

SPIRIT

doubt, in

EAGLE-WOOD

211

dream), and informs him what

occasion.
requireson this particular

sacrifice he
kind

OF

of sacrifice is asked

of

for, must

kind

of

ever
Whatbe

course

which, as
given,with the exception
of a human
sacrifice
it is expressly
stated,may be compounded by the sacrifice
of a fowl.
When

the

careful
the end

has

tree
to

that

see

fallen trunk

of the

felled you

been

nobody

and

the

be

must

passes

ceedingly
ex-

between

stump ; whoever
the "eaglewood

surely be killed by
who
is supposed to be extremelypowerfuland
spirit,"
dangerous. I myself received a warning to this effect
Labu
from some
Malays when I saw one of these trees
felled.
that men
are
Malays maintain
frequently
killed by this spirit
(mati de Hantu
Gharu), but that
they may be recalled to life if the followingrecipeis
Take
cubits
acted upon :
two
(?)of Panchong
leaves
(daun panchong dua heta),flowers of the
bullock's eye
limes (limau
sunting mambang, and
mata
kerbau],squeeze [thelimes (?)]and rub them over
the corpse, saying, Sir Allah ! Sir Mangga
Tangan !
is in your heart (lit.
God's Essence
butes
liver).God's attridoes

will

so

'

'

"

'

"

'

'

'

'

Go
and entertain the
in your eyes.
that is in your heart and liver.' The
Borer-Bee
will then revive and stand upon his feet."
man
are

male
dead

ever,
importantpoint about eagle-wood,howanimistic
from
the
point of view, is the
of the gharu merupa, a
Pawang's use
strangely
shaped pieceof eagle-wood which possesses a natural
The

most

resemblance
to

contain

when
wood
I

to

some

animal

the soul of the tree, and

possible,carried

by

the

in the belief that it will aid

myself

bird.

or

once

owned

one

of

It is believed

therefore

collectors

is

always,
of eagle-

them

in their search.

these

gharu merupa,

VEGETATION

212

remarkable

possessed a

which

CHARMS

CHAP.

resemblance

to

bird.

to
me
fairlysufficient evidence to
very
appears
that the tree-soul is not supposed by the Malays
prove
tree.1
to resemble
a
necessarily

This

The

of the

notions
superstitious
with
the
search
for Camphor
connected
(kapur
Barus) is extracted from a paper by Messrs. H. Lake
and H. J. Kelsall2:chief interest attachingto the Kapur Barus
The
with the
connected
in Johor lies in the superstitions
collection of the camphor by the natives, or
Orang

followingaccount

"

Hulu?
the most
importantis
Amongst these superstitions
the use of a special
language,the subjectof the present
the means
of preservingsome
paper, which has been
of the aboriginaldialects of this part of the
remnants
This
language is called by the
Malay Peninsula.
bidden
forOrang Hulu
Pantang Kapur ; pantang means
"

"

"

tabooed, and

or

in this

refers

case

searchingfor the camphor the

ordinary Malay language is pantang, or

that

in

In addition

"

Thegaharu

strangelyformed
a

rough

something
able

merupa,
have

to

living

some

bird, a dog,

cat,

to

and

been

see

of these

one

in

seem

Siak

that
in

never

gaharu
none

recent

times.
which
it is believed to
The power
the suppositionthat it
possess rests on
With
is the spirit
of the kayu gaharu.
"

it in hand, the

large finds
jungle.

of

"Thegatiaru
of

it would
found

restrictions

or

else.

writer of these lines has

The

been

are

merupa is a piece of
gaharu wood, having

resemblance

creature, be it
"

this there

to

tree

product of
"

named
a

tree

as

the

to

fact

of

use

the

forbidden.

food,

to

holder

gaharu
wood

is

gaharu,
of the

to make

sure

wood

is not

name

etc.

in

the

the wood
but

is the

of karas."

-J.R.A.S., S.B., No. 17, p. 154.

2
J.R. A. S.,S.B., No. 26, pp. 39, 40.
3

Orang

hulu

men
means
literally
but
here
denotes
country,"
to the
the aboriginesknown
especially
Malays as Jakun, orang hutan, orang
bukit, and by other names.

of the inland

"

THE

SPIRIT

CAMPHOR

213

Camphor language is firstreferred to by Mr.

tribes of the
of the aboriginal
Logan in his account
he
Malay Peninsula,1 and
gives a list of eighty
of which
words, thirty-three
are
Malay or derived
from Malay."
bisan"
The
or
Jakuns believe that there is a
the camphor-trees, and
which
presides over
spirit,
without
propitiatingthis spirit it is impossible to
This
bisan
makes
obtain
the camphor.
at
night
This

"

"

"

shrill noise, and

this sound

when

it is

is heard

sign that there are camphor- trees near at hand.

are
(This bisan is reallyone of the Cicadas which
in the Malayan jungles.)
so
numerous
"When
hunting for camphor the natives always
throw a portionof their food out into the jungle before
to the bisan.
eating,as an offering
sure

"No

prayers

are

offered

dry,i.e.without

eaten

Salt

must

not

fine,the camphor when

but if eaten

coarse

In

rainy weather

At

certain

the

up,

sumbul?
be

but all food

or

fine

will be

found

fish,or

stewed

pounded

of the

be
tables.
vege-

if it is

eaten

in fine

grainsof camphor

the cry

must

bisan

will
is

grains;
be large.

not

heard.

regular partiesof Jakuns, and

sometimes
Malays, go into the jungle to search for
camphor, and they remain there as long as three or
four months
time.
who
the men
Not only must
at
a
go into the jungle to search for the camphor speak
the
and women
Pantang Kapur,' but also the men
left at home
in the Kampongs.
The
in the form of small grains
camphor occurs
depositedin the cracks in the interior of the trunk
seasons

'

"

J.

I. A., vol. i. p. 293.

Nos.
i,
8 of thzJ.R.A.S., S.B., contain

3, and
further notes

on

the

subject.

Sic:

no

doubt

this is for samdat,

varietyof condiments
(more or less resembling chutney)and eaten with curry.

VEGETATION

214

of

the

tree

is

Camphor

tree.

trees, and

CHARMS

not

in

all of

be

cut

down

must

CHAP.

in

found

only

these, and

it the

obtain

to

There

splitup.

and

older

the

are

certain

indicate
when
contains
tree
a
signs which
camphor, one of which is the smell emitted from the
when
ing
wood
who
is skilled in detectchipped. A man
the presence
of camphor is called Penghulu Kapur.1
The camphor when
taken away
from the tree is washed,
and
and all chipsof wood
dirt carefully
removed, and
it is then

sold

Chinese

to

traders
the

pricesvarying according to
$40

Kwala

at

Indau

qualityfrom

at

$15

to

katti.

per

The

Camphor language consists in great part of

which are either Malay or of Malay origin,
words
but
above
of
contains, as
mentioned, a large number
which
words
not
are
Malay, but which are presumably
of the original
which are
remnants
Jakun dialects,
apparentlyalmost obsolete otherwise in the Indau and
Sembrong districts of Johor."
"

Penghulu Kapur,

i.e.

mixed

"Camphor

Chief."
2

kind

heart

or
some

the

is

Camphor

"

of

Avicenna

as

This

in

at

exudes

or

saw

in

certain

from

table of

at a

merchant's.

I would

deny that it may

deposited in the hollow

be

It is told
that

custom
out

to

me

as

when

collect

one

who

filled his

with

with

other stronger person sees

the gourd, he can
kill him

impunity and take away the gourd,

That
assistinghim in this.
which is brought from Borneo
is usually
fortune

to

be

other

if

For

times
some-

spottedwith

red

or

dots, that is due to treatment

with dirtyor impure hands, or they may
be

caused
is

by moisture.
easilyremedied
by

If it is tied
up

in

water

warm

in

in

cloth

secret.

kinds
shade

who

the

What

limefully
care-

being

not

by

Hindu

with

me

they say as to
flyingtogetherto

the
all
its

the fiercer beasts is

escape
Nor is it what some,
ing
follow-

to

fabulous.

Serapion, write
that it is

dipped

and

shade, it becomes

entrusted

of animals

this defect
Indians.

which

white, the weight

very
I saw
altered.
this done
friend

But
the

soap and
added, and then

to

been

dried

gourd, if any
him

it is seen

this defect
no

blackish

times
some-

of

of adulteration.

juice has

fact,that it is

any
it has

But
raw
sugar or sawdust.
is easilydetected ; I know

method

broad

tree.

goes

phor
cam-

apothecary's,

not, however,

the

the

thick as
as
piece of wood
nor
thigh,presented to me
by GoverJohn Crasto, and again in a tablet

span

like

and

think),which, fallinginto
tracted
pith-chamber of the wood, is ex-

wood

(not the pith

gum

others

cracks.

the

wood,

thence

and

with small bits of stone, or some

of gum
called Chamderros, much

an

omen

of

less

so,

namely,

largeryieldswhen

GUTTA-PERCHA

THE

SPIRIT

215

Gutta-percha

Gutta-percha is taken are

also supposed to be inhabited
this,
by a spirit
; but
the Gutta-spirit,
being far less dangerous than the
fewer
precautionsare taken in
Eagle-wood spirit,
to the
dealing with it. In the invocation addressed
asks for the boon
of a
the petitioner
Gutta-spirit,
is an
of course
blood, which
drop of the spirit's
indirect way of asking for the tree's sap.
used
is a specimen of the charms
Here
by the
:""
gutta-collectors
The

"

Prince

Ho,

S'ri

Bali,

Prince

S'ri Bandang,

I wish

to

the

May
the

(Here

which

from

trees

yieldbe

with

or

echoes

rebel unto

as

the island

thunder.

constant

of Sumatra,

For

which

to

be

thunderstorms, and

stant

have

cause

every day ; so
abundant
every
is clear that
cause

of

the

year.
thunder

camphor."

"

S.B., No.
"The
a

is

so
camphor
barang larangan

allowed

From

which

it

to

go

and

know

whether

from

the

it contains

fixed

is not

of the Sultan,

also the share

The

"

which
have to
regulations
collectingcamphor

observed

go

when

strange
the

on

during
to wash

on

given to the
by law, but is
every expedition;
be

for instance, those

expeditionare

the whole
or

bathe

time
;

not

be
are

who

permitted

of its duration

they have

to

use

peculiarlanguage, which

largersupply

is
ordinary Malay.
Compare what
this
of
similar
known
on
point
usages

in the Historia

far considered
that

nobody

is

collect it without

permit from the Sultan.

having a special
This permitis only given after the Sultan
has made
that a good Pawang acsure
companies the party, a man who is able
to

gratuityto

"The

Pawang

is neither the

(1593), quoted mJ.R.A. S.,

26, p. 37.

Aromatum

as

of

Garcia

of mine.

etc.1

God,"

most

same

or

indication

nor

for the

slightshowers
camphor ought to be

storms

tree.)

settled beforehand

some

Taprobane, and the adjacent

the equinoctialline,
regions are near
it follows that they are
subjectto conthink

of blood
this notch

from

the

with frequentlightning,
sky glitters

the

drop

better

not

shall be

You

of

better than

speaker notches
it be

"If

the boon

crave

outside

of

camphor

or

not.

tree

differs from

amongst the Battaks.

go on through
jungle until the hantu kapur (the
female, appears to
a
camphor spirit),
"The

collectors ha veto

the

in his dreams, and

the Pawang
him the direction in which
success

shows
may

expected.""-J.R.A.S.,S.B., No. 17,

has referpp. 1*55,156. This account

be

to

ence
,

Siak, in Sumatra,

y.JfA

lxxxix

2 1

VEGE

TA

CHARMS

TJON

Cocoa-nut

The

Palm

followinginstructions to be followed by toddycollectors (who tap the Cocoa-nut

palm for its juice,
into
which
is boiled
by a
given me
sugar) were
Kelantan
Malay ('Che'Abas of Klanang) :"
When
about
foot against the
to
set
are
you
base of the trunk (i.e.
to start
climbing)repeat these
The

"

lines
"

"

be with

Peace
Drowse

Drowse

Abubakar

you

keep

not

Little

you,

as

and

and

in the heart of this tree

ward

:"

say

Bidah,

Sister,Handmaiden
watch

keep

you

watch

half-wayup

be with

Peace

as

climb

Here
"

not

you,

and

ward

in the

middle

up

this tree."

of the

trunk,
Come

and

on

me

accompany

way

my

the leaf-stalks,
lay hold
among
central shoot, give it three shakes, and say
climb

Here

of the

up

"

"

be with

Peace

you,

Little

you

keep

Drowse

not

Do

accompany

you

Now

as

me

sheaths, lay hold

"

Peace

Who

my

and

ward

way

down

of

the

of the

over

the

curve

of the blossom-

one

central

shoot, and

thrice

:"

your

(seen)in

Princesses,
the central shoot,

this tree."

Highnesses, Princesses
Distillation,
(perpetual)
are

of the Shorn

swell)and
(lit.

the

Hair

ebbing

away

and

of

Blossom-sheath,

the Blossom-sheath

Seven

on

followinglines

be with

the
Of

watch

by bending down

commence

repeat the

Sister,Youngest

Princesses

who

Si Gedebeh
are

speaker addresses

(Here

the

of the

tree.)

Mayang,

the Handmaidens

the

soul

of Si

Mayang."

(or rather souls)

21

VEGETATION

CHARMS

CHAP.

night,to prevent them from being seen

by fire-flies(api-api).
Plant

Cocoa
with

when

nuts

food

(kalau

and

stomach

the

'nak

kita

devoured

is

burdened
over-

sangat beraK];

into the hole

quickly and throw the cocoa-nut
the arm
prepared for it without straightening
; if you
Plant them
straightenit the fruit-stalk will break.
in the evening, so
that they may
fruit while
bear
they are still near the ground. When
pick seed
you
off the tree somebody should stand at the
cocoa-nuts
bottom
the
of the tree and watch whether
monkeyrun

"

"

face

of each

cocoa-nut,

himself

either towards

turns
or

seed

whether
the

case

worth

it looks

will be

seed

both.
the

in

In

the

tree,

former

latter it is

not

considered

an

as

earlymorning, about five,because

infants (theRice Soul being
at which
infant)
get up.

in the

Rice

that is the hour

The

The
the

found

good,

of the

base

planting.

Plant

to

from

away

the

or

down,

it is thrown

as

Cultivation of Rice

important contribution of the Malays

animistic theory of vegetationis perhaps to be
most

in

the

many

the
they surround
properly understand

culture

with

ceremonies

strange

of

Rice.

In

which

order

to

of these
monies,
ceresignificance
however,
a
understanding of the
proper
Malay system of rice planting is essential,and I
therefore
a
descriptionof ricequote in extenso
the

culture, which

possesses
being translated from the
"

It is the established
1

Inche

Muhammad

the

additional

Ja'far,of

in

of

Malay : *Malacca
territory

compositionof
custom

interest

Malacca.

OF

CULTIVATION

RICE

219

for doing
the season
a
plant rice once
year, and
of Zilka'idah
or
so
generallyfalls about the month
Zilhijah.1
In startingplanting operations,however, the
object is, if possible,to coincide with the season
to

"

that time

at

there

accordinglythe earth of the

and easy to plough. Moreover,

frequentrains, and

are

soft

rice-field becomes
in

blows, because

wind

the West

when

plantingrice

it is

invariable rule that there

an

must

field,in order that the rice may sprout

properly; though, on the other hand, if there is too
be

in the

water

great
has

also been

the

West

the

Chinese

month

of

depth

observed

was

follows:

as

consultation
fixed

with

then

the

Maulud*

'mother-seed,' and

[In 1893

from

the

these

months
the

to

method

of

be called

differ somewhat,

as

the

extended

system

than
;

in nurseries

tered

the

(as

broadcast

dibble whilst

the

May

the

"

to

dry

forest has

rice-seed

is not

rule),but either

"

to

"

scat-

planted with the

ground cultivated is
no

the
read

of

the

hold

date

was

the

over

for
requisites

required.

intended

to

be

This

rice-

is not, of course,
exhaustive

an

embankments

to

salient differences.

charms

used

by

there

the

descripthe two

between

systems (for which

space), but merely

is here

point
specimen
out

orang

the

The

Appendix.
only to the

of the

bOrhuma
in

in the text

account

wet

no

certain

(" dry padi " planters)will be found

refers

sown

or

comparativelydry and

with

to

tion of the differences

every year, at least more

is the case
with the ' ' wet

and

all the

are

I4th July.

be felled,if not
often

had

then

were

planting rice (bfrhuma or

the
ceremonies
naturally

bMadang)

also

elders

prayers

"

may

month

plantingoperations

then

C.O.B.]
2
[In 1893 from the i6th
the 1 3th June.
C.O.B.]
In what

of

Pawang

"

fourth

of

season

ready,viz. :"

got

iyth May

the

It

benzoin, (incense)
suppliedby the

burned

Pawang, was
plantingwere
1

the order

First, the

"

rule the

sometimes

die.

to

sure

Zilhijah.8

or

time

is
a

as

with

calendar, and

In olden

2.

rice

that

coincides

wind

of Zilka'idah

"

the

water

method, which

is

far the

by
the

more
important one, though
dry cultivation is probablythe more

ancient
4

mad

An

of the two.
account

which

people in

of the birth of Muham-

is intoned
the mosque.

by

number

of

VEGETATION

220

"(i)

CHAP.

(topull the plough).

plough
(to turn over the
the short weeds).
harrow
with its appurtenances
(to level and
small the clods of earth left by the plough).
roller with its appurtenances
down
(to knock
such
in
lain
fields
that
have
as
weeds,
sedges,
a long while).
strong buffalo

with

(2) A
(3) A

(4) A

(5)

CHARMS

its appurtenances

knife,to

wood-cutter's

mend

get out of order at

may
hoe
to
repair the embankments

(6) A

the

of

any

the time

of

earth and

break

up

the

long

fallow for

that

implements

ploughing.
and

the

level

higher

grounds.

(7) A scythel
And

(8)

to

whip

3. When

"

the

cut
to

long

weeds.

the buffalo

urge

for

elders

the

ning
begin-

have

come

some
Pawang, then on
Friday after the service in the Mosque the Penghulu
addresses
all the people there present, saying that
such
who
is to
a
on
one
day of the month
every
take part in rice-cultivation must
bring to the Mosque
half a quart of grain (for mother-seed
')in order that
Maulud
it. (At that time
be read over
prayers
may
and lepats*are
who
ketupats'2'
prepared for the men
to read those prayers.)
are

to

with

lazy.

has arrived

the proper season

of planting,
and

the work

is

if he

on

agreement

an

the

'

When

"

the Maulud

down

goes

day

the

or

next

in order

one,

that is,the
nursery plot,
in which
he has been
or
seed
1

every

The

as

in

Two

braided

perhaps

be

(kind of) hoe

stripsof cocoa-nut
into

side, which
then

boiled

better
than

leaf

are

bag, hollow
square
is half filled with rice,and

in-

so

that when

cooked

the

and

with

rice fillsthe bag.

3

Flour

man
same

begin ploughing

to

plot which

scythe,
2

every
the

is

his house

near

habit

the

the

of

sowing

the

year.

tajak may

described

over,

if possibleon
rice-field,

the

to

are

prayers

is mixed

the

sugar

put into

cocoa-nut, and
tain leaf about
is then folded

two

which

is

ing water

placed in
having a

by

means

pailknown

that the contents

cooked

the

the whole

and

that is put into

so

with

pulp of the
pieceof planfingerslong,which

expressed juiceof

is
as

steamed,
kukusan,

large pan containfire

lightedunder

of the kukusan
of steam

only.

it
are

SOWING

"

But

if a

has

man

221

of

great number

plots,he

will

begin by ploughing half of them, and then at the end

of the month
of Zilhijahhe must
diligently
prepare
the nursery plot so as to be ready in about
ten
days'
time.
SOWING

OF

Before

first of all lay out

must
sowing one
the grain,both the seed-grainand the 'mother-seed,'
then be soaked
It must
each separately,
in
to dry.
or
a vessel (a bucket
pot)for two days and two nights,
after which it is taken
and spread quite
out, strained
evenly on a mat with fresh leaves (areca-nutfronds
and every afternoon
must
one
are
best),
sprinklewater
that the germ
it in order
on
quickly break
may
through,which will happen probably in two days'time

"4.

thereabouts.

or

"5. While

the

seed

is

soaking,the

nursery
say, it must

plot

be
carefully
prepared; that is to
ploughed over
again,harrowed, levelled,ditched, and
be

must

the soil allowed

the

and

mended,

settle

to

the embankments

surface

made

smooth.

be

must

When

the

sprouted the seed is taken to the nursery

supplied by the Pawang is burnt,
plot. Benzoin
the plot sprinkledwith tepong tawar.1
Then
and
a
by sowing the 'chief of the
beginning is made
have

germs

seed,' i.e. 'mother-seed,' in

one

the purpose, and about

the rest of the seed is

prepared for
afterwards

plot.

It is well

of water,
1

mixed

so

Ttyong

tawar

with

water.

to

that

sow

when

all the

consists of rice-flour
A

bundle

is made

the following leaves, ribu-ribu

(a
creeper),gandarusa, sfnjuang,sambar
of

of the nursery

corner

the

germs

two

yards

sown

all

square

over

the

plot contains plenty

of the

seed

may

be

dara, sipuleh,sitawar and chakar bebek

(a small shrub) ; the end of this bundle
is

dipped into the tfpong tawar,

sprinkledabout.

is then

which

CHARMS

VEGETATION

222

CHAP.

long,but may
be
time for sowing must
be pulled up easily. The
during the dark half of the month, so that the seedlings
be preserved
from beingeaten by insects?
may
the young shoots
Three days after the seed is sown
begin to rise like needles, and at that time all the
off the plot; after seven
should be drawn
water
days
they are likened to a sparrow's tail,and about the
At
into blades.
out
tenth or fifteenth day they break
littleby
is again let into the plot,
that periodthe water
that the stalks of the seedlingsmay
in order
little,
uppermost,

and

the

roots

may

not

grow

"

thick.

grow

for at
have to remain in the nursery
seedlings
least fortyor forty-four
days from the time of sowing
before they are
sufficiently
; it is best to let them
grown
tillthey are about seventy days old.
remain
the other
in the nursery
the seedlings
6. While
are
this
after another ; and
plotsare being ploughed,one
the embankments
is called the first ploughing. Then
"

The

"

are

mended

and

re-formed

with earth, so

water

dry. After
the harrowing
mended
been
have
the embankments
first
with the plot that was
begins: a start is made
for there the
ploughed (other than the nursery plot),
become
soft, and the weeds
earth will have
being
will
after many
rotten
days of soaking in the water
Each
form a sort of manure.
plot is so dealt with in
be ploughed once
all have
Then
to
its turn.
more
(which is called the second ploughing)and harrowed
again ; for the first harrowing merely breaks up the
is requiredto reduce them
clods of earth, and a second
Most people,
and to kill the weeds.
fine state
to
a
in the field may

having

not

fin.t used
1

an

The

escape

iron
italics are

and

leave

that the

harrow,
mine.

"

W.

use

S.

it

wooden

one

PLANTING

223

harrowing, in order that the earth

rice is sure
to
be broken
up quite fine. Their
may
less careful ;
thrive better than that of people who
are
the saying goes, there is the
for in rice-planting,
as
plightedhope of good that is to come,' in the way of
So day by day the different
I mean.
bodilysustenance
plotsare treated in the way that has been described
with the nursery
in connection
plot in paragraph 5
for the

second

'

above.
OF

"

the

7. When

PLANTING

seedlingrice

has been

in the nursery
and ready for

long enough, and the fields are clean

planting(which will be about the month of Safar, or
August) the seedlingsare pulledup and tied together
with
strips of dried palas^ leaves into bundles of
sachekak
the space
the size known
enclosed
as
(i.e.
and
the
index
their
finger when
by the thumb
blades
and
ends
are
long
meet). If the roots
be clipped a little,and
the roots
the ends
can
are
This
of
then steeped in manure.
is made
manure
buffalo bones burnt with chaff tillthey are thoroughly
calcined, and then pounded fine, passed through a
sieve
of

and

mixed

with

mud

that

is the

best

kind

and is known
stock
as
rice-planting,
manure.'
ing
(It can also be appliedby merely scatterit in the fields. In that case, after cuttingoff the
ends
of the blades, the seedlingsare
planted,and
afterwards, when
they are green again and appear to
be thriving,
the manure
is scattered over
the whole
field. There
are
some
places,too, where no manure
all is used
because
of the perennial richness
of
at
the soil.)
manure

for

Licuala

'

paludosa,Griff,and

other

species.

VEGETATION

224

CHARMS

CHAP.

the

seedlingsare allowed to remain

exposed to the air for about two nights,and then taken
bundles
the field to be planted. The
broken
to
are
bunches
of four or five plantstogether are
up, and
the different
planted at intervals of a span all over
If there are
plotstill all are filled up.
very
many
plots,ten or fifteen female labourers can be engaged
likewise in pullingup the
assist in planting,and
to
of four cents
for every hundred
at
a
seedlings,
wage
"Afterwards

bundles.

OF

"

RlCE

THE

8. Ten

it

days
recovers

the young
it increases more

days

all

even

over.

AFTER

from

At

that

that

HAS

BEEN

TRANSPLANTED

after the young

rice has been
colour ; in
its fresh green

shoots

and

come

out

more,

and

three

After

growth is stayed,and
bunting kechil.
"

IT

stage

in the

the

period it

; in

the second

planted
trans-

thirty
month

in the third it becomes

months
fourth

and
month

half

it is

its

styled

and
only five joints,
fumigated daily till the

stalk has

must

be

when

the

grain appears.

"

About

the time

stalk has six

jointsit is
the grain is
called buntingbesar ; in forty days more
visible here and there, and twenty days later it spreads
in the field
everywhere. At this time all the water
off so that the grain may
be drawn
must
ripenquickly.
After five or six days it ripens in patches,and a few
days later the rice is altogetherripe.
the time of transplanting
From
to the time when
six months, not
it is ripe is reckoned
counting the
days spent in ploughing and in growing it in the
which
be a month
even
or
or
(if
two,
nursery,
may
"

CHARMS

VEGETATION

226

tied with

cloth

of

the

shape

put

into the

into

another

the

one

basket, and

both

the

other

and

One

10.

tuai)before

one

first only one

At

rice is dried

in the

the

sun,

in

husk,

a
so

Then

baskets

'

and

is put

and

which

the rice is

with

piled

are

home,

into

put

stored).
days (called
\he.pantang
of the

cut

winnowed

in

cut

are

rice.
;

the

winnowing
fanning machine, pounded to
that it becomes
beras (husked
nasi (cooked
that it becomes

and then boiled so

rice),
invited
and people are
rice),
"n.

into

fumigated

are

any more
basketfuls of rice

two

or

basket, and cleaned

free it from

clipor

may

made

taken

wait three

must

white

mother-seed

'

two

in
kepuk (thereceptacle
"

in

wrapped

swaddling clothes,

The

the

on

in

basket.

then

is

terap bark, and

of

little child

small

'

Soul

'

cord

and

benzoin,

the

The

followingyear.

the

CHAP.

bucket

to

feast

it.

on

of
purpose
built to
granary

is made

for the

threshingthe rest of the rice, and a

keep it in while it remains in the field,and five or six
labourers are
engaged to reap and thresh it (banting)?
hours
of working are
Their
from
6 to
A.M.,
11.30
and all the rice they thresh they put into the granary.
If the crop is a good one
"12.
a
gallonof seed will
Each
produce a hundredfold.
plot in a field takes
about a gallonof seed.
When

"13.
in order

the

kept for
it at

The

get rid of the

tillquitedry,so

sun

"

to

the rice has all been

then
not

get

laid

out

mouldy

in

if

year.

Then

the wages
the rate of two

cut

chaff,and

that it may

itis winnowed

cut

of the labourers

gallonsout

rice is beaten, by handfuls,

againstthe inner edge of

that the grain falls into

the bucket
the

bucket

so

of every

taken

out

ten.

When

of

this process is called mimbanting padi,

phrase here rendered by " threshing."

are

that is

settled,if the rice is

Whenever

"

not

to

227

be

sold, it is taken

put into the rice-chest.

and

home

REAPING

OF

METHODS

basketful

at

of it,you
eat
to
you want
time and dry it in the sun.

take

out

Then

you

winnowing basket, and clean it in the

it into beras,
fanning machine, pound it to convert
it.
wash
of it in a
and put a
sufficiency
pot and
is then
it to cover
it,
Enough water
poured over
it in the

turn

and

it is put

becomes

nasi,when
The

"14.

it can
of

custom

threshingthe

fire till it is boiled

the kitchen

on

be

and

eaten.

reapingwith

and
sickle (sabit)

paragraph 1 1 is a
modern
method, and is at present mainly practisedby
of
the peoplelivingin the neighbourhood of the town
Malacca, in order to get the work done quickly; but
in olden times it was
not
to this day
allowed, and even
the people who live in the inland parts of the territory
of Malacca
prefer to cliptheir rice with a tuai,1and
without
put it into their baskets a handful at a time [i.e.
threshingit]. (Iflabourers are employed to do this
their wage
is one-tenth of the rice cut.) It takes ever
so
days to get the work done, but the idea is
many
that this method
is the pious one,
the
Soul of the
Rice
not
being disturbed thereby. A good part of
the people hold this belief,and assert
that since the
of threshingthe rice has been introduced, the
custom
rice

described

as

in

'

'

have

crops

of olden

been

time

less

much

when

abundant

the

it was

custom

than
to

use

in years
the tuai

only.
"15. If

plantthem

to

another
1

The

smaller

or

instrument

has broad

man

all

work

to

tuai

by

his

them

pftntwai is
than

the

that he is unable

labour,he will often allow

own

on

fields so

an

much
sickle

agreement, either of equal

(sabit)and cuts only a few
time, vide supra, p. 58.

ears

at

228

VEGETATION

CHARMS

CHAP.

division of the

produce (each bearing an

of the hire of

buffalo and

or
rice-planting),
example, the owner

to

the

who

man

produce ;
the

case

does
the

or

of threefold

expenses

division

bears

all expenses,
work
can
get

the

incidental

(thatis,for
in which

case

third of the

latter bears

only gets

owner

all other

equal share

all expenses,
in which
third of the produce). Or

again,the land can be let ; for instance, a field which

ordinarily
produces a koyan of rice a year will fetch a
of about two
hundred
less.
rent
or
gallonsmore
does not act in accordance
1 6. Every cultivator who
with the ordinance
laid down
in paragraphs 9
l

"

and

10

above, will be

in

the

same

case

if he

as

laid down
in connection
disregardedall the prohibitions
with planting. If a man
does
this
not
out
carry
procedurehe is sure to fail in the end ; his labour will
be in vain

will

and

not

of all these

ordinances

that

protect

they

enemies, such
I will

now

as

lies in
prohibitions

and

the

rice, and

with

foregoingarticle
exclusively.

the

the

from

SOWING

ceremonies

indicated

the

pointof

in

view

RICE-SEED

THE

to be observed
ceremony
thus described
rice-seed was
to

performed

all its

the like."2

the ceremonial

OF

away

the fact

and

The

who

drive

grubs,rats, swine,

deal

THE

fulfil his desires, for the virtue

at
me

reaping ceremony

sowing of the
by the Pawang

the

described

low
be-

:
"

of weight,
koyan, as a measure
Ibs.
contains 40 pikuls= 5333 \
Rather
20
over
gallons(gantang) of
rice (padi)go to a pikul.
A

The
measure

term

of

koyan

is also

used

capacity,in which

contains 800 gantangs.

sense

as

it

gantang\"s been rendered

by "gallon," of which it is at
present the legal equivalent,but the
native gantang had a standard
varying
accordingto locality,
2
J.R.A.S., S.B., No. 30, pp. 297The

here

304.

term

THE

CEREMONY

SOWING

229

the ground,so as
First arrange four poles upon
form
a
rectangularframe (galang dapor), in the
"

to

middle

of the

the four

at

corners"

"

banana- tree.

i.

young

2.

plantof lemon

3. A
4.

grass (serai}.
of sugar-cane
(ofthe kind
plantof saffron (kunyif).

called

stem

the

Perform

so
operationcarefully,

that

lanjong).

all

they are

live.

likelyto
"In

succession

plant in

clearing.Then

the

of the

centre

ground enclosed by the

frame

shell full of water.

deposita cocoa-nut
Early next morning go out and observe the omens.
If the frame has moved
aside (berkuak)ever
little,
so
But
if the water
has been spilt,
it is a bad omen.
or
"

if the water

if not, and

in the

shell has

cocoa-nut

not

if a black
ant
or
spilt,
(semuf)or a white ant
is found in the water, it is a good sign.
(anei-anei)
"When
have been obtained, proceed
good omens
holes with a dibble of
by plantingrice-seed in seven
satambun
wood, repeatingthe followingcharm :"
been

"

In the
Peace

name

of

God, etc.,

be with

you, Prophet 'Tap,

Here
I lodge with you, my child,S'ri
But within from six months
to seven
I will

come

and

receive

Cluck, cluck,soul

THE

PLANTING

it

back,

cluck, cluck,soul

OUT

OF

cluck,cluck, soul

account
following
(by Mr. C.
of plantingout the young
ceremony

On

names

that

YOUNG

THE

The

the

"

Gading,1

Gading, Gemala

these
asking her what
my
the Pawang told me
signified,
S'ri gading" meant
the husk,

and

"

RICE

Blagden) of
rice (from the

O.

"gfniala gading"

grain of

the rice-fruit,

the

kernel

or

VEGETATION

230

CHARMS

CHAP.

rice-nursery)
appeared in the Journal of the Straits
Asiatic Societyin 1896 :
"In agricultural
operationsthe animistic ideas of
the Malays are
clearlyapparent : thus, before the rice
is cut a sort of ritual is performed which
is known
as
as
a kind
pujipadi, and which is regarded,apparently,
of propitiatory
service,a sort of apology to the padi
(rice)for reaping it. The padi is usuallysprinkled
with tepong tawar
(flourmixed with water)before the
and the first lot cut is set apart
reapingis commenced,
"

for

ceremonial

feast.

plantingthere are also ceremonies : as a rule the

is ushered
in by a
beginning of the plantingseason
visit of the whole body of villagers
to the most
highly
revered kramat
in the neighbourhood,where the usual
and prayers
made
said.
are
are
Sometimes,
offerings
however, there is a specialservice known
as
bapua?
the
combat, in which
consistingof a sort of mock
evil spirits
believed to be expelled from the riceare
fields by the villagers
done every year, but
: this is not
"

At

in three

once
"

Another

which

is

not

which

four years.
occasional service of

or

peculiarcharacter,

of very

is the ceremony
frequentoccurrence,
perhaps be best described as the
I
earth-spirit.Some
years
ago

would

of the
propitiation
happened,by chance,

to

be present

at

function

of this

be of some
its details may
interest as
the wide
illustrating
dispersionof certain points of

kind, and

as

ritual,I will end

of it
month
1

as

these

noted

notes

down

of October, and

at

name

to

and
Menangkabau
Naning profor blrpuar. Puar
is the
of a jungleplant,said to be akin

cardamom,

the

stem

of

which

the

time.

happened

nunciation

is

full description

by giving a

used

as

to

sort

It

be
of

in the

was

out

shooting

javelinin

combat.

this mock

[In Selangor this mock

bat is called singketa. W.S.]
"

corn-

THE

PLANTING

CEREMONY

231

of the village
of Sebatu
on
a
snipe in the /0afr-fields
I was
met
Sunday morning, when
by the Penghulu,
who
the headman
of the village,
asked me
to leave off
As
I was
having fair
shooting for an hour or so.
wanted
the reason
know
to
why, so
sport, I naturally
he explainedthat the noise of gunshots would irritate
the propitiatory
service
the hantu, and render unavailing
then about
which
to
was
begin. Further inquiry
elicited the statement
that the hantu
in questionwas
rice-lands and agricultural
the one
who presided over
be no
told that there would
and as I was
operations,
there
I went
objectionto my attendingthe ceremony,
and then to the spot to watch the proceedings. The
a
placewas
patch of grass-lawna few yards
square
for years been left untouched
wide, which had evidently
by the plough,though surrounded
by many acres of
rice-fields. On
this patch a small wooden
altar had
been built : it consisted simply of a small square
form
platof wood

or

bamboo

raised

about

three

or

four

ground, each corner

being supportedby
left on it
small saplingwith the leaves and branches
a
and
overshadowing the platform,the sides of which
towards
the four cardinal
appeared to face accurately
attached
small
side was
a
points. To the western
ladder leadingfrom the ground to the edge of
bamboo
the platform. At the four corners
of the patch of grass
four largersaplingsplanted in the ground. On
were
of
the branches
of all these trees were
hung a number
of strips
ketupats,which are small squarishbags plaited
of the leaves of the screw-pine(mengkiiang)or some
similar plant,
like the material of which
native bags
the
and mats
made.
A largerketupat hung over
are
feet above

centre

the

of the

altar,and

preparationof

boiled

all of them

rice.

On

were

the altar

filledwith
were

piledup

VEGETATION

232

various

cooked

the flesh of
as

laid

foods

goat

CHAP.

plantainleaves,including
in the ordinaryway, as well

on

cooked

different

rice and

CHARMS

of condiments

kinds

and

meats.
sweet-

The

Pawang was present as well as a number

and
after my
arrival with the
of the villagers,
soon
of the villagers
Penghulu the ceremony
began by some
producing out of a bag the skin of a black male goat
with the head
horns
attached and containingthe
and
and laid on
entrails (theflesh having been cooked
the
altar previously).A largeiron nail four or five inches
in
was
long,and thick in proportion,
placedvertically
hole about two
feet deep which had been dug under
a
the

altar,and

in it,with

of the goat

the remains

the head

turned

also buried

were

the

towards

east, the

hole

of the
being then closed and the turf replaced. Some
shells (tempurong),
was
goat'sblood, in two cocoa-nut
the south side and southwest
placedon the ground near
of the altar close

corner
"

then

The

Pawang,

took

his stand

eastward

after
at

he covered

to

the ladder.

at
assisting

the

these

side of the

west

his head, but

not

preliminaries,
altar,looking
his

face,with

wrapped round it like a shawl, and proceeded

to
lighta torch, the end of which was tipped
this he touched
the
with incense (kemenyari).With
He then took
of the altar platformfour times.
bottom
and dipped in it a small bundle
a
cup of tepong tawar
he then sprinkled
of four kinds of leaves, with which
of the platform.
and south-east
the north-west
corners
whether
this was
He then coughed three times
part of
I am
unable
the ritual,
or
a purelyincidental occurrence,
it was
to stop the ceremony
not
to say, as
practicable
of askingquestions and again applied
for the purpose
with tepong tawar
the torch under the altar and sprinkled
his

sarong

"

"

all the

corners

of

it,as well

as

the rungs

of the ladder.

VEGETATION

234

tribes
aboriginal
converted
in
of

of Central

Hinduism

to

Malacca, where
for about

India

CHAP.

who

Islam.

or

Malay community

CHARMS

within

have

it should

That

twenty

been

not

exist

miles of the

Muhammadanism

has

town

lished
estab-

been

Its

six1 centuries, is certainly

strange.

obvious

with his professedreligion

does
inconsistency
strike the average
Malay peasant at all. It is,

not

however, the fact that these

with

much

Muhammadan
those

that

have

much

not

privatelyI

favour

Malays of
of
partially

are

of such

heard

strictly
especially
by
These

them
of

even

latter

districts,but

country
of

some

garded
re-

more

descent.

in

not

are

and

towns,

Arab

rites and

the

by

the

influence

have

observances

express

the

approval
dis-

ceremonies

performed at kramats.
According to them, the latter
might be consistent with Muhammadan
orthodoxy on
the understandingthat prayers
addressed
were
solely
deceased
of spirits
to the Deity ; but the invocation
or
saints and their propitiation
by offeringscould not be
idolatry.Of
regarded as otherwise than polytheistic
such

course

that between
of saints

delicate distinction
dulia

and

"

almost

as

subtle

as

worship
Malay mind ;

latria in the Christian

entirely
beyond the average
and
custom,
everything is sanctioned by immemorial
in an
which
deeplypopulation is more
agricultural
rooted than any book-learning
likely
; so these rites are
for some
to continue
time, and will only yieldgradually
Such as they are, they seem
to the spreadof education.
relics of an old-world superstition.
to be interesting
and only
I have mentioned
only a few such points,
such as have been brought directly
to my
knowledge ;
there are hosts of other quaintnotions, such as the theory
"

is

"

Five

uncertain.

would

probably

be

nearer

the

mark,

but

Malay

chronology

is very

REAPING

THE

of

lucky and

unlucky days

treatises have

been

and

235

hours,

whole

which

on

which

written, and

regulate
every

believe in them

of those who

movement

CEREMONY

the belief in

of evils,
avertingall manner
and natural ; the practice
duringepidemics
supernatural
small elaboratelyconstructed
of sending out
to sea
vessels which are supposed to carry off the malignant
for the disease (ofwhich I remember
responsible
spirits
in the villageof Sempang,
few years
a
case
a
ago
where
the beneficial effect was
most
marked) ; the
of menuju, that is,
widespread belief in the power
doing injury at a distance by magic, in which the
to be
Malays believe the wild junglemen especially
of forms of words
as
adepts; the belief in the efficacy
love-charms
and
a
as
protectionagainstspiritsand
wild beasts
in fact,an
innumerable
varietyof superstitious
ideas exist among
Malays."
amulets

and

charms

for

"

THE

REAPING

CEREMONY

January 1897 I witnessed (atChodoi,

the Kuala
mony
Langat district of Selangor)the cereof fetching
home
the Rice-soul).
Time of Ceremony. I arrived at the house belonging
the Malay owner
of the rice-field a littlepast
to
On

in

the

28th

"

A.M.,

the

hour

at

which

the ceremony

was

to

take

place having been fixed at angkat kening (about

arrival I found
9 A.M.)a few days previously. On
my
the Pawang
an
(sorceress),
aged Selangor woman,
seated in front of the baskets
mony.2
requiredfor the cere-

J.R.A.S.) S.B., No. 29, pp. 7-12.

These
were
newly -plaitedround
baskets,three in number, and diminishing in size from the Paivang's rightto
1

her left (the

contain
and

big one

seven,

the smallest

padf) ; they

were

the
one

being supposed
medium

to

size five,

three,gtmalan of
bound
round,

each

VEGETATION

236

Accessories.
circular brass

At

"

her

CHAP.

left stood

extreme

high sides which

Malays, containing the

small

bowl

of

2.

small

bowl

of "saffron

3.

small

bowl

of

"

washed

4.

small

bowl

of

"

oil of frankincense."

5. A

small

bowl

of "oil of Celebes

6.

small

bowl

parched rice

"

of

rice

incense

"

"

(tfras
basoK).
"

(minyak Bugis\

(kem'nyati).
to

to

13

largeiron
15.

Close
with
a

nail.

Three

(penuwei).1

Malay reapinginstruments

the

to

bowl).
(thecandle-nut).
shell).
the

Kras

of the shells called Krang (a cockle

9. One
A hen's egg.
10.
A
stone
11.
(a small block of quartz).
A

stood

dulang

plays
tepong tawar, which
part in Malay magic ceremonies, and

prominent

so

brush

made

plants,bound up
usual with a cord of kulit frap (the bark of the
as
Wild Breadfruit),
and ribu-ribn (akind of small creeper).
The
plants which suppliedthe leaves of which the
brush was
follows :"
as
composed, were
i.
Sapenok. 2. SapanggiL 3. Jenjuang (or len(the Red
Dracaena). 4. Gandarusa.
juang] merah
dara (a kind
5. Pulut-pulut. 6. Selaguri. 7. Sambau
of grass).
But the most
objectwas a small ovalinteresting
up

leaves

shell filled

cocoa-nut

the

of the

following

(b'rasber'titi).
rice" (Vras kunyif),

of incense (inaddition
7. A small bundle
8. One of the hard jungle-nutscalled buah

12.

called

are

"

of the

one

trays with
the

dulang by
objects:"

CHARMS

of

seven

just under the rim, with the female

varietyof the creeper called ribu-ribu
freshlygathered that morning.
1

of these

One

sulong

wet

which

was

owner

of
which

only to
had

Pawang
of

called the p?nu(lit. eldest rice cutter),

was

the

done

be

used
with

when

"

it

"

by

the
the

the blade
and
rice-field,
a
piece of the

is fitted into

different

wood

called

pompong

given being

that

the

which

were

may
was

from

wood

of

made
end

of
to

handle
a

whilst

end

bamboo

with

wax.

the other
two
penuweis
remarkable.
nothing specially

was

instruments

of the

slipof

reason

pompong

these

originallymade,
call the

the

the

what

instrument

stopped
About
there

was

CEREMONIAL

basket

shaped

about

and

PREPARATIONS

with

bound

inches

fourteen

to

as

serve

the

long, which

cradle

the

Rice-baby"). I examined
that as yet it only contained

2.

out,

was

Rice-soul

it, however, and

the

the

to

(or

found

followingobjects:"

stripof white cloth (foldedup and lying at the bottom of

the basket).
thread (benangpanchawarna
Some
or panchaparti-coloured
rond).

3. A
4.

close

found

of the

creeper,

standing

was

and

I afterwards

"

1.

ribu-ribu

rice-baskets

justin front of the three

Pawang, and which, as
intended

237

hen's egg.
of the hard

One

cockle

6. A

long iron

nail.

cubits of red

7. Five
was

to

recter

kind

be

called
my

cloth

by

would

the

soul-basket

(The

expensive cloth

the

or

the

of its bearer.

require an

jong saraf,

informant

of which

means

the neck

slung round

custom

to

to.

(k'rang).

shell

5. A

jungle-nuts(candle-nuts)
alreadyreferred

"

Loaded

Junk,"

of

cor-

the

ing
accord-

Pawang.)

added,
Malay skirts or sarongs were
(one to each basket),and everythingbeing ready,the
described
above
various receptacles
entrusted to
were
who
bearers (Penjawat),
descended
five female
from
the house, with the Pawang at their head, and set out
for the rice-field. Before
they had gone many
yards
of the field,
who
walked
they were joinedby the owner
in front of them
bearingwhat was called ti\zjunjongan
the stem
and leaves of a dark red
padi. This was
Three

kind

of

for the
the

new

which
sugar-cane,
black or
raven
"

"

Pawang

been

in substitution

variety(tebu gagaK] which,

explained,would

if it had

used

was

have

obtainable.

processionpassed on, and

the following
went
we
prayer

the
to

been

used

in ference
preMeanwhile
the

Pawang repeated
the spirits
:
"

as

VEGETATION

238

"

CHARMS

CHAP.

merciful,the compassionate,
be with thee, O Prophet 'Tap,in whose
charge is the Earth,
the originof the Rice, S'ri Gading, Gemala
Gading,

In the

of

name

Peace
I know

the

God,

and that (dwelleth

(dwellethat)the end of the clearing,
at)
the beginning(top)of the clearing;
is scattered broadcast,that is cast headlong,
is over-run
(!)by the ants called Silambada.

That

That
That

Ho, Dang 'Pok, Dang Meleni,1 (and)

Dang Salamat, who carriest the pole slung on thy back,
Gather
togetherand press hitherwards your attendants.
May safetyand our daily bread be granted us by God."

reachingthe
already made

On
lane

sheaf"

and
the

which

from

from

Herons
Roost

ye upon

Retire

ye, O

These

we

all this

the

are

in

depositour

may

Malin).

The

"

girls

Annals"

"Malay

name

Palembang's) river

(Muartenang
named

River), near
mountain

tang Maha

other

two
one

?) into which

Sungey
the

source

named
Miru
young
named

the

Muartatang
falls another

Malayu
mountain

is

SaganThere

(v. p. 2, supra).
of Belidung,
women

Wan-Malin,

Wan-Ampu,
employed

and

fire.

What
am

no

the

upon

ground."
the

the

in culti-

vating rice on this mountain, where

they had large and productive ricegrounds. One nightthey beheld their
rice-fields gleaming and glittering
like

Pawang

Then

said
to
Malin,
Ampu
lightwhich is so brilliant?
frightenedto look at it.' 'Make
is that

noise,'said Malin, 'it is

snake

naga.'1

or

quiet for fear.

they arose
shone

When
went

ascended

grain
the

and

Then

the

of the

leaves

to

what

see

hill,and

found

silver,and

brass, and they were

and
said, This
surprised,
account

prodigy was
from

are

to

descendant

Zulkarneini.
pp.

due

20,

mine.

21.

"

gold,
stalks

extremely
"

night.'
show

how

we

The
the

supernatural visit

of

Raja

Leyden,
The

the

the

is what

'

during the
proceeds to

was

into

into

observed

it

night. They

rice converted

into

great

some

they both lay

it was
daylight

brightduring the

so

both

(Malay

of which

baskets

'

of its (the country

was

deposited,and

were

of two

names

the

bow

SpectralReapers,

(Sejarah Malayu) to whose rice there

happened a strange phenomenon. The
following is Leyden's translation (in
and
which
the names
appear as Ampu

the

to

was

region,

the shaft of my

the baskets

mentioned

were

Rice-soul

"

Here

river

the

"mother-

But

That

of

rice, until the

immediatelyon arrivingat the spot,

before depositingthe rice-baskets
the ground,
on
Pawang repeatedthese lines :
"

processionfiled through

in the

reached

was

taken.

be

rice the

words

Mai.

Secander

Ann.,

in brackets

CEREMONY

THE

OF

RITUAL

239

mother-sheaf, of

up her station in front of the

has justbeen made.
which mention

took

her

Covering

with

head

cloth of

flowing white

fell upon
her shoulders, the Pawang
the ends of
stood up facingthe sheaf,and waved
now
thrice upward to
this cloth thrice upward to the right,
ends

the

which

thrice upward
finally

the left,and
for

Then

sheaf with
the

head

her

of the female

One

bent
she

thrice

tawar

tepong

she

moments

after which

ears,

the

few

bearers

the

to

close
still,

stood

forward

and

buried

the

roots

of the sheaf.

plantedthe

now

the

to

among
dabbled

herself and

reseated
upon

rightagain.

of the

stem

of the sheaf,1 whilst

upright in the centre
the Pawang
sprinkled it with the tepong tawar,
and then holding the sharpened end
of it over
the
incense, fumigated it,saying:
sugar-cane

"

"

Peace

Lo,

For

be with

thee,O Prophet 'Tap !

Sugar-cane

plantthis

you
Since I

to
am

lean
about

against,
to

this Soul

take away

to your palace,
carry it home
soul
! cluck,cluck, soul !
Cluck, cluck,

of yours,

S'ri

Gading,

And

cluck,cluck,soul

!"

and

Penjawat (Female Bearer),

in the
to
plant the sugar-cane
the sheaf more
of the sheaf,and (pressing
centre
tightly
the waist of the sheaf
the sugar-cane) drew
round
of the outer
of
stems
togetherand belted it with some
the sheaf itself ; then the Pawang
applied the tepong
the

Pawang
together proceeded
Here

Whilst

drawing togetherthe heads

r the sheaf before
actuallyplanting
the
tie sugar-cane
in
ground, the
allowing lines were
repeated by the

"

Cluck, cluck, soul

kau

perak bfrtuanf

3""*Ste"S"'~*~*-'
(sic).

Gading, Gemala

is molten
yours
silver,
leaves are
overlaid,
copper
stalk is gold,

Your

gram

I have

slmansat^riGading"malaGadinsl

S'ri

Your
Your

Batane-'

of

This^emof
is

fine

been

not

"mas

""*"**

could

not

gold.
able

means,

discover

to
as

the

explainit (though she

?at.u

was

dictionary.

and
right"'

what

Pawang

is not

insisted
in an"'

VEGETA

240

tawar

in the usual
took

in

to

more

once

TION

hand

CHAP.

the sheaf, and

after

her

up

ran

manner,

one

CHARMS

(outof

the

hands
brass

fumigatingit
it.

tray)the

she

Next

and

stone

the egg, cockle-shell and candle-nut, and with the other

plantedthe big iron nail in the centre of the sheaf close
the foot of the

to

the cord

left hand

togetherwith

of tree-bark, and

all the

vessels

of the rice and

some

then

tossed

the

of it falling
upon

the

and

done, she

This

strewed

took

after

took

it round

oil,took

about

thrice

in her

fumigatingit,

of rice and

remainder
rest

she

Then

sugar-cane.

up

the sheaf,

upwards, some
and myself.

of the company
the end of the cord

in both

the ground,
the sheaf with it near
encircling
drew it slowlyupward to the waist of the sheaf, and
is called the
Ten
tied it there, after repeatingwhat
without once
takingbreath:
Prayers" (do'asapulofi]

hands, and

"

"

"

The

is God,
first,

The

second, is Muhammad,

The

third,Holy

of the

Water

five Hours

of

Prayer by Day

and

Night,
The
The
The
The
The
The
The

Indra,
fourth,is Pancha
of Daily Bread,
the Open Door
fifth,
sixth,the Seven Stories of the Palace-Tower,
of the Rice-sifting
Platform,
seventh, the Open Door
of
Door
the
Paradise,
Open
eighth,
ninth,is the Child in its Mother's Womb,
of its creation
tenth,is the Child created by God, the reason
Lord.

being our

!x

Grant

this,'Isa

Grant

this,Moses

Grant

this,Joseph !
this,David !

Grant
Grant

me,

This
1

The

Founder
2

on

of

(the opening of) all

earth,and

prayer

Muhammadan

During

God

from

bread,

Christianity.
the
performance

for the

of

of my

daily

in heaven."

completed,2she dug
name

the doors

this

part of the

up

with

the great

(which is called
ceremony
tali frap] omens
taken
are

chZrangkan
to the prosperity
as
or

otherwise

of the

VEGETATION

242

little bundle

laying the
with

them
thread

oil and

them

with

over

them,

them,

and

which

was

handed

the

she did

voice.

parti-coloured

after which

rice

more

of

in

her

of the party,

the

Then

sheaf, and

head, threw

gated
fumi-

of each

cloth

the

before

the

over

she

strewingrice

the first bearer.

to

over

the

over

basket,

standing
tossing

remainder

"

saying tabek ("pardon")as

gat,
so, and exclaiming kur
semangat, kur semansemangat /" ("cluck, cluck, soul ! ") in a loud
shell (which
Next
she pushed the cocoa-nut
rest

contained

"

tawar) into the middle

the tepong

removed

sheaf,and

trodden

all
the

round

by bending down

lane which

of the

traces

sheaf

(to make
surroundingears

the

of the

it

had

accessible)

of rice until the

concealed.

was

gap

as

it,anointed

"

kur

been

with

ends

deposited them

backwards

some

had

round

the

in

ears

incense,and

folded

CHAP.

seven

tied them

the

she strewed

over

of

(benangpanchawarna),

kind

up,

CHARMS

Then

the First Bearer,

Rice-child

about

neck

her

referred

before

party, and

to),took
opened it to

an

slingingthe basket of the

of the red cloth
(by means
l

umbrella

shield the

from

one

Rice-child

of the
the

from

Pawang had reseated

herself and repeatedan Arabic
(standingerect
prayer
again at the end of it with her hands claspedabove
end.
her head),this part of the ceremony
to an
came
Moving on to another part of the field,the Pawang
heads
and depositedthem
the next
cut
seven
now
effects of the

and

sun,

when

the

"

"

in

of the three rice-baskets, which

one

to

of the female

one

companions
1

This

and

we

one

of the

umbrella

were

to

had

reap

been

compelled
"bearers"

to

bearers, tellingher
the field in

forgotten,
wait

returned

while
to

the

house

handed

she then
and

her

two

parallelstraightlines
to

told, the
escorted

fetch it ; as without
Rice -child
could

home.

it,I
not

was

be

facing the

until

sun,

they had
they were

baskets, after which

Leaving
Pawang
the

243

filled the
return

to

three

to

rice-

the house.

the three reapers at their task, I followed the

Eldest
Bearer
and
(the latter stillshielding

Rice-child

arrived

RICE-CHILD

THE

HOME

BRINGING

from

the

to

witness

in time

with

sun

umbrella)and
receptionof the party

the
the

they reached the foot of

(on the threshold)we were
as

the

house-ladder.

Here

by the wife of the

of his family,the former
and
other women
owner,
thrice callingout
as
we
approached,"Apakkobarf"
("What news?"),and thrice receivingthe reply,"Baik"
(" It is well"). On receivingthis replyfor the third
the Pawang
and
she
threw
saffron -rice over
time
repeatedthese lines :"
"

Chop
Chop
Yonder

which
"

it to

One

comes

the

of

front of the door

shrub),

swinging(her)arms

child of mine."

immediatelyreplied:

Pawang

"

the young
bamboo-shoots
fine as
as
If you wish to stupefy the fish in the main
In good sooth I have crossed the stream,

great

was

the Rice-child's
"

Galenggang (a kind

pieces in

the bearer

And

'

tree

Chop

For

on

'

(methinks)is

That

To

the

met

This
But

measure
a

my

desire to

is not

measure

added

in
(still
at

the

then

entered

its basket)on

measure

filled with

head.

About

doubtless

filledwith

new

twenty

pepper,

rice-husks.

the house
a

"

"

My coming is not merely fortuitous,

But great (rather)
was
my desire,the wish
She

can,

stream.

hither."

come

of the Rice-child
behalf:

you

and

of my

heart."

laid the Rice-child

sleeping-matwith pillows
minutes

later the

three

VEGETATION

244

returned,1 each

Bearers
with

CHARMS

and

bedroom

baskets

depositedin

the

foot of the

the

nearest

removed

of their rice-baskets

These

sarong.

CHAP.

carried

were

order

covered

of size

into

the

on

the
at

mat

soul-basket,the largestbasket
the

to

soul-basket.

being
Pawang

the
Finally,

covered
each basket
and
sarongs which
depositedthem on the Rice-child's pillow,and sticking
the

the

"penuweis

of baskets
with

the

"

and

the

of taboo

cloth,after which

house

told

was

days.
the
were
following

over

of the

the wife

observe

to

them

certain rules

taboos

imposed upon

leave

consequences.
Perfect quiet must

be

observed, as

in the

her

:"

forbidden

rice,salt,oil,tame
animals, etc., were
the house, though they might enter

Money,

2.

covered

row

for three

The

1.

Rice-child,and

long white
of the

master

into her hair, fumigatedthe entire

to

it without

of

case

ill

new-born

child.
3.

Hair

4.

The

might

be

not

cut.

reapers, tillthe end of the reaping,were

the rice.
their shadows
fall upon
( Yang

forbidden
menuwei

to

let

sampei

menuwei, tiada buleh menindeh bayang.}

The
lightplaced near the head of the Rice-child's bed might
be allowed
to go out at night,whilst the hearth -fire
not
might not be allowed to go out at all,night or day, for
the whole three days.
habis

5.

The

taboos

above

have

those which

with

after the birth of

...

told

was

be

to

that

by the Pawang

observed

/.,!

dug

and
the

the

sertmg

lump

earth

into

days

anerkan

-j

Tetapkan

bumil
anak

aku,

Janga.nrosak,janganbinasaka.n

%*/""$$'"""***"

with
in-

left foot, and

"_".".!.

clump, repeated

each
woras

of

lump

of the

toe

great
."

up

for three

"Al-salam'aleikum,nal"rTa.p,jmtigmemeg-

reapers had each filled

of
tied the
them
her basket, each
leaves
of the rice clumps together,
the three

when

respects identical

real child.

in many

are

"

Peace

of

the

midst

the

following

be with

charge

..

Confirm

Do

it

no

But

remove

By

virtue

you,

the

is

Prophet 'Tap,

this my
child,
harm
or
scathe,
it far from Demons
..

of"

etc

in whose

earth,

and

Devils,

tfll
'5)2

"="3,2
I

g:s
="

="n
5
w

"

l-5'g
8

?
*

""'"

III
112

|l|
5
U

*""

*v
v

rt

"s^-?
bjo-S

|
O
X

i
"j

K
*

-^

|i!

j
"-

CEREMONIES

ADDITIONAL

that

add

I may

reaping, they

charm

have

swallow

start
reapers
the following

repeat

the
has fallen,striking

ground,
of our
house-yard;
SpectralReapers,

in the middle

Strikingthe ground

and
ye, O Shadows
that ye mingle not with

But
See

When

order

to

the

"

"

face

day, when

every

their

245

reaping,they must
the
to

what

their

prevent

the rice in the basket

at

of the

hour

shadows

own

and

their heads

cover

matter

no

sun,

us."

from

must

day it is,in
falling
upon

their side.

firstof the padi. I witnessed this

The
three
three days later,at about 9 A.M.
ceremony
baskets
filled with the first reapings were
removed
from the mat
which
on
they had been placed,and their
contents
corner
mat, to each
emptied out upon a new
of which four rice-ears were
tied,and trodden out (diof the field. Then
the rice
irekkari)
by the owner
was
poured back into two of the baskets, and the straw
of the rice
heads
was
plaitedinto a wreath.1
Drying the firstof the padi. Preparationsbeing
complete,the two baskets full of newly-cut rice were
the

Pounding

"

"

"

"

carried down

the steps

field,a little way

mat

a
an

in the

easy

from
to

sun

matter,

and
the

the operator

owner),standingon the mat

with a long sweeping motion
side of the

mat

to

A cat having given birth to

night before the ceremony,
told by the Pawang that it was
good sign,and that it was
a
the

spread it properlyis not

the
(who in this case was
and spreading the grains
of the

from

hand

one

(the process being called

membalikkan
In
jemoran).

other

the

di-kekar, di-kachau,

open part of the

there spread on

an

house, and
To

dry.

to

out

or

kittens
I

was

a very
known

rule that if there

could
was

bear

wont

tikan

to

nobody

was

children

substitute

tucking).

the

at
a

cat

else who

time, God
(nifnggan~

VEGETATION

246

the

present

and

stand

of water

for the

"

becomes

the

"

called lekar

bowl

2.

placed in

objectswere
of
consisting

basket-work

1.

CHAP.

several

case

of the mat,

centre

CHARMS

(one of those
jantari).

deposited

used

for the

this

upon

stand

(semangat padi)

Rice-soul

thirstywith

to

cooking-pots,
intended

and
drink

when

it

of the sun."

the heat

big iron nail.

3. A
4. A

(buah Kras).
trodden-out
rice
heads," a couple of which tied in a
of the
slipknot (simpulpuliK)are fastened to each corner

candle-nut

5. Six

"

matting.

Pounding of the
the

rice had

collected

been

rice

the three baskets.

from

dried, it was
sufficiently

in the baskets, and

carried

back

"

once

to

When
more

the house

pounded.1 That operation took place the same

pounded and winnowed
evening,when the rice was
in the ordinary way,
the only noteworthy addition
being the tyingof bunches of the grass called sambau
ends
of the long wooden
dara
to the upper
pestles
which
the Malays use
for the pounding operation.
Disposal of the empty rice-stalks from the three
The
chaff thus obtained
baskets.
was
depositedin a
of the field in a placewhere
three
heap by the owner
with a wreath
of the empty
made
paths met, crowned
and covered
tended,
rice-stalks,
by a big stone which was inI was
told,to keep it from being blown away.
be

to

"

The

sugar-cane

left

was

the

mother-sheaf, until the

the

wife

carried

of the
back

reaping.
1

but
the

to

Meanwhile

The

when

owner;

the

house
the

tion to be hastened.

this

and
"

drying usually takes longer,

exceptionalheat of the sun on
day in question enabled the operathe

in the midst
of
grow
latter should be reaped by
to

heads

used
"

takes
for

place,it is
next
year's

of the mother-sheaf

Nothing of the male sex may

or
opposite the point of the
(nyiru) during this winnowing,
sit

stand
sieve

CHARMS

VEGETATION

248

(Sambut) Ceremony
the

is

properly performed

not

second

The

will die.

owner

"

CHAP.

best

is called

"

The

(Lang). The third best is called "The Veiled

Princess
(PutriBertudong] ; in this case the sheath
is of unusual
of the "head"
length,and overshadows
Kite"

"

the "head"

itself.

fourth kind is called Padi

is described

'kum, and

"

as

Female

Rice

Bertel"

(padi
unusually

Veiled Princess," it has an

betina); like the
well-developedsheath ; whilst a fifth kind is the Padi
leaves
whose
show
white
Mendhara
a
rice-plant
lines or markings.
should
How
women
ordinary occasions.
reap on
to
Whenever
out
women
they should
reap
go
before leaving the house,1 and
repeat certain charms
again before depositingtheir baskets on the ground.
should
be
heads
Their
covered, and
they should
always be careful to reap, as has been said, facing
the sun,
to prevent their shadow
from falling upon
their side.
the rice in the basket
at
Occasionally,
and
I was
the body is uncovered,
even
however,
of Jugra, in Selangor,
Fatimah
Inche
told of one,
when
who
reaping stripped herself bare from the
asked why she did so said
waist
upwards, and when
"

"

"

"

"

it

tired of

pounding

home

is left

of

the

Rice-soul

thinner, as

she

was

rice."

thick-husked

sheaf which

The

rice-husks

the

make

"to

was

the

standing after

is called

the

Mother

taking
of the

(Ibu Semangat Padi], and treated as a

newly-made mother ; that is to say, young shoots of
trees
kayu) are taken, pounded together
(putik-putik
Rice-soul

The

charms

given supra,

are

viz.

fallen,"etc., and

"

the
"A
Herons

same

as

swallow
from

those
has
all this

region." They are in the/a"ta" form,

and
accordinglythere is little connec-

tion discernible
half

between

the first and

of the

quatrain; the
latter always
point,
the former at most
something analogous
or
remotelyparallel.
the

second

contains

the actual

TREATMENT

OF

and
(di-tumbok),
evening for three
When

the

THE

scattered

MOTHER-SHEAF

broadcast

successive

three

days

249

(di-tabor)
every

days.
are

up you
called

take

cocoa-nut
"

pulp (isiniyor)and what are

goat flowers
(bunga kambing), mix them, and eat them with a
little sugar, spittingsome
of the mixture
out
among
the rice. [So, after a birth (as the Pawang informed
shoots
of the jack-fruit (kababal
me), the young
nangka), the rose -apple (jambu), and certain kinds
of banana
(suchas pisang abu and pisang Benggala),
the thin pulp of young
and
cocoa-nuts
(kelongkong
with dried fish,salt, acid (asam),
niyor) are mixed
-condiment
and
similar ingredients,
(tflachan),
prawn
form
to
a
cessive
speciesof salad (rojak\ For three sucand
mother
to
days this salad is administered
child,the person who administers it saying,if the child
mother
is here, eat this salad,"and if
be a girl, Your
the child be a boy, Your father is here, eat this salad."]
the rice-clearing
too, when
Invariably,
you enter
kiss
the rice stalks
must
(menempoh ladang) you
(chium tangkeipadt), saying, Cluck, cluck, soul of
akuf} just as if you
my child!" (kur,semangat anak
were
kissingan infantofyour own.
last sheaf (as I think I have said)is reaped
The
the
who
carries it back
to
by the wife of the owner,
house
(where it is threshed out and mixed with the
then takes the Rice-soul and
Rice-soul).The owner
its basket and deposits it in the big circular rice-bin
used by the Malays,togetherwith the product of the
last sheaf.
Some
of the product of the first seven
will be mixed
heads
with next
year's seed, and
the rest will be mixed
with next
year'stepong tawar?
"

"

"

"

"

"

The

Malay

extreme

folk-lore

voluminousness
upon

the

of

subject of

it impossibleto
rice-plantingmakes
than
do
more
give a general idea

MINERALS

250

4.

AND

MINERALS

In the Western

MINING

AND

States

CHARMS

MINING

CHAP.

CHARMS

of the Peninsula

by

far the

importantbranch of industryhas for many years

been that of Tin-mining. Though something like 90
employed in the mines are
per cent of the labourers
Chinese, the ceremonies
used at the opening of tinmines are purelyMalay in character.
The
a
highlylucrative
post of mining wizard, once
in past days almost
was
one,
always filled by a Malay,
though occasionallythe services of a Jungle-man
(Sakai)would be preferred. These mining wizards
enjoyed in their palmy days an extraordinary
reputation,
of them
some
being credited with the power of
known
that no
bringing ore to a placewhere it was
most

existed

ore

; some,

too,

were

believed

to

the

possess

of

such ore as existed,and of turning

sterilising
it into mere
grainsof sand.
itself is regarded as endued
The
not
ore
only with
of growth, ore
of
but also with the power
vitality,
indifferent qualitybeing regardedas too young
(muda],
but as likely
Sometimes, again,
to improve with
age.
it is described as resembling a buffalo,in which shape
from
make
its way
it is believed
to
place to place
underground. This idea, however, is probably based
traditions of a lode, though it is quite in keeping
upon

power

of

ceremonies

the

described.

details.

The

ceremonies, however, are comparatively

in all parts of the Peninhomogeneous
and
the
sula,
specimens given may be
taken

fairlyrepresentative.In

as

Appendix

of

number

invocations, collected
'.

Mr.

_,_".

Sullivan

to

and

to the

by
'

...

myself,which

and
rice-spirit
emphasise or explain some

addressed

the

(xciii.
seqq.},will be found

may

of

are

One

of

these

invocations

should

certainly
help to emphasise the
strengthof the anthropomorphic conception of the Rice-soul as held by Malays,
follows (vide App. ex.) :
It runs
as
"

"Cluck,
Come
Our
Let

help

Let

the

cluck, soul of my child !

with me,
and return
home

has reached
agreement
afflict you,
the Heat
afflict you.
the Wind
not

not

aot

l^jj

its

term.

TIN

-MINING

251

spiritsresidingin other
minerals, the Gold spiritbeing supposed to take the
shape of a kijang or roe-deer (whence the tradition
of a golden roe-deer being found at Raub
in Pahang).
In connection
with the subjectof tin-miningthe
Hale
contributed
in 1885 by Mr. Abraham
account
district of
in the Kinta
(then Inspector of Mines
is of
Perak) to the Journal of the Straits Asiatic Society
such value as to necessitate its being quoted in extenso.
It will be followed
tions
by such notes upon mining invocaable to collect in Selangor,
I was
after which
as
in
few remarks
the Malay theory of animism
a
upon
minerals generally
will bringthe subject
to a conclusion.
with

Malay

ideas about

the

To

with

commence

Male's

Mr.

account:

"The

"

valleyof the Kinta is, and has been for a very long
There
in the
are
a
time, essentially
mining country.
district nearlyfive hundred
registeredmines, of which
worked
three are
by European Companies, the rest
being either private mines, i.e. mines claimed by
Malays, which have been worked
by them and their
indefinite period,or new
for an
mines, in
ancestors
other words
concessions
on
new
given indifferently
There
about
Chinese.
to Malays and
are
application
three hundred
and fifty
privateMalay mines, and it is
will
with these principally
that the followingpaper
deal.
"So

it is,however,
up

and

main

have

been

probablethat, as

prospectors

range,

the

light.
Mining

in

"

stream

lodes

far,no

tin, and
1

get up

sources

discovered
the

amongst

of the

stream

country
the

in Kinta
is

spurs

tin will

opened
of the

come

to

Kinta, like mining in Larut, is for

this is found

J.R.A.S., S.B.t

No.

literally
everywhere
16, pp. 303-320.

in

MINERALS

252

Kinta

; it is

AND

washed

favourite

out

CHARMS

MINING

CHAP.

in the river-beds"

of the sand
with

Mandheling women
;
Kinta natives do not affect it much, although there is
than one
where
stream
a
more
a good worker
can
earn
dollar per day ; it is mined
and sluiced
for in the valley,
for on the sides of hills ; and, lastly,
a very
suggestive
fact to a geologist,
the tops of
it has been found
on
a

very

employment

isolated limestone
of them
"

several

tin has

stream

centuries

very

long time

and

there

which

caves

some

in Kinta

here

local tradition
the

were

very

by somebody

different

was

worked

been

probably

ago Siamese
that
is evidence

done

method

in the

contain.

This

been

bluffs and

from

that

says

miners,
principal

extensive

work

has

time

when

the

at

that

for

which

commonly
day. There

is

Malays at the present

at least fifty
are
deep well-like pits on the Lahat hill,
averaging about eight feet in diameter and perhaps
twenty feet deep.
Further
a largepitwhich
up country I have seen
the natives called a Siamese
mine ; this is about
fifty
feet in diameter
and over
twenty feet deep, and its age
it
be conjectured
from the virgin forest in which
may
is situated.
Besides
these, at many
places extensive
workings are continually
brought to lightas the country
left unis opened up, and these appear
have
been
to
disturbed
adopted by

Kinta

"

for
of old

work

unlike

that

and
1

least

hundred

is furnished
which

has

by

years.

Further

slabs

of tin of

used

in

been

livingpersons ; and
very perfect curry stones
particularly
sharp gritwere

memory
two

at

only a

of

'

the
Report on
Geology and
Physical Geography of the State of

'

of

an

found

evidence

shape

Perak

in

weeks

few

the
ago

unusual
at

shape
depth of

Perak, by Rev. J. E. Tennison-Wood,

F.G.S., F.L.S., etc.

eightfeet
used

been

PA

MINING

THE

in natural

drift.

grindgrain.
is Kinta
peculiarly

WANG

These

253

perhaps,have

may,

to

that even
mining district,
the Sakais of the hills do a little mining to get some
tin sand
wherewith
to
buy the choppers and sarongs
exorbitant
them
the Malays sell to
at
which
an
price.
"The
Malay pawang, or medicine-man, is probably
So

"

the inheritor of various

olden

in

and

derived a very
of persons
in
exercise of their profession,

this class

time
from

fair revenue

traditions of the

and

remnants

preceded Muhammadanism,

religionwhich
the

the

who
have to do
and scaringthose spirits
propitiating
with mines and miners ; even
althoughthe Malay
now,
pawang may squeeze a hundred or perhapstwo hundred
to mine
dollars out of the Chinese
towkay who comes
is not
for tin in Malaya, the money
perhaps badly
l

is

invested,for the Chinaman

has

good Malay pawang

and

be

it may

that

assumed

prospector, whereas

no

wonderful
the

Chinese

Malay miner,
unless they had some
the pawang
that, by employing him and

before
to

time, the

his

advice, there would

be

only on their
pawang being a

they worked
"

The

and

would

'

towkayand,
not

of

for tin,

nose

ground
working

chance

more

'

pay

tax

for believing
under

his

than

success

if

responsibility.

own

person

who

claims

to

have

other

understood
imperfectly
his whole
shroud
to
attributes,endeavours
profession
in
In his vocabulary,
less of mystery.
in more
as
or
used to
that of the gutta-hunters,
are
specialterms
the use of the ordinarywords
objects,
signifyparticular
being dropped ; this is called bahdsa pantang.

powers

of divination

'

'

vide

The

mining contractor,
infra.

also

called

towkay lombong
*

Lit.

"

Taboo

and

"

towkay labur,
"

language.

MINERALS

254

The

"

alluded

be

to

CHARMS

of

some

CHAP.

the

specialterms

:"

tinggi? instead

elephantis
brought on to

the

to

MINING

followingare

"Ber-olak
The

AND

numerous

allowed

not

of

gajah

the mine,

on

elephant.

"

the actual works, for fear of

and

races

dams

; to

not

must

or

damage

fore,
him, there-

name

would

displeasethe spirits
(kantu).
Ber-olak
ddpor,instead of kuching cat.

"

Cats

"

allowed

not

tigerof

"

mines,

on

the

may

be mentioned.

name

size called Ber-olak

enormous

The

Kinta.

haunt

nor

are

legend about him is

the pre-Muhammadan

is said to

follows

as

"

long time ago, in

days,a man
caught a tiger kitten and took it home ; it grew up
until he died, when
quitetame and lived with the man
it returned to the jungle and grew to an enormous
size,
nine cubits (hasta]
long ; it is stillthere,though nobody
it ; it does no harm, but sometimes
sees
ever
very large
A

tracks
that

are

it

the

as

be

to

is

Loafer

Loafer

The

about"
"

would
it in

to

olak

"

mean

"

be

sure

for the

same

The
reason

of limau

nipis
"

lime

mine, the hantu

(fruit).
(spirits)

; the

Tall

"

to

One

perhaps

phrase

that Turns
the

near

English. So,

as

"Tall
we

too,

turn

her-

Sial

which
we

means
literallyanything
brings bad luck; so perhaps
Badmight translate it "Mr.

luck."
3

can

"The
Kitchen
dapor means
(Loafer of the Kitchen).
"

Gajah ;
tion
prognostica-

feature of the
particular
distasteful,appears
to be its acidity. It

the whole

as

to

offended

means

self about, "and

Himself

get

here

Bfrolak

would

loud

Batu

to
a

so

water-buffalo.

"

the mine

on

brought on

fruit,which

one's

kerbau

instead

nama?

are

said

Chemor

is

elephant.

If limes
are

allowed

not

Salah

"

of

which

roar,

dry season, it is
fifteen days'time.

instead

Sial?

buffalo is

from

its

in the

of rain in
"

hear

men

heard

be

can

heard

when

and

seen,

Salah
"

name
means

nama

(Misnomer)
"thin

lime."

means

limau

Wrong
nipis, lit.
"

MINERALS

256

which

he

he wishes

right hand,

to

time

his left hand

his

over

callingthe
propitiate,
by name

in this invocation

engaged

his

forwards

and

times, each

three

whom

hantu

cloth in

backwards

waves

shoulder

white

of

having a long piece

CHARMS

MINING

AND

special
whilst

rests

his

on

duty
hip. During the performanceof any professional
in a black coat ; this
he is also invariablydressed
is allowed to wear
mine.
a
on
nobody but ti\z.pawang
attitudes and the black coat
These
comprise what is
\h" pakeipawang.
termed
technically
The
professional
duty of the pawang of a mine
certain ceremonies, for which
consists in carryingout
"

is entitled

he

collect the

to

rules for the breach

enforcingcertain

erect

of the

the time

At

1878,

principal

the

of

opening

genggulang? and

of which

in

he levies

fines.1

the customary
"

fees, and

customary

call upon

to

he has

mine

the

to

tutelary

in
pull up weeds or cut wood
Larut
of the
district,one
province. Further, no
pawang
ant-Residentstranger whose
home
Pa'Itam
three days'
was
Dam, applied to me as Assistin the
reinstate him
of the
to
journey away might enter one
which
he had enmines
under
duties and privileges
joyed
a
penalty of twenty-five
dollars.
under the Orang
Kaya Mantri,
The
entitled to exact
and before him, under Che Long J'affar.
was
pawang
About

or

even

the

He
and

dues

be

to

from

had

He

"

mines

visit all the

ceremonies

the customary
follows :
as

describes

time

to

from
to

time,

tin-ore was
those from which
especially
removed
if
the
daily
output of
;
being
it
on
tin suddenly decreased
any mine
was

his

business

certain invocations
tin-ore to remain

repeat
(puja} to induce the
(handak di-pulihbalik
at

sapaya jangan mengorang

in

every

necessary

or

three

carry

out

two
to

to

once

bijf). Once
years
an

it

important

{puja besar} which involved

slaying of three buffaloes and a

had
of which
expense
On
the
borne
to be
by the pawang.
day of the puja besar strict abstinence

great feast,the

from

work

is

the district,
no

enjoined on every one in

one
might break ground

the

$6.25

of mines

owners

of

payment
in

slab

one

cash) per

sluice-box

tin

for

annum

(palong)in

ary
custom-

of

work

(or

every

during the

year.
In

had

mine

any

umbrella

from

yet been

not

forbidden

to
;

which

removed
shoes

wear

Malay

no

it
or

the tin-ore
was

to

might

strictly
carry
wear

an

sarong.

The

was

ceremony

the

whole

Chinese

miners, always super(under Malay

disposed,used
stitiously
rule) to adhere
to

these

to

these rules and

has found
the pawang
and
income, in Larut

his

Ed././?.A.S.,

S.B.

gone."
2

Altar.

mit
sub-

exactions, but since 1875

at

occupation
all

events,

SPECIAL

PROHIBITIONS

257

to assist in the enterprise.The

locality
is one
bag (karong]of tin sand.

of the

hantu

fee for this

the request of the

"At

gnlang a kapala nasi1 may

more
expeditious.The fee
He

41

ancha

miners, instead of
be

gantang

Panglima Klian, who

its proper position
close under

to
"

i.

mine

Raw

cotton

bolsters

stuffingof

is $i 2.50

pawang]
"

of

2.

of tin sand.

in

the

the

brought
The

to

on

state

or

a
as

fine (hukum

ordinarypillowused by

the

ancha

attaps.

its native

mattresses.

or

and

coats
not

may

be

not

draws

miner

soft wood.

some

Black

pawang*

must

shape, either

in any

is made

also assists in the ceremony

of hanging the
in the smelting-house
associate
; his principal

in this is the
up

gengcheaper and

erected, as

is one

the attitudes

be assumed

by

designatedpakei
one

any

on

the mine,

(Hukum pawang,
exceptionof the pawang.
$12.50.)
gourd used as a water vessel by Malays,
3. The
all descriptions
of earthenware, glass,
and all sorts
of
with

the

"

lemons, and the

limes and

husk

outer

of the cocoa-nut,

(Hukum pawang,
prohibitedarticles on mines.
$12.50.)
All eatingand drinking-vessels
should be
Note.
shell or of wood
made
of cocoa-nut
: the noise made
by
earthenware
and
glassis said to be offensive to the
of a breach of this regulation
hantu.
But in the case
are

"

"

the

would

pawang

he claimed

times before

small

tray

or

platformfor

i"gs,supported by
vide Mr.

Hale's

warn

central

offer-

"

a
leg,"
s.v. Kapala
description,

(infra).
Gantang is a
mately equivalentto

approxi-

gallon.

or

three

In

Selangor

anchak

is the

form

sacrificial tray (for

means
a
the
vide infra,pp.
to
spirits),
offerings

used.

It

260, 310-313,
measure

two

the fine.

nasi
2

offenders

the

Lit. the

414-423.
"

Magician'swear.

"

MINERALS

258
"

Gambling

4.

mines

on

AND

CHARMS

are
quarrelling

fine is claimed

the

and

MINING

CHAP.

forbidden
strictly

for the

first offence.

(Hukum pawang,

$12.50.)
aqueducts (palong)must be prepared
5. Wooden
in the jungle a long way
from
the mine.
(Hukum
pawang, $12.50.)
The
noise of the chopping is said to be offensive
"

"

to

the hantu.
"

Any breach of the bahasa pantang

(Hukum pawang, $12.50.)

6.

offence.

"7. Charcoal

must

(Hukum pawang,

races.
"

miner

8. A

in another

mine

be allowed

not

must

and

wear

go

must

pawang,

to

work

the

on

pawang,

one

the

chupak (measure)of

If the

bhara

one

within

renewed

be

an

seluar

senar

offence

to

work

called sarong.

in the garment

it

fall into the

tin
"

"9.

to

(Hukum

trousers.

sand.)
This
"Note.
appliesonly to
It is also
basah, or working dress.

karong of

an

$12.50.)

not

man's

is

of

the mine

three

is

days.

broken,

(Hukum

tin.)

brought within the four

which immediatelysurround
posts of the smelting-house
the furnace.
(Hukum pawang, $1.25.)
"

10.

"n.

No

weapon

Coats

may

be

may

not

be

worn

within

this

space.

(Hukum pawang, $1.25.)

"12.

These

posts

(Hukum pawang,
"13.
with
has

him
eaten

If

miner

returns

tin sand, and

some

the cold rice which

may

claim

The

pawang
"14.

one

may
slab of

be

cut

or

hacked.

tin.)
from

work, bringingback

discovers
he

had

that
left

at

somebody
home,

he

delinquentone karong of tin sand.

in the matter.
adjudicates
is broken
earthenware
pot (priok)which

from

An

not

the

SUPERSTITIONS

-ORE

259

replacedwithin three days. (Hukum pawang,

karong of tin sand.)
be

must
one
"

15. No

one

may

sluicingwithout
stream

sand
the

TIN

ABOUT

if he
the

as

"

does

he

incurs

miner

is

him, up
much

as

tin

the moment,

pawang

at a

above

penaltyof

at

The

race.

in which

distance

contains

race

race

some

kris,or spear,

6. A

going

of the

owner

cross

payable to
adjudicates.

mine, if without

sheath,

be

the metal
carefully
wrapped in leaves, even
be hidden.
must
setting(simpei)
Spears may only be
carried at the "trail."
(Hukum pawang, uncertain.)
must

"

7. On

the death

that

on

mine

will be noticed that the

of these fines is

$12.50

fine which, under

the

the

to

pays
(penjuru)of tin sand.
"It

miner, each of his

of any

chief could
is also the

amount

one

of the

this is half of the

chupak
majority

amount

of

Malay customary law, a

offences.
It
a ra'iyat for minor
the customary
dowry in the case
the

impose on
of

amount

pawang

rades
com-

marriagewith a slave or with the widow or divorced

wife of a ra'iyat.
The
ideas about tin and
Malay miner has peculiar
its properties
; in the first instance, he believes that it
is under the protection
and command
of certain spirits
whom
he considers it necessary
he
to propitiate
; next

of

"

considers

that

the

tin itself is alive and

has many
of
that of its own
volition

the

of livingmatter,
properties
it can
from placeto place,that it can
move
reproduce
and that it has special
likes
itself,
or
perhaps affinities
"for certain people and things,
and vice versa.
Hence
"

it is advisable

to

treat

tin-ore with

certain

respect, to consult its convenience, and what

1
man

Ra'iyat is used
of the

common

here

to

denote

people,as opposed

to

used

amount

of

is,perhaps,

Chief or Raja.
It is sometimes
by Malays in other senses.

MINERALS

260

curious, to conduct

more
a

AND

the

that

way

MINING

CHARMS

the business

tin-ore

it

as

may,

of

CHAP.

in such

mining
be

were,

obtained

"

its own

knowledge !
Mr. Hale adds an
interesting
vocabularyof Malay
tracted
mining terms from which the followingwords are exwith the supersticonnected
as
tions
being specially

without

of the miners

:
"

i' 6"

i'

stripsof
floor and
four piecesof peeled wood
is kayu sungkei?because
it
for the sides. The
proper wood
has flat even
twigsand leaves which lie flatand symmetrically;
be bound
these must
togetherwith a creeper : rattan may
not be used; it is hung to the tulang bumbong^ justunder
the attaps 3 of the smelting-shed
; it is used as an altar,the
by the miners to the spiritsbeing placed
offeringsmade

Ancha.

frame
square
for the
splitbamboo
"

6", composed

of

it.

on

at
Genggulang. The platformor altar erected by the pawang
be
built
of
mine.
It
should
the opening
of kayu
a
entirely
is
branches
The
wood
the
four
sungkei.
peeled, except
which
these
serve
as
are
only peeled up to the twigs
posts ;
"

leaves,which
ground. At

and
the

and

the

from

down

on

leaves

togetherwith

cocoa-nut

Kapala

nasi.

the

creepers

"

ground ;

peeled

the top of this is

Seperti sungkei be-rendam,

When
soaked
sungkei stick.
"

soaked

"like
the
for

a
sungkei stick has been
long time, say three months, the peel
comes

clean

sion used

of

away
a

; rattan

person

proverbialexpres"cleaned

supports

whole
must

down
a

erection

to

the

fringeof
must

be

be used.

not

leaflets of the

white

of the pawang.

stake of

carried

ladder,and

The
(jari-lipan).

incantation

The

railingis

of the young
fringemade
palm plaitedtogether.4

"

"

three sides of the square,

ladder
with four steps reaches

Jari lipan.
Jampi.

ground ; the
side of the
each

cocoa-nut

tied

side

open

foot

fixed round

the

to

ground

is
railing

of

sort

3 inches
level of the platform

round

is

way,

left on, about

from
4 feet 6 inches
feet 3 inches from the ground a square

peeled sticks,about
arranged ; one foot above the

platform of
each

are

out."

wood

(kayu sungkei)stuck

splitinto

four

Beam

rafter of the shed.

Palm-leaf

Forbes

or

so

as

to

in

support

thatch.
mentions

"

fringe used in certain

A
Kalangs of Java.
Wanderings, p. 101.
"

"palm -leaf
rites by the
Naturalist's

MINING

THE

platform similar

made

death

to that of

261

genggutang. Offeringsare

the

it1

upon
burok

Pantang

WANG

PA

mata.
at

occurs

when

period of mourning observed

The

"

mine.

Mourning consists in abstention from work (inthe case of

a neighbouror
comrade) for three days,or, in the case of the
the feudal chief,for
death of the pawang, penghulu kelian,
or
seven
days. The expressionis derived from the supposition
that in three days the eyes of a corpse have quitedisappeared.
Chinese

have

miners

in the burial of
but must

not

go

similar custom

must
corpse
the
mine
near

only abstain

not
or

goes to assist
from work,

; whoever

for three

smeltingfurnace

days.2
Perasap.

Half

"

which

votive

any other
and
woods
of sweet-smelling
offerings

shell,a

cocoa-nut

vessel,in

or

cup,

are

gums

burnt.

Sangka.
and

in
receptacle

"

which

; it is made

gums

of

burn

to

of
offerings

stick of bamboo

end

long,one

; it is

and opened
being split
stuck in the ground near

out

sweet

about
to

three feet

coal
receive the charand

races

woods

heaps of

tin

sand.3
Tatin

The

gulang.
"

pawang's

fee for the ceremony

of

erectinga

gcnggulang*
The

followingnotes

contributed

were

The

many
soil in place of
the
upon
for this is not

imposing
reason

is quite a

"It

encounter
Java
in
a
or
village,

of

local miner

thing in
by
wayside near
below
or
rice-field,
common

great dark

tree, a

little

of rice and
platform with an offering
prepared fruits to keep disease and
blight at a distance and propitiatethe
spirits."A Naturalists
Wanderings,
"

Forbes, p. 103.
8

In

obsolete.
p. 294.

is
Selangor this custom
Sel. Jour. vol. iii. No.
"

:
"

will

be

derivation of the

name

thing
has returned to tilling
a pawang
his less legitimate
occupationof
The
credulityof the miners.
far to seek, as the Malay miner,

the

to

the shade

Selangor
SelangorJournal \*yMr. J. C.

Malay mining pawang

of the past, and

the

the

well-known

Pasqual,a
"

to

tin -mining in

on

now

18,

The

soon

from

of this
the Sans-

primitiveMalay censer
been
krit fankha (conch shell) has
pointed out (Maxwell, Malay Manual,
in
Forbes
notes
having seen
p. 32).
"
the
remnants
sacred grove in Java
a
of small
had

been

torches

of sweet

offered."

"

Wanderings, p. 97.
*
J.R.A.S., S.B., No.
320.

which
gums
Naturalist's

16, pp. 310-

262

MINERALS

well

as

the

as

AND

Chinese

MINING

CHARMS

CHAP.

miner, of the old school, with

their thousand-and-one

has given place

superstitions,
modern
and matter-of-fact race, who place
to a
more
reliance for prospecting
more
on
boring tools
purposes
than
the divination
and jampi of the pawang.
on
But the professionof the pawang
has not altogether
died out, as he is sometimes
called into requisition
for
the purpose
of castingout evil spirits
from the mines ;
of convertingamang1 (pyrites)
and
into tin -ore,
of
of a mine previousto the breaking
invokingthe spirits
of the

first sod

in

These

venture.

new

ceremonies

generallyinvolve the slayingof a buffalo, a goat, or

incense, and rice,
fowls,and the offeringof betel-leaf,
of the towkay lombong.
accordingto the means
The
used by the Chinese
is now
term
pawang
the 'smelter'
to indicate
(Chinese)of a mine (probably
from
the fact that this office was
formerly the
monopoly of the Malay pawang].
"To
the pawangs
attributed
are
extraordinary
for besides
inducing tin-ore to continue or
powers,
in a mine, he can
its disappearbecome
cause
plentiful
ance
from a rich claim
by the inevitable jampi, this
latter resource
being resorted to by way of revenge
where
in cases
the towkay lombong (or labor]fails
his pecuniary obligation
towards
the
to
carry out
"

'

'

pawang

whose

times.

Some

pawangs

are

aid he

had

invoked

in less prosperous
told of the prowess
of

of the stories
very

ridiculous

Ulu

lady in

Langat (forwomen
the pawang
who
was
attributes),
Jelok in Kajang, could command
1

Cliff,and

Amang

Swett.

Malay

"tourmaline,

titaniferous

iron-ore

are

Diet.

"

wolfram,
all called

s.v.

and

by

for

instance, a

native

also credited

are

the pawang
a

of

grain of

this

name.
They are all
tourmaline
and
impurities,
most
commonly met with.
"

with

Sungei
tin-ore

considered
is the

one

MINERALS

264

the mine, in

MINING

AND

it might

case

CHARMS

CHAP.

bear

scrutiny
; and thus,
protectionfrom the sun and

not

by depriving him of the

from the rough mining quartz which would
have been
afforded by the umbrella
and
shoes, they prevented
him from going about here,there,and everywhere,and
he would
otherwise
as
making unpleasantinquiries,
have

liked

to

do.
is

and fightingin the mine

Quarrelling
forbidden, as it has a tendency to drive away
Bathing in the mine is not allowed.
"

strictly

the

ore.

"

"

his

work

not

must

man

bathing-cloth

in

his

around

the

with

mine
He

body.

must

only
wear

trousers.
"

If

takes

man

ground, he

must

off his
it

turn

hat and

sun

over

let it

and

puts it
rest

on

the
its

upon

crown.

This
brought into the mine.
has a
is peculiar
to the Malay miner, who
superstition
specialdread of this fruit,which, in pantang language,
he calls salah nama
name
')instead of limau
(lit.
wrong
nipis.
"In lookingat the check-roll itis forbidden to point
examine
with the finger. No one
at the
names
may
the check-roll at night with an open
light,
owing more
probablyto the fear of settingit on fire than to superstitious
prejudices.
"It is considered
to fall off the
unlucky for a man
he is hurt or not, he is
mining ladder, for, whether
likelyto die within the year.
"

Limes

cannot

be

'

"An
omen

to

of

outbreak

prosperity. Several

double
of
"It

of fire in the

or

is

mine

mines

is considered
have

been

treble their output of tin after the

an

known
rence
occur-

fire.

unlucky for

coolie

to

die

in the

kongsi

MINING

house.
all

the house

in

sick

and

past

put him out of

in the scrub,
erected

hut

take

not

may
His

is very

man

extempore

an

265

it is customary

recovery,

that death

so

therefore,a

When,

hopes of

CHARMS

placein

to

the

kongsiamongst
during his last

ckuleis1 attend him

living.
dead.
These
and other
hours
and
bury him when
ideas and observances
superstitious
are, however, fast
dying out, though it would still be an unsafe experiment
the

enter

to
over

notes

collected

were

the

by

me

the

be with

you, O
dew
the first it was

Peace

ing
reach-

is addressed

And

foam

And

rock

Tin-Ore,
that turned

into

that turned

rock,

into tin-ore ;
lyingin a matrix

that turned

you, O Tin-Ore,
forth from this matrix
Come
If you do not
shall be
You

you

Sometimes
as

Thus
passage,

float up
shall be

each

'

grain of
a

the wizard

tank,3

of this my

God,"

rebel to

ore

etc.

is

invocation

be

to

appears

sidered
con-

ality.
individu-

separate entityor

find in another

we

where

Flotsam-on-land,'

the surface

to

with

endowed

of solid rock ;

sightof God.
FloatingIslet,'

Ho, Tin-Ore, Sir

and
Flotsam-at-sea,'
you

rock,

rebel in the

Do

of solid

forth

come

'

Or

into water,

into foam,

that turned

water

Do

tin-ore

and

"

And

umbrella

an

At

and

mining ceremonies
in Selangor. On

on

tin-bearingstratum,

name

"

ore

on

your head."
The
remaining

charms

by

shoes

with

mine

the

following
grains of

addressingthe

"

i.e. his "connections."

Set.

Journ.

"This

are

vol. iv. No.

my tank"
the mine, the system

is
on

an

8, p. 139.
allusion

which

to

mines

**

worked
"f

which,

in the

Malay

States

being

of the overburden,

thre
removaj
of course,

here

forms

such

as

are

likened

tank

or

reservoir.

immense

to

an

pits,

(empty),

266

"

MINERALS

Do

You

AND

(Grains of Ore)

MINING

that

are

CHARMS

the

on

CHAP.

Hills descend

the

to

Plains,
You

that

are

at the

Head-waters

You

that

are

at the

Estuary ascend

And

assemble

descend

yourselvestogetherin

Assemble

Mid-stream,

to

to Mid-stream.

this spot.
'

'

'

yourselvestogether,Rice-grainsand
Spinach-seed,'
a
nd
'Wild
'Tobacco-seed,''Millet,'
Ginger-Seed,'
Assemble
in
this
together
ye
spot.
desirous of excavating this spot,
I am
And

of

making

If ye do not
I shall curse

mine

You

you ;
shall be turned

And

you

The
is

yourselvestogether
into

different

in

lizards and
with

ore

the

grainsof

charm

same

grain
names

to

various

kinds

begged to "bring the

of them
them, some
a
grain or two, some
fistful or two, some
of them
a
gallonor

some

of them
wizard

load

two," and

or

determined

was

so

allow

to

the

ore.

centipedesare

them

the

individual

each

The
passage.
in allusion
are

of seed

sizes of the

very

into air,

into water."

in the above

kinds

shapes and

Yet

turned

of
personality

remarkably clear

various

dust, and

shall also be turned

separate

of the

here ;

assemble

on.

the

No

of
tinof
two,

doubt

grains no

loopholefor escape.
The
objectsof the charms employed by the mining
wizards are the following
:
(i) To clear the jungle of evil spirits(and propitiate
is
the good ones?) before startingto fell,
as
shown
by the followingpassage :
"

"

"

Grandfather

I desire to fell these

But

it is not

It is Yellow
And

Red

It is I who

I who

King
King

King Solomon,

Black

King Solomon,
woods,
am

in

Solomon

Solomon

charge of
who
who

these

woods,
charge of them,
charge of them.

is in

is in

fell the

jungle,
But only with the permissionof those two
Rise, rise,O Ye who watch it (thetin ?),

persons.

[Here are]three
0

Maimurup,

Si Gadek

267

of betel for you, and

Maimerah, O Gadek Hitam,
'chews'

three

cigarettes,

(BlackGrannie) from Down-stream,

Kuning (YellowGrannie) from Up-stream,

Si Maimerah

(Here

from

Mid-stream."

lines follow which

some

Retire

ye and avaunt
If ye retire not from

"

CHARMS

Hitam

Si Gadek
And

THE

OF

OBJECTS

As

you

stride,your

As

you

stretch your

as

are

latable.)
untrans-

yet

from

hence,
hence,
leg shall break,
hand

hand

out, your

shall be

crippled,

you open your eye (tolook),your eyeballshall burst,

Your
through with a thorn of the T'rong Asam,1
eye stabbed
And your hand piercedwith the Segajantan?

As

And

with
finger-nails

your

your tongue
it sworn
was

thus

Into the leaf

by
(ofthe) Putajaya,

the summit

Upon
1 know

the

From

was

We

Grandfather

of the mountain

Blood

of

bamboo

splinter,
'

Sakernanaininaini

Ceylon.

which

you spring,
the Red,

and

origin.

your
two

are

'

originfrom

the Black

That

of Brazilwood.

shall be slit with

Moreover,
For

Heart

sons

of

father,but with different inheritances

one

In my charge is Gold and Tin-ore,

In yours are Rocks
and Sand,
With

chaff and

bran."

(2) To clear evil spiritsaway from the ground

before
of excavation.
The
commencing the work
charm
for this is given in the Appendix, but is little
than

more

(3) To
tin-ore

to

names.

the
propitiate
show

reached, by
1

listof

when
itself,

plant,possiblySolatium

aculea-

has very

orange-colouredfruits.
8
Stga is a speciesof

rattan

thorny

(Calamus

Calamus

ornatus, Griff. ) ;
but probably the better reading here is
or

sfgar, which

means

the

of the charm

means

tissimnm, Jacq.,which

viminalis

local

long black spike

and induce
spirits
tin-bearingstratum
quoted above.

the
is

of the kabong-yakm.(Artnga saccharifera, L.)

s
of Iskandar
Presumably a corruption
zu

'1-Karnain,i.e.Alexander

the Great,

plays a considerable part

legendaryhistory.
who

in

Malay

268

MINERALS

(4) To

AND

induce

MINING

CHARMS

CHAP.

the

to partake of a banquet
spirits
which
is spread for them
in a receptacleintended
of a royalaudience-chamber.
to be the model
audience -chamber"
This, the "spirits'
(as it is
is usuallyfrom
feet square, and
two
to three
called),
is filled with offerings
similar in character
those
to
usuallydepositedon the sacrificial tray (anchaK),with

the

addition, however,

considered
food.

fish,etc.

placed togetherwith the

audience-chamber."
spirits'

hall," at

each

placeda

red and

making
A

front

flagand

should

taper

wax

should

corners

the "audience-

corners,

be

"

audience-chamber," and

"

also be

must

be

the

be

and

placeda

flagsand seven
tapers.
censer
(perasapan)must be

standard

censer

the

back

two

offeringsin

Outside

two

white

be

at

taper,

in all four

front of the

may

of the

should

all of which

customary

"

of the

are

of the miners'
specially
representative
articles are
yams,
sugar-cane, plantains,

potatoes, and

each

articles which

be

to

These

sweet

of certain

waved

obtained, so

"

to

second

small

burning

incense

fro underneath

and

audience-chamber

that

in order

to

erected in

the

floor of

fumigate it

before

the

are
offerings
depositedinside it.
During the fumigationa charm is recited, in which
the
of the spiritsof certain canonized
assistance
worthies
is
Muhammadan
invoked,
concluding

thus

"

"

Peace

be

with

you,

White

Sheikh,

wizard

of the

virgin

jungle,
Wizards

hither and

Come
I

wizards
share

young,
the banquet I have

pardon for all mistakes,

all shortcomingsI beg pardon

preparedfor you.

crave

For

Then

old, and

when

the tapers

are

in every

particular."

all lightedand

the offer-

TABOOS

MINING

further charm

ingsready,a
follows
"

269

recited,which

is

begins as

"

Sheikh, king of

Ho, White
It is you

belong all

whom

to

virginjungle,
people of the jungleand virgin

the

forest,
heaven,
you, whose back is turned towards
Give your orders to all the Elders of the earth and
Do

who

here,

are

who

You

positionof Indra,
partakeof my banquet.

hold

here

hither and

Come

the

I wish to ask for your assistance,

this mine."
I wish to open (excavate)

chief taboos

The

skirt)
; to bring
and

to

These
there

into the

mine

use

of the

some

are

; to

or

are

many

In the

case

an

of
killing

mine

shoes

wear

the

are

the

within

creature

Princes

wear

the

umbrella

any

sort

of

living
(Malay

sarong
skin of any

beast

within the mine.

perpetualtaboos, but

doubt

no

others.

of

however, the white buffalo

sacrifice,

but
of course
be killed,not within the mine itself,
may
this is done, the head is
stillupon its brink ; and when

buried, and

be
portions(which must
should
part of the carcase)

small

"

and

of every
depositedin the

"

"

representative
be taken

audience-chamber."

the
days'taboos are mentioned
Among the seven
of the
the precincts
of any livingtimber (within
killing
mine ?),lewdness, and the praisingor admiring of the
"grass seed" (puji buah rumpuf],which is the name
be called within
invariably
by which the tin-ore must
last taboo
is due to
This
of the mine.
the precincts
the
of a specialmining vocabulary to which
the use
formerlypaid,and which did
greatest attention was
from that used in Perak.
differ very greatly
not
1

Vide

App. cxviii.,cxix.

MINERALS

270

Another

AND

CHARMS

of the ceremony
for word
I took
as

account

give it word
Malay informant
I

five

Take

"

MINING

runs

as

it down

follows
from

my

:
"

portionsof

cooked

white

fowls,both

uncooked

CHAP.

and

and

five

portionsof

black, together with

pulut rice,1 millet-seed

(sekoi\ seeds of the

When
all is ready, burn
chebak
China, etc. etc.
incense, scatter the black rice with the righthand over
of a tray, i.e.an ancJiak (suchas is used for
the bottom
ings
to the spirits),
fumigateand depositthe offerofferings
this layerof rice (one portion
in five portions
upon
and
of the
one
to the middle
going to each corner
tray). Take black cloth,five cubits long,fumigateit,
the head with the righthand
it thrice round
and wave
left to right,
from
repeatingthe followinginvocation
(serapaK):
black

"

"

Grandfather

In whose

'

charge are
'

Grandfather

In whose

charge

'

Batin

the

Elder,
and

caverns

Batin

'

the

Younger,

the Ore

which

that which

is

And

that which

is Down-stream

you
I who

Up-stream descend

It is Batin

the

O Ores, in
together,

Younger
Wizard

It is the Elder
It is the

who
who

Wizard

Mid-stream,
to Mid-stream,

to

ascend

call you,
Batin the Elder
It is Grandfather

It is not

this spot ;

who

calls you,

calls you,
calls you,

who

calls you,
and
yourselvestogether,Rubbish

Younger

Assemble

'

House-lizards, Kalerik] Centipedes,and

And
Let
A

basins,

all these your civil and military

companies,
is on the Hills descend
to the Plain,

are

May
May

Assemble

hill-locked

partakeof my
whosoever
comes

banquet.
bringme

Trash,

Millipedes,

ore,

ketongzor two,

Oryza sativa, L.

Batin

is

var.

aboriginaltribes

amongst

the

southern

part of

to have
appears
sometimes
borne

Chiefs

title of certain

the
been

of

Peninsula.
in

former

by Malays

also.

the
It

days

to

Kftong

be found

as

dry

measure

in the dictionaries.

Wall, however,

gives a

form

is not
V.

d.

kentong

(with which it may be connected) as

meaning an earthen pot, formerlyused
for holding /a/a",f-sugar.

MINERALS

272

AND

MINING

CHARMS

CHAP.

of the great
gold,'or renders it invisible. At some
in the Malay States of the
limbongan mas or gold-pits
the unwitting
interior,any allusion to the Deity subjects
miner to a penaltywhich is imposed by the Penghtilu.
The
of the gold vary greatlyin the same
qualities
The
finest gold brought to market
is that of
country.
the principality
the eastern
of Pahang, on
side of the
Malay Peninsula, which brings a higher price than
that of Australia
even
by better than three per cent.
The
gold is all obtained by washing,and the metal has
been
traced to the
worked, and scarcely
never
even
veins.
It is mostly in the form of powder or
original
dust
the mas-urai
of the Malays, literally
'loose or
gold.'2
disintegrated
of the two,
Gold, silver,and an amalgam formed
are
regarded as the three most preciousmetals, and of
and partial
these gold is,to a very uncertain
extent,
stillsometimes
regarded as a royalprerogative.3
1

"

"

Of

Silver

still less information

has

been

collected

gold. This, however, is but natural,as silver

in payablequantities,
has not yet been found
whereas
however,
gold mines exist. It is just possible,
many
be worked
that silver may
by the Malays on a small
cult
scale in the Siamese-Malay States, as it would be diffifor the following
on
any other hypothesisto account
invocation, which
was
given me
by a Malay of
Kelantan
('Che'Abas):"
than

"

of

Peace
I know

1
2

94.
the
and

your

you,

Child of the

the

s.v.

of

Brit.

Gold.

Leyden, Malay Annals, p.

He (the Sultan), also prohibited

ornamenting of creeses
the wearing anklets

wearing
of

bracelets

the

koronchong,or
gold, ornamented

hollow
with

silver."

Vide
"

Solitary
Jin Salaka (Silver),

origin.

quaere lombong ?
Diet,
Denys, Descr.
Sic

Malaya,
3

be with

gold,
gold, and

with
of

Two

legends,

wild

boar

have

alreadybeen

188, supra.

with

which

the

connect

the

preciousmetals,
mentioned, -vide p.

SILVER

is
dwelling-place

Your
The

Place

The

Place

The

Place

of your
of your

of your
Child of the

Ho,

I wish

make

to

arrack

If you do not
You
shall be
And
For

No
to

the

was

Rock

of

Pond

Balongan

Darah

in every stream
the Wind
where

Bay

Dies

Solitary
Jin Salaka,
time, this

moment,

very

to banquet you
propitiatory
offering,

on

toddy.
hither at this very

rebel unto

moment

God,

God's

rebel unto

Prophet Solomon,
God's Prophet Solomon"

am

other

metals, so far
in the

extent

any

Penance
Birth

273

Cloud

is

come
a

the Yellow

the Sea

you

and

IRON

Penance

hither at this

Come

AND

possibleevidence
for the Sacred

regaliaof

am

worked

are

aware,

Peninsula, yet there is the clearest

of animistic

ideas about

of Iron

Lump
than

more

as

one

which

of the

Thus

Iron.

forms

part of the

petty Sultans

Peninsula, the Malays entertain the

in the

extraordinary
terror.1 It
not
reverence,
unmingled with superstitious
is upon
this
Lump of Iron," when placed in water,
that the most
solemn
and binding oath known
to those
who make
of it is sworn
it is to this
use
Lump of
; and
Iron
that the Malay wizard refers when
he recites his
terrible denunciations
that Malay
category of the most
magic has been able to invent.2
It is possiblethat there
be, in the Malay
may
most

"

"

"

Vide

Diet.,

d. Wall,

v.

s.v.

Kawi,

ings of which
natural

power

one

Malay
of

Dutch

oath

mean-

sickness, and

the

he

explainsas the superof anything. He

pro-

would

the sickness
jBisa kawi

be
in

affected
the

by

affects the whole

is another

of

case

severe
a

Chief

tribe. "

(West

Surna-

kawi
as
explain btsi
tran) form of this expression. Under
follows :
It is "a
Bisa III., "/.v., v. d. W.
remarks
that
piece of old scrapiron with supernaturalpowers,
belong- to say, May you be struck by the Bisa
Kawi"
ing to the royal insigniaof the former
(lit.Poison of Kawi), is the
in the
address
to
Kingdom of Johor, now
ugliestwish you can
[then?]
anypossession of the Sultan of Lingga.
body, as it is supposed to bring upon
Whenever
oath was
addressed
the person
to be taken
an
so
by
every possible
be immersed
the Iron would
kind of sickness.
a subject,
2
in water
for a time, and the patient[sic]
For
examples vide the charms
had
drink
before he
in
of this water
almost
to
quoted
part of this
every
ceeds

to

"

' '

took

the oath.

Whoever

took

false

book.

AND

MINERALS

274

mind

all

at

events,

MINING

CHARMS

CHAP.

connection

some

between

the

ascribed
this portion of the
to
supernaturalpowers
generaluse of iron as a charm
regaliaand the more
against evil spirits. For the various forms of iron
which
play so conspicuous a part in Malay magic,
from
the long iron nail which
equally protects the
new-born
of

and

infant

the

evil,to the betel-nut

Rice-Soul

scissors which

the evil

powers
believed to

are

from the dead, are

spirits
representatives(symbolsor emblems)
scare

the

from

alike called the

(tanda

of Iron

best).So, too, is the blade of the wood- knife,or cutlass,

which a jungle Malay will sometimes
plantin the bed
of a stream
(withits edge towards the source)before
he will
blade
will

venture

of the

forest

however,

both

himself

only to drive
speaker'sown

the

side

when

he

too,

is the

of which

he

eating alone
precautionsbeing taken,

than

more

So,

water.

once

is

been

told, not

evil

but to "confirm"
the
spirits,
soul (menetapkan semangaf).
Stone
be regarded as distinctly
to
appears

Even
connected

away

ideas

with

depositedin
deposited in

the

above

time

of

the basket

when

substitute
of it,and

of these

I have

as

of the

knife, upon

same

seat
occasionally

in the

from

drink

to

to

animism.

with

the

the

stone

Rice-soul,the

stone

Thus

child's
the

swinging cot by way

child is temporarilytaken

all the various

time

both

in

concretions
the

bodies

to

of

of

out

be found
animals

fruit of trees
or
("Bezoar" stones)and in the stems
are
(as tabasheer],
examples of this. Examples of
tabasheer have alreadybeen quoted (under Vegetation
Charms),but a few remarks about Bezoar stones may
be of interest.
The
are

Bezoar

stones

usuallyobtained

known
either

to

the Peninsular

from

monkeys

Malays
or

por-

REZOAR

STONES

275

cupines. Extraordinarymagicalvirtues
these
the gratings of which
to
stones,
with
I
its

administered

and

water
was

asked

once

$200

attached

are
are

mixed

stone

which

the sick.1

to

for

small

kept in cotton-wool in a small tin box,

it lay surrounded
by grains of rice,upon which

owner

where

declared

he

that

it fed.2

him

I asked

how

it could

Bezoar
stone
true
a
proved that it was
(which it
undoubtedly was not),and he declared that if it were
placed upon an inverted tumbler and touched with
the point of a Kris (dagger)or a lime-fruit it would
be

to

commence

about.

move

Both

tests

were

therefore

of the Bezoar
my presence, but the motion
in each
case
proved to be due to the most

appliedin
stone

who
trickeryon the part of the owner,
by
pressingon one side of the stone (which was spherical
in shape) naturally
caused
it to move
; in fact I was
effect in the same
easilyable to produce the same
I presentlyshowed
him, though of course
as
way,
he could not be brought to admit the deception.3
overt

It is

"

that

stones

animals

or

magic

and

stones

are

also
with

very generalbelief among

Guliga [and] Buntat, viz.
found

are

contained

in the

bodies

in trees, have

vegetable virtue.
worn

These

charms, and

as

of

great
are

scraped,the scrapingsbeing mixed

and given to the sick as
water

medicine."

S.B., No.
2

that

Malays

This

Pubns.

"

of

3, p. 26 n.
idea recalls

stition about

what

Straits Settlements

the

are

R.A.S.,

similar
called

superin the

breeding-pearls,"
is supposed
i.e. a
itself
when
to reproduce
kept in a box
and
fed with pulut rice for a sufficiently lengthyperiod. Vide J.R.A.S.,
kind

of

"

pearlwhich

"

S.B., No.
140-143.
3
"The
known

as

I, pp.

No.

31-37,

3, pp.

article of export from

the Rejang and
Bintulu rivers in the Sarawak
territory,
These

are
chieflyobtained
monkey (a speciesof Seatto
be very
seems
nopithecus),which

Guliga,

more
a

commonly
recognised

red

abundant

in

the

Borneo.

more

called

the

tained

from

'

interior

districts of

Guliga,

valuable

Guliga Landak,'

is ob-

porcupine, but it is
The
rare.
comparatively
Sepoys
stationed at Sibu
Fort in the Rejang
formerlyexportedconsiderable numbers
of these

as

and

an

the

calculi

in addition

supposed efficacy
poison of snakes
venomous
creatures, they
be applied,either alone or

antidote
other

the

Hindustan, where,

to

their

to

for the

to
appear
in combination
to

Bezoar, forms

concretions

from

treatment

with

other

medicines,

of fevers, asthmatic

complaints,general debility,etc.
few

years

ago,

however,

these

A
men

MINERALS

276

I leave

Before

that

mention
the

to

"

frequentlyfound

send
since

Landak,

them
obtained

any
their

but

that

the

the

from

the

and

mixed

Guliga
had

formed
in-

concretions
had

monkeys

place

to

the

hakims

a
any, value from
The
usual
view.

Guliga is

Peninsula, and

come

of very doubtful, if
medicinal
point of

considered

be

to

are
"

frequentlygrated and
to

for

test

good

little chunam

rub

on

the

Guligaagainst
it, when, if it be genuine, the lime
tions
becomes
tinged with yellow. Imitathe hand

by

are

to

means

no

which

occasion

rare,
to

came

and

on

one

succeeded

a
expose
Sepoys and

counterfeit

true

closed

Thus

they

be

Guliga

aginary
imthat

assert

clasped

in

of the

bitter taste

fist the

the
cretion
con-

plainlysusceptibleto
applied to the back

will be

tongue when

the

Bezoar.

Malays apply various

tests.

if

The

of the hand, and

even

above

the elbow
'

; and
Guliga be a good Landak
that
assured
me
having
once
a
Sepoy
broken
of the latter he
one
accidentally
of a bitter
sensible
was
immediately
'

if the

in the mouth.

taste

"Accounts
the

natives

among
very much
the exact
positionin

vary
to

as

found

Guligas are
in any part of
saying they may occur
that
others
the body,
only
they occur
which

the

in the stomach

have

heard

have

taken

even

the

some

intestines,whilst I
that they
others declare
and

from

them
hand

the

Bezoar

head
stones

and
are

by weight, the gold scale being

used, and the value varies according

sold

called

are

not

are

and

water

un-

drunk

ance
or abundqualityand to the scarcity
of the commodity at the time of
sale.
The
ordinary prices paid at
from
Rejang a few years ago were
for common
$1.50 to $2 per amas
and from $2.50 to $4 per amas
stones
I have seen
for Guliga Landak.
one
to

of the latter which

It

about

was

valued

was

the

size of

$100.

at

an

average

was
Tangiers orange, and
perfectly
surface, where
not
spherical. The
ing,
abraded, was
artificially
smooth, shin-

bronze-brown, studded

in

deceiving the Chinamen, who trade in

these articles,by carefullymoulding
fine light clay into the form of a
some
Bezoar, and then rubbing it well all over
The
extreme
with
a
genuine one.
lime
and
the
real
of
Guliga
lightness a
sufficient
test are, however, generally
to

with

ledge,
know-

own

my

Bakatans

some

subject,I may
ascribed
very generally
implements which are

stone-age

in

the

(batu halilintar).They

thunderbolts

ceased

CHARMS

portion of

powers

"

or

MINING

this

magic

celts

"

AND

dark
above
These

with

rous
nume-

irregularly
-shaped fragments of
rich brown
standingout slightly
the generalmass
of the calculus.
in
size
and appearfragments,
ance,
bore

close

in
crystals

resemblance

the

to

coarse-grainedporphyritic

rock.
"

The

much
seen

monkey-bezoars vary
shape. I have
size of large filberts,

common

in

colour

them

and

of the

and
cordate
in
curiously convoluted
shape, with a smooth, shining surface
of a pale olive-greenhue.
Mr. A. R.
which
me
Houghton once showed
one
inch
and
half long, and
an
a
was
It was
shaped like an Indian club.
of a
dirty greenish colour, perfectly
smooth
and
and
it had
cylindrical,
become
a
aggregated around
portion
of a sumpitan dart, which
to
appears
have penetrated the animal's stomach,
and
off short has subsequently
being broken
served
formation

of

had

gentleman
Landak

stones,

in his

was

the

second

of

to

to

of

could

block

rich

best

be

which

same

was

two

bore
in

shape,

colour, and

constable's

porcupine stone

for the

possession

bright green
was

and

brown,
form

The

of which

one

close resemblance
and

the nucleus

as

calculus.

chocolate
likened

staff.

opened

in
One
was

PURIFICATION

the

like

Bezoar

merely as

stones,

touch-stone

BY

WATER

277

but

for

usuallythey
gold.

kept

are

(c) Water
1.

the

WATER

be

shell full of small

found

to

brown

shavingslike

mere

shred

J.K.A.

S.

S."., No.

4,

pp.

tion.""

tobacco.

56-58.

part of the island which produces

in greatest abundance
stones
of
to be, by a coincidence

is
guliga in Siak, which
the larangan
to belong to
seems
raja [royalproperty],is an intestinal
native reports, the district about
the
found in a kind of porcupineliving
stone
of
the
in the upper reaches of the
waters
BaluRgar (Batang principally
upper
The
is
that
the
waters
headMandau.
The
Sake-is livingin this
story
Kayan).
of this river are
off from
cut
the
regionare
only persons who collect
its lower course
extensive
these
which
tract
by an
stones,
they deliver to the
which
the river disappears, Sultan
of hills beneath
partly as a revenue,
partly as
a report by no
means
unlikely barang larangan.
if the country be, as is probable,limestone.
By right all the guligas found by
of
The
the
district
them
the Sultan's ; the greater
are
people
with the lower
have no communication
however, are
number,
clandestinely
of the river,and are thus without
sold to Malay and Chinese
traders.
course
In lieu of this
According to their size they are
any supply of salt.
of the waters
worth from $40 to $600 a piece.
use
necessitythey make
of certain
"Their
must
be
value, however, does not
springs, which
saline mineral
springs,and which the
merely rise with their weight but, as
Kayans call Sungan.' These springs in the case of preciousstones, rises out
of all proportionwith the mere
also frequented by troops of the
increase
are
in
red
monkeys before mentioned, and
weight. A guliga weighing i
most
the Bezoars
are
constantlyfound
ringgit(8 mayam) costs $600, whereas
in
the
stomachs
of
these
of the weight of 3 mayam
will only
animals
one
be worth $100.
through their drinkingthe saline water.
lie in wait about
The
hunters
such
" or guligas,
particularly
largeones,
the
so
runs
and,
on
pricesare sometimes paid.
springs,
extraordinary
report,
said
the animals coming down
The
Sultan of Siak possesses one
to drink they
"

The

BY

followingdescription
(by Sir W. E. Maxwell)
as
bathing ceremony,
practised by the

The
of

PURIFICATION

these

"The

considered

"

"

'

"

are

able

to

from

tolerable certainty
guess with
external signswhich
of the

will

monkeys
they forthwith
sumpitans. I
in

more

afford
shoot

the
such

Guliga, and

to be valued

with

their

chest

this account,
than
one,
ways

ous
curi-

principal value
reputed virtue

have

from

or

cloth, or

medicinal

soaked

is

some

of

virtue

lead

us

to

foundation

these

concretions

that there
suppose
for their reputa-

bowel

To

in

cases

an

of

is founded

their

as

on

powerful aphrodisiac.

is
in this way one
tied up in a pieceof

operate

water

is drunk."

153-4-

they are

their

in which
"

F.

(Sumatra) mJ.K.A.S.,
PP-

that

complaints,but

the navel

on

worn

"900.

maintain

infallible medicine

almost

In
geveralquiteindependent sources.
concluding these brief notes, I may
remark
that the wide-spreadidea of the
would

at

"Natives

one

has

Kehding

on

S.B.t No.

been
Siak
17,

WA

278

Perak

Malays,
subject:"
;"

Limes

are

be

may

used

TER

CHAP.

taken

in Perak,

Malay has resolved

They are cut in two
In Penang a root

as

as

we

typicalof
use

soap,

this

when

having a reallygood "scrub."

and squeezed (ramas)in the hand.
called sintok is usuallypreferred
When
limes.
the
to
sufficiently
body is deemed
cleansed
the performer,taking his stand
facing the
times, and then counts
East, spits seven
up seven
aloud.
After the word
tujoh (seven)he throws away
the remains
of the limes or sintok to the West, saying
sial jambalang deripadabadan
aloud, Pergi-lahsamua
and
aku ka pusat tasek Pawjangi, 'Misfortune
spirits
of evil begone from my
body to the whirlpoolof the
throws
lake
Then
he
(jurus] a few
Paujangi!
buckets
of water
himself, and the operation is
over
complete.
lake Paujangi is situated in mid-ocean, and
The
All the
the tides.
its whirlpool most
likelycauses
there.
of the sea and rivers are finally
received
waters
It is probably as
abode
for exorcised
eligiblean
be
considered
Sea
to
was
once
spiritsas the Red
by our forefathers."
The
just described is evidentlya form
ceremony
of purification
Similar purificatory
monies
cereby water.
form
at
an
integralpart of Malay customs
birth, adolescence, marriage,sickness, death, and in
critical period of the life of a Malay ;
fact at every
in detail
but will be most
conveniently discussed
each
under
of the particularheadings referred
to.
The
(forthe details of which
tepong tawar
ceremony
see
Chapter III., and which is perhaps the commonest
on

'

"

pp.

J.R.A.S., S.B.,

6-9, supra.

No.

9,

p.

24

n.

As

to

Paujangi (Pauh Janggi)

vide

280

SEA

THE

I desire you
To such and

AND

speed me,
such a place;

to

RIVERS

to

CHAP.

the utmost

If ye will not, ye shall be rebels

of your

againstGod,"

power,

etc.

I need

hardlyexplain,
perhaps,that "big medang"
and "low-growing medang" are
the names
of two
varieties of the same
are
tree, which
supposed in the
instance

present
which

these

Then

have

to

different parts

you

stand

Spiritsfor their assistance

snags, and rocky islets.1
Arabic

an

the

talisman

text

on

from

in

call upon

and

in the bows

up

timber

made.

were

Sea

Sometimes

the

furnished

leaf which

shoals,

pointingout

is manufactured

the

by writing

is then

thrown

into

sea.

So,

too, it is not

the mouths

near

unusual

of rivers

to see

rocks

adorned

in mid-stream

with

cloth

white

long stick or pole,which marks them

in rapidswhere
"sacred
and sometimes
out
as
places,"
made
are
navigationis difficult or dangerous,offerings
to the River
Spirits,as the followingquotationwill
from

hanging

show

:
"

"We
reach

commenced

at

troubled

water

of

horizontal.

The

last

to

slide

perceptibly out

raft buried

itself under

leavingdry only our

littlestage, and

shook

as

and

trembled

down

if it

were

the

the whole

about

to

long

of

the

surface,
fabric

break

up.

Yelling Sambut, sambut' ('Receive,receive')to the

whom
was
spiritsof the stream,
Kulup Mohamed
with small offeringsof rice and
leaves,
propitiating
the panting boatmen
their strugglesuntil
continued
'

we

shot

out

danger was
1

Vide

App.

once

more

into smooth

deep

water,

and

over."2

cxxiv.

J.R.A.S., S.B.,

No.

9, p. 26.

all

OF

IMPORTANCE

281

RIVERS

Malay Peninsula,
and
for that matter, in Malayan countries generally,
It was
can
hardlybe overrated.
by the rivers that
Malay immigration,coming for the most
part, if not
the interior of the
from
Sumatra, entered
entirely,
Peninsula, and before the influx of Europeans had
superseded them by roads and railways the rivers
The

rivers in the

importance of

were

the

old

Malay

rivers

sole

settlements
both

streams,

or

of inland

means

are
on

All

communication.

situated
this

the

on

banks

and

account

of

because

of the

necessityof having a plentiful

supply of water
the purpose
the rice-fields,
which
of irrigating

for

constitute

the

main

source

of

Accordinglythe backbone,
district is the

river

that

which

cases

the

in most

livelihood

so

runs

the

for

habitant
in-

speak,of a Malay
through it,and from
to

district takes

here, as elsewhere, the river-names

its

name

for

generallyolder
than the names
of territorial divisions.
They are often
and probably of pre-Malayan origin,
but
unintelligible
sometimes
derived from the Malay names
of forest
are
As a rule every
reach and point has a name
trees.
known
to the local Malays, even
though the river may
with only a few villages
run
through forest and swamp
scattered at intervals of several miles along its banks.
Of river legendsthere are not a few.
The
ing
followof the largestrivers of the
relates to one
extract
Peninsula, the river Perak, which gives its name
to
the largest
and most
importantof the Malay States of
the West
Coast.
Perak
is
silver,though none
means
in the country ; and the legend is a fair specimen
mined
of the
to

sort

of story which

account

for

On

their

"

an

otherwise

return

grows

are

up

round

an

name
inexplicable
down-stream, the Raja

attempt
:

"

and

his

282

REPTILES

followers

AND

halted

REPTILE

CHARMS

CHAP.

Chigar Galah, where a small stream

into the river Perak.
struck
with
runs
They were
astonishment
of this stream
at
as
findingthe water
white
santan
as
(the grated pulp of the cocoa-nut
mixed
with
was
water). Magat Terawis, who
of the stream
discover
to
despatched to the source
the cause
of this phenomenon, found there a largefish
of the kind called haruan
engaged in suckling her
She had large white breasts from which
one.
young
milk

at

issued.1
returned

He

"

river

he returned

Then

3.

AND

REPTILES

The

at

Of the

originof

least,are

told.

William

of

the

its

to

the

exceeding

Lama."2

Kota

CHARMS

REPTILE

Crocodile

two

Perak

was

stories,
conflicting
collected by Sir
other

the

was

taken

Selangor, but
version
with it elsewhere
not
met
; a parallel
monest
being the comstory quoted by Maxwell
form
of the legend in Selangor as well as

by

I have

to

of these

in

called

Raja, who

the Crocodile
One

Maxwell

down

the

in allusion
('silver'),

'Perak'

whiteness.

told

and

from

me

Labu

in

Malay

Perak.
Maxwell's

Sir William
"In

the

account

runs

find

of the crocodile, we

case

as

follows

"

instance

an

dangerous animal being regarded by Malays as

which
distinguish
possessed of mysterious powers,

of

This

recalls the account

mythology

of the four

said to flow from

the

in Northern

rivers which
teats

of the

are
cow

In this
and

great many

Malay

myths

the

is an

legend

the white

animals

Audhumla.
In

colour white

and

we

feature,
all-important
the white Semang

have

river.

white

In

birds

J.R.A.S., S.B.,

are

No.

others

white

introduced.
9, p. 95.

him

from

with
of

the

India

tanks

sacred

apart

here

and

kramat
On
had
at

my

class him

creation, and

brute

elephant. Just as in some

parts
crocodiles are
protectedand fed in
for them
by Hindus, so in Malay
there particular
crocodiles are
sidered
contion.
and
safe from molestaare
(sacred),

river

in

gun- barrels

crocodile, the

283

tigerand

set

rivers

of the

most

CROCODILE

THE

OF

ORIGIN

the

I have

interior of Malacca

knocked

Malay

when

up
who

did

it

taking aim
immediately

fallingon his knees in the bottom of the boat and

vidual
the ground that the indion
entreatingforgiveness,
kramat, and that the
reptileaimed at was
speaker'sfamilywould not be safe if it were
injured.
The
of ideas like this lies far deeper in the
source
the
than
his
Muhammadanism
Malay mind
; but
creed has, in many
instances, appropriatedand
new
for them.
accounted
The
connection
of the tiger
with AH, the uncle of the prophet,has already been
fable has been
explained. A grosser Muhammadan
invented
regardingthe crocodile.
This
first
the Perak
reptile,
Malays, was
say
created in the following
manner
:
"

"

"

There

was

once

upon

Padang Gerinsing,whose
and
"

acceptance
She it was

with

the

who

had

time

found great
petitions
Almighty.
the

care

crocodile.

the

claywas
palm).

The

material

on

favour

of Siti Fatima, the

daughter of the Prophet. One day

clayand fashioned it into the likeness
the

called Putri

woman

she

which

took

of what
she

some

is

now

moulded

upih (thesheath of the betelThis became

nut
the covering of the crocodile's
under-surface.
she attempted to make
When
the mass
breathe
it broke
in pieces. This
happened
twice.
Now
it chanced
Putri had just
that the Tuan
a

sheet

of

284

REPTILES

AND

REPTILE

CHARMS

CHAP.

been

of
eating sugar-cane, so she arranged a number
backbone, and the
as
a
jointsto serve
sugar-cane
peelingsof the rind she utilised as ribs. On its head
she placed a sharp stone, and
she made
of
out
eyes
bits of saffron (kuniet)
tail was
made
of the
; the
mid-rib and leaves of a betel-nut frond.
She
prayed
God
to
Almighty that the creature
might have life,
and

it

For

at

commenced

once

it was

and

cursed

of the
shalt

not

it of

its teeth

jaws

to

the

when

shalt be

enjoyment shall

no

lust

know

and

close

them.

observe

to

with, a white fowl

the

hook

crocodile

the fowl in the

conclusions

and

are

behaviour
the

fowl

will
be

down

or

When

repeated :
Tuan

drawn

Putri

if the
across

the
'

Aur

its

serve

"

water

from

considerable

fowl
the

line is

to

commence

orthodox
blood

way,

be

must

of

rattan)to
The
bait.
as
dying
are
closelywatched,
them
to the probas
able
when

crocodile

the

likelyendeavour

otherwise

"

to

goes

most

and

of

deprived

which

To

be slain in the

must

fowl itself is attached

strugglesof

thou

this

to

of its
by cuttingits throat, and some
rubbed
the line (usuallyformed
on
which

dile
croco-

day. Malay Pawangs

followingmethods of proceeding

the

it is desired

the

nails into

nails

It is these

teeth

as

then

drove

tongue, and

Then

thine, and

be
She

desire.'

or

feeble.

and

'

crocodile

in Perak

old

grown

it,saying, Thou

sea,

move.

had

Gerinsing,who
Fatima

and

playthingof the Prophet's

Fatima
it at
length became
; but
faithless to
Putri
Tuan
Padang

long time
daughter, Siti
a

treacherous

breathe

to

distance
make
a

moves

If

hooked.
the

crocodile
it will

off; but
little way

only

up

stream.
set

the

followingspellmust

Dang sari kamala

Padang Gerinsing;

sari, sambut
tidak di-sambut

be

kirim
mata

chabut

angkau
is

what

sent

(O Dangsari, lotus flower, receive

thee by the
Lady Princess Padang
thou receivest it not, may
thy eyes be
-

his

thrice
closed

teeth
Allah

bait is thrown

the
blow

must

times, and

285

'

Gerinsing; if
torn
out '). As
operator

LEGEND

CROCODILE

ANOTHER

the

repeat

kata

sapaya kun

with

followingsentence,
drawing breath :

without

and

the

water

times, stroke it three

it three

on

into the

Muhammad

Kun

'

tab

paku?

('Kun saith God, so kun saith Muhammad;

fixed.')Other formulas are used during other
of the proceedings."

nail be

kata

The
the

was
"

story,

rarer

to

allusion has

which

There

the latter

was

who

woman

had

The

know

without

her child.

to

'Grandsire

would

meet

me,

lost me.'

to

and

during

and fell
grasp
and wept, but as

dive she had

into

to

home

return
a

dream,

no

crocodile,and

to-morrow

come

the

the

to

more,

am

now

waist

the

upon
to

Now

mother
of her

name

the surface, and

he

downwards

had

already

the child said, Come

'

fourteen

J.R.A.S., S.B.,

No.

7, pp.

she

still human

was

days,and remember
plantain(banana).' She

you

spot where

morning, therefore,the

crocodile,though he

the

Sarilang'('Toh Sarilang):if

the waist.

again after
egg

she

her

shrieked

repairedto the river and called

child,whereupon her child rose
into

had

'

Next

from

it,but

night she dreamed

appeared and said, Weep

turned

called

turned

bathe

That

her child

mother, I have

mother

how

not

that

to

operationit slippedfrom

she did

in which

child which

sit up (tahu dudok},and

to which
of 'Sarilang.'One
day she took

to

into the river.

down

made,

"

the name
gave
child to the river-side in order

saw

been

:
following

just learnt

you

stages

to

bring an

therefore

24-26.

back

went

286

REPTILES

AND

REPTILE

CHARMS

CHAP.

again at the time appointed,and having called

him by his new
he again
name
('Toh Sarilang),
surface, when

the

to

he

also

had

that

saw

turned

now

from

into

came

the waist upwards

crocodile.

So

the egg and the plantain,

and he devoured
when
he had done
he said, Whenever
so

him

she gave

them,

she

upon

and

'

the crocodiles

get ferocious

to
(ganas],and commence
attack human
an
beings,take a plantain,
egg, and a
handful of parched rice,and after scattering
the rice
and
the river, leave the egg
the plantainon
the
on
bank, calling
('TohSarilang)as you do
upon
my name
will immediatelycease.
so, and their ferocity
1

"''

The

notes

reprintedin

given were
"

Perak

eggs
watches

mother

element

native

all those

run

little
not

away

her and

now

be

SelangorJournal from the

of Mr. Wray.
crocodile are hatchingout,
a

the

does

she

which

escape

any

of

the

will

the
"

Notes

Museum

"When
the

crocodile folklore which

on

molest, but

from

get away

that take

ones

she

the water,
to

on

eats

but

land

the

to

their
up

should

they will

said to
are
tigers. Some, of these reptiles
have tongues, and when
possessed of that organ they
vicious and
are
more
dangerous than the
very much
When
crocodile
formed
a
ones.
enters
a
ordinarily
river it swallows
a
pebble,so that on opening the
it is only necessary
the stones
stomach
of one
to count
rivers it has been into during its
in it to tell how many
kira-kira did? on
life. The
Malays call these stones

change

this

The

most

add

usual

have

succeeded

assert

weight to
name

as
dile-spirit,
given
as

Indians

hand,

other
to

stones

The

account.

the

on

into

of the

on

the banks

that

the

its body

croco-

charms

in

such

in

is
collecting,

to

swallows
alligator
aid it in divingand

Sambu

Agai,

Jambu

Rakai.

of the Orinoco,

Kira-kira

or,

as

means

it is also

"accounts."

called,

288

AND

REPTILES

REPTILE

CHARMS

CHAP.

clumps of fempiei (or dempiei} trees just above

high-watermark, using the fallen leaves to form the
The
nest, and breakingup the twigs with her mouth.
for layingis said, in the north of the Peninsula,
season
to

coincide

with

the

time

"when

the

rice-stalks swell

grain,"i.e. the end of the wet season.

The
most
prolific
speciesof crocodile is reputed
the buaya lubok, or Bight crocodile (alsocalled
to be
Marsh
which
or
lays as
buaya rawang,
crocodile),
Other
as
fiftyor sixtyeggs in a singlenest.
many
varieties,I may
add, are the buaya tembaga (Copper
the buaya katak
which
(Dwarf crocodile),
crocodile),
is, as its name
implies,"short and stout," and the
which is
buaya hitam or besi (Blackor Iron crocodile),
reportedto attain a largersize than any other variety.
with

the

This

latter kind

called

buaya
of

specimen
reliable
less

near

Kuala
The

attention

gavialof

is hence

The
(Mossy crocodile).
largest
varietyof which I have had any

this

hasta"

in the time

and

moss-grown,

berlumut

account

one

is often

is

one

which

measured

and
(about23 feet),

of Sultan

Mahmat

at

"

which

four fathoms,

caught
Sungei Sembilang,
was

Kutib.
Selangor,by one Nakhoda
has
attracted
long, which
buaya jolong-jo
owing to its reputed identification with the
Indian

and

waters,

which

crocodile, is pointedlydescribed

is therefore

no

by Malays as
separatingitself from the other species.
(the
Finally,there is the buaya gulong tenun
Crocodile that Rolls up the Weft
?),which is not,
but is the
of a separate variety,
however, the name
of
name
appliedto the Young Person or New Woman
female who
the aggressive
the world of crocodile-folk
at
everythingand everybody for the mere
snaps
gloryof the snap !
true

"

"

"

"

"

'

HABITS

"

After

the

away
There

Mr.

the

to

289

Wray,

all those

up

any escape
they will turn

land

the

"

which

should

but

water,

on

eats

CROCODILE

THE

hatching,"says

watches, and
from

OF

mother

run

her
into

away

and

get

tigers."

pointin the Selangortradition,

perhaps more
into
turn, not
accordingto which the littlerunaways
but into "iguanas" (Monitor lizards).
tigers,
of a tongue, which is supposed
As regardsthe want
it is said they were
to be common
to all crocodiles,
so
created by design,
in order that theymight not acquire
for human
flesh.
Hence
taste
too
pronounced a
the proverb which declares that no
carrion is too bad
for them
tahu menolak
to welcome
:
Buaya mana
bangkei?" ("When will crocodiles refuse corpses?")1
After the outbreak
of ferocity
the
(ganas)among
crocodiles in the Klang River last year, some
account
is

"

"

"

of the way in which the crocodile is here said to capture

and destroyhis human
victims may prove of interest.
Every crocodile has, according to the Selangor

Malay,three sets of fangs,which are named as follows :

(i) si hampa daya* (two above and two below),at
the tipof the jaws ; (2)entah-entah
(two in the upper
and two
in the lower jaw), half-wayup ; (3) charik
kapan (two in the upper and two in the lower jaw),
the socket of the jaws.
near
The
first may
be translated by
Exhaust
your
devices
the third
by Yes or no
; and
; the second
by Tear the shroud," the latter being a reference to
the selvage which, among
the Malays, is torn off the
"

"

"

"

"

The

shortness

of

the

crocodile's

resource?"

sS/uang,

or

seluang hook, or hook for catching

the sMuang, a small fish resemblingthe
Vide H. C. C. in N. and Q.
sardine.
"

sometimes

Also

daya," lit.

kail

"

"

idea.
2

called

sometimes

is a mere
tongue, which
stump of a
has
rise to this
probably
given
tongue,

"

called

What

device ? "

The

front teeth

or

"

"

are

No.

Apa
What

4,

sec.

95, issued with

S.B.
the/.^.^.-S1.,

also
U

No.

17

of

AND

REPTILES

290

afterwards

shroud

and

corpse
If

has been

Resources," he

has

problematical
; but
Shroud," he

is

its victim

tries

smother

swamp,
the
root, with
retires
what

at

him

it considers

rises

the

to

and

Moon,

"

from

short

crocodile
either

of the

grove
man-

to

it

"

"

bear witness

distance.
to

After

effect its purpose,

of the drowned

body

calls upon

that it was

man

the

Sun,

guilty

not

"

Bukan

aku

membunoh

angkau,
angkau"

membunoh

yang

being translated,means
"

dead

the surface, and

seizes the

Ayer

Which,

the

soft,thick mud

surface,when

Stars

of the homicide

if caught

purposes

sufficient interval

the crocodile
and

all

pushes him under a snag or projecting

object of lettinghim drown, while it

or

watch

to

in the

of

"

capture

the

is decidedly
escape
the
Tearers
of the

and

below

once

him

of escape;

caught by

it effects

carries
to

if

when

up

Exhausters

"

his

teeth

CHAP.

tying it

all intents

to

Whenever

man.

for

fair chance

"Debateable"

the

by

used

CHARMS

wrapped in it.
is caught by the

man

REPTILE

"

killed you,
which
killed you."1

I who

It

was

not

It

was

water

repeating this strange performance,

the
the crocodile again dives and proceeds to prepare
for its prospectivebanquet. Embracing the
corpse
with
its "arms," and
curving the tip of its
corpse
thrice

After

The

questionof

ascribed

butes

with

not

victim

but,

shows, it is
the

to

attri-

mental

is

crocodile

shed

as

the

far

from

origin.
tears

over

above

is
his

At

"laugh"
"

who

than

to

the

at

those

misguided

pole a boat down

the

tigerwhich

stream"

mortals
no

"

less

laughs at those
who
a
moonlight
carry a torch on
night "), and also has a strict regardfor
honesty. ( Vide infra.
)
"

account

insensible

enormity of manslaughter.

by

It

time, it is credited with strong

to
(since it is known
sense

same
common

one

it is credited

human

alleged

the

the

interest,as

of great

Malays

to

"

EATING

MAN-

CROCODILES

291

the tail is nearly

powerfultail under its own belly(until
of the
bent double),it contrives to break the backbone
with
victim, and then picking up the body once
more
its teeth,dashes it violently
againsta trunk or root in
When
the long bones
of the limbs.
orcler to break
the bones

thus

are

it swallows

the

broken

so

whole

body

to

as

Miraculous

no

obstruction,

thus

able
affordinga remarkits method
of devouring its
"

in
to the boa
parallel
recallingDarwinian
prey, and
hood.

offer

ideas

escapes have,
Lebai 'Ali was

of their cousin-

however, occasionally

caught by a crocodile
Burok
at Batu
one
(Kuala Selangor),
evening as the
tide was
ebbing, and the crocodile,after smothering
him effectually
(asit thought)in the thick mud, retired
the end.
await
to
Insensibly,however, it floated
farther and farther off with the falling
tide,and Lebai
made
and successful
'Ali,seeinghis opportunity,
a bold
occurred.

dash

Thus

for freedom.
similar

A
under

bamboo

which

which
enemy
A

root

up

himself
it.

At

and

who, after

floated

up

Ka', who

the river bank

on

had

enemy

usual, drew
made

that of Si

was

caught him,

formidable

swarmed

case

by

the

an

pushed

was

dile
by the crocowaiting till his

little farther off than

overhanging
the

moment

same

and

stem

crocodile

rush, and

actually
caught him by the great
surrendered
to
latter,however, he willingly
the priceof his liberty.
as
yet

more

marvellous

escape,

was

that

the

youth belonging to the Government

at
Klang, who escaped, it is related, by
honoured
expedient of putting his thumbs

toe,

his

of

launch
the

time-

into

the

crocodile's eyes.
In connection
with this latter exploit,
by the way, Malay authorities assert that the crocodile's
eyes

protrude from

their sockets

on

stalks

(likethose

REPTILES

292

of

AND

he

crab)so long as
being "as long as
a

an

matter

easy

REPTILE

stays under

the

CHAP.

the stalks

water,

so
forefinger,"

catch

to

CHARMS

hold

that

of

it is

quite
living

these

-pegs."
the rest, crocodiles

For
have

false

of

sort

pouches or sacs,
they swallow, and

one

addition

stomach

another

for the

Malays

to

into

several

stones

which

for the clothes and

ments
accoutre-

victims, these pouches being in

their real stomach

to

the

by

divided

being

sac

of their human

said

are

(inwhich

the remains

of

monkeys, wild pig,mouse-deer, and other small animals

are
found),and, in the case of female specimens,the
The
second
pair of eyes in the neck which,
ovary.
Mr. Wray says, they are
supposed to use when below
in Selangor supposed to be used at
the surface, are
they are called mata malam, or nightnight,whence
opposed to their real eyes which they are
eyes, as
supposed to use only by day.
As regardsthe stones, which crocodiles undoubtedly
swallow, they are sometimes
supposed to enable each
crocodile to keep an
male
of the number
of
account
of bightsit
rivers which
it has entered, of the number
lived

has

victims.

in,

noise which

The

resembles

apply

the

crocodile

those

who

roar

word

well

wrath

The

loud

same
as

of

even

or

of

wish

which, perhaps,the
be

crocodiles
or

of
make

its human

when

bellow, and the

the

to

bellow

fighting
Malays
of

the

that of the buffalo.

the

crocodile-folk

shoot

to

number

menguak

to

as

the

commonest

is

provoked by

them, in various
is

to

dabble

ways,
a

of

sarong,

a woman's
effectual)
mosquitoof the river where
curtain, in the water
they live. So
also to keep two
of weights and measures
sets
(one
another
for selling,
for buying and
is sometimes
as
or

(as is

said

to

more

WIZARD

CROCODILE-

THE

by the Chinese),is said to

provoking their indignation.

be

done

certain

of

means

with

credited

is sometimes

crocodile-wizard

The

293

and
callingthe crocodile-folk together,
of discoveringa man-eater
them, and an eyewitness
among
such
on
one
latelydescribed to me the scene
occasion.
A Malay had been carried off and devoured
by a crocodile at Larut, and a Batu Bara man, who
Hassan, undertook
went
by the sobriquetof Nakhoda
of the usual
the culprit.Sprinklingsome
to discover
sacrificial rice -paste (tepong tawar) and
"saffron"
the

of

power

the

various

summoned

them

to

tones

and

declares

informant

exception of the
moments
only one
this

was

found

the

on

one,

that

return

to

which

one

crocodile

being

contain

to

had

who

of crocodiles

the
on
appear
less than
not

to

all

them

commanded

and

tribes

in loud

out

in the river,
surface.

My

eight or ten
actuallyappeared,whereupon the Pawang

crocodiles

man

of the river, he called

the surface

rice upon

been

the

remained

captured by

on

it.

charmers

In

the
few

the surface,

killed and

garments

of crocodile

prowess

guilty.

was

forthwith

with

the bottom

to

cut

open,
of the unfortunate

Similar
are

stories of

told

by

the

Javanese.1
I shall
ceremonies

proceed

now

to

describe

the methods

and

catchingof crocodiles. The

descriptionby Mr. J. H. M. Robson, of

used

for the

followingis a
usual method, at all events
in
Selangor,of the most
remarks
from
Selangor,but it would
upon
appear
well
the subject in Dr. Denys' work, that live as
dead bait is commonly used :"
as
'"
A small piece of hard wood, about 6 in. or 8 in.
inch thick, is
of an
long, and about three-quarters
"

Rewritten

from

Sel. Journ. vol. iii.No.

19, pp.

309-312.

REPTILES

294

sharpened
the

both

at

of

end

AND

of

fastened

which

teeth

to

but

may
stick affixed

the

to

this

simply

strands

other

of the

end

of

the crocodile

prevent

the

rattan,
singleuncut
be only a quarter of
with advantage be a

can

middle

is

as

the

; to

CHAP.

firmly fastened, the

strands justheld together

having about a dozen

by say a couple of knots, so
from
biting it through, as
his

the

to

twine

twine

between

CHARMS

ends, and

yard

REPTILE

of this twine

end

least

at

little

feet

20

inch

an

get

long,

in diameter,
small

bigger; a

line,to

is

act

as

visible

float,completes this part of the gear.

crocodile

will

chicken

to

the

at

"

he

anything,but

eat

least that

Probably a
is certainly
partial
always successful in

bait

is

of fowl,
sort
having killed some
the
cut
right through the breast lengthways
from head to tail,
and the small piece of pointed hard
wood
inserted,and the bird bound up again with string.
nailed together,
are
Next, two
pieces of lightwood
forming a small floatingplatform about a foot square,
this the fowl is placed,raised on
miniature
and
on
trestles.
small platform thus furnished is placed
The
line is
in a likelyspot near
the bank, and the rattan
river

Sepang
body is

hitched

over

"

so,

small

branch

or

stake,

that

so

the

be carried away
not
platform may
by the tide.
By the next morning the rattan line,bait and platform
all have
that
disappeared,which probably means
may
the crocodile, having swallowed
the fowl, has gone off
in tow, a tug being sufficient to set it
with the rattan
free, whilst the platform,thus released, has drifted
A crocodile will try the aggressivesometimes,
away.
so, when
going in pursuit,it is better to have a boat
the
than
most
a
sampan? but Malay paddles are

bait

convenient
1

in either

native-built

canoe

It is also advisable

case.

hollowed

out

of

tree-trunk

is

no

doubt

to

have

referred to.

REPTILES

296

that

they

strands.

This

so

AND

form

REPTILE

rope

will form

CHARMS

with

it is that

the

that part of your

loose

crocodile's teeth, and

(unravelled)

divided

correspondsto the gut (perambuf)of

the part just above
the hook),and
(i.e.
of

CHAP.

fishingline,
the advantage

get

between

the

it from

being

bitten

strands

prevent

tackle which

would

be.
certainly
Next, you take a pieceof the bottommost
rung of
house-ladder
(anak tangga bongsu),and sharpen it
a
to
a
point at both ends, so as to form a cross-piece
(palang)such as will be likelyto stick in the crocodile's
throat.
Having fastened one end of the "gut" round
of the cross-piece,
and the other to your
the middle
rattan
line,the lengthof which may be from ten to fifteen
fathoms
the depth of the river at
or
so, according to
the spot where
the crocodile is supposed to lie,you
the pole
down
cut
must
tree
next
to serve
a
as
young
(chanckang)to which the floatingplatform and bait
This
be subsequentlyattached.
pole may be of
may

through as

any

kind

found
and
as

of wood

"

bamboo

except

suitable tree, take hold

chop
you

rope

do

it thrice

at
so

of it with

the

have

you

the left hand

right,saying a

charm

"

be with

Peace

with

when

so

you, O

Prophet Tetap,

is the

in whose

charge

Planter

of Trees,

earth,
be with

you, O Prophet
I petition
for this tree to serve
Peace

Noah,
as

mooring-postfor

my

crocodile-trap
;
If it is to kill him
If it is not

These
taken

from

last

to

two

the

positionbeing

do
(thecrocodile),

kill

him,

do

you

lines refer

you

fall supine,

fall prone."1

to

the

omens

which

falls; the
the tree
way
that of a crocodile which has
1

Vide

App.

cxxviii.

"

are

supine
"turned

"

PREPARATIONS

CEREMONIAL

attitude

would
position

the prone

whereas
turtle,"

297

be its natural

it swims.

as

making the floatingplatform or raft

by choppinga plantainstem (any kind will do)
(rakif)
and then skewering
into three lengths(di-ttratkan
tigd),
Then

start

these

lengthstogetherat
triangle.

their ends

so

as

form

to

firmlyplantthe lower
triangle
and springy rod, making the upper
direction (di-pasin a forward
end curve
over
slightly
kayu melentor ka-atas) and securing it in
ang-nya
carried down
which
its positionby two
are
lashings,
of
front corners
from
its tip and fastened to the two
and
the charm
the triangle.Then
utter
plant the
Into the apex
end of a strong

of this

poleby the river-side in the spot you have selected,

holding your breath and making believe that you
kita Raja Suleiman] as
are
(di-sifatkan
King Solomon
consists of
charm
The
it sinks into the ground.
these lines :

"

"

be

Peace

In whose

with you, O Prophet

charge is the water;

Khailir,

you, O Prophet
charge is the earth ;

T"tap,

be with

Peace

In whose

Pardon, King of the Sea, Deity of Mid-currents,

I ask

only for

The

innocent

And

drive out

If you

Now

prepare
(in the

fowl
insert

the

flesh and
"ird

do

seven

piece of
silence and

not

the

'

'

guilty (crocodiles),

to let go,
you assist me
only the guiltywhich devoured

do

do

so, you

the bait.
orthodox

shall

To

die,"etc.
this you

do

way), cut

ladder- rung
into its
feathers round
it, and
times
rattan,

hold

round
not

your

and

seven

as

kill

must

partlyopen and
body, wrapping the
binding the whole
it

times

however,
forgetting,
breath

So-and-so.

you

with

across

to

pass

observe
the

first

REPTILES

298

AND

REPTILE

CHARMS

CHAP.

When
lashinground the fowl's carcase.
you
have
finished binding it up as
directed, chew
some
betel-leaf and eject(semborkan)the chewed
leaf upon
the fowl's head, repeating the appropriatecharm.1
Then
hook
the bait (sangkutkan umpan) on
to the
it
tie it on,
as
tip of the bent rod (on no account
be left free for the crocodile to swallow),and
must
accessories
having prepared the wonted
including
of betel leaf,a richek of ginger (halia
three chews
bara sa-rickek\and
white
(lada
seven
pepper-corns
sulah tujohbiji} breathe
(jampikan) upon the betelleaf, and at the end of the invocation
eject the
rattan

"

"

chewed

betel-leaf upon

the head

intended

of the cock

for the bait.

The

charm
fable

the

to

concerning the

runs
crocodile)

"

recited

be

to

follows

as

allusion
(which makes
supposed origin of the

:
"

Come

follow in succession,
procession,
Assembly-flower begins to unfold its petals;
in succession,
in procession,
come

King

Solomon's

Follow
The

'

in

'

self

to

comes

summon

you.

Ho, Si Jambu Rakai, I know

your origin;
were
Sugar-cane knots forty-four
your bones,
Of clay was
formed
your body ;
Rootlets of the areca-palmwere
your arteries,
Liquid sugar made your blood,
A rotten
mat
your skin,
of the thatch-palm your tail,
And
a mid-rib
Prickles of the pandanus made
your dorsal ridge,
And
pointed berembang suckers your teeth.2

splashwith

If you
If you

1
2

tail it shall break

with

and

E.

many

version

to

preceding lines
fable quoted by Sir

the
the

Maxwell.
differences

There

in

was

however,
details,one

are,

minor

assertingthat

first crocodile

snout

your

central shoot

FzafeApp. cxxx.
This

clearlyrefer
W.

your
strike downwards

the
made

head

of the

from

the

(umbi

in two,
it shall break

cabbage

or

niyor),its blood

its eyes
another

from

the

star

assertingthat

was

manufactured

from

the

eaves

of

in two,

cocoa-nut

of saffron,and
of

the

its dorsal

east

ridge

(by Siti Fatimah)

of the thatch.

CHARM

CROCODILE

with your teeth they shall all be broken.

Rakai, I bind (thisfowl)with the sevenfold

If you crunch
Lo, Si Jambu
And

shall

you
it over

Turn
Si

O,

it with

enwrap

Which

never

refuse

choked

death

to

if you

But

reach

If you
If you

Her

by

death

to

with

it is

Word,

my

carried

are

Solomon's

King

take

tail)and
thread

other

Word

"

the

end

to

first time
is

the

bait the

the

second

front

of

the

bow

an

of

that

omen

first

day ;

when

day
the

third

the

you

must

water

to

does

day.

But
to

say

may

again in
(dlohor\and
up

1
as

Her

any

surface

from
is

case

Princess

the

again

line

referred

so

is

if the

water

(terek

time

but

two

Fatimah

jadi),in
strikingthe

you
in the

you

evidentlythe
as

time,
strike

you

From

After

rest

used

third

asal 'kau

bold.

happens

to,

of the

time, it will be

every

about

Rundok,
below, in

water

is clearest

second

Fatimah

at

the

crocodile's tail. If

"

"

and

whatever

Highness

appears
which
she

home

go

of the

end

one

yourself,

the crocodile

make

crocodile's

crocodile will swallow

the

he

origin (Mani

you

but

god

no

boat, back

your

if the

"

order

is

There

floatingplatform,and

the

strike it the sound

you

it will be

your

'

strong thread, fasten

"

was

paddle (tosymbolisethe

canoe

to

water

me

etc.

some

bunyi) it

await

see

till it grows
taut, and strike the
thrice with the aforesaid
mock
the

Java.

that you incline up-stream,

that you incline down-stream,

down-stream

are

God,'
Then

from

down-stream, there do you

reach

or

carried up-stream see

virtue of the Saying of King Solomon,

By

Highness

accept it,

up-stream

It is not

Her

from

blood,
Highness Princess Rundok,

....

Choked

it

swallow

you

three

shall be

You

or

before

mouth

days or

two

undo.

Rakai, accept this present

Rundok, from Java : l
to accept it,

Princess

loosen

binding,

wrapping

the sevenfold

in your

Jambu

If you
Within

299

bait,

must

name

must

get

afternoon
remember

given

to

the

fowl

REPTILES

300

to

never

REPTILE

AND

underneath

pass

CHARMS

low

CHAP.

overhanging bough

the bent rod

(because such a bough would resemble
of the floatingplatform),
and
never
(for the time
ing
being) to eat your curry without startingby swallowthree
lumps of rice successively. If you do
this it will help the bait to slide more
easilydown

crocodile's throat, and

the

until the brute

never,

of the

out

in your

meat

is
cross-piece

sure

fowl

just as

the

it is

so

"

bones

way

well

before

any

bones

of the

out

take

to

wise
begin,othercompelled to
losingall your

and

bone

swallowinga

work

you
be

moment

any

must

get somebody

to

meat

you

do, the wooden

if you

"

get loose and

to

at

may
between

same

safelylanded, take
curry

of your

out

you

choose

is

in the

labour.
I will pass
has taken

ebb,

on

to

will say, and

the bait,we

unfrequentlyin

not

crocodile

The

the final capture.

the last of the

with

ricketyboat,
perilously

you

look for the tell-tale end of the line that

to
go out
floats up
the forked
of the mangrove
roots
among
First you must
trees.
you left
go to the place where
the

floatingplatform;

it is moored

and

take

press

hold

it downwards

bottom, saying (to the hooked

so

pole
into

to

the

as
crocodile)

which
river-

you

do

:
"

"

Do

not

Our
A

(Here
Then
of

of the

the

hold
wait
line

run

away,

a cape
(further)
up-stream,
l
down-stream."
(further)

agreement

cape

was

breath
your
for the tide

to

(which,being
1

the pole.)
press upon
for the end
turn, search

and

of

rattan,

is

Jangan angkau lari !

Perjanjiankita sa-tanjongka hulu,
Sa-tanjongka hilir.

sure

to

float)

THE

CAPTURING

the river
up and down
take hold of the end and
as

do

you

I know

"

this

so

Your

bones

Your

head

"

which

did you
(she made

take

you

sprang,

origin.

your

breast from

skin of your
blood from
Your

the leaf-case of

palm,

saffron,

Your

eyes from the

teeth from the

Your

tail from

the

of the east,

star

pointed suckers of the berembang tree,

sproutingof a thatch-palm."

the last words

you utter
three twists

repeating

tugs,

from) sugar-cane knots,

cabbage of a cocoa-nut
palm,

the

from

As

find it

you

"

The

Your

when

"

Fatimah

From

banks, and

301

give it three
charm
:
crippling

originfrom

the

CROCODILE

give

the end

of the

line

(piok) and then clench the teeth upon it

(katup di gigi) thrice, holding your breath as you
thrice and haul upon
do so ; then jerk it (rentafc)
it
resistance slack it off
(runtun); if you feel much
again and repeat the ceremony,
using the crippling
"

"

charm

before,

as

Besides

body."

his

of the

out

strike the

Now

comes

who

top with
to

up

the

on
a

the

of

:"

Currents,
of this crocodile."1

out

middle

of the

line with

does
wind

affirmative

rush, and
?

he

"

his muzzle.

Tali

Lout, Mambang

Harus,

'nak

buang

badi

buaya

ini.

him,

if he

will bellow

the line round

di

ask

And

yourselfup

Raja

the fun

you

Wind

"

so, say,

Tabek

Aku

line,and the crocodile

surface

caught So-and-so

in the

and

water

haul

you

the

to

he

Sea, God

'mischief

say

the

of the line itself.

end

up

of the

to drive the

I wish

And

"

crocodile,you may

Pardon, King

"

until you
break all the bones
in
chief"
misthis,in order to drive the

"

"

comes

begins.
"

Was

wishes

it you
to

reply

loudly. When
("lilit"),and he
And

Angkau

when

mfnangkap

As

you
Si Anu

he
will
want

REPTILES

302

to

kill

cutlass

AND

him, chop
;

the

across

this will kill him

at

that it is

not

add

I may

capturedcrocodile

alive

of the clientele of

one

REPTILE

should

You

also

account

of

which

exists

Of
classes

generallywise to keep a
he happens to be
as
overnight,
certain powerfulhantu (spirit)

of

him
if he

assistance
with

is

of his

supernatural

not

ently
suffici-

very

might

awkward.

be

into the house, on

bring one
to
understanding,prejudicial
yourself,
never

between

him

The

serpent

"

reptiliathat
important.
of
gall-bladder

in great

of

the

to

get loose, which

and

folklore which

the

most
"

the

house-

common

(chichak).

lizard

the

an

tail with

once.

Langsuir^ who comes

follower at night and endows
strength,thus enabling him,
up, to

CHAP.

of his

root

named

tied

CHARMS

"

request

is

among

supposed

is concerned
which

with

Snakes

is

python, uler sawak, is

native
practitioners.This
two

of these

organs,
the live

is called

which

other

the

have

to

deals

with

one

lampedu idup, or
bladder.
gallthat if a python is killed and
It is believed
and
this organ
is cut
out
kept, it .willdevelop into
a
serpent of just twice the size of that from which
The
taken.
natives positively
that the
it was
assert
python attains a length of sixtyto seventy feet,and
it has

that

been

known

to

have

killed and

eaten

rhinoceros.
of the

pitvipers is exceedinglysluggishin
and will remain
its movements,
in the same
place for
days together. One individual that was watched, lay
coiled up on
the branch
of a tree
for five days,and
much
probably would have remained
longer,but at
it was
the end of that time
caught and preserved.
"

One

Vide

Chap.

VI.

pp.

325-327,

infra.

AND

REPTILES

304

be

to

head

REPTILE

occasionallyfound in
whilst the snake-stone
(?),

CHARMS

the

CHAP.

back

of

snake's

(batu ular)is carried

in its mouth.
This

is

prize for the possession of

which
snakes
not
are
unfrequentlybelieved to fight,
and appears
in
to correspond to the pearl for which
Chinese
legendary lore the dragons of that country
believed
in mortal combat.
A Malay
to engage
were
remarked
that it was
to me
always worth while if one
snakes thus engaged to kill them
both,
came
upon two
as

batu

ular

of them

one

which

stone,

was

to

sure

is said

confer

to

this much-coveted

possess

almost

an

certain

victory

its possessor.

upon

speciesof "snake-stone," which is said to

manufactured
from
gold, silver,
by Pawangs

Another
be

amalgam (ofsilver
is called Buntat
in

case

has sucked

out

about

It is believed

evidentlymade
perforated so
string.
The

ular

wound,

to

inch

an

to

and

will

be
that

not

of
as

enable

to

of metals, and

mixture

some

gantang

\s

said

be little if any difference

to be
tail. It is considered
to

turban

on

meets

the

carries it home

stone

fall off until it

it

to

be

carried

be

to

it, he

was
on

snake, though from

more
given it would seem
description
blind-worm.
or
some
speciesof slow- worm
"few inches" long,and is "black," and
a

Malay

this

poison. One of these stones,

in Selangor for a
dollar,
me
long and oval in shape ; it was

the

invaluable

all the

sold

was

is said

Raksa, and
the

to

was

gold),tin,iron,and quicksilver,

of snake-bite.

will adhere

which

and

likelyto be
It is only
there is said

its head

between

and

its

extremelylucky,and when
spreads out his head -cloth or

ground, and allows

and keeps it.

it

to

enter,

when

he

IDEAS

To

dream

of

"A

common

Gunther),has
Malays. It is said to
wherever

snake

katak

as

of

one

that

is

thought to

(Megalophrys
reputationwith the
jungle on the hills,

it takes

all the

its abode

up

bertandok, but

name

very bad
live in the

nasuta,

and

305

love affair.1

toad, known

horned

the

not

TOADS

being bitten by
in

portendsuccess

ABOUT

and

trees

plantsaround wither and die. So poisonousis it,that

it is dangerouseven
to approach it,and
to touch or be
bitten by it is certain death.
The bite of the common
toad (Bufo melanostictus,
Cantor)is also said to prove fatal. That toads have
"

no

be

teeth is

anatomical

an

detail that does

not

seem

thoughtworthy of being taken into account.

The supposed venomous
of this
properties
"

and

harmless

tribe

have

allusions

Shakespeare many
them, which

by

the

mentions

those

'

range.
made
; one

are

of hibernation

In
of
sessed
pos-

the colder parts

inhabit

poison'dentrails throw,

In the

coldest stone

Swelter'd

nightshast thirty-one,
venom
sleepinggot,

Boil thou

firsti' the charmed

Days

and

In another, reference

which

the

it

habit

specieswhich

Toad, that under

by

to

useful

earth,says"

of the

"

world -wide

to

the

to

seems

pearlcarried

cobra, and

snakes

be

the

Sweet

are

Which,
Wears

the

:"

of

uses

like the

yet

the toad-stone,

to

representedin Malayan tradition

in the bodies
of the hamadryad,
deadly
bungarus,the three most

of the Peninsula
'

is made

pot.'

adversity,

toad, ugly and

venomous,

preciousjewelin

its head.'

Clifford,In Court

and
X

Kampong,

p.

189.

FISHING

306
is

There

"

which

foundation

some

toads

belief, as

secret

of fact for the

them

fluid from

from

popular

the

the attacks

skin,
of

nivorous
car-

animals."
It may
not
tradition about

CHAP.

acrid

an

defend

to

appears

CEREMONIES

be

of

out

place to give here

Malay

speciesof snail :
is attached to a small snail
A strange superstition
which
frequentsthe neighbourhood of the limestone
hills in Perak.
It belongs to the Cyclophorida,and
is probably an
Alycceus. Among the grass in the
these creatures
shadow
of a grazing animal
to be
are
a

"

"

discovered, and
found

if

be full of

to

the veins

its shadow.

Where

cattle become

emaciated

the

countries

these

and

to
parallels

has
of

drawn

animal

snails

sometimes
In

it will be

been

the

noxious

loss of blood.

constant

is crushed

blood, which

from

mysteriousway

of them

one

abound, the
die from

even

this occur,

through

folklore

the

in

of other

but

they differ
in either the birds,bats, or vampires,who are
supposed
the life-blood of their fellows,going direct
to prey
on
suck the blood, instead of doing so
to
to the animals
of their shadows.
through the medium
many

":

Fish

in

are

with

peasant

the

portentous

same

to

credited

cases

many

he attributes

which

CEREMONIES

FISHING

4.

of the

some

the

by

ancestry

Malay
that

as

largeranimals

and

birds.
"

Many

Malays

called ikan belidah*

1

refuse
on

Selangor Journal, vol. iii. No.

the
6,

to

eat

plea that
ikan

Hid.,

to

p. 91.

kind

of

flat fish (sole?), also

its

called

fresh-water
it

lidah-lidah

derived

p. 92.

the

originally

was

and

from

lidah,

shape.

This

sisa Nal/i,

fish

letidak,probably
a

tongue,

owing

fish is sometimes
or

the

"

Prophet's

METAMORPHOSES

FISH

OF

307

They declare that it squallslike a cat when

harpooned,and that its bones are white and fine like
a cat's hairs.
Similarlythe ikan tumuli is believed to
be a human
in the river,
being who has been drowned
Some
and the ikan kalul to be a monkey transformed.
observers
have
favoured
seen
specially
monkeys half
through the process of metamorphosis half-monkey
cat.

"

and

half-fish."1
the Dugong (Malay duyong]
Similarly,
that

leavings,"the story being

amount
originallythe same
sides, but

both

on

Muhammad,
of

that

it had

of

the

cooked

and

flesh

having eaten the whole

fish (which had

been

up to him

meal)

served

of herbs, except leeks, and

of bread, on
of which
one

as

side

that

remaining side back into the

and
it revived
menced
comwhereupon
sea,
if
about
as
nothing
swimming
had happened, retaining,
however, the
of
flat
fish
the
to
a
shape
present day.
Cp. the following note in Sale's
Translation
of the Kordn :
"This
miracle is thus related by the
commentators.
quest
Jesushaving,at the rea

red

their
set

table

immediately

the fish to

the

and

off

took

the

it of God,

first; that

descended, in

which

cloth

the table,saying,In the

of God, the best provideroffood.
with
which
the provisionswere
covered

table
the

furnished

was

expositorsare

is

this

wherein

matter

name

What

One

agreed.

not

heaven

bread

and

except bread

and

except

fish,which

had

of food ; and
but the most
when

the

be

to

cakes

nine

flesh ; another, all

fish ; another, one

the taste

of all

another, fruits of
received

table

manner

paradise,

tradition

is that

uncovered, there
appeared a fish ready dressed, without
scales or
prickly fins,dropping with
fat,having salt placed at its head and
was

"

vinegarat

its tail,and

round

it all sorts

women,

the

table

flew

from

every
were

their infirmities and

that

and

it

to

up

sight of all ; and

partaken of this food

had

descend

fortunes
mis-

continued

to

for

forty days together at

dinner-time, and stood on the ground
till the

sun

taken

into the clouds.

up
Mohammedan

declined, and
writers

that this table

but

them

then

most

and

nine

who

one

of

have

before ; that
all afflicted

as

in the

delivered

fishes ; another, bread

of food,
and
flesh ; another, all sorts
flesh
all
of food
sorts
; another,
except

will
bread

become
and

men

causing its
it,at which

to

bodily infirmities or poverty, ate

of these provisionsand were
satisfied,
the fish remaining whole
it was
at
as

sight,between two clouds,and was

them, whereupon he rose up,
having made the ablution, prayed,
then

were

-by being affrighted,he

it to

1300
with

life,and

fins to return

slanders

caused

before

and

them

scales and

"

of his followers,asked

there

the request of the apostles,

another
miracle, by restoring

Jesus,at

showed

the

cast

five loaves

the second
olives, on
honey, on the
third butter, on the fourth, cheese, and
the fifth,dried
flesh.
on
They add

Prophet

of these

one

is asserted

that

it

think

was

did

then

was

Some
of

are

of the

opinion

reallydescend,

not

only

the words

but

parable;

of the Koran

plain the contrary.

is,that several men
to

are

further tradition

were
changed
this miracle,
disbelieving
and attributing
it to magic art ; or, as
others pretend,for stealing
of the
some

into swine

victuals

"

off

from

fabulous
which

for

it.

circumstances
are

scarce

Sale's Kor"n

worth
Trans,

Several
are

other

also

told

transcribing."
ch.

v.

p.

87,

note.
i

Maxwell

p. 26.

mJ.R.A.S,, S.B., No.

7,

FISHING

308

CEREMONIES

CHAP.

Malays to have sprung from the remains of a

by some
pig, which Muhammad
himselfdined offbeforehe pronounced
pork to be the accursed thing. Being cast by
the Prophet into the sea, it revived and took the shape
of the dugong, in which shape it is stillto be found off
the

of

coast

Lukut

and

Port

Dickson, where

it feeds

with
a
(rumput setul\ in common
tripang or b^che-de-mer^
is derived
from
The
originof the Eel (ikan tiluf)
of the gli-gli plant; the
white-fish
stem
(ikan
a
rather shavingsof wood
or
puteh]from splinters,
(fatal
fish from
kayu] ; the senunggang
kayu or tarahan
fish from
the long-tailed monkey (kra) ; the aruan
a
frog (kataK)or lizard (mengkarong); the bujok
fish from
charred
(puntong api]; the telan
fire-logs
fish from the creepingroots
of the yam
(sulur kladi];
sea

-grass
speciesof small

upon

"

"

and

on.

so

which

There

is

is sometimes

the

even

said

to

leaf of
into

turn

while the followingstory

belidah)?
for the originof the Porpoise:"

(theikan

fish

is held

tree

to

account

wizard
fishinghad
encountered
nothing but
(Pawang Pukat) who
from
first to last,and who
termined
misfortune
at
length delast
to put forth all his skill in magic in one
of debt which
desperate effort to repay the burden
One
threatened
to crush him.
day, therefore, having
tried his luck for the last time, and stillcaught nothing,
collect an
immense
he requested his comrades
to
leaves in their boat.
ried
Having carquantityof mangrove
these leaves out to the fishing-ground,
he scattered
Once

The

tears

lieved to be

charm.

upon

an

"

"

Like

most

time

of the dugong are

exceedinglypotent

F/i"Swettenham,
Letters,p. 217.
nations

there

certain

belove-

Unaddressed

dwelling

near

was

the sea, the Malays have their mermaids,

of which
the dugong is the probable

origin. J.I.A., i. 9."

Quoted by
Denys, Diet. Brit. Mai., s.v. Mermaid.
"

"

Videy however, supra.

ORIGIN

OF

PORPOISE

THE

309

togetherwith a few
handfuls of parched and saffron-stained rice,repeating
The
series of most
a
powerful spellsas he did so.
time they fished,the leaves had turned into fish
next
of all shapes and sizes,and an
immense
haul of fish
them

the surface

on

the result.

was

directions for
gave
in full of all his debts and the division

the payment

balance

of the

of the water,

The

wizard

then

his

among

children,and

then

without

further

warning plunged into the sea only to reappear

as
a
porpoise.
found
"A
at certain
speciesof fish-like tadpole,1
and
of the year in the streams
seasons
pools,is supposed
divide when
it reaches maturity,the front
to
tail becoming
or
portionforming a frog and the after-part
the fish known

Siluridtz.

Malays
than

In

will

not

the animal

as

ikan

of the cat-fishes

kli, one

or

of this strange idea many

consequence
the fish,deeming it but littlebetter
eat
from

which

it is supposed

to

have

been

cast.
"

The

ikan kli is armed

attached
and

to

does

the

with
the

of
fore-part

inflict very

sharpbarbed spines
pectoralfins, and can

two

with

wounds

nasty

them, when

The
handled.
incautiously
spines are reputed to be
poisonous,but it is believed that if the brain of the
offendingfish is appliedto the wound, it will act as a
and the
complete antidote to the poisonousprinciple,
will heal without
wound
The
trouble.
English cure
for hydrophobia that is, the hair of the dog that
'

"

bit you
"

will

"

idea.

same

'

"

occur

to

all

Wray no doubt refers to the

half of
(tadpole),the upper
which
is declared
by Selangor Malays
to develop into a
frog (katak), while
Prudu

Mr.

modification

as

of the

the hinder

part develops into the ikan

lembat.
*

Sel.

Journ.

vol. iii.No.

6, p. 93.

CEREMONIES

FISHING

310

CHAP.

fish called

of
seluang is used for purposes
magic. It is supposed that any one who pokes out its
needle (whichmust
be one
of a
out
eyes with a special
the packets being made
and must
score
up in scores
possess a torn eye)will be able to inflict blindness,by
he has a
sympathy, upon any person
againstwhom
grudge.1
is supposed to
fish called kedera
The
change
The

"

into

"

sea-bird.

I will
is

describe

proceed to

now

supposed to

secure

abundant

an

the ceremony

which

catch of fish in the

stakes.
In

I witnessed

January 1897

the

of

ceremony

which
at the fishing-stakes
(menyemah b'lat]
sacrificing
took placeat the hamlet of Ayer Hitam
(lit.Blackwater"), in the coast district of Kuala
Langat (Selangor). The chief performer of the rites was an old
Bilal Umat, who
had owned
of the
one
Malay named
in the neighbourhood for many
fishing-stakes
years
had
annually officiated at the ceremony
past, and
"

which

arrived

was

about

in the

witness.

to

of the

course

I and

my

morning,and

small
were

party

received

the long,low
to
us
by Bilal Umat, who conducted
palm-thatchbuilding(bangsalkelong),
justabove highhe and
his men
resided during
mark, in which
water
the fishing-season.
Here
found
that a feast was
we
of preparation,
but what most
in course
attracted my
attention was
the sightof three largesacrificialbasketeach about
work
trays,2
2^ feet square, and with high
fringed sides which were
suspended in a row from the
roof of the verandah,

Vide

These

called

App.

anchak

were

the seaward

on

cclxxiv.

trays of
which

are

the

used

kind

by

the

side of the build-

Malays to contain
offeringsto
spirits.For fuller details,cp. pp.
infra.
422,

the
414-

FISHING

312

added

intended

fine black

spot,"had
and

he

of the feet in the middle

two

the other

To

added

now

and

without

by Bilal Umat earlythat

depositedits head in the middle

tray, and

were

blemish

killed

now

the left.

on

without

"

goat,

been

central tray,
hand

CHAP.

the cigarette
to each portion,
cigarette
being
for the spirits
after their meal !
to smoke

one

CEREMONIES

two

of these

three

small

portions of

of the

of the

feet in the middle

each

ing,
morn-

central

rightof that

portions

the animal's

viscera

and then the

(liver,
spleen,lights,tripe,heart, etc.),
small diamond-shaped (ketupaf)
and cylindrical
(lepaf]
A
rice-bags were
suspended in the usual manner.
added
to each
wax
portionof each tray, and
taper was
the loadingof the trays declared complete.
ready, Bilal Umat carried a
Everything being now
thrice round
the row
of trays (walking
smoking censer
and then lighting
the five wax
always towards the left),
*

tapers of the left-hand tray, directed

take down
This

theydid,and

halt

at

at
a

we

the back

spot about

suspended the

five feet from

round

towards

he

notifythe
of the

of
1

vide
2

the

tree, gave

which

the

the branch

of

mangrove-tree

ground. This done, he faced

land, and breakingoff a branch of
the

utterance

afterwards

three

to

informed

stentorian

me

cooees,

intended

were

to

(Orang darat, lit. Land Folk")

Spirits
fact that offerings
were
awaiting their acceptance.
one
Returning to the house, he manufactured
the Malays always used
leaf-brushes2 which
Land

"

For

details of

pp.

416-418, infra.

The

to

slingit on a polebetween them.

set offin procession
alongthesandy
of the buildinguntil we
to
came
fifty
yards off,where Bilal Umat

tray from

about

the

men

this tray and

foreshore
a

of his

two

similar ceremony,

composition of

these

brushes

varies apparently accordingto the

cere-

mony
this

which
case

is to

leaves

ing plantswere
I.
Sapenoh,

be

performed.

or

sprays
used :
"

In

of the follow-

CEREMONIAL

ACCESSORIES

3'3

"

NeutralisingRice-paste (tepong tawar)

then started in a couple of boats for
rite,and we
the fishing-stakes,
takingwith us the two remaining
the

for

"

trays.
Of

these
from

Umat
erected

for

centre

of

stakes

and

the head

nya),

suspended by Bilal
a
high wooden
tripod which had been
the purpose, the site selected being the
shoal about
half-waybetween the fishingtwo

trays,

the house.
of

was

the

then

one

was

third tray, which

The

contained

goat (kapala kambing dengan buahBilal

fishing-stakes,
large quantityof miscellaneous
brought with him in a basket

taken

to

on

the

disposingof a
which he had
offerings
by strewing them upon the surface of the sea as we
went
along.1
On reachingthe stakes,the Pawang (BilalUmat)
Umat

Ltnjuang

2.

(the

merah

red

caena).
Dra-

short lengths of the stem

9. Three
of the tapiocaplant (ubi kayu}.

3.

Gandarusa.

10.

Three

4.

Satawar.

1 1.

Four

12.

5. Sadingin.
6.

called ribu-ribu
creeper
' '
female " variety,
which

small
called

have
largerleaves than
variety,"being used).
details, vide Chap. III.

the

to

For
pp.

(a

so-

male

further

78-80,

supra.
1

as

and

The

followingis

was

able to make

order

of the

thus distributed
1.

list,as correct
it,of the number

which
offerings

were

"

parched

rice.

portionof sweet potatoes.

Two
(cooked)bananas.
3.
Ifpats (small cylindrical
4. Two
rice-bags).
5. Three (cooked) bananas.
6. Two
kftupats (small diamondshaped bags).
2.

liver

14.

portionof

Four

15. Three
6.

Three

17.

Three

8. Three

19

sweet

cooked

meat.

potatoes.

cooked

bananas.

kttupats.
(green)bananas.
kttupats.

.....

20.

Three

green

bananas.

22.

Three

sweet

potatoes.

23.

Three

yams.

24.

Three

Itpats.

portionof

uncooked

of

portion

13. A
a

is said
"

potatoes.
potatoes.

(half).

Pulut-pulut(?)or Sflaguri(i)
Mangrove (bakau).
tied togetherwith
leaves were

7.
These

sweet
sweet

(k'ladt),
7. Three
yams
8. A portionof parched rice.

25-

,"

Two

"

27.

Five

Itpats.
kttupats.

28.

Two

yams.

29.

Two

26.

30. One
31.
rice.

Three

32. Three

sweet

cooked

potatoes.
banana.

handfuls

handfuls

of white

of

pulut

parched rice.

FISHING

314

suspended the

tray from

of the

end

CEREMONIES

ward
projectingpole at the seaand
then seatinghimself
fishing-stakes,1
the timbers almost directly
underneath

of
upon one
it,scattered handfuls

rice,and
the

native

of saffron-stained

remainder
the

(tepongtawar)
takingthe latter out

the left

stakes

(first
upon
right),then

posts

next

brush

to

of all the

parched rice

the

of

big

boat

Then

he

rather
bowl, sprinkled,
or
"

One

"

tide-braces

heads

the

the

leaves, and

of the
then

of these

to

then

the

upon

upright
delegatedthe
sprinkledthe

stakes, while

belonging

of

two

(remaining)upright posts
of

upon

riceneutralising

brush

tide-braces, and

compartment
boarded

stakes, and

tide-brace," and

"

assistants.

two

of the

of

two

the

upon

the

to

the

just outside

of the stakes.

the

of the

it first upon

heads

"

with

paste

the

end

of the

head

"

rice, "washed"

the water,

charm, stirred the bowl

daubed

the

at

posts

emptied out the

water
justinside
recited

cigarettes
upon

seaward

two

CHAP.

the

in

the

the

ward
sea-

other

stakes, and

sprinkledthe boat and all its gear from stem to stern

(commencing on the left side of the bows, and working
rightdown to the stern, and then recommencing on the
rightand working down to the stern again). Finally,
the
the same
assistant returningto the stakes, washed
Bilal
rice-bowl in the sea justbeneath
the placewhere
Umat
and fastened up the leaf-brush to the
was
sitting,
left-hand head-post (kayu puchi kiri)at the seaward
of the stakes.

end
that

the

coast

either
1

which

an

This

was
are

the

above

account

I may

add

still pretty

rigorously
by the fishing-wizards
(Pawang B'lat)upon
allowed
of Selangor. I was
to take
never
umbrella
into the fishing-stakes
boots
or

number

enforced

To

one

used

of

of
to

the

taboos

tide-braces

strengthen

the

are

used being
one
looking seaward.

stakes, the
left hand

that

on

the

TABOOS

FISHING

315

spiritshaving,I was told,

the strongest possible
objectionto the use of either.
Other "perpetualtaboos"
(pantang salama-lamanya) are to bathe without wearing a bathing-cloth
the wet bathing-cloth
over
to throw
(mandi ttlanjang],
the shoulder when
returningto the house, and to rub
kaki dengan
foot againstthe other (gosok satu
one
on
never
lain). Sarongs,umbrellas, and shoes must
add
I may
that the first pole
any pretence be worn.
Tuah
planted is called Turns
(tua?), and if the
of the spirits
be favourable,
to the invocation
response
if
it is believed that it will enter
the ground readily,
as
taboo which
The
pulledfrom below.
onlyseven-days'
I have
heard mentioned
(though,no doubt, there are
others)is the scrupulousobservance of chastity.
many
I visited

when

boat

keel,or

to

them

which

knot

possesses

in the

of its

centre

long adheres (p'raku

perhanyir),is supposed to bringgood luck

which

peranyir,or

the

"

the smell of fish

the fishermen.

to

There

is also

fishermen, of

the
"

Fish

regular"taboo language" used by

which the following
are
examples :

"

daun

or
kayu (tree-leaves)
sampah laut (jetsam).
hidup (living
creeper).
Crocodile
batangkayu (tree-log).
Seaward
of the stakes (bunohari) kurong.n
compartment
=

Snake

akar
=

At
to

me

the close of the

Bilal Umat
ceremony
of the belong1invocations
which
one

justbeen making
"

Peace

Kelong

of, and which

Peace

be with you, God's

be with you, God's
be with you, God's

Peace

be with

Peace

is the

of the kinds of

use

name

given

you,

to

god

one

fishing-stakes
(something

ran

Prophet,Tap
Prophet,Khizr
Prophet,Noah

weirs)common

Peninsula.

he

follows

as

of the Back-water

like

repeated

on

had
:"

!
!
!
!

the coasts

of the

Peace

be with

Peace

be with you,
be with you,

Peace

you,

be with you,
be with you,

Peace
Peace

It is not

Togok

By
By. virtue
The
the
"

be

And

of Old

of 'There

with

Sunset-glow!

the Wizard

Togok

Wizard

').

Bamboo

'

Aur
is

makes

it,
Gading (lit.Ivory
god,' etc.1

who

"

no

charm

the

used

by the Pawang
:*a.jerma.1

first pole of

you, Eldest
the Converser

Musa,

!
!

of the Yellow

Elder

Wizard

followingwas
plantingof the

Peace

'

Bajau

of Mid-currents

Old
O

make

It is the Elder
the order

of the

god
god
god

CHAP.

you this peace-offering,

who
makes
it.
the Wizard

I who

It is Old

at

CEREMONIES

FISHING

316

First of

Wizard,
with

Wizards, Allah,

Allah.

Sedang Bima, Sedang Buana,

Sedang Juara, and King of the Sea,
Come

let

Plant

the

Even

all

together
pole of this jermal."

us

when

fishingwith

of
(invocation)
generallyused :

rod

sort, such

some

line, a

and

serapah
was
following,

the

as

"

Ho, God

"

of

Mid-currents,
hook

See that you do not agitate

my
is to the left,
If my hook
Do

the

right.
the right,

you go
hook
If my

to

Do

to the left.

is

to

you go
If you approach this hook of mine
You
shall be cursed by the Saying of

When

you
seaward
(first)

Pawang

are

about

If in truth we
Do V"u lend

take

hold

say

:"
'

'

Kisa, Pawang
Sea,

Pawang

King

Berima, Si Arjuna,

screens,

at

the

of

the

"wings"

be
me

brothers,
Assistance.'

vour

"y

:~

planted in the very heavens,

pole rests against the pillarof the firmament.

of your
Durai, Si Biti is the name
mother,
Si Tanjong (SirCape) that of your father!
In your
charge are the pointsof the capes, in
charge all borders of the shore,
your
In your
charge, too, are the river bars !
Your
mother's
place is on the seaward
pole,
child

tip

foot is

My
My

at

your

the

Plant the Pole"and

Here

"

of it and

in

etc.

WetefflSdSt

plant the
fishing-stakes,
to

pole of the

father's

Your

the
me
gave
instructions:"
following (alternative)
' '

different

God,"

shoreward

end

of the

receives it.
down, Muhammad
fathoms
to the right,
to the left.six
O family of three, assist in my

lets it

God

Six fathoms
Do

you,

May

maintenance.
this be granted

Jfrmal

/"
j-ofrom
different
.

by God,'

is another
.1

kind

,
the kelong.

etc.

of fish-trap,

PRODUCTION

be

(Beforecastingthe line,a
thrown
into the water.)
Another

be
frequently
"

addressed

it broken

Be

of betel-leaf should

chew

the fish

to

receive)the gut
(lit.

Swallow

317

than

sooner

If you tear it from

Your eye shall be

torn

would

charm

rhyming

common

very

FIRE

OF

:"

of my
from

line,
hands,

my

hands

my

plucked out."

(d] Fire
I.

OF

PRODUCTION

Procuring fire by friction

the Malay as to
to
common
"

as

Indian.

process

the latter resorts

While
cuts

The

across

notch
which

the

on

he

FIRE

is

the

is, however,
circular

to

accomplishment

an

North

slightlydifferent.
the Malay
friction,

surface

converse

rapidlyrubs
fine powder

American

another

of

bamboo,

piece cut

to

is rubbed
and this
sharp edge. A
away
is also used as a flint with tinder.
ignites. Bamboo
all-pervading match, however, is alone used in
The
all districts under foreigninfluence."
The
foregoingdescriptionrequiresto be supplemented,
of procuring fire by circular
for the method
friction is hardly (ifat all)less common
the
among
of cross
friction.
The
Malays than the method
l

takes
process
"fire-drill,"both the

former

the

form

block

of

and

the
the

well-known

upright stick

of
The
makang wood.
being generally made
by a species of
upright stick is frequentlyworked
bow," such as that used by carpenters, and is kept
it revolves
from jumping out of the socket in which
"

Denys,

Descr.

Diet,

of Brit. Mai.,

s.v.

Fire.

FIRE

3i8

by

of

means

from

shell,which

cocoa-nut

When

above.

CHAP.

is

friction

cross

pressed

is used,

down

long

slit is

usuallycut, followingthe grain,in the

surface
of the piece of bamboo,
the dust
convex
which is rubbed
falling
through it and gradually
away
forming a little pile which
presentlyignites. It is
hardly necessary to cut a notch for the cross-piece,
is very
when
the friction
a
as
quickly worn
groove
A
is started.
species of fire syringe has also, I
believe,been collected by Mr. L. Wray in Perak.
narrow

FIRE

2.

CHARMS

procuring fire by circular

performerwill often say, by way
In

"

The

The

bird, which

small

five colours
in

and

shape, and
that

be

to

is said

days

the

into
but

as

result of which

the

the

shapes

PUandok

which

mother-in-law

minta"

'Nak

membakar

The

Mouse-deer

very

of

name

plumage of
pigeon (flunei)

gay

to

is said
both

mother-in-law

wore

their

not

may

cursed

mfntua-nya.

is said

when

has

apit
bulu

is the

greatlyannoyed
cing
mother-in-law, who kept danhe went.
A quarrelensued,2
both
transformed
they were
bear ;
respectively
they now

exasperating tactics,and
1

"

King Solomon,
-deer

Mouse

in front of him
as

of

his

of his

conduct

the

by

and

forms, the

human

feathers."

the green
explanationof this charm

the

mouse-deer

the

"

resemble

to

in the

have

to

friction the

charm

mother-in-law's

mother-in-law

mouse-deer's

"

of

asks for Fire

Mouse-deer

singehis

To

cross

or

have

"

Kalau

Suleiman

was

yet

abandoned

still often

his

be

her
seen

mother-in-law, saying:

betul

aku

pSmainan
angkau bfrsayap.
"

"

Raja

CHAPTER

RITES

MAGIC

AS

both

attack

to

come

now

These

women

LIFE

THE

AFFECTING

the

spiritswhich

and

children

four

MAN

OF

BIRTH-SPIRITS

I.

WE

VI

in

number

at

believed

are

to

childbirth.
the

Bajang, which
generallytakes the form of a pole-cat(musang) and
disturbs the household
by mewing like a great cat ;
of an
takes the form
owl with
the Langsuir, which
long claws, which sits and hoots upon the roof-tree ;
the

are

Pontianak

or

is
presently,

also

child

of the

is believed
the

of the

sac

about

to

Mati-anak,

which,

will be

as

seen

night-owl,and is supposed to be
Langsuir,and the Penanggalan, which
a

resemble

attached

stomach

seeking for

an

trunkless

to

human

head

it,and

which

opportunityof sucking the

with
flies
blood

of infants.
With
which

above

are

is described

as

the

often
a

associated

diminutive

the
but

Polong,
malicious

speciesof bottle -imp, and the Pelesit,which is the

name
given to a kind of grasshopper (or cricket ?),
with
the
latter, though often associated
but these
partake also of the character of
regularbirth-spirits,

BAJANG

THE

VI

CHAP.

familiar

321

and
or
bottle-imps,
spirits1

are

usuallyprivate

property.

spiritsin the above order.

The
Bajang, as I have said, is generallydescribed
as
taking the form of a pole-cat (musang),but it
with the Pe'lesit.
confused
be occasionally
to
appears
told me
that the Bajang
Thus
a
Malay magician once
I will

took

take

now

the form

embodied

of

it may

these

house-cricket, and

be

kept by

that when
as

man,

the

thus
Pe'le'sit

This statement,
however,
kept by a woman.
due
be accepted without
and
it
must
not
reserve,
that the usual conception
be taken as a certainty
may
of the Bajang'sembodiment
is a pole-cat.2
I need hardlysay that it is considered
ous
very dangersometimes
to children,who
are
provided with a
of black silk threads, called a "bajang
sort of armlet
bracelet"
(glang bajang),which, it is supposed, will
againstit. On the oppositepage will
protect them
be

may

which
malignant disposition,
spirits, peculiarly
in
the
habit
of
in
was
attackingpeople
explained
by
Malay,
the subject at
their sleep by throttlingthem.
One
with whom
I discussed
the
leisure, that apart from
spirits or two cases of this kind occurred, and
of
and
which
it was
are
an
seriously
object
suggestedthat I should
reverence,
make
the matter
the subjectof a mawhich
when
treated with proper deference
gisterial
are
inquiry,which, however, I did
usuallybeneficent, there are
find it necessary to do.
To
But the
not
a
varietyof others.
begin with,
familiar spirits
are
sarily
neces(the word used on this occasion
spirits
by no means
The
chief point of
evil
hantu) are of at least two kinds
was
normal
habitat is the
wild ones, whose
importance is to keep these wild spirits
in their proper
place,viz. the jungle,
jungle,and those that are, so to say,
domesticated.
The latter,
which
and
to
seem
taking up their
prevent them
For
this reason
in
the
what
in
Western
abode
to
to
villages.
correspond
the
borders
of
at
in
charms
called
familiars,'
are
are
hung up
magic
vary
the
and whenever
character
with
their owners
the villages,
a wild
or
spirit
and encroaches
human
whom
breaks bounds
to
on
they are attached.
persons
habitations
it is necessary
to get him
Thus
in this particular
villageof Bukit
in
out."
few
there
turned
was
a
Blagden
J.R.A.S.,
Senggeh, a
years ago,
of the
S.B. No. 29, p. 4.
good deal of alarm on account
2
arrival of two or three strangers believed
Vide Klinkert, v. d. Wall, and Pijnto be of bad
character, who were
appel,sub voce.
posed
supto keep a familiar spiritof a
it

was

"

To

return

to the elemental
to

me

"

'

"

BIRTH-SPIRITS

322

be

drawing (of which

remarkable

seen

facsimile

given),which appears to represent the outline

of a Bajang,
as
a
scripturallymodified to serve
counter-charm
againstthe Bajang itself.2
of the Bajang is by Sir
The
followingaccount

is here

"

"

Swettenham

Frank

Some

"

the

"

villagefalls

in the

one

of which

symptoms

unusual

are

with

days together or
relatives

The

attacks.

there

be

may

intervals

will call in

the

between

doctor,

native

usuallyan ancient female) suggestion,

without
it, an impression will arise that
or
pression
imthe patient is the victim of a bajang. Such
an
quickly develops into certainty,and any
of the evil spirit.One
triflewill suggest the owner
of verifyingthis suspicionis to wait till the
method
patientis in a state of delirium,and then to question

and

at

him

or

her

complaint

delirium, possiblyfor

convulsions, unconsciousness, or
some

ill of

(she

her

who

to

as

should

This

is

be

is the

author

done

authority,who

by some
supposed

is

trouble.

the

of

of

independent person
be

to

able

to

ascertain

the truth.

This

"Bajang" was
copied for
Sam
(for many
by 'Che
years
and
clerk
Kuala
at
Malay munshi
Lumpur, Selangor),from the original
which
was
posted up on the door of
outlines
of his neighbours. The
one
from
of the figureare made
varying
up

me

of

combinations

"Muhammad,"
Arabic

character.

all

the
male

"In

Bajang

the

"
names
Allah,"
'Ali," etc., in the

"

supposed
believed

merely a
mankind,
disaster.

of

said

gender, while
to be

is

Bajang

Peninsula, however,

regarded

kinds

several

of

Malays hold,
and

become

his familiar

in certain

The

it

keep

families

of the

master

the
to

the

female.

Peninsula
be

of

Langsuir

which

the

which, the

by man
spirit. Such

is

It is usually

by Malays that the Bajang is

which
haunts
malignant spirit
and

whose

In

Perak

presence
and
some

foretells
other

are

familiar

a
imprisoned
from a jointof

by

handed

heirlooms,

as

in

is closed

the

enslaved

familiars, it is believed,
down

the

of

one

demons
be

can

as

vessel made

parts
is

parts of the

is said

to

tabong,

or

the bamboo,

stopper made

from

the leaves of the Cotyledon ladnithe

Daun
chekar
bebek,or Daun
ata,
sadingin,as they are variouslytermed

by
the

the

Malays.

stopper

magic

arts

in this way.

are

before
The

Both

the

case

and

prepared by certain
they can be employed
familiar

is fed with

DETECTION

vi

"

in

convincing proof is then to call

wizards
skilled in dealing with
(in
they are usually men), and if he

Pawang*

Malay

countries

knows

his

place

323

further and

A
'

SORCERY

OF

the

another

his

business

in

sorcerer

iron

an

scrapes

one

that

is such

power

and, while

room,

vessel

with

he

razor,

will

he

in
the

had
hair will fall off as
culprit's
though the razor
been
applied to his head instead of to the vessel !
That is supposing he is the culprit
; if not, of course
he will pass throughthe ordeal without damage.
that the shaving process
I have been assured
is
"

efficacious

so

the

that,as

vessel

represents

the

head

of the person standinghis trial,

wherever
it is scraped
the wizard's hair will fall off in a correspondingspot.

supposed that under these circumstances

the accused
is reasonablysafe, but this test of guilt
is not
more
commonly
always employed. What
of unexplained
several cases
happens is that when
with possiblyone
sickness have occurred
in a village,
two
deaths, the people of the place lodge a formal
or
complaint againstthe supposed author of these ills,
and desire that he be punished.
It

might

"

be

kill the

practiceto

established

been

ago,

I remember
when

man

of

and
eggs
wishes
to

make

not

many

milk.

When
use

its

of it he

prey
upon
his malice
The

which

it
the

may
individual
seized

such

tions
execu-

ten

years
up-rivervillageaccused

master

sends

guilthad

ago.
less than

in Perak

case

the

years

people of an
keeping a bdjang,and

persecuted is at once
deadly and unaccountable

thus

out

it was

whose

witch

or

Malay satisfaction,and

the

and
to
possess
whom
vitals of any one
victim.
select as
a

forth

wizard

to

carried

were
"

of British influence

the advent

Before

by

ailment,

the

present

only

be

Sultan,

cured

by magic
agencies.
Bajang is neglected
by its owner, and if the latter omits to
feed it regularly,
it is said that he often
can

If the

falls

victim

Clifford

Bajang.

and

to

his

own

Swett., Mai.

familiar.

Die.,

"
"

s.v.

BIRTH-SPIRITS

324

CHAP.

principalMalay judge in the State,

told them he would severelypunish the bdjang if they
would
produce it. They went
hardly satisfied,
away
and
shortlyafter made a united representationto the
effect that if the person
allowed
to
suspectedwere
remain
in their midst
Before
they would kill him.
anything could be done they put him, his family,and
who

effects
On
an

then

was

on

the

raft

their arrival
isolated

hut

and

started

at

Kuala

to

live in, but

them

Kangsar

down

the

man

long

not

the

river.

was

given

afterwards

he

disappeared.
The
like other evils,
hereditarybdjang comes
the unsought heritageof a dissolute ancestry, but the
acquired bdjang is usuallyobtained from the newlyburied
body of a stillborn child, which is supposed
until lured
of a familiar spirit
to be the abiding-place
therefrom
who, at
one
by the solicitations of some
the grave
and by potent
dead
of night,stands over
incantations persuadesthe bdjang to come
forth."
"

is all very

"It

their shadows

to

well for the Kedah

obtain

ladies

possessionof

to

sacrifice

leaders
pelsit,

of

be in the fashion at any

cost
societymust
; but
there are
plentyof people livingin Perak who have
than
ancient
more
one
seen
Malay dame taken out
river and, despite her protestations,
her
into the
and

tears,

and

entreaties,have
into the

feet tied, put

down

of

out

fork

at

who

have

one

sight by
end

means

which

witnessed

watched

these

hands

and

water

of

fitted

her, with

on

slowly pushed
long pole with a

her

executions

neck.
have

Those
no

doubt

punishment,and not uncommonly

made
three examples had been
add that after two
or
there would
a
period of rest from the
always ensue
of the

justiceof

the

Swell., Mai,

Sketches,p. 194, seqq.

326

BIRTH-SPIRITS

terrible

CHAP.

she

"clapped her hands," and without

further warning
flew
to
a
whinnying away
tree,
she perched." She
which
be known
by
may
upon
her robe of green, by her taperingnails of extraordinary
length(a mark of beauty),and by the long jet black
news,

"

which

tresses

only, alas

she

allows

(for the

fall down

to

truth

to

her ankles-

told)in order to
conceal the hole in the back of her neck through which
she sucks the blood of children ! These
vampire-like
of hers may, however, be successfully
bated
comproclivities
if the right means
are
adopted,for if you are
able

to

tresses,

her,

catch
and

short

cut

stuff them

will become

her

into the

nails and

hole

in her

luxuriant

neck, she

from
an
indistinguishable
Cases have
remaining so for years.
and

tame

woman,

known, indeed, in which

a

be

must

mother, until she

she

has

allowed

was

become
dance

to

she
at
once
merry-making, when
ghostlyform, and flew off into the
whence

forest from

she

their wild

at

wife
a

reverted
dark

and

nary
ordibeen
and

village
to

her

gloomy

came.

informed
Malay once
me,
these woman-vampires are
exceedinglyfond of fish,
and again may
be seen
and once
"sittingin crowds
-stakes
the river mouth
the fishing
at
on
awaiting
that may
an
opportunityto steal the fish." However
be, it seems
curiouslyin keeping with the following
for
charm
laying a Langsuir:
In

state,

"

"

"

"

ye
When
When

at
mosquito-fry

yet

great way

near,

are

the river's mouth

off,ye

hard

ye
the rock

Then

(and then

only) be

opponents

When
Then

the corpse
(and then

eye,

opens of itself
the hearts of my
emboldened

ground

in the

ground

only)be

opponents !

sharp of

of heart.

When

in the

are

opens
emboldened

foes and

of itself
the

hearts

of my

foes and

PLATE
Models

of the

7.

P"NANGUALAN

"

Penanggalan
Note

and

the

AND

Langsuir,the

length

of the

LANGSUIK.

being the head

former

Langsuir

on

the left.

nails.

Page

326.

PONTIANAK

vi

May your
By grace
The

line is

327

heart be softened
of this prayer

when
you behold me,
that I use, called Silam Bayu."

the

at
mosquito-fry

"

P"NANGGALAN

AND

intended

doubt

no

"

river's mouth
as

allusion

an

in the

to

the

first

Lang-

suir who

frequentthe fishing-stakes.
The
Pontianak
has alreadybeen
as
(orMati-anak),
said, is the stillborn child of the Langsuir,and its
embodiment
is like that of its mother, a kind of nightowl.1
Curiouslyenough,it appears to be the only one
of these spirits
which
rises to the dignity of being
addressed as a
Genie," as appears from the
Jin or
charms
which are used for laying it. Thus
find in
we
"

"

charm

common

"

Pontianak

"

:"

the

Stillborn,

by the soil from the grave-mound.

Thus
the long and the short,
(we) cut the bamboo-joints,
To cook therein the liver of the Jin (Demon) Pontianak.
By the grace of 'There is no god but God,' etc.
May

you

be

struck

dead

"

To

prevent

stillborn child from

becoming

the corpse is treated in the same

as
way
the mother, i.e.a hen's egg
is put under each
a

needle in the

beads

or

charm

which

some

anak
Pontithat of

armpit,

palm of each hand, and (probably)

glass
The
simple equivalentin its mouth.

is used

on

will be found

this occasion

in

the

Appendix.
The
Penanggalan is a sort of
which delights
in sucking the blood

monstrous

story goes that

woman

once

upon

Mr.

speaks

Clifford (of Pahang), however,

of

animal, the

"that

weird

Mati-"nak,

beast

little white

dren."

that

231.

makes

of children.

The

sitting,
in one
(dudok bertapa),
used by the Malays
are
by drawing off the sap

time

perform a religious
penance
of the largewooden
which
vats
for holdingthe vinegar made
to

vampire

noises

round

In

Court

"

was

the graves of chiland

Kampong, p.

BIRTH-SPIRITS

328

CHAr.

pectedly
thatch-palm(menyadap nipaJi],Quite unexin the
in, and findingher sitting
man
a
came
To
her, What
are
vat, asked
doing there ?
you
"What
this the woman
business
have you to
replied,
startled she attemptedto
ask ? but being very much

of the

"

"

"

and

escape,
her own

in the

of the

excitement

chin with

such

force

that

kicked

moment,

the skin

splitround

(with the sac of the stomach

became
depending from it)actually
separatedfrom the
the nearest
tree.
trunk, and flew off to perch upon
Ever
since then she has existed as a spirit
of evil,
the roof-tree whinnying (mengilai)
whenever
on
sitting
child is born in the house, or tryingto force her way
a
which
the child lies,in order
up through the floor on
her neck, and

its blood.1

drink

to

spiritsof this class which

the
Polong and the Pelesit, and
of the
said,partake to a great extent

only

The
are

I have

as

has
to

of

two

"The

Cp., however,
horrible

that

wraith

fearful face

who

woman

children

small

torment

feet of

of

Penangal,

in childbirth,and

died

head

her

who

comes

in the

guise

bust, with many

and

bloody,trailingentrails

in her

Clifford,loc. tit.
"He
(Mr. M.) said, 'Very well
the penanggalan
about
then, tell me
wake.""

should

only, I
write

in

it down

woman's

that Europeans

foolish

how

Mr.

hanging down.
this to be engraved on

Chinese,

and

inserted

by
the

devoted

whom

used
she

the

to

bowels

to

sure

which

live,thither flew the head

suck his blood, and the
blood

die.

If the

any

sucked

was

blood

from

dripped

in open
likes to suck
out

magic

arts

herself to his service

of

and

wherever

the

and

this

or

to

of

women

it is

reason
a

birth

leaves at the

place thorns

is any blood, lest the

and suck it,
should
come

there

penanggalan

she

night and

body

galan
penang-

where
1

illness

his

the blood

For

was

water

intestines

The

sores.

windows,

and

serious

person,
followed

childbirth.

doors

the

injure

to

to

whose

touched

in

wished

all houses

believed, and

charac-

Wherever

was.

was

to
a
publication customary at
And
to hang upjeruju
occurs
Anglo-ChineseGleaner.

She
in

and

broke

of
said, ' Sir, listen to the account
It was
the penanggalan.
a
originally
devil

happened

it

immediately

woman.

person

it

where
whom

it in

story belonging
called the

remained

M.

wood

these,

until the

the

it with

main
re-

period of her agreement

with her teacher had expired and she
head
able to fly. Her
and neck
was
from the body, the
then loosened
were
intestines being attached
to them, and
in strings. The
hanging down
body
day

person

those

only, with

neck

and

intestines
caused

to

things."
picturerepresentinga

head

it and

believe in such

who

are

drew

hear

English so

know

may
persons
I then

like to

now

kind

of thistle.

confined

means

have

ones

329

bottle imps, and

are
or
by no
spirits
a
to
single role as the preceding

of familiar

ter

P"L"SIT

AND

POLONG

VI

"

"

been.

tive
Polong resembles an exceedinglydiminufemale figureor mannikin, being in pointof size
about as big as the top jointof the little finger. It
will fly through the air to wherever
it is told to
plaything
go, but is always preceded by its pet or
(p$mainan),the Pelesit,which, as has already been
ever
Whensaid, appears to be a speciesof house-cricket.
the Polong wishes
to
enter
a
new
(di-rasoki}
The

the Pelesit

victim, it sends

before

on

it,and

as

as

soon

fashion

(menelentang
m$nj$rongkong)"has entered its victim's body, which
it usuallydoes tozY-foremost,
and begins to chirp,
the
Polong follows. It is generallyhidden away outside
the house
and
fed with
by its owner
(Jinjangan),
blood prickedfrom the finger. The description
usually
given of a Polong tallies curiouslywith the Malay
the

latter, flyingin
"

headlong

definition of the soul.1

The

for

the

dread

last of

may
that

happen

man's

house

once

his blood, and

caught in some
hedge, and she had
until daylight,when
and
"

to

of the
her

thorns
to

the

near

there

people

saw

'

The

jar or

who

has the power

of

penanggalan always keeps

a quantityof vinegarin a

vessel of

of this is to soak

some

the

when
they issue forth
they immediately swell

kind.

The

intestines
from
up

the
and

use

in, for

body
cannot

be put back, but after being soaked

in
vinegarthey shrink to their former size
and

enter

the

people who have seen the penanggalan flyingalong with its entrails danand shining at night like
gling down
fire-flies.
'Such

"

galan

is the story of the penangheard it from my foreI do not

believe it in the

I have

as

fathers

but

least.

God

forbid

that I should.'"

Hikayat Abdullah, p. 143.

1
The originof the Polong
"

person

her house

(or house-

many

night

intestines

remain

the

killed her.

becoming
at

It is said
came

in the middle

were

her intestines

get caught.

to

penanggalan

suck

to

in which

Pelesit

the
spirits,

it seems,

penanggalan has,

of thorns

these

body again.

There

are

"

The

blood

of

murdered

man

"

is this

must

be

taken
and
placed in a bottle (buKbttli,
a bottle having a spherical
or wide

body

and

long narrow

neck). Then
something

said over
it,and
prayers are
or other is read, I don't know
it has
of

to

this

be

learnt.

After

what, but
seven

worship, according

people,or after twice seven

cording to others, a sound

to

days
some

days
is heard

ac-

in

BIRTH-SPIRITS

33"

cricket

?),which

flies to and

is the

CHAP.

"

Polong's plaything
"

pet,

or

(rasok sini,rasok sana) till it finds the

fro

body which its mistress has ordered it to enter, harm

it enters
tail-foremost,as it
only being done when
It is occasionally
generallydoes.
caught and kept in
bottle by Malay women,
who
feed it either on
a
parched or saffron-stained rice, or on blood drawn
from
the tipof the fourth fingerwhich
they prickfor
the purpose, and who, when
they wish to get rid of it,
sick person is affected
a
bury it in the ground. When
by a Pelesit (one of the signsof which is to rave about
the
and
addresses
comes
cats)1the medicine -man
the

bottle

birds.

like the

The

it into the bottle and

it.

the

supports

young
his
cuts

then

operator

fingerand inserts
the Polong sucks
thus

chirping of

The

Polong

person who
is called his

father,or, if it happens

to

she

Every day

is his

mother.

parent feeds

it with

be

woman,

known
and

who

you have come,

father and mother.'

his (or her) blood.

Sometimes

your
he (the Polong in the
silent and

patient)remains
confess or give the

will not

of

his

you here,
who
are

and

why

names

the

it is that has sent

he

parents ; sometimes

confesses,and

Let

'

says
father is such-a-one

and

me

go, my
lives at such-

The

vantage and-such
a
kampong, and my mother is
objectof doing this and the adthese :
to be gained from it are
so-and-so.
The
that I have
reason
if he entertains a feelingof anger
to
here is that such-a-one
came
come
and
their
and
asked
for
aid,
against any one he orders the Polong
my parents
"

to

go and afflicthim, that is to say, to

him
pain or sickness ; or if a

cause

third

person is at
in secret
goes

he

enmity

with

the

to

another
who

person

will.

or

is tormented

who

person
whether

use

virgin,or

cries out

man,

of

by

it.

the

married

The

woman,

of what

he (or she) is doing, and

ing,
throws off his (or her) cloth-

and

tears

biting
near,

blind

does

all sorts

men

chant

formulas

over

the

patient,others pinch his

apply medicines to it. When

and

remedy

cries out,
home.
not

people
everything,and
of other things. Wise
remedies ;
in to prescribe

of the

thumb

'

'

is successful the sick person

Let me
to
go
go, I want

The

let you

doctor
go

As

as

the

of the

if you

'

replies,
do

not

I will
make

soon

recovers

and

day or

two

forth

blue with

person

yellsin

they
he

is

is

Polong
thing,
no-

attacked

bubbling (ber-kopak-kopaK)

bruises.
Notes

sec.

once

anger, and after a

After death blood

and

' '
"

body is
Hikayat Abdullah,
the whole

Queries,6".B.

R. A.S.

with

17

98, issued
Journal.
4,

trived
con-

confess

will

who

the mouth, and

p. 143.

When

and

he dies.

pours

the

feeble.

person

the

No.

who

attack

and

attacks

from

people know

the

go, and
his consciousness, but

left weak

shrieks

persons in
of his

names

has
person
and
the reason,
the sick person at

the

strikingthe

deaf to

and

come

head

the

and

called

are

some

and

parents.

let him

person

entirely
wrong
the

name

(or

have
been).
may
false statement,
a

reason

conceal

to

Polong,

ness
loses conscious-

and

order

'

againstthis

he makes

mentions

he

because

of money

sum

the

Sometimes
and

is the

ill-will

whatever

keeps the Polong, and giveshim a sum

of money
to send
the Polong to attack
the person
he bears illagainstwhom
This

them

gave
bore

Merepet kata kuching.

No.

of

CEREMONIES

BIRTH

332

BIRTH

2.

In

about

or

the

CHAP.

CEREMONIES

month

seventh

of

pregnancy

(sagefemme)
(mengandong tujohbulan}a "Bidan"1
engaged (menempah\ the ceremony
being described
follows

is
as

:
"

vessel

copper

like

called

cherana

fruit-dish with

(which

is

foot

to

stand

or

thing
some-

it)is

peeled areca-nuts, a small block

of gambier, a portionof lime (kapor sa-perkaporan),
"tahil"
a
(sa-tahil]of tobacco, and three or four
packets (susun) of betel-leaf,and carried to the
Bidan's house, where
it is presented to her with the
child
I wish to engage
for my
words,
(Ini 'ku
you
mahu
menempah anak 'ku),or words to that effect.2
enclosed
of the cherana
are
Usuallythe contents
filled with

four

five

or

"

"

method

this

securing

of

useful

go out,' she said,

and
night before the full moon,
"

'

You

with your
face to an
falls

back

the

to

stand

and

moon,

Then

your
recite

you

ing
bend-

and
jampi (incantations),

forward

try to embrace

your shadow.
If not

incantations.

repeating more

successful,go the next nightand make a

the night after, if
further effort,and
three

necessary
then
cannot
"

till the
month

renew

Go

will turn

home,

sleepingor

on

in

the
will

brilliance
see

as

of

that you

you
the
have

and
into yourself,

will appear
before you and
and it
tongue ; that seize,
of the

child

No

less than

said,were
birth of
when

have

Bidans," it is

at the
formerlyrequisitioned
Raja's child, and occasions

nine

even

be met

"

seven

mentioned

are

with

in

been

to summon

are

Malay
general custom, however,
romances.

seven

to

The
seems

"Bidans"

being possibly due

only, the number
the Malay theory of a
sevenfold
to
soul (v. Soul). The
was
an
profession
honourable
the

one, and

title of

"
"

Dato

the Bidans
'

received

(abbreviated

to

'Toh) Bidan
; but if the child of a Raja
happened to die, the Bidan who was
adjudged to be responsiblepaid the
penaltywith her life.
put out its
2
will remain
Vide also N. "* Q. No. 3, sec. 65,
S."., No. 16.
disappears. issued with/../?.^.^.,

again cast a shade.

in the night, whether
and
waking, the form of a child

the rest

\hepelsitis yours.'
It sounds easy enough, and one
is
not
surprisedto hear that every one in
Kedah, who is anybody,keeps a p?lsit."
Swett., Malay Sketches,pp. 197, 198.

to

Sooner

you
bottle

"

the

following

small

and

most

the attempt.

your shadow
will never

body

while

tongue

has life put itin

the creature

see

If you
shadow, wait

will succeed, and,

moonlight, you
your

your

day

same

and

nightsin all.

catch

later you
or
stand
there

drawn

the

something that breathes, a

when
animal, reptile,
or insect,and

times,

fail, try again several

you

the

on

that your shadow

ant-hill,
so

the ant-hill.

on

certain

If

little while

into

ally:"
"

In

ENGAGING

vi

MIDWIFE

333

but on such occasions as the

receptacles,
used, the usual accessories
are
receptacles
present no
of the betel-chewingceremony
being deposited in
the chtrana
itself. The
Bidan, on
receiving the
cherana, and charming the contents, inverts it, pouring
the floor,and
its contents
out
(di-chorahkan)
upon
for the coming event
from the manner
taking omens
the
in which
to chew
they fall.1 She then commences
in small

brass

she

when

and
betel-leaf,

has

taken

much

as

as

she

speciesof
requires,she generally performs some
divination
(tengd dalam petua) in order to ascertain
of the child's horoscope. This objectmay
the nature
be achieved
in several ways
astrological
; e.g. by
calculations ; by casting up (palak or falakiak) the
values of the letters of both parents'
numerical
names,
in accordance
with
the
secret
abjad, or
cipher
of a wax
alphabet; by observance
taper fixed upon
the brim of a jar of water
(dian di tepibuyong ayer) ;
and by observance
of a cup of
betel-leaf water
(ayer
siriti).*
2

"

"

When

the

the spot, where

escorted

to

placein

the

must

spot

arrives

time

house
be

not

for the
under

the

Bidan

she

pointsout

child

the

to

ends

be

below

or

the

found

cutlass
raised

wherein

haft

it sticks and

loop (tali
anggas) to
to a sitting
posture,
1

If

chfrana
tiada

the

betel-leaf

it is

mahu

bad

k'luar).

the

for and

the luckiest
Such

slats of the

exact

downwards

floor of

sent

born.

of the

but between
them, the
palm-thatch,
discovered
by repeatedlydropping

hatchet

is

spot

the

blade

into

the

house, until

of

ground
spot

is

upright. A rattan
enable the patientto raise herself
is suspended from the rafters over

adheres

sign (uri

to

the

mtttkat

remains

being

Vide

Vide

p. 551, infra,
clxxxiv.

App.

BIRTH

334

CEREMONIES

CHAP.

the spot selected,1while

just exactlybeneath it under

the floor of the house (which is raised on
pileslike
the old Swiss
fastened
of
are
a bunch
lake-dwellings)
leaves of the pricklypandanus, the
acid
egg-plant,2
is a kind of rattan
and a lekar jantan, which
stand
for Malay cooking-pots. The
used
leaves of these
plantsare used because it is thought that their thorns
which
will prickany evil spirit3
tries to get at the child
from below, whilst the circular cooking-potstand will
Over
the patient's
act as a noose
or
snare.
head, and
just under the rafters,is spread a casting-net
(Jala),
togetherwith a bunch of leaves of the red dracsena
(jenjuangorlenjuangmerati)and the "acid" egg-plant.4
filled with a measure
A big tray (talam)is now
of
husked
rice (tirassa-gantang),
uncooked
and covered
of screw-palm leaves (tikar
with a small mat
over
mengkuang}. This mat is in turn covered with from
thicknesses
of fine Malay sarongs
three to seven
(a
of broad
and these latter
sort
as
a
plaidworn
skirt),
which
mat
by a second
again are surmounted
upon
the newly-born infant is to be deposited.
is the purification
The
of mother
next
and
process
which consists of bathing both in
child by a ceremony
water
warm
justnot hot enough to scald the skin (ayer
and in which are
pesam-pesam jangan melochak kulif),
"

"

So, too, in the report of the Dutch

Expedition to Mid-Sumatra, vol. i. p.
1

266, it is stated that deliverytook place

"

in
2
3

be

account

caught in

morning when
out

the

this snare, and

the fowls are

of the fowl-house
sac

contents.

of her
Thus

sherds

asam.

says that the Penanggalan (or Manjang, i.e. Pemanjangan

will
for her) if she comes
another name
One

that next
let loose

they will peck

at

get at its
she will be detected,

stomach

be

can

stomach

to

the

punished by having

filled up with ground

of earthenware, which

her in about

posture."
sitting

T'rong

and

When

the

Bidan

draws

exhaustible

days' time

seven

"sickness"

stock

her
upon
of Malay

her

glass and
will kill
!

is severe,
in-

almost

charms,

specimen of which will be found in the

taken
Appendix. Salt and asam
are
(apparentlyby the Bidan ?) into the
mouth

(di-k?mam

the selected

charm

asam

garani)

is repeated,

while

AFTER

PURIFICATION

vi

BIRTH

335

kalia, kimyit frus, kunyit,

pandan
Itfngkuas,
bau, areca-palmblossom, and the dried leaves (k$ronThis has to be
song or kZresek)of the pisang Klat.
repeated (every?)morning and evening. In most
infant is, as has been
said, laid
places the new-born
and formallyadopted by the father,who
mat
a
upon
of

leaves

into the child's

breathes

ear

of Muhammadan

sort

is called
prayer or formula, which
kamat
in the case
of a boy, and

bang

in the

of

girl. After

case

in a sort of papoose
the child is swaddled
purification
;
round
the child's
inner bandage (barut)is swathed
an
waist, and a broad cloth band (kain lampin) is wound
round its body from the knees to the breast, after which
round
the
the outer
bandage (kain bedong) is wound
child's body from the feet to the shoulder, and is worn
until the child is three or four months
old,
continually
has learned
to crawl
or, in Malay parlance,until he
(taku meniarap). This contrivance,it is alleged,
prevents
the child from starting
and straining
its muscles.
is suspended a sort
the child's mat
of small
Over
the upper
end of
conical mosquito-net(kainbochok},
which is generallystitched (di-semat)
or
pinned on to
is
the top of the parent'smosquito curtain, and which
intended
to protect the child from
any stray mosquito
found
have
its way
into the
or
sandflywhich may
bigger net used by his parents.

Malays,
Malays
in

McNair,

Vide

"

p. 231.
received

are

religiousform,

and

the

nounced

Azan

by

or

the

'.close to the tender

bang,

according
Malay pandit of

somewhat

as

Perak
The

children

the
of the

into the world

prayer
Allah

father

quite

"

Rasul

akbar
and

with

pro-

his

The

Sam,

Lumpor,
Allahu

lips

Muhammad

hei '"AH al-saleh

(twice),
(twice),Allahu
al-faleh
la-ilaha-illa- llah (twice);
(twice),
'Alt

the kamat

Allahu

as

akbar

follows

Akbar

la-ilaha-illa- llah

al- Rasul

'AH

Allah.

had
al-faleh,

"

(twice),ashahadun

ashahadun
tiaha-illa-llah,

ran

al-

Allah

hei
(twice),

Akbar

'Che

to

Kuala

(twice), ashahadun

being said,

infant's ear."

follows

(twice), ashahadun

and

Hei
kamat

la-ilaha-illa-'llah.

1AH

la-

Muhammad

al-saleh,hei

al-salata(tvt\cz),

BIRTH

336

CEREMONIES

CHAP.

the ceremony
of marking the forehead
(chontingmuka), which is supposed to keep the child
Next

comes

startingand
and from
kekaii],
from

time
are

to

preserve
the directions

end

(kapala?) of

terstrainingitself (janganterkejut
convulsions
(sawan),and at the same
evil spirits.The
it from
following
Take
:
chipsof wood from the thin
"

the threshold, from

house-ladder, and
with

from

the

house

the

steps of the

furniture,together

of garlic,
of an onion, assacoat
a
(kesip]
rattan
a
fcetida,
cooking-potstand, and fibre from the
monkey-face of an unfertile cocoa-nut
(tampo niyor
jantan]. Burn all these articles together,collect the
of the fore-finger
with
ashes, and mix them
by means
coat

"

"

little

betel- water."

"

Now
the

mixture, and
if

bench

mark

daub

on

this

Evil

centre

of the child's forehead,

sign resemblingwhat
girlwith a plaincross +
daubs

Then

the

on

mark

the

fingerin
is called

nose,

mother

and

at

the

cheeks, chin,
with

line

(pangkah susu] and a

the end of the nose
(cholek hidong\ If you
properly,a Langat Malay informed me, the

from

drawn

if a

charm,1 dip the

put small

shoulders.

and

proper
the
mark

with

boy

time

same

do

the

repeat

One

breast

will take

to

breast

mother

and

child

for his

own

wife

(who are supposed to be similarly

marked)
and will consequentlyrefrain from harming them !
her
In addition to the above, if the child is a girl,
in their place,
drawn
eyebrows are shaved and a curve
the ear
to
(diextending from the root of the nose
pantiskan bentok tajideri muka sampei pelipis). The
consists of
for marking these
used
mixture
curves
manjakani mixed with milk from the mother's breast.
which recalls a parallel
curious custom
Another
most
and

child

Vide

App.

cl.

COMPRESSING

vi

custom

North

among
resorted

HEAD

THE

337

Indians, is

American

sionally
occa-

of alteringthe
purpose
When
it is considered too

for the

to

shape of the child's head.

long (tVrlampaupanjang],a small tightly-fitting
"yam
leaf cap" (songkd daun
k'ladi),consistingof seven
thicknesses of calladium (yam) leaves is used to compress
it. This operationis supposed to shorten the
child's
head

skull,and the person who fits it on to the child's

the words
short be your
Muhammad,
uses
"

"

"

head

in the

head

your

Now

"

of

case

in the

case

the

boy, and
of a girl.

"

Fatimah, short be

administeringto the
infant what is called the
mouth-opener" (lit.mouthsplitter,"
pXmtflah mulut); first,you take a green
lah
cocoa-nut
(niyorsungkoran),splitit in halves (di-tf
niyor),
grain of salt inside one-half of the shell
put a
(di-bubohgaram
sa-buku\ and give it to the child to
and
drink, counting up to seven,
putting it to the
comes

of

ceremony
"

"

"

child's mouth

"

at

the word

(letakkan di mulut-

seven

asam
nyd). Then
substituting
repeat the ceremony,
for the salt. Finally,
take a gold ring,
(tamarinds?)
and after rubbing it againstthe inside of the cocoa-nut
(cholek di-dalam
niyor),lay it upon the child's lips,
Do
(letakkandi bibir-nya),
saying Bismillah,"etc.
the same
with a silver and amalgam (goldand silver)
and the ceremony
will be at an end.
ringrespectively,
I may
that it is in allusion to the
note, in passing,
"

above

ceremony

that you will sometimes

hear old
the first time I tasted salt,I did so

men

It's not
ever
say
since I was
firstput into my swinging-cot (aku makan
dakulu, deripadatatkala naik buayari).
garam
"

"

Sometimes
to

make
From

the

a
"

little"rock"

sugar
"

mouth-opener

the time when

more

the child
z

(gulabatu]is added
palatable.
is about twenty-four

BIRTH

338

old

hours
fed

CEREMONIES

until it is of the
rice boiled

with

in

CHAP.

of three months,

age

pot

the

on

it is

fire,"broken"

of a
short
broad
cocoa-nut
(di-lechek)
by means
shell spoon
mixed
with a little sugar and
{pelechefc),
of woven
leaf
cocoa-nut
squeezed into small receptacles
(ketupat\
Later it is taught to feed at the breast (menetek\
which
until it is weaned
continues
by the application
of bitter aloes (j'adam)to the mother's breasts.
In the rice-jar
(buyongtiras)during this period,a
and a
candle-nut
be kept,
must
stone, a big iron nail,
and a spoon
(sendoK)must always be used for putting
the rice into the pot before boilingit. Moreover, the
mother, when
eating or drinking,must
always cross
under
her breasts
her left arm
(di-ampu susu-nya
free to bring the
di lengan kiri]leavingthe rightarm
"

"

to

the mouth.

When

the

food

child

has

bathed, it is fumigated,

been

the first time

swinging-cot(the
for a
cradle) which, according to
immemorial
is formed
custom,
by a black cloth slung
of the rafters.
To
from
one
fumigate1 it you take
leaves of the red dracsena
{jenjuangmerah],and wrap
round
first with the casingof the charred torch
them
{puntong}used at the severingof the cord (pembuang
depositedfor
Malay substitute

and

and

Ridley, Director of
at Singapore,in a
Medica
Malay Materia

N.

H.

Mr.

Gardens

Forests

pamphlet on
(dated 1 894)

describes

somewhat

a
"

ently cries
is treated

and
in

say,

will not
the

when
take

sampuh
persist-

it

its food, it

following way

the

of Hedyotis congesta, Br. , a tall

as
Lidajin \lidah
jungle weed, known
leaves

jin, lit. Demon's

Sampuh Packut,

Tongue]
are

boiled

leaves

tillone-third

and
is evaporated,
to

the dew

bathed

with

for

it ;

liquor
exposed

of the

the decoction

night,and the child is

a
or
quantityof road-

chewed
side rubbish,dead-leaves,sticks,

follows :
similar ceremony
as
' '
suffers
child
from
When
a

pachut, that is to

other

in

or

with

Poko1
some

etc. is boiled and

the child
sugar-cane,
is bathed
in the liquid(itis washed

afterwards),and
a

fire

it is then

of
consisting

nest

bird

(sarang tampur),
(labu),and
bottle-gourd
which

has been

struck

smoked
of

the
a

over

weaver-

skin

of

pieceof wood

by lightning."

BIRTH

340

like,but for

least

CEREMONIES

CHAP.

days afterwards, whenever

the child is taken
of the cot, the spice-block,
out
or
stone-child (anak batu]as it is called,must
be deposited
in the cot
substitute for the child (pengganti
a
as
budak\
Once
bathed

in
with

cool."

"

seven

the child should

four hours
every
cold water,
in order that it may
be

This

oppositeto
child

at

custom,

that which

is bathed

told, is

was

obtains

be

kept
diametrically

Malacca, where

at

the

rarely as possible. The custom

followed in Selangor is said to prevent the child from
gettinga sore mouth (guam).
For

as

the first two

months

is bathed, it is rubbed

red

stone

called

with

batu

the

kawi.

whenever

so,

with

over

rice

mixing powdered

or

the child

paste obtained

powder
This

obtained

stone,

by
from

which

is

from the Island

Malays to take its name
of Langkawi, is thought to possess
astringent(klaf]
and
is used
to
improve
qualities,
by Malay women
their skin.
Before use
the paste is fumigatedwith the
smoke
of burningeaglewood, sandal-wood, and incense,
after which
the liquid,which
is said to resemble
red ink, is applied to the skin, and then washed
off,
in the ordinaryway.
doubt, with lime-juice
no
which
is used for bathingthe
In the cold water
child are
depositeda big iron nail (asa "symbol of
and cockle-shells (kulitKrang),
iron "), candle-nuts
which
to
some
Malays add a kind of parasitecalled
si bernas
(i.e.Well- Filled Out, a word applied to
children who
fat,instead of the word gemok, which
are
is considered
unlucky) and another parasite called
Cold
one.
sadinginor si dingin,the
should
After
bathing, the Bidan
perform the
said

by

some

"

"

"

ceremony

called

sembor

"

sirih,which

consists

in

the

NAMING

vi

ejectingof

THE

CHILD

341

betel-leaf

(mixed with other ingredients)

of her mouth
out
to the pit of the child's stomach,
on
the ingredients
being pounded leaves of the bunglei,
chVkor, and firangau,and chipsof brazil-wood, ebony,
and
sugar- palm twigs (sVgarkabong); to these are
small
sometimes
added
portions of the "Rough"
bamboo
(buluh kasap\ of the bemban
balu, and of
the leaf-cases of the areca-palm (eitherupih Vlak
batang or upih sarong],
The
child is generally
within the first week,
named
but I have not yet heard of any specialceremony
nected
conwith the naming, though it is most
probably
The
considered
is evidently
act.
as
a religious
name
considered
of some
importance,for if the child happens
after the naming, it is sometimes
to
get ill directly
re-adopted(temporarily)
by a third party, who gives it
When
this happens a speciesof
different name.
a
bracelets and

anklets

the child's wrists and

of black

made

cloth

are

ankles,the ceremony

put upon

being called

tumpang sayang.
A
nails

few
cut

days later the

child's head

for the first time.

For

red lather is manufactured

with

gambier,lime, and

the child's head

shaved

from

is shaved, and

the

former

his

process
fine rice-flour mixed

betel-leaf.

Some

clean,others

people have

leave the central

(jambul}. In either case the remains of the red

lather, togetherwith the clippingsof hair (and nails ?)
received
in a rolled-up
are
yam-leaf (daun kladi diand carried away and deposited
ponjuf]or cocoa-nut
(?),
the foot of a shady tree, such as a banana
at
(or a
?).
pomegranate
Sometimes
(ashad been done in the case of a Malay
bride at whose
I assisted *),the parents
tonsure
lock

"

"

Vide pp.

353-355.

"'""""

BIRTH

342

make

feast

at

vow

the

at

CEREMONIES

CHAP.

child's birth

will

they

give a
its marriage,

hair,justbefore

of its

tonsure

that

provided the child grows up in safety.

of shaving the child's
Occasionallythe ceremony
head takes placeon the 44th day after birth, the ceremony
being called balik juru. A small sum, such
$2.00 or $3.00, is also sometimes
as
presented to a
of the child's locks to Mecca
pilgrimto carry clippings
and

them

cast

called

being
and

kerban
To

into the

well

Zemzem,

such

'kekah

in the
('akekati)
of a girl.1
case

in the

return

the

to

o'clock

mother.

She

payment
of

case

boy,

is bathed

in hot

morning for three days, and

from the day of birth (after
she has to undergo
ablution)
the strangest ceremony
of all, ascendingthe roasting-place (naik saleian].A kind of rough couch is
small
is
which
a
platform (saleian},
prepared upon
and slopesdownwards
about six feet in length,
towards
water

at

each

"

"

foot, where

the

Beneath

it is about

feet above

two

the

floor.
2

this

hearth (dapor)
or
platforma fireplace
constructed, and a
roaring fire lighted,which
"

"

Of

the

ford writes
"

Pahang
"

rushes off to the most

Umat

in the

with

little brass

smooth
of

our

green

famous

presents her
dish
filled with

sirih leaves,and

sixpence

(25 cents) in copper,

money

for

retainingfee prescribedby
The recipient
of these
custom.
Malay

such

is the

is thereafter

treasures

attend

the

held

bound

to

patientwhenever

called

do

to

upon
confinement

is

so,

she

over

she may be
and
when
the

can

other

claim

in payment
of her services.
moneys
latter fees are not ruinously
These
high,

accordingto our standard, two

being charged for attending a
in her

first confinement,

dollar and
and

half

on

twenty-five,or

the

next

at

the

dollars
woman

dollar

or

occasion,
most

cents
being deemed
subsequent event."

in

place,and

midwife
a

Clif-

Mr.

customs

fifty

Brown
2

To

Hum.,
each

fastened

is

sufficient for each

Clifford, Studies
pp. 47, 48.
"

of this hearth

corner

bunch

is

is

of

lemon-grassleaves,
each of which
is separately
charmed
by
ejectingbetel-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 (apt saleian) is

the Bidan, and

always lightedby
never

be allowed

to

out

must

for the whole

go
of the 44 days. To lightit the Bidan
should take a brand from the house-fire
it is once
(api dapor),and when
properly kindled, nothing must be cooked
at it,or
the child will suffer.
Moreover,

there

whenever

during this

happens

its eggs

in

to

the

be

hen

period
sittingon

same

house, the blades

of

ROASTING

vi

intended
with

to

this couch

the

day, and
"

the

to

had

what

on

pointof
been

not

Civil

by
of

upon

extremes

death
.

the

mind

Custom,
of

course

it each

time

is this

practicecarried,
was
brought

the kind
;
so

was

ensued

in the

times

have

for

hour

an

died

if she

by
Surgeon

heat

beneficial !

poor woman
and would

rescued

Assistant

caused

remain

occasion

one

is

three

or

such

consistent

law, forces the patientto recline

two

to

To

two.

that

of

343

degree

patientto

is stronger than

upon

or

ideas

Malay

which

the

warm

MOTHER

THE

the

of
interposition

excessive

excitement

overpowering

which

the

continued

that

ration
aber-

for several

months."1
As

ifthis

stones
enough, one of the heated hearth(batu tungkit)is frequentlywrapped up in a
piece of flannel or old rags, applied to the patient's
stomach
"roast"
her still more
to
so
as
effectually.
This
is said to continue
for the
"roasting" custom
whole of the forty-four
days of uncleanness.
During
this period there
birth -taboos
are
(pantang
many
articles being
beranak]applyingto food, the following
usuallyforbidden:
(i) things which have (from the
the constitution
Malay point of view) a loweringeffect on
(sagalayang
sejuk-sejuK],
e.g. fruits,with
some
exceptions,and vegetables; (2) things which
have
the blood
a
heating effect on
(sagala yang
the Prickly
bisa-bisd),
e.g. the fish called part (skate),
Fish (ikan duri\ and the sembilang(a kind of mud-

such
weapons,
and
spears,
in

the

daggers (k'risses)

as

must

handles

their

ever

not

were

not

be

(m/m"a/au)

hearth-fire or

the

reset

either

fire of the

saleian.
1

T. D.

Vaughan

in

J.I.A.
Cp. the followingpassage

vol.

xi.

of

"

Later,

barbarities

"

her

which

Selema
day when
of the
by reason
Malay science con-

life

siders necessary if a woman

through her confinement

hap."" Clifford,Stud,
p. 51.

comes

nearly loses

in

is to win
without

Br.

mis-

Hum.,

BIRTH

344

CEREMONIES

CHAP.

fish with

poisonous spines on both sides and back),

all fresh-water fish ; (3) all thingswhich
and
have an
effect on
the skin (sagala
gatal-gatal),
irritating
yang
and
terubok, shell-fish,
e.g. the fish called tenggiri,
and the egg-plantor Brinjal,
while the fish called kurau,
be eaten,
so
may
g lama, senahong,parang-parang
long as they are well salted ; (4) things which are
faintness
bentan(sagala yang
supposed to cause
bentan),or swooning (pengsan),such, for instance, as
uncooked
cocoa-nut
pulp,gourds and cucumbers
; (5)
cocoasugar),
sugar (with the exception of cocoa-nut
chillies.1

and

nuts,

following description of

The

birth

in

taboos

Mr.
in
Clifford's Studies
from
H.
Pahang, taken
Brown
Humanity, will give a good general idea of
this part of the subject:
When
Umat
has placed the sirih leaves he has
done
all he can
he resignshimself
for Selema, and
few months
the anxiety of the next
with
to endure
much
the patience of which
he has so
command.
"

"

The

pantang ber-dnak,

in almost
who

is

rigidlyas they
as
are
superstitious

as

as

transgress
Selema

any

her life.

cool and

no

to

comfortable

he

all the

Malays

of the

should

tingly
unwit-

longer shaves
do, for

he does

Umat,

of which

law, the breach

He

husband

his wife, and

do

fear lest he

loves

as
periodically,

very

birth-taboos, hem

classes,is filled with

lower

cost

or

not

naked
even

might

his head

scalp is
cut

his

followingmethods are resorted

paratus, is kept; (b) the "rattan"
is said to
the
of
faintness
cure," which
:
(rotan s/gn)
(a)
curing
consist
in
the
end
of
a
to smell (di-isapkan],
charring
pieceof
patientis made
the
burnt
first with one
rattan
and
then with the other
(rotan s/ga), taking
in the mouth, and
end
of the copper
nostril,the bottom
blowing the
(or
into the patient'sear
smoke
(di-embrass) receptacle(pekaporan]in which
to

The

"

for the

the lime, which

concomitants

is

one

of the

of the invariable

betel-chewingap-

buskan).

BIRTH

vi

hair,and
his

upon
and

ears.

has

she

thick black

head, and

be

must

nor

to

he

shed

must

before

never

of

no

hair

trimmed

until her

days

will

not

kill the

drive

stray

complished.
ac-

for

the

third

On

day.
night in a

the
found

become

at

least

if he

appears
friend's house, and

that the wife of his host

to

two

nights in

the

on

he

had

to

until

passed
morrow

remain
Because

village. Why?

the

day

shortlyexpecting

was

Therefore

mother.

that he

inquiryit

hurt

no

One
any livingthing during all this time.
is sent
errand
on
an
up-riverand is absent

the

pound
com-

maim

to

do

must

her

are

the

from

chance

blood, and

no

fowls

dog

violence,lest he should

with

it,for he

even

high

his neck

raggedlyabout

children, wherefore

borne

now,

five inches

is his first wife, and

Umat
cook

345

stands

shock

tumbles

Se^Sma

husband's

TABOOS

Why would
she die ?
God
alone knows, but such is the teaching
of the men
of old, the wise ones
of ancient
days.
But
Umat's
chief privationis that he is forbidden
sit in the doorway of his house.
To
understand
to
what this means
realise that
to a
Malay, you must
the seat
in the doorway, at the head
of the stairladder that reaches
much
the ground, is to him
to
what
the fireside is to the English peasant.
It is
here that he sits and
looks out
patientlyat life,as
the European gazes into the heart of the fire. It is
here that his neighbours come
to
gossip with him,
and it is in the doorway of his own
his friend's house
or
failed

do

to

so,

that the echo

of the world

while

is

or

Selema

dreadful

ill,Umat

consequences

appreciatesthis

and

wife's sake, it takes

would

Selema

makes
much

is borne
may

will
the

die.

to

his

block

ears.

But,

the

doorway,
and
though he
ensue,
for his
sacrifice readily

not

of the comfort

out

of his life.

346

BIRTH

Selema,

"

meanwhile,
bridles

She
and

no

the

child.

CEREMONIES

word

has

her

CHAP.

be

spect.
equally circumresolutely,
tongue

to

woman's

in

beast passes
or
disparagementof man
her lips during all these
months, for she has no
the qualities
desire to see
she dislikes reproduced in

ill before

She

is often

her hour

tired

to

death

faint and

and

the less she

nigh,but none
will not
lie upon
her mat
during the daytime lest
her heavy eyes should
close in sleep,
since her child
would
she to
were
surely fall a prey to evil spirits
do
Therefore
she fightson
the dusk, and
so.
to
Umat
does all he can
comfort
her and to lighten
to
her sufferings
tenderness
and care."
by constant
The
medicine
(sambaran bara), used by the
draws

mother
a

after her

burnt

confinement, consists of the ashes of

shell

cocoa-nut

pounded

and

mixed

with

pinch of black pepper (lada hitam sa-jimput\a root

of garlic
and enough vinegar
(bawang puteh sa-labuti),
the mixture
to make
liquid. This potion is drunk for
three consecutive
mornings. A bandage is swathed
about

her

she

waist, and

with

is treated

cosmetic

from
temu
kuning, which is
(bedafc)manufactured
with
before
as
garlic,
pounded small (and mixed
black pepper, and
ing
vinegar),and appliedevery mornand evening for the first three days. During the
cosmetic
three days a new
(bedak kunyit t'rus)
next
the ingredients
is applied,
being kunyit frus pounded
in the
the cosmetic
mixed
and
same
as
just
way
described.
At
made
kulit

the

same

time

the

ash

of

the

from

durian),mixed
1

as

Clifford,Stud,

patientis given
burnt

before

in

Brown

with

Hum,,

durian

potion
skins
(abu

vinegar;

pp.

48-50.

the fruit-

CEREMONIES

BIRTH

348

CHAP.

with rice-cosmetic
having been smeared
for the bathing
(bedak) (such as the Malays use
ceremony), it is well scratched by the claws of a
is caught (and washed) for the purpose,
fowl, which

The

floor

then

and

held

the

over

floor and

forced

the

do

to

is then
cosmetic
scratchingrequired of it. The
removed
of lime-juice
(again as
(di-langir}
by means
in the
bathing ceremony) and the hearth fire is
receives her pay, usually
changed. The Bidan now
gettingin cash for the eldest child $4.40 (in some
places$5.40),for the second, $3.40, the third, $2.40,
and for the fourth,and all subsequentchildren, $1.40;
unless she is hastily
summoned
(bidantareK)and no
(menempali} has been made, in which
engagement
she may
half a bhara
demand
case
($11). Besides
-

this

somewhat
from

receives

betel

of

the

Though

and

limes

allowed

her

;
to

(bedak limau],and
accessories

remuneration

nevertheless, sure
law

leaf, with

as

take

(di-jaja)round the
remain unpaid.
Before
concluding the
to

which

taboos
of

body

describe

Malay

form
customs

platter
(cherana sirilt).

appear
may
in former
days

sale"

necessary

floor- washing

off clothes
(kain
cast
presents as
of the
bowl of saffron rice, a bowl

ceremony) such
bekas tuboti),
a
rice-cosmetic

she

however,

remuneration,
meagre
the well-to-do
(at the

the

child

country,

small, it

unwritten

an

and

was,

"cry

should

it for

her

fee

subject it will be
certain specific
and
injunctions
an
important part of the vast
round
which
centre
specially
present

the birth of children.

Before
than
as

the child is born

the father has

usuallycircumspectwith regard to

any

untoward

act

on

his part would

to

what

be

more

he

does,

assuredlyhave

INFRINGEMENT

vi

effect
prejudicial
or

being

called kVnan.

notice

the

and
the

son

born

was

left side

foot,the

child, and

the

of

even

the father

animal

fowl

whatever
A

was

trace

"

to

in

; or,

Malay

after birth,

my

hand, and

fingersand

and

toe

great
toes

on

the

on

told,was

was

due

to

this taboo

by going to
crab by chopa
killing
ping

days during this period it was

(pantang)for
or

to

came

cutlass.

In former

affection

left

being wanting. This,

it with

such

only a thumb, forefinger,

of the

rest

mark
birth-

with

one
fishing-stakes
day

at

cause

which

case

the fact that the father violated

the

349

deformity,any
In

little fingeron
left

the

on

actual

even

TABOOS

OF

told

me

cut

the

throat

"taboo"

of

buffalo

fact,to take the life of any

no

doubt
that

once

afflicted with

of

great

Indian

his

ences.
influ-

son,

soon

obstruction

of

but that when

the medicine-man
breathing,
(Pawang)
declared (after
"diagnosing" the case)that the child
from a
fish-affection
was
(kenan ikan),he
suffering
"

"

remembered

that

he

had

knocked

on

the

head

an

he had
of fish which
extraordinarynumber
caught
the very
fore,
thereborn.
He
on
day that his son was
the
by the advice of the medicine -man,
gave
child a potion made
from pounded fish bones, and an
immediate
Such

and

permanent

affections

as

was
recovery
those
described

the result.
are

classified

the

Malays according to the kind of influence

which
have
is supposed to
Thus
produced them.
the unoffending victim
either fish struck
be
may
described
above, ape-struck(kenan
as
(kenan ikari),
b'rok\ dog-struck(kenan anjing),crab-struck (kZnan
that in
ketam), and so forth, it being maintained
the child either displayssome
case
physical
every
the animal
to
deformity,causing a resemblance
by
by

BIRTH

350

which

it

CEREMONIES

else

affected,or

was

CHAP.

(and

unconsciouslyimitates its actions

Another
custom
interesting
forbidden
to
was
cut
stringently

commonly)

more

its "voice."

or

that

was

the

father

his

hair

until after

bearing on

the

subjectis

the birth of the child.

The
taken

followingpassage

from

Sir W.

Maxwell's

E.

on

the

lore
Folk-

"

"

Malays : l"
selectingtimber

of the
"In

article

for the

uprightsof a Malay
house
be taken
to
care
must
rejectany log which
is indented
of any
by the pressure
parasitic
creeper
it when
which may
have wound
round
it was
a
living
A log so marked, if used in buildinga house,
tree.
will exercise

unfavourable

an

influence

in

childbirth,

protractingdelivery and
endangering the lives of
and child.
mother
be taken
Many precautionsmust
of a similar kind, when
to guard againstevil influence
of the inmates of a house
is expectingto become
one
a

No

mother.

back,

vice

or

in the house

entertained
be

detained
If

period.

at

nor

versa,

the front

door

second

may
for

any

guest

'

house
and
or

(belah

out

at

night only ; he
night to complete an

an

eclipseoccur,

the

are

woman

necessary

on

must

the

stranger be

one

for

these observances

account

the

may

in

mmati),that is,go

divide

'

one

must
even

whose
be taken

and
(kitchen),
placed beneath the
utensils
shelf or platform(para)on which the domestic
is put into her hand.
If these
are
kept. A spoon
born will
precautionsare not taken, the child when
the penangga

into

be deformed."
Sir
Perak

W,

E.

Maxwell
The

Malays.
1

in the

passage

J.R.A.S., S.B.,

above

is

speaking of
justquoted appliesto a

No.

7, p. 19.

AGAINST

PRECAUTIONS

vi

DEMONS

351

Selangor,but with a few discrepancies.

Thus
a
house-postindented by a creeper is generally
in Selangor for a different reason,
viz. that it
avoided
is supposed to bring snakes into the house.
sidered
Dividing the house," however, is generallyconan
important birth taboo in Selangor, the
threatened
observance
penalty for its non
being
averted by compelling
the guilty
party to submit to the
called sembor
unpleasant ceremony
ayer, a member
of the familybeing requiredto eject(sembor)
ful
moutha
of water
the small of the culprit's
back.
upon
In Selangor,again,a guest must
stay three nights
(not two] in the house, his departure on the first or
second
night being called "Insulting the Night"
of
(menjolokmalam). To avert the evil consequences
such an
is resorted to,
act, fumigation(rabun-rabun)
the
Take
assarecipe for it running as follows :
fcetida,sulphur,kunyit frus (an evil -smellingroot),
onion skins, dried areca-nut
husk, lemon-grass leaves,
great

extent

to

"

"

"

"

"

and

old

an

mat

for about

ashes

hour

an

"

unconscionable

an

least

should
odour

leave

them, and

sunset

door."
"

self-respectingdemon
such

at

of the

in front

passage

cloth, burn

or

on

That

the
a

avoid

is raised

the

floor of the
sensible

and

house

where

is

in the

not

!
surprising

In the

of the two
eclipsethe customs
sister States appear
to be nearly identical ; the only
difference being that in Selangor the woman
is placed
in the doorway (in the moonlight as far as possible),
of

event

is furnished

and

pot,
trap

to

as

to

as

as

well

an

with
as

the basket-work
wooden

the
rice-spoon,

catch any unwary

demon
"into the
put his head

weapon

of- offence,it

stand

of

former

ing
cookas

who

may be so foolish
noose," and the latter

being supposed

that "the

ADOLESCENCE

352

bindingof

rattan

of the orthodox

entanglethe
the
Finally,

the spoon

(which must, of
Malay pattern)will unwind
"

assailant
Bidan

in the

be

must

of any

case

to

present

repeat the necessary

and

woman,

CHAP.

course,

be

itselfand

real

danger.
"

"

massage

the

charms.

followingpassage it would appear that

does not materially
the correspondingPahang custom
differ from that of Perak and Selangor:
fate hung
But during the period that the Moon's
has suffered many
in the balance, Selema
things. She
in the fireplace
under the
has been seated motionless
tray-likeshelf, which
hangs from the low rafters,
she knows
of
what.
The
not
tremblingwith terror
little basket-work
is
stand, on which the hot rice-pot
the

From

"

"

"

wont

to

rest, is

worn

her

on

she

done, but they never

It is the

that

decreed

custom.

women

is in

the Moon

when

neglectare
Umat

act

cap,

and

in her

know

accordingto
3.

the consequences
risked ; so Selema

trouble,and

terrible

too

why these things are

of questioning
their necesdream
sity.
The
of olden days have
men
with child should do these things

Umat

nor

as

rice-spoonis stuck dagger-wise.

girdlethe long wooden

Neither

head

be

to

their

of
and

simplefaith."1

ADOLESCENCE

performed at
purely Malay ceremonies
Adolescence, the most
importantare the "filingof the
teeth
(berasahgigi}?and the cuttingof the firstlocks
this latter operationhas been
where
of hair, in cases
of its
postponed till the child's marriage by a vow
Of

the

"

parents.
1

Clifford,Stud,
2

Lit.

"

in

Brown

sharpening ol

Hum., p. 51.
the teeth."

CEREMONIAL

vi

HAIR-CUTTING

353

of the rite of tonsure

followingis a description
I was
at which
(b$rckukor\
present in person :"
time ago (in 1897) I received, through one
"Some
of my local Malay headmen, an invitation to attend a
The

tonsure

ceremony.
"When
I arrived

the headman

referred to, the

proceeding in

chanting was
verandah, which
the

of
in company
P.M.),
usual dancingand Koran-

(abouttwo

decked

was

usual

enter

both

inner

an

or

with

and striped
ceiling-cloth
interval

where

room,

chamber

outer

for the occasion

out

coloured
brilliantly
After a short
wall-tapestry.
to

the

we

invited

were

number

of

Malays

of

awaitingthe performanceof the rite.

The
first thing,however, that caught the eye was
a
gracefully-draped
figurestandingwith shrouded head,
and

sexes

were

its back

with

view

was

the

her

head

dark -coloured

wonderful
below

attached

to

the

familiar

ready to
motherlyarms,
figureof the

end

erected

This
over

luxuriant

seven

hair

to

Close

tress.

support her, should

Duenna

with

escape
ringof preciousmetal

of each

stood

lowest

ceremony.
veil,thrown

-black

raven

her waist, a

the bride, and

it,in her

been

shoulders, allowed

and

roll down

being

the

upon

prospectivewedding

bride.

of her

tresses

and

the

to

the

company,
dais (grei}"which
had

step of the
a

to

to

she

require
the (on such occasions)
(Mak Inang\ whose

confined
duty, however, in the present instance was
of the bride between
to taking the left hand
her own,
and supportingit in a horizontal position
whilst each
of the seven
Representatives(orangwaris) in turn
was
sprinkling it with the
Neutralising Riceof the usual bunch
(tepong tawar) by means
paste
l

'

'

Lit.

"

heirs

members

"

(warith), but often, as

of the

family.
2

here, used

in

the

sense

of

sentative
repre-

ADOLESCENCE

354

brush

or

stood

shell.

the

Upon
of
the

rim.

with

The

of

this

of

pair

unhusked

an

had

cocoa-nut

the

in such

cut

top

'

dog-tooth border.
rim was
deposited a
'

or

this

scissors

the

about

size

stuck

in
point downwards
itself was
perhaps half-filled
this youth stood
to
another,

were

cocoa-nut

its 'milk.'

this

at

large pair of

tailor's shears

edges

indentations

necklace, and

of

chevroned

front

his hands

crown

the

form

to

as

way

The

and

removed,

been

little in

youth supportingin

cocoa-nut

leaves.

of

CHAP.

Close

circular
of the usual
brass
supporting one
trays
sories
(with high sides)containingall the ordinary accesthe

of

brush

rice-paste,a
saffron-stained
I

tawar

tepong

of

i.e.

ceremony,

bowl

of

leaves, parched rice, washed

rice,and

benzoin

or

requested to

incense.
the

proceedings,
but at my express
desire the Penghulu (Malay headman)
first scattering
did so for me,
several handfuls
the bride, and
(of the different sorts of rice)over
the palm of her
then sprinklingthe rice-paste
upon
"

now

was

left hand, which

above.
with

The

great

lock, which
with
the

held

'

deliberation
made

was

receive

to

he took

to

to

fall with

described

it as

the scissors and

the

severed

ring attached
dog-tooth border.

end

of

the

first

little splash,
and

it,into the

with

cocoa-nut

'

other

Five

followed

waris

suit,the

seven

and
(Representatives)
myself
with the ringsattached
tresses

being all received

in the

child

of about

them
"

out

sprinklingover,

the

"

to

was

open

of the

the

underwent

tonsure

age
at

the

cocoa-nut

same

as

two

or

described.

three

time, each

years
of

the

after severing the bride's lock, snipping

Representatives,
The
child was
off a portionof the child's hair.

in

arms

and

was

not

veiled,but

wore

shoulder-cloth

ADOLESCENCE

356

of

metals

precious

(gold, silver,

coupleof limes, and

and

tooth-saw
The

CHAP.

small

two

and

files

small whetstones

two

now

ceremony

amalgam),

(towhich
should

commences

the

small

be

added).1

tooth -filer

(Pawang gigi)first scatters the three sorts of rice and

his instruments,
sprinklesthe tepong tawar
upon
charm
the same
time ;
at
etc., repeating the proper
the patientmeanwhile, and throughoutthe operation,
recliningupon his back on the floor with his head
the
a
pillow. Next
resting on
Pawang, sitting
the patient's
"touches"
beside the patient,
teeth,first
and
with each of the three rings of precious metal
then
with the egg, throwing each
of these objects
he does so, and repeatingeach time a charm
as
away
is given in the
(Hu, kata Allah, d. s. ".),which
Appendix. Next he props open (di sengkang) the
of a
dried
areca-nut,
by means
patient'smouth
charm
and repeats another
(Hei,Bismi) in order to
of the steel, laying the file
venom
destroy the
the
teeth,3 and
drawing it thrice across
upon
2

"

"

them

the

at

evil

the

"

it is considered

indeed

Besides

the

tray

of

the

This

dulang-dulang.
tray full of unhusked
a tray full of husked
husked

cocoa-nut

the

containing
stood

at

is

called

what

room

consists

rice surmounted
rice and

of

of

hank

tooth

sometimes

threac

nang

is said to avert
ry to
whei
filer's eyes
as
happens, the evil influence

Jaiva), which
the

"Java"

the full fee

dulang

being
eyes

should

from

evil

dispel

any harm
influences

Such

however,

can

evil

only

having their

are

time

Vide

Vide

as

part pay-

is
evil

to

quarter
it

thought,
influences

App.

them

residing
influences

accrue

when

accrue

in

the

(badi),

people

teeth filed for the first

(orang bttngaran).
App. cli.

of yarn
sial), the hank
his
the
to
wipe
by
Pawang

used

teeth.

This

at

by the householder
of fifty
is paid,
cents

dulang

to

(membuang

the latter.
rests upon
pc inted top
referred to is Sr circled
of the cocoa-nut
a

when

moreover,

by

teeth.

is valued

retained

be

roughly(niyorgubalan) which

the

one

tooth-filer's services,or

of the

from

dollar,and is taken

This

one

The

by

may

articles described, there

side

(badi) issues

cuts

(with

teeth

dulang-dulang
of

then

He

the

ment

(t?mtflang).

"bad"
1

Hence

ceremony
be eaten

charm.
of

crowns

proceeding from the

it is regarded after
sial (unlucky),and
as

influences

teeth enter.

the

of

the
(di-k'rat)

off

cannot

end

cliii.

FILING

TOOTH-

FROM

OMENS

vi

357

edges (di-papar)with
of the whetstones, and polishesthem
(mtlechek).
one
During the whole of this part of the performance,
which
is a trying ordeal to witness, although it is
borne

their

smooths
files),

the

of

the

with

fortitude

utmost

sufferer,the latter holds

in order

mouth

small mirror

assured

be

to

that

part of the

the

on

in front of his

the

operation is

When
progressing to his satisfaction.
is extracted,
filingis over, the areca-nut
of

husk

cocoa-nut

in its

inserted

polishingof

small

or

stead, in order

the

block

and

piece

wood

pulai

facilitate the

to

mutilated

now

of

actual

the

teeth.

proper

latter

This

of
operation is accomplished by means
small pieceof folded white cloth protecting
file,
a
lipsfrom injury.
Considerable
of the
interest attaches to the filing

part of the
the
the

first tooth,

on

of the

account

from

the

when

it falls. If,when

positionin

adheres

crown

the
with

to

omens

which

are

taken

happens to lie
the tooth is filed through,the
it is taken
as
a
file,
sign that

which

the

the

crown

patientwill die at home ; if it flies

its edge turned
upwards, this means,

off and
on

the

lies
trary,
con-

that he will die abroad.

operation a speciesof
consistingmainly of cooked
poultice(ubat tasafc),
is intended
which
to
ginger (halia bara di-pahis-ki\
"deaden
(thefeelingof) the gums" (matikan daging
of
and applied to the gums
g^ls^)is duly charmed
The
the jaw which
happens to be under treatment.
hand
lays one
(the left)on the top of
Pawang now
head
and
the teeth of
the patient's
the other upon
the upper jaw, and presses
them togetherwith a show
of considerable
force, making believe,as it were, that
At

the

conclusion

of

the

Vide

App.

civ.

ADOLESCENCE

358

CHAP.

teeth firmlyinto their

pressingthe patient's
upper
sockets.
Finally,a portionof betel -leaf is charmed
Hong sarangin,etc.)and given to
(with the charm
the patientto chew, after which, it is asserted, all
The
Pawang then washes
pain immediately ceases.
his hands, resharpenshis tools, and those present sit
of saffron-stained pulut rice. This
down
to a meal
the ceremony
concludes
for the day, the lower jaw
treated upon
a
being similarly
subsequentoccasion.
In the course
of three such operations(thePawang
informed
with
even
me) the teeth can be filed down
the gums,
in which
case
they are, I believe, in some
instances somewhat
roughly platedor cased with gold.
Sometimes, however, they are merely filed into points,
the teeth of a shark.1
that they resemble
so
Very
them
with a mixture
of
too, they blacken
frequently,
shell (bajaor
the empyreumatic oil of the cocoa-nut
and
kamunting (Kl. karamunting] wood,2
grang)
is also used
for blackening the
which
eyebrows.
These
however, are
customs,
already dying out in
civilised Malay States.
the more
he is

Both

have

the

extraordinary appliedthe filingdoes not, by destroy

disfigur- ing what we term the enamel, diminish
The
are
naturally the whiteness of the teeth.
ing their teeth, which
white
and
from
the
theirs
in
sometimes
set
beautiful,
men
gold
great
very
For
files
simplicityof their food.
by casingwith a plate of that metal the
"

of

custom

sexes

and
filing

otherwise

they make

use

of

small

whetstones,

under

row

and

this ornament,

con-

trasted with
the black
patients lie on their backs
dye, has, by
the
candle
or
a
operation. Many, particu- lamp
during
light, very splendid
of the
indented
effect. It is sometimes
to the
Lampong
larly the women
their
have
teeth
rubbed
down
of
the
but
more
teeth,
usually
country,
shape
it
quiteeven with the gums ; others have
quite plain. They do not remove
in points,and
formed
file
//"/.
them
either
to
eat
or
some
sleep."" Marsden,
off no
than the outer
coat
and
more
(ed. 1811),pp. 52, 53.
of Sumatra
2 The
is
extremities in order that they may
for this purpose
the
oil used
retain
leaves
of
the jettyblackbetter receive and
also obtained
by burning the
with which
and Swett., Mai.
ness
they almost universally the lime-tree (Clifford
The
black used on these
adorn them.
Diet., s.v. Baja) or (in Selangor) the
occasions is the empyreumatic oil of the
the
wood
of certain
as
trees, such
shell.
When
this is not
nut
cocoa
jambu biawas and meSpoyan.

and

the

BORING

EAR-

vi

359

of
inquiriesas to the reason
this strange custom,
I was
invariablytold that it not
only beautified but preserved the teeth from the action
of decay,which the Malays believe to be set up by the
their most
of a minute maggot
or
worm
(ulat),
presence
usual way of expressingthe fact that they are suffering
from toothache being to say that the tooth in question
is being "eaten
by a maggot" (di-makan ulaf).
Batak
The
tribe,many
Malays (a Mid-Sumatran
settled in Kuala
have
of whom
Langat) are said to
chip the teeth of their children into the desired shape
by the use of a small chisel,the operationcausingsuch
exquisiteagony that the sufferer will not unfrequently
leap to his feet with a shriek.
I made

Whenever

"

"

the file is used, the work

when

Even

performer (who

does

not

know

how

of

an

unskilful

destroy the

to

the sufferer's
instruments)will cause
face to be completely swollen
up (bakup]for a long
periodsubsequentto the operation.Yet young people
of both
sexes
cheerfullysubmit to the risk of this
made
discomfort, and the only remark
by the youth
I saw
whom
undergoing it was that it made his mouth
feel uncomfortable
rasa
(jelejek
mulut-nya).
The
to
(bertindek)
ear-boringceremony
appears
of its ceremonial
character in
have
already lost much
usuallyperSelangor,where I was told that it is now
formed
the child is quitesmall,i.e.at the earliest,
when
"venom"

of his

"

"

the child is some

when

it is about

year

five or

old

at

seven

months

old,and when

the latest,whereas

in Sumatra

(accordingto Marsden) it is not performed until the

child is eightor
nine.1
Still,
however, a specialkind
1

"

At

they bore
the

female

the age of about eightor nine

and file the teeth of
the ears
children

which

are

cere-

monies
their

that

must

marriage.

betendt, and

the

necessarilyprecede
former
they call
latter bedabong; and

The

ADOLESCENCE

360

and is
filagree-work,
the emblem
in
called
of virginity
States as it ever
The
the western
was.
"discarding"
of these ear-rings
(tanggalsubang],which should take
place about seven
days after the conclusion of the
marriagerites,is ceremonial in character, and it is even
when
widow
the custom
a
(janda)is married for the
second
time, to provide her with a pair of subang
(which should, however, it is said, be tied on to her
instead of being inserted in the ear-holes,as in the
ears
been married).
of a girlwho has never
case
of

ear-ring,which
subang,is as much

CHAP.

is of

round

The

rite of circumcision
all

Muhammadans

however,
practices,

is of

over

the world.

have

also been

non-Muhammadan

Malayan

Archipelago,and

it is

Some

analogous
the
among
the
Eastern

noticed
of

races

doubtful

least

at

to

common

course

whether

cumcision
cir-

practisedby Malays is a purely

Muhummadan
rite. Among
Malays it is performed
with a slip
by a functionarycalled the "Mudim,"1
of
of bamboo,
at
boys)
(in the case
any
age
now

as

from
the

about
wound

six

seven

or

often

being

with
districts)
yolk of eggs,

fine

about

to

up

(at

dressed

clay

sixteen
least

with

mixed

years,

in

town

and

soot

the

possible,the clay is mixed

selumur
fibre (rabok niyor),
with cocoa-nut
paku uban,
the young
shoots of the Klat
and
plantain{puchok
pisangKlat\ the compound being called in either case
these

operations are

but

when

regarded

in

the

rivet

or

nut

screwed

a
family as
They
of the adjacent
do not here, as in some
increase
islands (of Nias in particular),

part." Marsden,
(ed. 181 1), p. 53.

the aperture of the ear

to
size,so as in many instances

the Mudim

the occasion

of

festival.

monstrous
to

be large

enough to admit the hand, the lower

till they touch
parts being stretched
Their
the
shoulders.
ear-rings are
and
fastened,
mostly of gold filagree,
of
with a clasp,but in the manner
not

"

The

follows
"

of

inner

Sumatra

(shahadat) used
(tukang memotong) runs

formula

allahumma

by
as

"

la-ilaha-illa-'llak

Ashahadun

ashahadun

wa

the

to

Hist,

Muhammad

al-Rasul

aja'lni mina

aja'lnimina

'

wa

Allah

U-taivabina

l-matatakirrina."

PROTECTIVE

vi

CHARMS

361

is associated with
ceremony
rite called tepong tawar,
purificatory

tasak.

ubat
common

the

The

and

with ayer tolak bala

water). Lights
(lit.
evil-dispelling
are
kept burning in the house for several days ("until
the wound
has healed "),and the performance of the
is always made
the occasion
for a banquet,
ceremony
togetherwith music and dancing of the kind in which
of these
Malays take so much
delight.The cause
groom"
is dressed for the occasion
"like a briderejoicings
carried
and is said to be sometimes
(pengantin),
in procession.
PERSONAL

4.

Ceremonies

CEREMONIES

and

charms

CHARMS

AND

for

protectingor

ing
render-

the

attractive or
formidable, form
more
person
of the largest,
but not
esting
perhaps the most inter-

one

important

or

division

of

the

medicine-man's

repertory.
The

followingremarkable
specimen of the charms
belonging to the first of these classes was
given me
by 'Che 'Abas of Klanang in Selangor,a Kelantan
Malay :"
"

in the grave

If the corpse
address

And

I be

May
But

should

speak,

people on earth,
destroyedby any beast

if the corpse in the grave do

address people on earth,

And

I not

May

foe

or

be

destroyedby
or
peril,
by any

if the chicken

And

call to chickens
I be

May

life,
speak,
that

of the human

son

should

has

life,or

by

any

race.

crow,

earth,

any beast that has life,

in the egg do not crow,"

destroyedby

if the chicken

But

on

not

beast

any

in the egg

And

that has

(etc.etc., as before.)
As

generalrule,however,

this

class
particular

of

362

PERSONAL

charms

CHARMS

CHAP.

shows

of
Arabic
particularly
strong traces
influence,most
often, perhaps,taking the form of an
injunction
(addressedto Jinsor Angels) to watch over
the person
of the petitioner.
To rightly
charms
understand
of the second class,
which includes Bathing and Betel-charming
charms,1 we
have some
idea of the Malay standard of beauty.
must
This, I need hardlysay, differs widely from that entertained
by Europeans. In the case of manly beauty
we
should, perhaps, be able to acquiesce to some
in the admiration
which
extent
Malays express for
which
forms
"Brightness of Countenance"
(ckakia),
of the chief objectsof petitionin almost every
one
one

of this class of charms

Ganymedes

would

but

of

none

our

modern

voice
likelyto petitionfor a
like the voice of the Prophet David
a
or
tenance
coun;
like the countenance
of the Prophet Joseph ;
still less would
he be likely
for a tongue
to petition
"curled like a breaking wave," or "a
magic serpent,"
for teeth
"like a herd
of (black)elephants,"
or
or
for lips"like a processionof ants."4
Malay descriptionsof female beauty are no less
curious.
The
brow
(ofthe Malay Helen, for whose
sake a thousand
desperatebattles are fought in Malay
romances) "is like the one-day-oldmoon,"5 her eyebrows
resemble
"pictured clouds,"6 and are "arched
like the fighting-cock's
spur,"7her cheek
(artificial)
resembles
the sliced-off-cheek of a mango,"8 her nose
"an
opening jasmine bud,"9 her hair the
wavy
slender11 is her
blossom-shoots
of the areca-palm,"10
be

"

"

"

"

"

"

"

"

Some

of

Love-charms,
2

Vide

vide

App.

Sa-hari

Arvan

these

charms

App.

clxiii.

also

are

clxv.
Ibid.

Ibid.

B?ntok

Pauh

Kuntum

bulan.

10

di-tulis.

Ikal

taji.
di-layang.
mflor

mayang.

Jinjang.

belum

k?mbang.

BETROTHAL

364

died,

returns

that

to

CHAP.

1
life again,"
the idea

judicioususe of black
petitionerto "live backwards."

magic

The

third

under

which

heading they

the

the

to

chapter on

will be included.

BETROTHAL

5.
is called

Betrothal

will enable

invocations,for rendering the

formidable, belong rather

person
war,

class of

being,no doubt,

pinangan. When
the parents of a marriageableyouth perceivea suitable
"match"
for their son,
to her
they send a messenger
bespoken (kalau
parents to ask if she has yet been
ada
the
sebuf}. If the reply is satisfactory,
orang
is again despatched to intimate the desire
messenger
of the youth'sparents to "bespeak" the hand of the
favoured
individual for his son, and to arrange a day
for a meeting. These
are
preliminaries
accompanied
both sides.
on
by the usual politeself-depreciation
father beginsby saying, You
wish to
Thus, the girl's
bespeak the hand of my daughter,who knows neither
how
how
cook
to
to
nor
sew
(yang tdtaku masak,
tdtahu
is not carried to such
menjait\ But the custom
tunangan

or

"

"

"

"

extremes

Vide App.

it is in China.2

as

I know
whether
not
will follow it,

clxxv.

youth's representativeshad
further the rightto interview
the girl,
and
themselves
that
assure
personally
she

The

"

was

without

This

spot."

of the

name

was

When

tives

See

how

sea

somewhat

as

youth'srepresentaParty) go to inspect

the

of them

fruitful
the

Where

the

conducted

(theWooing

the girl,one
"

without

passed by
Inspectionof the Buffalo-

"

follows

"

and

interview

calf,"and
:

blemish

are

hills of

says

my

Here
says,
mine

' '

heart

of the

one

calamity

you."

girl's
representatives

well at this buffalo-calf of

Look

that

towards

turns

or

has been

allowed
its coat

for itself.

to

forage

is torn, its

Maybe
broken, or its sight lost."
if all is
youth's representative,
then
replies
factory,
limbs

The

satis-

"

"The

sun

being so high,

The
buffalo-calf will die if tethered ;
This
long while have I been prosecuting

"

the satela yams,

rise
Bantan

But

good luck

my

by the

But

not

search,
till to-day did I

wanted."

meet

with

what

"

AT

CUSTOMS

\i

girl's
parents

The

BETROTHAL

next

365

call four

five witnesses

or

the betrothal,and
"witness"
of either sex
to
(saksi)
after preparing a meal
(nasi dan kuek] for their
expected guests, await the arrival of the youth's
the youth himself remaining at
Representatives,"
"

with

furnished

the

party

stricter

carries

betel-leaf tray

usual

betel-chewingappliances,
bhara of dollars ($11)according
the dollars),
; although (failing
other jewelleryof that value,may

the
half

togetherwith
to

the

of

One

home.

custom

ring or bracelet, or

be substituted.

Bearing

these

presents with

proceed to

them, the youth's representative

the house

of the

girl's
parents,
partake of the

they are invited to enter and

A meal
is then served,
betel-leaf provided for them.
Malay cakes (kueh-kueK)brought forward, and the
again partakeof betel.
company
The
sit down
in a "family circle,"
two
partiesnow
of the youth'srepresentatives
and one
pushes forward
the betel which
they had brought with
(di-sorongkan)
them, and offers it to the people of the house, saying,
The
This is a pledge of your daughter'sbetrothal."
father replies,
"Be
it so, I accept it,"or words
to
girl's
is
that effect,and inquireshow
long the engagement
a year
or
to last,the answer
as
being six months
be.
Both
the case
partiesthen appeal to the
may
what is said," and the youth'srelatives
witnesses to "hear
where

"

"

"

return

almost

($44),the
it
intended.
prove

their homes.

marriageportionbeing fixed (in Selangor)by

The
an

to

"

"

universal
is

amount

being
But

reluctant

at

custom
not

usuallymentioned

understood

if the
to

bharas

two

that

the

girl's
parents
proceed with

at

usual

should

the

of dollars
the betrothal,

amount

is

afterwards

match,

they

BETROTHAL

366

forfeit
which

the

twice

have

they

CHAP.

of

amount

received

the

whereas

pledge money
if the youth refuses
the pledge-money
-

proceed he merely forfeits

Some
families
($ii)alreadypaid to the girl's
parents.
pay a marriage portion of $30 only,and others (such
the family of 'Toh
as
Kaya Kechil of Klang) pay
much
as
as
$50, but exceptions are rare, $44 being
now
generallyrecognised as the customary wedding
portion.
the girl's
However,
familydoes not reallyreceive
anything like the full value of the $44, because if the
has a right to demand
$44 is paid in full the proposer
of silk attire,to
a
complete outfit (persalinan)
to

value

the

of

about

actuallychanges

$20,

hands

so

that

the

is seldom

which

amount

than

more

about

unlike her European sister,is

Malay fiancde,
at the utmost
painsto keep out of her lover's way, and
watchful as a
to attain this objectshe is said to be
as
tiger." No engagement-ring is used in this neighbourhood,
no
priest (or Lebai) is present at the
is the girlasked
for her
nor
engagement
ceremony,
the other hand, a regularsystem
On
of exconsent.
changing
The

"

presents,

after the

engagement,

is said

to

in Selangor, the man

vogue
fruit,and eggs to his fianceefrom
sending betel-leaf,
and
time to time in net-work
the woman
receptacles,
have

been

formerly in

sending speciallyprepared rice,etc.

of various
woman

three
case

were

would

patterns.

It is

in

rush-work

ceptacles
re-

said,too, that the

of
chain, consisting
a
carve
occasionally
four links,out of a singleareca-nut, in which
or
the prospectivebridegroom was
deem
supposed to redollars as there
of as many
it by the payment
betel-nut presented on
these occalinks.
The

11

Jl
V
-

8P-S

II

"J

p
s

"*

'/!

"

ll
s'-si

MARRIAGE

368

A.

head-kerchief

My
And

with

it has

has fallen into the sea,

fallen my
oar-ring; l

I stretch out

Though

it is well

It is the favour

in the thatch

apace

go

slowly or

have

requiteyou.

to

grows
to

you

of acceptance,

wherewith

naught

Q, Oar-ringor no,
The lenggundi bush
Whether

in token

hand

my
I have

CHAP.

shown

channels.

no,

that subdues

me

my

heart."

and
If,however, there is a hitch in the proceedings,

the stanzas
to lose their temper,
partiescommence
end very differently
father
; for instance,the girl's
may
will say :"
or
representative
the

"A.

lord has gone up-stream

get his clothes and wash

My
To

the

out

dye.2

If that is all,let it alone

for the present ;

anythingelse you will always find

If there is

'Che

Q.

Dol

Amat's

ready.

me

mango-tree

it fell rolled into the swamp.

If I cannot
by peaceful means,
get what I want

When

Look

that you

If the rim

be

us

cannot

Let

Heaven

have

been

Earth

need

"

on

the

suitable

The

""

This

".

bingku
the

rice-box,8

fowl.

acknowledgment,
be

submerged."

be

wasted

direct
when

challenge,
once
they

MARRIAGE

day (which
a

is

rowlock.

j-

line
"

the

of betrothal is

term

native substitute for

"

of strategy.

uttered.

6.

When

to

lines constitute

two

words

more

no

reel and

roast

make

to

get you

last

These
and

get saffron-rice and

If I

war

properlyfitted

is not

Let

hit in the

not

is obscure, the

word

(which I have translated rim,

supposition

that

it may

be

drawing to its close,

frequentlya Tuesday) is
merely a longer form of biku), not appearing in any dictionary. The next
line also is not quiteclear,but it would
let us make
sacrifice,"
appear to mean
rice stained with saffron being always
used sacrificially.
"

CUSTOMS

MARRIAGE

VI

chosen

for the

of

work

(b$rgantong-ganand notified to
parties,

decoration

tong] by the parents of both

the

friends

relations and

for
preparations
Both

houses

the

369

who

wish

assist in the

to

wedding.1
vertically
striped
ornamental
ceiling-cloths

decorated

are

'

with

hangings (/ lang tabir)and

'langit\and mats, rugs, carpets, etc. are laid
(langit
little is done
In
the bridegroom's house
down.
beyond erectinga small platformor dais (petarana)
six feet square,
the floor,upon
which

about

when

he

sets

raised about

and
he

is

is erected
platform(petarana}
low

outer

six
one

corners

of which

fixed

are

(iiangrambat},which are
feet high,and each of which
in the

and

centre

one

"

' '

"

"

the married

state

with

reference

to

of

the partiesonly, however, are

in
frequent use : such as the bfrsuami
and bfristri of the higher classes,and
2

the bMaki

some

14

bfrbini of the

and

be used

with

as

candles,

brackets

and yet

at

the

(sulor
feet in

common

again there is the word

ferently
b/rumah-rumah, which is appliedindifto either of the two
partiesor
to both, and is the politest
word that can
people,but
in

whose

alone

to

the

common

applied to Rajas,

never

btrsuami

case

I may
H.

reference
is

and

btristri

used.

are

add,

Conway

on

the

authorityof

Mr.

Belfield, lately Acting-

Resident
of Selangor, that a curious
periphrasticexpression is sometimes
used by Perak women
in talkingof their
husbands, whom
they call rumah
"House
means
literally
tangga, which
mount
House-ladder, " and which is tantastead
to saying," My household,''in-

of

much

as

side,those

people ;

and

one

sticks
candle-

carries three

being supported by ornamental

bayong). The rambat may measure

"

door, at the

sometimes

side

In Denys' DescriptiveDictionary
of British Malaya, under the word
Marriage,"we find :
for marriage in
The
only terms
Malay are the Arabic and Persian ones,
and
kah-win, the
respectivelynikah
placed
native ones
having probably been disby these and forgotten."
Both these words are used inSelangor,
the first(nikah),which properlysignifies
the mere
or
wedding,"
ceremony
being more
commonly used by the
better class of Malays than the more
correcomprehensive kahwin, which
ands
the
to
nearly
English
pretty
vord
marriage." Words
describing

standard

two

each

on

garments
similar

in the bride's house, and

in front of her

dais called rambat

from

wedding

the bride.

meet

to

out

his

don

to

inches

ten

"

My

husband."

MARRIAGE

370

CHAP.

length by 5 feet in width, and should be about 14

inches in height.
A dais (withtwo
steps to it)is then built as follows,
generallyoppositethe doorway, but standing a little
back
from
it, and
facing the rambat, so as to
way
leave
the
(tela kechit] between
a
narrow
passage
threshold

and

scarlet,or

the

dais, which

least scarlet-bordered

at

dengan sakalat}.The
is raised about
from
The
is

feet

10

upper

from

the

floor,and

with

or

silver,and

about

more.

even

10

decorated
of

wedding

may

The

with

silk stuffed with

made

Raja are
easilycost

as

; upon

sheet, and the whole

"

lower

one.

and

mattress,

of embossed

much

as

this

made

quiltis

is surmounted

gold

$150 each,

is covered

mattress

cotton

the

expensive borders, which

quilt(lihapor pelampap\

measures

feet in

12

top of the dais is covered

the

berumpok

step of the dais (ibugrei]

above

are

with

length by 8 feet in width.

(greipenapak] is a littlesmaller, and

to

step

at

cotton

inches

1 2

raised

both steps

with

lower

cloth (kain

inches

only

The

latter is decked

or

in

its

of

coloured

laid

turn

white

by a row of
packing-cases),

pillows (ofthe size of small

surmounted
by others of moderate size.
A mosquito-curtain
is hung over
all,and the completed
couch
is called pelamin. The
head
of the
pelamin,it must be added, where the pillowsare piled,
is always on the left-hand side as you look towards
it.
number
of the pillowsused is of the highest
The
importance, as indicatingthe rank of the contracting
about
are
parties. The largerones
5 feet in length
feet in height by ij feet in width.
and
2
They
covered
with
rich embroidery at the
are
exposed
end, and are arranged in a horizontal row
(sa-tunda),
with
their sides
just touching, in the front leftcolossal

"

OF

IMPORTANCE

vi

hand

of the

corner

371

so
mosquito-curtain,

of about

clear passage

PILLOWS

feet behind

as

to

leave

them

(at the
bridegroom

curtain)
by which the bride and
after the ceremony.
These
may
escape to ihefltfraduan
broidered
big pillowsare white, with the exception of the emfor a Raja,
ends, unless they are intended
when
the royalcolour (yellow)
is of course
substituted.
back

The

of the

the

nearest

one

of

centre

the

couch

is called

usuallyhas a hexagonal or (inthe

of a Raja) octagonal
bolster depositedbeside it.
case
The
smaller pillowsare
red (occasionally
purple,
or
broidered
emjingga],and are called the
ungu,
orange,
pillows (bantal bertekat,or bantal p'rada).
Occasionallya set of twelve small pillows is used
(when they are called bantal dua-b'las,or the Twelve
but often there is only one
of them
each
to
Pillows),
Big Pillow," the set of twelve being said to be an
times,
Someinnovation, probablyintroduced from Malacca.
however, when many small pillowsare piledupon
have
each other, measures
be taken
to
to
keep them
from falling,
in which case
the space between
the piles
is said to be filled up with wool
cotton
or
stuffing
(Penyclat\the front being covered with embroidered
cloth,the upper border of which is carried up diagonally
from the top of one
pileto the top of the next.
As regardsthe permissiblenumber
of big pillows,
at
according to a scale in use
Klang, the common
the
people are allowed three big pillows(including
bantal tumpu} ; a wealthy man,
four ; and a Headman,
such as the 'Toh Kaya Ke'chil,
five ; a Raja being presumably
allowed one
two
or
more.
According to this
scale it is only the big pillowsthat are of importance,1
bantal

tumpu, and

"

"

"

I remember

(then Senior

Mr.

District

C. H.

A.

Officer

at

Turney
Klang)

tellingme
arose

at

of

great disturbance

Klang because

too

many

that
of

MARRIAGE

372

and

CHAP.

the

people are allowed to use as few or as many

small ones
as
they like. The topmost small pillow,
and is called giinonghowever, is always triangular,
gunongan.
The

on
mosquito-curtain(enclosing the couch
which the pillowsrest)of course
varies in size according
the dimensions
of the pelamin, but may
be
to
in length,by 8
roughly taken to be from 7 to 9 hasta
ft. in width, and 4 ft. to 5 ft.in height(reachingto the
Its upper
stiffened
are
ceiling-cloth).
edges (kansor)
frame, consistingof four
externallywith a square
bamboo
in
rods (galah Klambu), and
it is decorated
front with a beautifully
embroidered
fringecalled Boleaves
(daun budi}. The front of this mosquitotree
curtain is rolled up2 to within 2 or
3 ft. of the top,
instead of being drawn
aside as usual.
At the back
is suspended, except in the case
of the curtain
of a
clothes-rod (buluh sangkutRaja'swedding, a bamboo
kan kain). This rod terminates
each extremity in
at
ornamental
an
(sulor bayong]
piece of scroll-work
1

"

"

with

covered

issue

ayer

filled with

short

cloth,which

made

is sometimes

to

ivory,and has a
wooden
collar called dulang-dulang. This
dulangis sometimes
provided with small
dulang, moreover,
hollows
(^mbat-mbaf)at the top, two in front which
filled with rose-water
or
are
perfume (ayer mawar
or

from

scarlet

wangi),

stem

and

of horn

two

the

back

which

are

flowers.

being used at
big pillows were
Order
was
only
a
Malay wedding.
of the
restored
by the intervention
police.
1 A
hasta is the length of the forethe elbow
from
to the
arm
tipof the
middle finger,
or about
eighteeninches.

these

at

or

There

is, I believe,a specialcere-

connected

mony
this curtain

which

opening of
is performed by the
the
wedding cere-

with

the

bridegroom after
specialcakes, called
mony,
(kueh pembuka
openers
being eaten.
"

"

curtain

MARRIAGE

374

wood,

furnished

cotton,

and

the

with

the door

Near

lid, and

of the

rest

CHAP.

containingneedles,
Malay housewife's paraphernalia.

of the curtain is

ware
placed an earthenwater
and
-jar, called gelok (gelok Kedah
the
usual
are
gelok Perak
"makes"); this jar
stands upon
small brass or earthenware
a
platewith
and
its mouth
is covered
with a
high sides (bokor),
brass or earthenware
saucer
(chepir\on which is laid
the brass
earthenware
bowl
or
(fienchedokayer or
from the
batil}which is used for scooping up water
and which, when
it is in use, is temporarily
water-jar,
from stripsof
replacedby an ornamental
cap woven
screw-palm leaves. A couple of candlesticks placed
the water
near
-jar,a betel tray (tepah or puan), a
basin (batilbesar]for washing off the lees of henna,
and
a
cuspadore (ketor\all of which are placed
inside the curtain, complete the preparationsfor this
portionof the ceremony.
The
cerned,
day concludes, as far as the workers are con"

"

with
the

in

meal

in which

preparationstake

all who

part, and

have

assisted

this is followed

by various diversions dear to Malays, such as the

chantingof passages from the Koran.1
At
a
royal wedding, either the
Story of 'Che
Megat" (Che Megat Mantri), or a royal cock-fight
(main denok),or a performance by dancing girlsor
fencers (pedikir),
be substituted for these more
may
"

devotional
These

kept
four
1
more

up
or

This

exercises.

performances (whatever they may be) are

(with intervals for rest and refreshment)till
the guests disperse
five in the morning, when

is

called

main

commonly, jikir
"

zikir
maulud

"

or,

if it

is

unaccompanied, and
accompanied by musical

zikir bfrdah
instruments.

if

.2

CEREMONIES

WEDDING

vi

respectivehomes
fatigue.
to

their

ten

bride
on

the

sleep

off the

night's

are
progressing(at about nine
games
of the
P.M.)the first stainingof the finger-nails

Whilst
or

to

375

the

bridegroom is commenced,
occasion
in
being conducted

the

and

this

inner

and

apartments,

hence

ceremony

the seclusion of

called

the

"

Stolen

Henna-staining" (berhineickuri). Leaves of henna

taken and
are
pounded together with a small piece
mash
is appliedto the fingerof charcoal,and the
nails
of both hands (with the exceptionof the middle
The
Devil's
of
centre
or
finger,"
jari hantu\
with
each
the dye, the area
palm is also touched
would
be covered
stained
as
by a
being as much
dollar.
A line (of a finger's
breadth)is also said to
be drawn
along the inner side of the sole of each foot,
from the great toe to the heel (hineikaus\
should
call "pages," of
A
couple of what we
seated right and left of
about
ten
years of age, are
the bridegroom,and are called Pengapit.
bride usuallyprovides herself with one
The
or
more
girl companions ; but these are supposed to
when
there is company,
their place
hide themselves
staid duennas,
who
called
are
being taken by more
and
(i.e. "coiffeurs"),
a
Tukang Andam
personal
attendant
called Mainang
or
(Mak Inang,}
nurse,
"

"

"

"

"

who

appears
Ceremonies.
The

second

to

act

as

sort

of

Mistress

of

the

day is spent by the guests (as was

said above) in sleepingoff their night'sfatigue,
and
they do not reassemble tillevening,at about five P.M.
When
the last has arrived (atabout seven
P.M.)a
meal is served, and at about half-past
eight the games
recommence
so
or
(zikirsa-jurus\
; but after a round

MARRIAGE

376

at

say

about

ten

P.M.,

CHAP.

the

bride

at

her

and

house

their first aprespectivelymake

pearance
in public,clad in their wedding garments,
this
for the ceremony
of stainingthe finger-nails,
time in public. When
they are seated (between the
candlesticks, which
two
are
lightedto facilitate the
operation)a tray is brought forward, furnished with
the
usual
accessories
of
Malay magic, rice paste
rice, and
rice, "saffron"
(tepong tawar], washed
parched rice, to which is added, in this instance, a
A
of pudding of the pounded henna- leaves.
sort
is next
censer
produced,and a brass tray with a foot
it (called
to
s"mVrip) is loaded with nasi berhinei
in
(pulut or "glutinous" rice stained with saffron),
fifteen purple eggs
which
ten
to
are
planted some
(dyed with a mixture of brazil wood (sepang]and lime,

bridegroom

his

at

ornamental

and

stuck upon
with coloured

sprays

of bamboo

decorated

paper). The bride (or bridegroom)is

then
seated
in a "begging" attitude, with the hands
restingupon a cushion placed in the lap ; the first of
the guests then
takes
a
pinch of incense from the
he
tray and burns it in the brazier (tempat bara] ; next
takes a pinch of parched rice,a pinch of newly-washed
rice,and a pinch of saffron rice,and, squeezing them
together in the rightfist,fumigatesthem by holding
the burning incense, and then
them
for a moment
over
the right,
throws them
towards
the sitter,first towards
the left,
into the sitter's lap.
then towards
and finally
is then
The
brought and
NeutralisingPaste
the usual leaf -brush
dipped into the bowl of paste,
"

"

with

which

of each
1

the

hand

Tgpong tawar,

Paste," is believed

forehead

of

the

sitter and

the

back

duly painted."
"

are

or

to

"Neutralising
avert

ill-luck

(membuang
vide

Chap.

sial); for further details

77-81, supra.

III. pp.

USE

vi

pinch
the

upon

with

palm, the

be done.

to

by raisinghis (or

palms togetherbefore the

by a
prayer ; the guest replies
is

at

an

dabbed

of the sitter

hands

salutes the guest

the ceremony

action, and

this

and

taken

the

attitude of

an

377

is then

enable

to

over

sitter then

her) hands
in

henna

of each

centre

being turned
The

of the

HENNA

OF

breast
similar

end.

operation is performed by from five

to
nine, relations (Orang IVaris, lit.
even
or
seven,
the last operator concludingwith an Arabic
Heirs,")
The

same

"

prayer.
While

Dance

this ceremony
is proceeding inside, music
a
specialdance, called the Henna
up and
(menari hinei]^ is performed, a picturesque

feature

of

strikes

which

is

small

cake

henna, which

of

is

rounded
(gompong kinei]and surThis
is carried
by candles.
by the
cup
and
dancer," who has to keep turning it over
over
without
lettingthe candles be extinguishedby the
wind arisingfrom the rapidmotion.
The
is a specialone,
is called the
step, which
"Henna-dance
Step" (Langkah tar1 kinei, i.e. tari
hinei],and the tune is called the
Henna-staining
tune
(Lagu berhinei].
This
the "henna-staining" rice
over,
ceremony
(nasi berhinei}is partaken of by those present, the
remainder
being distributed to the guests engaged in

contained

in

brazen

cup

"

"

"

main
On

zikir"
third

the

repeatedwithout
On

the

night

fourth

This

ceremonies

same

are

variation.

morning, called

1
2

the

ceremony

Not

at

the

Raja'swedding.
mfnyllcmg

is also called

or

"

Concluding

bMtbat,

MARRIAGE

378
"

Day

finest

(ffari Langsong)" everybody

appareland jewellery.

The
and

bride's

hair

is done

this is surmounted

with

in

up
a

(called
grak gempa), cut
("cracklingtinsel")and raised
is bound

with

is called

the

tekan

of

out

band

(sanggul]

of artificial

p'rada kresek

fillet of

or

kundei,

his

on

her

fine wires;

on

gold-leaf (ftrada Siam] being

which

roll

head-dress

flowers

forehead

puts

used

tinsel

the

by

is carried

and

"

rich"
round

to
(gigi rambut} down
the top of each
the
the
rest
ear
(pelipis)
; for
bride is clad in a "wedding jacket"(bajupengantin),
which has tight-fitting
sleeves extending down
to the
the arm,
wrist, or sleeves with gathers (simak]over
and
which
is generally made
flowered
satin
of
of the rich, or of cloth
(sitenberbunga) in the case
(kain kasumba) in the
dyed red with kasumba^
of the poorer
classes.
This
case
wedding jacket
fits tightlyround
the neck, has a gold border
(penthree
or
depun ymas), is fastened with two
gold
buttons, and fits closelyto the person ; the wealthy
add
necklace
crescent
a
or
-shaped breast -ornament
bride's neck.
the
(rantei merjan or dokok] round
She also wears
bracelets (glang)and ear-rings
(subang]
and
perhaps anklets, of five different metals (keronchong panchalogam). A silk sarong, which takes the
place of a skirt, and is girt about the waist with a
waist-cord
Selangor,
(but not usually,in Southern
fastened
with belt and
buckle),and a pair of silk
trousers, complete her attire.

by

fringe of

the

hair

"

"

"

"

which
was
fillets,
purchased by the writer, had for its
dragons (naga), which
pattern two
One

looked

of

these

different ways, and

butterflies as
pendants at

couple of

each

end.

The

substitute

used

by

frequentlymanufactured

poor
from

people
the

is

leaf

of the
2

thatch-palm(nipah).
According to v. d. Wall

is Carthamus

tinctorius.

this

plant

COSTUMES

WEDDING

vi

The

jacket
fastened

379

the other hand, is clad in his best

on
groom,
and
with the Malay skirt (sarong],
trousers,
at

the

side, and

(kain
sigar,a

the

girtabove

knee

with the
ktimbang). His head is adorned
peculiarhead-dress of red cloth arranged turbanwise,
ficial
artiwith a peak on
the right-handside, from which
flowers (gunjei)
depend, and which preserves its
Its
shape through being stuffed with cotton- wool.
border
is decorated
with
tinsel,and it has a gold
groom
fringe(kida-kida).Besides this head-dress the bridehas a small bunch
of artificialflowers (suntingsimilar
whilst two
each
sunting)stuck behind
ear,
bunches
stuck in the head-dress
are
(one on the right
and the other on the left).
Bridegrooms, however, who belong to the richer
classes wear
what
is called a tester ( destar ?},whilst
former Sultans of Selangor are
said to have worn
a
which
is reputed to have
gold cap (songkokleleng),
contained
eighteenbongkal1(orbungkal} of gold.
The
remainder
of the company
of course
are
merely
=

dressed
The

in their best clothes.

"Rice

prepared

now

setakona, which
with

of the
for
may

(nasi adap-adap}is

Presence"

what
be

is

called

described

the
as

astakona
a

or

framework

octagonalground-plan,built in three tiers,and

made
of pulai or meranti
other light
wood
or
; it has
small mast
a
(tiang)
planted in the centre, with cross
in each of the upper
stories to
pieces(palang-palang)
is supported by
keep it in its place; the framework
an

four corner-posts, on which

half from the floor. The
L
a

weight used for weighing the

preciousmetals.
Accordingto C. and
S. Diet., s.v.
Bungkal, it is equal to
A

it is raised about
box

822

thus formed

foot and

is filledto

grains troy ; accordingto Maxof the Mai, Lang.,p. 141,

832.

well,Manual
to

MARRIAGE

380

the

top

rice

at

I nto

short

with

"saffron

the top
hole

at

rattan

or

CHAP.

rice"

(nasi kunyif),and

plantedthe

are

the top of the

cane,

which

aforesaid

in the

coloured

is fitted the end

mast

eggs.
of a

is

splitinto four branches,

splitinto three twigs,whilst on

again is
the end of each twig is stuck one
of the coloured eggs
(telorjoran), an artificial flower, and an ornamental
called layer?which
is cut into
of red paper
streamer
all sorts
of artistic and picturesque
patterns.
The
setakona is erected in front of the pelamin,
of which

each

which

on

await

the

the

bride

takes

her

seat

at

about

P.M.

to

of the

of
bridegroom,the members
her own
bridal party, including the Muhammadan
in the
priestor Imam, continuingthe zikir maulud
at
frequent intervals from 9 A.M.
reception room
until the bridegroom's arrival.
The
arrangements
are
completed by placingready for the bridegroom the
"Bridal
Mat"
which
consists of a mat
(lapiknikati),
of a Raja, a small
of screw-palm leaves (or in the case
called Jong saraf]
in the manner
quilt,embroidered

coming

five cubits of white

one

on

side, and

cloth, which

are

rolled

up

and

put

tray of betel.

(ayer
Returning to the bridegroom, holy water
in a cherek
fetched
(a kettlesembahyang] is now
shaped vessel)or bucket, for the bridegroom to wash
his face and
hands, and he then proceeds to put
described
his
above,
as
on
wedding garments,
his
scarf (salendang]
after which
is slung across
a
shoulder.
The
marriage procession (perarakan)
then sets out, the women
heading it (penganjor)and
the bridegroom carried upon
the men
somefollowing,
1

with its branches

mast
carryartificial flowers, streamers,
and
coloured
to be emblemeggs, appears
The

the eggs representa

fruit-tree,
ing
its
the fruit,the artificial blossoms

atic of

ing

flowers, and

the streamers

its leaves.

Itf

CONFLICTS

MIMIC

vi

381

and right and

left the
body's shoulders (di-sompoJi),
musicians
beatingdrums, tabors, etc., whilst those who
have

skill amuse

any

the

Malay fencing (main

accompaniment of the
arrival of the

The

signalfor

is the

exhibitions

with

company
silaf]and

of

dancing,etc., to the
intoned
panions.
by their com-

zikir

the bride's house

bridegroom at

conflict for the person

of the
is called melawa, and is strangelyreminiscent

bride, which

mimic

of similar

which

customs

formerlyobtained

in

Europe.
In

some

cases

be stretched

the

across

pieceof

or

rope

bar the progress of the

stout
enough resistance

path to

bridegroom's party, and a

would
be offered by the defenders
consented

red cloth would

until the

bridegroom

fine which

formerlyamounted, it
is said, to as
than $3
$20, though not more
as
be asked.
groom
or
$4 would now
Occasionallythe bridewould pay the fine by pullingthe ring off his
fingerand handing it to the bride's relations,but the
would not
unfrequentlyend in a free fight.
ceremony
Verses

to

recited

were

stanzas

pay
much

will be found

in the

arrivingat

the door

On

their liveliest tune,

up the steps he
Amazonian
force

threshold.

pour

For

from
into

account

the foe

upon

Bride's
.

.,

the

would

to

the

force

an

Relations
..

duty which
.

of the

is

to

over

appeal
"take

.,

musicians

strike

Bridegroom's

the bride's

fire is maintained
the heads

"

up

bridegroom is carried
his way
through an
from

Even
And

my

of the defenders

grandsire s commands

account,
how
much

the

by others,

Even
the woodpecker knows
how
And
how
much
the lory ;
more

the custom

repeat the following:"

few

Appendix.1
the

as

A well-directed

country,"one

Relations

has

instance,in replyto

the

of the

and

occasions,of which

of the ladies of
consisting
assemble
to
repel the invader

party, who
who

these

on

more

the

to

I take

fly,
into

duty imposed by

MARRIAGE

382

repeatedvolleysof
ambor-ambor

which

gold
largess).
silver

or

Meanwhile

the

crowned

are

(or,at
clippingsfrom

saffron rice

i.e.

"

CHAP.

thrown

are

royalwedding,

thin

sheet

the crowd

among

until
bridegroom persists

with

and

success,

possiblyby
(assisted

he

as

his efforts
his

makes

well-meant

some

of

way

of

treachery
reception room,
act

garrison)to the
the mat
when
already referred to is unrolled and the
it. Here
the bridegroom
white cloth suspended over
takes his seat and the priestcomes
out
to perform the
wedding ceremony.1 This, strangelyenough, is performed
with the bridegroom alone, the priest
sayingto
part of the

the

on

the

in

him

of

presence

three

four

or

witnesses

and

(wali),generallyhis father, I wed you,

B., daughter of C., for a portion of two
A., to
this the bridegroom has
bharas"
To
to
respond
without allowingan
interval, I accept this marriage
bharas"
with B., for a portionof two
(or one bhara
has been
married
of the parties
if one
before). Even
his

"

surety

"

for the

known

been

attempts

to

before

great deal

some

as

this

surmounted, the priestasks

those

As

it.

bear

however,

soon,

witness

to

affirmative,it is followed

which

consists

that

this is

by

widow
former
at

the "bacha
from

who

has

the

widow

rings which
to

are

her

is

ceremonies
I

may

has
the

ears.

replying
company

children

no

there

abridged.

on

been

salawat"

the

husband

childless

tied

their

on

all, and

what

has

present if they will

repeated shouts

of

departure
from the old custom, accordingto which
took place the
the
wedding ceremony
before the procession (except at
has
who
the re-marriageof a widow
no
children, kahwin
janda berhias).
In
of the re-marriage of a
the case
It is said

obstacle

and

its correctness,

in the

much

too

Malay bridegrooms,who have

spend a couple of hours in abortive
to
they could get the Imam
"pass"

of

nerves

is

however,

this short sentence,

the

no

by her
procession

are

add

day
some-

that

subang (earsymbol of virginity)

Vide p. 360, supra.

THE

vi

of

thee."

be with

Peace

"

in the

him

This

the brothers

completed,one of
bridegroom leads
seats

CEREMONY

MARRIAGE

him

into

usual

383

part of the ceremony

relations of the
near
or
bridal chamber,

the

and
the

cross-legged
positionon
sits with

left side of the bride, who

her feet tucked

up

the process of seatingthe couple

right. Even
(bVrsanding)is a very fatiguingone ; each of them
has to bend the knees slowlyuntil a sittingposture is
reached, and then return
to
a
standing posture by
slowly straighteningthe knees, a gymnastic exercise
which has to be repeatedthrice,and which requires
the
his

on

of friends.1

assistance
The
in the

seatinghaving been accomplished,friends put

righthands of bride and bridegroom respectively

handfuls
this the
them

of rice taken
feed

two

from

each
the

reachingout

the

other
hand

setakona

nasi

the

to

mouth.

outer

chamber, where

(minta ma'af, lit.

which

ask

"

he is carried

the meantime

back

with

each
simultaneously,
containingthe rice to

(This part of the ceremony

made
the occasion for a race.)
The
bridegroom is then carried off by

other's

he has

to

pay

of
the

is often

his friends

his respects

pardon ") to
to

having moved

the company,
after
his old post, the bride in
off

littlein the

mosquito

curtain.

couple of matronly ladies are

generallytold off for this service,the
being as follows :
ceremony
and then
I.
They raise firstthe man
the woman
to
slowly a standingposture ;
it is reached
when
the bridegroom says
Take
to the bride,
heed, care for thy
"husband, care for my good name,
care
(Baik-baik jaga laki awak,
Jfbrme
saAya, jagakan aku) ; to
jaga nama
this the bride responds in a similar
strain,mutatis mutandis, and they are
then as slowly re-seated.
"

"

"

They

2.

repeat

before, in

as

"Assuredly
shame

similarlyraised,

are

will
"

whatever

and

turn, the words,

do
thee any
not

(Sahya

ta'buleh

buat

satu
di-atas awak).
apa kamaluan
raised for the third and
3. When
last time they say, " I ask the Lord

God
that

to

all

give
our

us

both

handiwork

long life, and

"

may
prosper
Tuhan
Allah bUr-

a* kapada
panjang 'umor,
dtngan salamat).

(Sahya mint

sama-sama

samua

k"ja

MARRIAGE

384

The

sweetmeats

of

rice

Each

of the

the

gets

company

the

bundles

which

of the

one

handed

it contains

largess or

as

company

and

and

up,

plantainleaves

the

to

brought

is broken

in

wrapped

distributed

then

are

setakona

round, the

CHAP.

berkat.

telor chachak,

for the Imam

and
joran being reserved
who
of high rank
attend, e.g. a
any
person
may
Raja.1
This
but the
completes the wedding ceremony,
bridegroom is nominallyexpected to remain under the
roof (and eye) of his mother-in-law
for about two
years
of "royalty"),
(reducedto forty-four
days in the case
telor

after which
of his

he
No

own.

allowed

be

may

Kathi

was

to

to

remove

house

present until quiterecently

marriagesin Selangor,nor has it in the past been

the practice,so
I could find out, for him
far as
to
Sir S. Raffles gives as part of the formula
attend.
travel at sea
for a year, or
If you
used in Java :
ashore
for six months, without
sending either money
wife, she will complain to the
to
or
your
message
talak (the preliminary
judge and obtain one
stage of
and this condition
should, strictly
divorce),"
speaking,
It is now
be included in the Malay formula.
growing
in former
obsolete,but was
days repeatedfirst by the
and then by the bridegroom after him.
The
priest,
marriage portion(isi kahwin, Arabic mahar) is here
kahwin?
No
mas
or
generallycalled tflanjakahwin
be given.
wedding-ringshould, strictly,
at

"

"

It used

guest,
that

so

much

be considered

so,

in former

husband
have

to

of these

offeringone

omit

to

The

had

days

Kathi

sue

for

is

superintendenceover
in
jurisdiction

and

an

eggs

to

assured

was

slightedwould
a

divorce.
official

several
matters

with

marriage,divorce, and ecclesiastigenerally. The Imam is the

cal affairs

chief elder of
3

whose

woman

thus

been

rightto

that

insult

an

and

mas

meaning
having

mosques
connected

one
mosque.
is a difference bet

There

kahwin,
the

latter the
Malacca
also

the

ween

former

the
expenses,
least this is the

wedding

dower

; at

terminology,which

obtains

Vlanja
usually

elsewhere.

probably

STEALING

vi

For

THE

BRIDEGROOM

385

days lustrations are continued

by the
and
but before they are completed,
newly-marriedpair,
as
soon
as
possibleafter the wedding, friends and
their finery,and
more
acquaintancesonce
put on
proceed to the house to pay their respects, to bathe,
and to receive largess.
On the third day after the hari langsongthere is a
three

curious ceremony
called mandi tolak bala,or mandi
ayer salamat (bathingfor good luck).
On the nightin questionthe relatives of the bridegroom
very

assemble

under

bonfire under

of the darkness

cover

the house

of the

and

make

newly-marriedcouple

and burning rubbish ; into the fire thus

by collecting
kindled they throw
husks
and pepper,
cocoa-nut
or
anythinglikelyto make it unpleasantfor those within,
and presently
raise such a smoke
that the bridegroom
what
to see
comes
hastilydown the steps, ostensibly
is the matter,
he is seized
his

but

by

as

soon

as

he

his relatives and

makes

his appearance,
carried off bodily to

house; these proceedingsbeing known

parents'
the stealingof the bridegroom (churi pengantiii).
as
Next
day there is a grand processionto escort him
own

back

the house

of his

bride,which

he reaches

about

o'clock in the

afternoon,the processionists
carrying
Rice of the Presence
with the eggs
(nasi adap-adafi}

one
"

to

stuck

"

into it

the

last

day of the wedding, two

of holy water
in pitchers,
called respectively
sorts
ayer
salamat (waterof good luck),
and ayer tolak bala (water
of flowers (gumba] containing
to avert
vases
ill-luck),
of the cocoa-nut
and areca-nut
blossom-spikes
palms,and
leaves rudelyplaited
into the semblance
young cocoa-nut
of spikesof palm-blossom,
with
k'risses,
etc. etc., together
number
of rude syringes
manufactured
from joints
a large
of bamboo, and called panah ayer, or "water-bows."
as

on

MARRIAGE

386

CHAP.

nasi adap-adap],
objects(including
is prepared by the relatives of the bride, and deposited
for the bathing
upon the ground in the place selected
A bench
being added for the bride and
ceremony.
with
commences
bridegroom to sit upon, the ceremony
A

set

of similar

rite of

the customary

tepong tawar, after which

the

two

holy water, ayer tolak bala and ayer salamat,

the pair.
thrown
over
are
successively
Now, according to the proper custom, during the
follow, all the bride's relatives
proceedings which
the bride's seat, and the bridegroom's
should surround
kinds

of

relatives should

stand

themselves

from

save

at
a

distance

wetting,the

but, in order
women

to

of both

the bride and

round
usually assemble
partiesnow
bridegroom,where they are protectedby a sheet which
and the men
them
is hung between
; for all the young
arrows,"
now
men
proceed to discharge their water
and as they are stopped by the sheet they proceed to
their syringesagainsteach
other, until all are
turn
thoroughlywetted.
"

Meanwhile

frond, twisted

cocoa-nut

young

into

slip-knotwith V-shaped ends (something like the

thought of a fowl),is presentedto the bride
merry
takes hold of one
and bridegroom,each of whom
end,
it (sembor)thrice,pullsit till it comes
and blowing on
rite is concluded.
undone, and the lepas-lepas
Finally,
the heads
times over
of thread is passed seven
a girdle
and under the feet of the bride and bridegroom,when
the bridegroom breaks
through the thread and they

"

"

are

all free

is called

to

'lat-lat.

homes, divest
put

on

return

their

homewards.

This

The

then

themselves

wedding

feeding ceremony,

guests

of their

attire.

is then

The

wet

latter ceremony
return
to their

garments,

and

or
bersuap-suapan,
performed (both vessels

CEREMONIAL

vi

RATHING

387

adap-adap rice being used),and then all parties

Seven
days after the
dispersefor the usual games.
(Hari Langsong), the ceremony
Concluding Day
of Discarding the Earrings(i.e.
subang,the emblems
of virginity)
is performed by the bride.
Raja Bot of Selangor,who attaches great importance
and says that it ought not
to the lustration ceremony,
take place later than the seventh
to
day (ata Raja's
as
once
wedding), thus describes the full ceremony
A small bath-house
built
was
arranged by himself:
of seven
at the top of a flight
was
steps, and water
pumped up to it througha pipe,whose upper end was
of

"

"

"

fast under

made
in

head

the

the

royal

Raja

it is described
"

in

may
"

present),

them.

before

is called balei

used

pancha

"

not

"

persada
saga/a JBiduaiida,
dengan bertakhta.

semaiam

Mandi

ayer yang

be translated
to

the

In the presence
Take
your seat
And

uleh

Dudok

Ascend

be

an

balei pancha

Di-hadap

which

to

been

only at
royal
coronations
(waktu di-naubatkan}
;
the followinglines :"

at

Naik

be

whose

have

being allowed
bathed

terminated

jaws
completelylined

must

of this kind

should

from

were

there

his bride

and

weddings, but

shed, and

steps

(no men

bath-house

tiersada,and

The

whom

number

the

of the

dragon (naga\

of

women,

immense
and

of

roof

spouted.

water

with

the

bathe

kaluar

di mulut

Naga

"
"

:"

Royal

Bath-House

of all your courtiers,

in royal state,

in the water

that flows from

the

Dragon's

Mouth."

It

must

detail, many

not

of
supposed that,with such a mass
things may not have been overlooked,
be

MARRIAGE

388

but

be

it may

conclusion
even

that

the

that

is

further
which

remarked

as

this account,

to

carried

CHAP.

sort

some

that the

by the
contractingparties are

to

as

proof

sacred

as

say,

is

out

be drawn

from

practical

Malay wedding
treated

as

beings,and

addition

mony,
cere-

classes,shows

poorer

human

in
required,

of

to

royalty,
if any

the evidence

the

generalcharacter of the
I may
the fact that the
mention, firstly,
ceremony,
bride and bridegroom are
actuallycalled Raja Sari,
(i.e.
Raja sa-kari, the "sovereigns of a day"); and,
secondly,that it is a politefiction that no command
of theirs,during their one
be
day of sovereignty,
may
disobeyed.
of two
I will now
Malay weddings
give accounts
which
took place at Klang : both accounts
posed
comwere
lated
Malays,the first one being transby respectable
by Mr. Douglas Campbell of Selangor,and the
second by the present writer :"
"The
of the ceremonies
nected
confollowingaccount
with the marriage of Siti Meriam, a daughter
of the Orang
Kaya Badu,1 of Selangor, to Wan
may

Mahamed

Esa,

Perak, has

been

Haji Karrim,
endeavour

son

of Datoh

Mentri2

Ibrahim

of

furnished

and

has been

by a Malay contributor,
in translating
it into English an
made
far as possible,
to follow,as

styleof the native writer.

On Monday, the ist of August, the house was
pared
preand
the hangings and curtains put up, and on
of dyeing the fingers
of the
that evening the ceremony
performed for the first
bridegroom with henna was
Then
there were
time.
readings from the Koran,
and
kettledrums
and
with
much
beating of drums

the

"

of

The

descendant

Selangor.

of

one

of the

four

great Chiefs
2

Ex-

(Orang

Prime

Besar

Minister

btr-ampat)
of Perak.

OF

DESCRIPTION

vi

Malay dances,

when

and

WEDDING

this had

389

on

gone

for

some

present in the

served
to all the men
time, supper was
balei,or separate hall,and to the women

in the house

adjoining. Supper over, readingsfrom the Koran and

tilldaylight.
continued
beatingof drums were
of
On Tuesday evening the dyeing of the fingers
the bridegroom was
performed for the second time, as
the precedingevening.
on
third occasion of dyeing the fingersof the
"The
bridegroom took place on Wednesday evening, but
much
than
with
more
previously. The
ceremony
bridegroom,after being dressed in silks and cloth of
gold,was paraded in an open carriage. On each side
of him was
seated a groom'sman shading him with a
fan, and behind, holding an umbrella over
him, was
another.
followers beatingdrums
And
thus, with many
and with the Royal ffVftfeMbox,
which
and singing,
on
seated
the dragons known
and
are
as
pura
naga
taru, and with two
Royal spears carried before
naga
him
and
taken
two
behind, the bridegroom was
through the streets in procession. On arrivingat the
"

bride's

and

water,

dais

house

was

received

with

showers

then

which

on

he

conveyed by the elders

the bride and bridegroom

to

of

rose-

the raised

awaited

their

friends.
The

"

elders
and

came

bridegroom being seated, fourteen

forward
and dyed his fingers
with

afterwards

others,who

were

clever

their

at

of

the

henna,

this,followed

example. While this was

going on there was
much
beatingof gongs and drums, and then the same
repeated on the bride by women
process of dyeing was
Next
the Imam
and, after stating that the
came,
$100
Mahamed
Esa
Wan
cash, heard
dowry was
1

Sink

or

sirih,the betel leaf.

MARRIAGE

390

Siti Meriam

publiclyreceive
l

the Bilal

read

blessing.
Supper

then

was

before, the

as

and

the

and
"

and

prayer

"

in

whereupon
pronounced a

all the guests present

their meal
in the 6a/ei

served

to

house

the

his wife,

afterwards

having

men

women

as

and
adjoining,
daylight.

dancing was
kept up until
the bride,
On Thursday afternoon

best, with
who
District

the Resident,

accompanied by Mrs. Birch, the Senior

Mrs.
Officer and
Mrs. Turney, Captain and
was

Syers, Mr. Edwards,

gentlemen. Cakes
which

in her

dressed

received
relations,

her father and

singing

ladies

the

and
and

and

other

many

ladies

served,

were

preserves

gentlemen

and

present

of

partook.

in
an
bridegroom arrived, seated
open
carriagewith a groom'sman on each side of him, while
one,
carryingthe Royal silk umbrella, kindly lent by

Then

the

H.H.

the
"

The

Sultan, went

before

headed

processionwas

spears, and
and

two

more

two

behind

him.

by

carried

were

him, and

one

of the

before

so,

the

Royal
groom
bride-

accompanied by

Selangor Band, kindlylent by the Resident, and

by a crowd of people singing and beating gongs and
His
drums, he was
conveyed to the bride's house.
of rice,and
he was
arrival was
greetedwith showers
seated, together with the bride, on the dais, where
they,with the assistance of Mr. and Mrs. Birch, helped
each other to partakeof yellow rice.
and
So the marriage was
completed satisfactorily,
then, as it was
evening,the Resident and Mrs. Birch,
and the other ladies and gentlemen present, returned to

the

"

The

Bilal is

is styled Muezzin.

an

elder of the mosque

in western

Muhammadan

countries

he

ACCOUNT

ANOTHER

vi

Kuala

391

people who remained

amusing
themselves with dagger dances (main dabus).
On Fridayevening the bride and bridegroom left
for Jugra in the Esmeralda, which
lent by
had been
Lumpur

the

44

the Resident,

to

pay their respects

returningto Klang

H.H.

to

the Sultan,

Saturday.

on

the ceremony
of the bath
was
performed,to the great satisfaction of every one
kept up tillsix o'clock,by which time
present, and was
the

On

"

one

was

This

was

every

afternoon

same

wet

through.

the last ceremony

marriage,and then every one
44

in connection

wished

bridegroom much happiness."

The
was
following account
writer

the

with the
bride

translated

by

and

the

:
"

Preparationsfor the wedding of Inche Halimah,

'Abdul
Mohit
Baktal, and Said
daughter of Sheikh
4Abdul
Al Jafri,
commenced
Rahman
on
Monday, the
2nd of August 1895.
and canopieswere
The mosquito-curtain,
tapestries
suspended, and decorations, includingthe marriage
over,
furniture (petibetuah dan bangking},arranged. More44

44

the

bridal

couch

adorned

was

with

decorations

raised one
above the other, one
gold and mattresses
with a facingof gold and the other with a facingof
and
five
silver, and four pillowswith gold facings,
piled-uppillowswith silver facings; and the kitchen
and
was
apparatus
got ready, includingten
pans
size,and the sheds for those who
coppers of the largest
of

were

this
Teck
and

to

cook

rice and

day, moreover,
Chong, with
so

the
a

meats

therewith.

was

sent

forth.
1

Selattgor
Journal,

On

by Towkay
accompaniments of music,

buffalo

the full

eaten

vol. i. No.

2, p. 23.

MARRIAGE

392

CHAP.

Tuesday, the 3rd day of the month, took place

the first Henna-staining,
the bride being led forth by
her Coiffeur and
seated
the marriage throne.
upon
And
the bride seated herself againstthe large pillow,
which
The
Pillow againstwhich
is called
One
Rests,'
bantal saraga.
And
tives
towards
or
evening all the relathe woman's
side sprinkledthe tepong tawar
on
and after
(upon the forehead and hands of the bride),
the Henna-staining,
dishes of confectionery
and preserved
On

"

'

fruits

offered

were

to

all the

guests who

were

present in the

reception-room.
And
the 3rd1day of the month
there took place
on
in like manner
the second
on
Henna-staining. And
the 5th day of the month
took placethe Private Henna(berhineickuri]; the bride's hair being dressed
staining
after the
fashion
known
as
Sanggul Lintang, and
further adorned
with ornaments
of gold and diamonds
the value of about $5000.
And
after this Hennato
the rooms
to
stainingall persons present descended
below, where
fencing and dagger dances, and music
and dancing were
kept up at pleasure.
On the 6th day of the month, being Friday,Inche
Mohamad
of Bukit
Kassim, Penghulu of the Mukim
Raja, was commissioned
by Datoh Penghulu Mohit to
the bridegroom, inasmuch
that day was
summon
as
fixed for the marriage rite.
the bridegroom,
And
wearing the robe called jubah and a turban tied after the
"

"

Arab

fashion,2arrived

by

met

many

the

priest(Tuan Imam)
the

were

Probably this

He

was

guests

should

of Arab

wearing clothes

three

about

at

that

on

be 4th.

extraction.

in the Arab

not

But

fashion

is

at

was

house.

Very

many

ladies

the

day,

unusual

o'clock, and

and

even

in the

Malay bridegrooms,

case

of

purely

CEREMONIES

WEDDING

vj

393

gentlemen, and his renowned

assembled
Tungku Dia-Uddin, were

Highness

and

the Tuan

"And

Datoh

Mohit

Pgnghulu

Haji

Mohamad

Said

'Abdul

Said

proceeded

to

afterwards

dishes

read

guests present

wed

invited

partake.

to

led forth the

Coiffeur

called
the ceremony
that same
evening took

upon

'

the guests

and
Henna-staining,

great numbers, both men

the house
above
and
below
when
who

to

with a marriageportion
Jafri,
the marriage rite Tuan
Imam

for
scaffolding
And

Halimah

Inche

And
for their welfare.
prayers
of rice were
brought,of which the

were

the

eaten,

marriage service,
permissionfor Tuan

the

givinghis
to

in the house.

Al

after

And

read

Mufti

Rahman

of $100.

all had

Imam

the

bride

Bathing in
place the

assembled
and

And

to

the

State.'
Great

ing
in exceedand

women,

when

filled

overflowing. And
henna-stainingwas
completed,all the men
(bacha maulud) until break.
daypresent chanted

the
were

"And

the

to

of the

day,
being Saturthe bride being adorned, the bridegroom seated
in a buggy was
drawn
in processionat about 5 o'clock
from the house of his renowned
Highness Tungku DiaBand
and all
Uddin, accompanied by the Government
kinds of music, to the house
of the Datoh
Penghulu,
where
he was
and sprinkledwith saffron-rice and
met
rose-water.
Afterwards, being seated on the marriage
throne
side by side, both
husband
and
wife, they
upon

offered each
which

"And
both

other

turn

afterwards
and

Kassim

the

bride

month,

the mouthfuls

Highness Tungku

husband

Mohamad

in

presented by

were

His

.and

7th day

the

of saffron-rice

ladies and

gentlemen

Dia-Uddin.

elder relatives

on

the side of

presented the rice,and Inche

presented red eggs (telorberjoran)

MARRIAGE

394

all the

ladies

and

the

gentlemen,and

bridegroom
led the bride with him into the bridal chamber
by the
walking upon cloth of purple and gold. And
finger,
afterwards
all the ladies and
invited
gentlemen were
and drink, and the band
to eat
played,fireworks and
artificial fires were
the brightburned, and great was
ness
thereof, and all the young peopledanced and sang
at their pleasureuntil the evening was
spent."
The
described
have
hitherto
marriage customs
been only such as are
based on a peacefulunderstanding
between
the parents of the contracting
parties. An
would
ever,
of Malay marriage customs
account
not, howbe completewithout some
of the customs
mention
the
which
even
regulate,strange as it may
seem,
to

forcible abduction

W.

Maxwell

E.
"The

of

these

Of

customs

Sir

says

word

wife.

"

panjat

climb,'but it is used

in

in

Malay

Perak,

'to
literally
perhaps in other

means

and

signifya forcible entry into a house

for the purpose
whom
of securingas a wife a woman
her relations have
already refused to the intruder.
This high-handed proceeding is recognisedby Malay
rules.
and is regulatedby certain well-known
custom,
Panjat is of two kinds panjat angkara and panjat
In the
'adat
entry by violence and entry by custom.
Malay States,

to

"

"

"

firstcase,
with

the

his

women's
secures

kris,

her escape.
spot by the

pp.

or

apartment,
the

other

by friends

The
on

weapon,

runs

and

posting himself

or

the

risk of

girl'srelations, and

Selangor Journal, vol. iv. No.

23-5.

into the house

of his intended

person

He

his way

makes

man

2,

list of presents sent

this occasion
included

armed

entering the
at

bride, or

the

door,

prevents

being killed on the

his safetydepends

buffaloes,a bullock,goats, spices,

plate,
and

jewellery,

MARRIAGE

396

attendant

Sultan, asked

the

on

CHAP.

daughter

of the

Bandahara

No

dared

to

for

Wan

the

Dena,

(she then being

Lama
Kota
in P"rak) in marriage.
at
Being refused
he forced his way
into the house, and
seizing the girl
by her long hair drew his kris, and defied everybody.
one

attacked, would

interfere

have

Kedah

of

by force,
kris

his

driven

body. This state of things is said to

days and three nights,during which
ate

slept. Eventually he was

from
whom
he accepted

nor

woman

and

when

he

and

grasp
married
Taib

fell

taken
off

had

Bandar,

Arshad

Mat

Dena.
wounding Wan
Panjat 'adatis a
is in love
relations

or

house

with

with

the

The

in this

to

presents,

that

they

may

kris

is

he

is

the

the

the/. X.A.S.,

was

Mat

amoked

at

ready

make

to

man

parents

kris

to

their

he

is

ready

that

doubled

etc.,

according to
good any

make.

symbolicalof

the violent

girl'sguardians

If the
the

entry, which

kris, but with

of the dower

it

offered

"

man.1

Sir William

his

effect

dispensed with.
still obdurate
are
they send back
the amount
send double
they must
by

she

of whose

consent

is

case

he

his

from

proceeding.

obtain, sends

message

water,

or

Arshad.

year

old

an

the latter and

lived,killing

the
girl,

cannot

dower,

demands

"

and

custom,

with

he

food

some

three

neither

man

drugged by

less lawless

"

who

the

Mat

one

for within

revenge,

where

to

girl's

lasted

have

if

man,

the

into

released
asleep the girlwas
to the Sultan's palace,where

straightway

his

for the

Maxwell
S.B.

in N.

and

Q., No.

4,

sec.

91,

issued

with

No.

17

of

FUNERALS

VI

397

7. FUNERALS1

Maiat, except
(called
it is called Jenaja or
of a Raja, when
in the case
JPnazak) is laid on its back, and composed with the
crossed (theright
feet towards Mecca, and the hands
the breast-bone,
the left just below
wrist restingupon
the top of the left arm).
and the rightfore-finger
on
When

It is

upwards
waist
of the

case

these

dies, as

in

being made
from
1

carried to
broad

the

plank,

publicservice
for

is

of the

ditsun, and

lime, either

with

decay
is made

kept

for

is
a

the
lasts

is constantly
nibbed
it from
preserve
coffin
No
it pure.

to

keep

to

or

the corpse
interment
on

which

generations. It

of, the body being simply

in
of
white
cloth, particularly
wrapped
use

forming
digging to a
a
depth they make
cavity

the sort called hummnms.

the

grave

convenient
in

dimensions

to

of

bottom,

at

contain

depositedon

is there

In

(kubur), after

side,

the

the

sufficient

body,

which

its rightside.

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
angularlyto each other, so
that the
whilst

one

the top of the corpse,

it on the open

is on

the other

defends

side, the edge restingon

the

bottom

The
"of the grave.
excavation
is
outer
then filled up with earth ; and
little
white

or
flags,

order

around.

stuck in
streamers, are
They likewise plant a

shrub, bearing a

white

be used, each

flower, called

to

as

of

(prang kayo]

man

the feet, the

to

place of

may

four thicknesses

or

rich

new

body from
other covering it
are
generally(in

There

long piece,so

one

funerals

their

At

"

seven

head

the

when

but
as

many

head.

the

in fine

the

waist, the

the

peasantry)three

sarongs,

foot

to

usuallycovers

to

to

head

from

of which

one

the

from
the

shrouded

next

sarongs,
the feet

dies,the corpse

man

of the
the

cover

cloth

seven

body
fine

being of

kumbangkamboja (Plumeria ol"tusa),a.n"

in some
places wild marjoram. The
who

women
a

hideous

attend

the

noise,not

Irish howl.

On

funeral

much

the

make

unlike

third and

the

seventh

the relations perform a ceremony

the grave, and at the end of twelve
months
that of tegga l"atu,or setting
few
a
stones, at the
long elliptical
up

day
at

head

and

some

parts of the

foot,which, being

price.
kill and
the

feast

head

token

on

decay

to

in

scarce

country, bear a
On this occasion

buffalo,and
the

on

siderable
con-

they
leave

spot,

as

of the honour

they have done to

the deceased
in eating to his memory.
The
ancient burying-placesare
called
kranimat, and are supposed to have
been those of the holy men
by whom
their ancestors
faith.

They

and

reverence,

violation
traces

of

of the

regardedas
"

pp.

were

held

are

converted
in

to

the least disturbance

the

ground, though

graves

be

the

extraordinary
or

all

obliterated,is

unpardonablesacrilege,''
Marsden, Hist. cfSumatra(e"\..
1 8 1 1 ),
an

287, 288.

FUNERALS

398

of

recognisedcolour,but richlyinterwoven
with gold thread, while the body is laid upon
tress,
mata
which
in turn
"t pandanus
rests
mat
a
new
upon
all but the very poorest display
the hangleaf; finally,
ings
texture,

no

used

occasions.

great

on

the

At

head

of

the

then

with two
piledfive or six new
pillows,
the right and left side of the body resting
on
more
againstthe ribs,while justbelow the folded hands are
laid a pair of betel-nut scissors (kackipbest],
and on
the mattingat either side a bowl for burning incense is
placed. Some say that the originof layingthe betelare

corpse

scissors

nut

brushed

cat

causingthe
to

the

enter

feet.

The

body

from

the

before

enter

time

upon

thereby

person,

in

resides
stood

cats

its

upon

the

prevents

dead

should

which
funeral

driven

be

out

of

commence)
againstit. From

ceremonies

brush

until the

"

which

explanationusuallygiven by

The

the

that

betel

Malays is
symbolise

iron.

sometimes

substituted.

Short

-nut

scissors

weapons

are

Tradition
says that formerly the
for three days bewatched
corpse was
it was
fore burial,and that sometimes

kept for a week

One Raja S'nei
kept 40 days in
It is also

or

even

her coffin above

that

before

of Muhammadanism

burned.

longerperiod.

is reportedto have

stated

It is still the

keep both
(api dapor)
lamps
(palita)burning not only for so long

the

as

were

once

body is laid in the grave the

be religiously
must
observed, and the body be
both by day and night to see
that nothing
it.2
is forbidden
come
near
(pantang] may

watched

duction

iron"1

and

unawares

moment

wake

with

house, and

the

should

"

is that

againstthe body of a dead

evil influence (badi)
which
body, so that it rose and
"contact

house

this

breast

chance
risingagain should it happen by any misthe only animal
that a cat (which is generally

kept in
the

the

on

been

ground !
the introthe

dead

to

custom

hearth-fire

the corpse

for

custom

of
to

be in the house, but

may

days

seven

rence

and

and

nights after

the

death.

open

the

It

and

laid upon

the

that the material

btm) is placed upon

at

floor.

for

the

person'smosis approach-

sick

when
death
quito-curtain
cases,
ing, and in some
taken out
the dying are

occur-

is also

all events,

of their beds
I

may

add

fumigation(pfra-

the hearth-fire after

THE

vi

The

Bilal,or

Imam,

Pah

Pah

Doja, or

COFFIN

Khatib,

399

in their absence

or

Le"bai,is then summoned,

the

early

and

notice of the funeral is given to all relations and friends

give them an opportunityof attending. Meanwhile

the preparationsare
going on at the house of the
The
shroud
deceased.
(kain kapari)and plank or
planksfor the coffin are got ready : of coffins there are
three kinds, the papan
sakeping (the simplestform,
of a simpleplank Q{ p^lla^
or
generallyconsisting
jeluabout six feet long by three spans wide),
tong wood
the karanda
(a plain,oblong plank box, of the same
either of two
dimensions),and the long (consisting
planks which form a sort of gable with closed ends
called kajang rungkop,or the long betul,which is like
three sides of a box with its sides bulgingout, both
ends open, and no bottom). Varnish
bidden
or
paint is forin Malay coffins,
but the planks are washed
to
to

insure

their

cleanliness,and

(alasput eh\

About

three

lined

inches

with

white

of earth

cloth

is put into

the karanda

but if the coffin is to be kept,

ordinarily,
about
a
span'sdepth of earth,quicklime,and several
katis^ of tea-leaves, rush -piths(sumbii kumpai], and
camphor are also depositedin it,in successive layers,
the rush-piths
Afterwards
when
the corpse
at the top.
has been
back

laid

on

the top, tea-leaves

of the corpse as it lies.

The
next
operationis to wash

are

the

put

corpse,

carried for this purpose

into the front
If there are
four people to be found who
undertake

death,

just as
during a
may

this

to scare
away
salt is thrown

counteract

the

which

outer

or
are

to
willing

told

the

believed

evil

spirits,

of
explosions
thus

thunder

drive

away

the

demons

who

are

is

room.

disagreeableduty,they are

the fire
upon
thunderstorm, in order that it

and
(rnfmbalas pttir),

front and

at

sit

to

to

be

castingthe thunderbolts.
T The
kati is a weight equivalentto
i^ Ib. avoirdupois.

FUNERALS

400

upon

the floor in

task

finds

CHAP.

all

looking the same

way, and
with their legsstretched out
(belunjor
kaki),the body
their laps(riba). Several men
being then laid across
then told off to fetch water
in jars,
are
scoop it out of
the jars and pour it on the body in small quantities
by
of the "scoop" (penckedokayer],which is usumeans
ally
shell (tempurong\
cocoa-nut
a small bowl, saucer,
or
It frequentlyhappens, however, that this unpleasant
a

row,

volunteers, in which

no

turned

into

improvised

five banana

case

rollers

"

(galang),
which the body is raised from
the floor during the
on
of washing (meruang). When
the body is
process
ready for washing, a chief washer (orangmeruang] is
engaged for a fee of about a dollar ; this is usuallythe
Bilal or Imam, who
"shampoos" the body whilst the
it. The
goes
rest
are
on
pouring water
body then undera second
washing,this time with the cosmetic called
which
bedak
is prepared by taking a handful
ayer
three
of rice (sa-genggambras),two
or
dips of lime
(cholekkapur\ and a pinchof gambier(gambirsa-chubif]
the last three being the usual
concomitants
of a
of the betel-leaf
and
single chew
pounding them
When
pounded they are
up togetherwith the rice.
mixed with water
(di-banchor*)in a largebowl holding
the top being poured
the water
about
at
two
gallons,
off into a vessel of similar capacity,and scooped up
and
The
next
sprinkled as before on the corpse.
washing is with juice of limes. Four or five limes
(limau nipis]are taken, the ends cut off,and each lime
slashed crosswise on the top without completelysevering
the parts. These limes are then squeezed(di-ramaskan] into another largebowl containingwater, and the
washing repeated. The finalwashing,or "Nine Waters"
stems

are

"

"

"

"

"

"

"

The

form

found

in most

dictionaries is banchoh

or

banchnli.

THE

WASHING

vi

BODY

401

(ayersambilan, so called from the water being scooped

thrice to the left,
up, and poured thrice to the right,
thrice

and

the

over

foot)is performed with

the whole
The

fresh

when

ceremony

from

corpse

water

completed is

to

first,and

at

as

head

called bedara.

washing completed,the orifices e.g. ears, nostrils,

are
stopped with cotton, and the body
generally
"

eyes
is carried back
"

white

meet

the breast.

laid in
be

about

so
(salabuK),

shroud

must

of
feet

seven

that the

this the last kiss

After

relatives,who

nearest

and

should

four feet in width

over

the

its mattress,

to

cloth,which

cotton

long by
by

of the

front

edges
is given

not, however, disturb

the corpse

by lettingtheir tears fall upon its features.

The shroud is usually
of three thicknesses
in the case
of poor
people,but wealthier families use five, and
fold shrouds.
In
even
sevenSelangor, however,
each shroud
is usuallya separate pieceof cloth.
The
in addition
covered
dead body of a child is sometimes
with a fine sort of white powder (abok tanah or tayathe face and
arms.
mam), which is sprinkledover
Five knots are used in fasteningthe shroud, the ends
by means
being drawn up and tied (kochong]
of the
unravelled hem or selvage
of the shroud torn into tapewhich are
like strips?
bound
thrice round the body at
the hips respectively,
the breast, the knees, and
as
well

as

above

the

is then laid

corpse

time with

its head

lookingtowards
it is

by
1

occupy in
five
four or
to

the

Whence

kapan"

which

the shroud

head
on

to

the

and

the

mattress

the

north, and

the

feet.

The

again,this
its rightside
is the position

mat

or
on

(Mecca),which
the grave.
Prayers are then offered
"praying-men" (orang menyembahwest

expression charik
to tear
literally
off the selvage
tear

of the

"

shroud, and

pieceof cloth to form

means

(i.e.to

below

not

the

to

tear

off

shroud),

FUNERALS

402

CHAP.

the burial service

by heart,the Bilal
Imam
or
joiningin the service,and all turningtowards
in the usual way.
One
the west
"praying-man" is
be had, his fee ranging
to
more
are
sufficient, if no
know

yang), who

from

classes,and
This

$6.

to

cents

50

plenty of

among
service
time

to

dollar in the
the rich often

is held

carry

about
the

of the

case

amounting
i

body

P.M.

to

so

the

poorer

$5

to
to

as

grave

or

give
and

nightfall.
A jugfulof eagle-wood (gkaru) and sandal-wood
is then prepared,a small piece of
(chendana)water
each wood
being taken and grated on a stone over
becomes
the jug until the water
appreciablyscented ;
about
pandanus
twenty leaves of the sweet-scented
(pandan wangi] are then added, together with a
bunch
of fragrantareca-palm blossoms, and
other
scented
flowers, such as the champaka and kenanga,
shredded
into a wooden
which
are
(di-iris]
tray and
mixed
such as rosetogether,whilst fragrantessences,
water
(ayer mawar), lavender water
(ayer labenda),
of roses
attar
(minyak attar or turki)are added when
betel
leaf tray containing all the
obtainable.
A
articles required for chewing betel is then prepared,
of pandanus-leaf,
in which
mat
togetherwith a new
before

return

rolled up
alms
bowl
or
are

the

in

five hasta^

of white

box, in which

cloth,and

latter

are

to

be

brass

placed

tions.
rela(sedekak)of the deceased's
The
preparationsare completed by bringing
has
bier (usongan),which
be made
to
on
where
bier is kept in the
a
except in towns

contributions

the

purpose,
mosque.

In the
laid

on

singleplank
plank (which is carried
of the

case

the

coffin the
on

Cubit, the length of the forearm.

the

body is
bier)and

FUNERALS

404

which

announces

death

CHAP.

should

have

no

kapala?

wailing and weeping is forbidden by the Imam

for fear of disturbingthe dead.
The
drum
mosque
is not
usuallybeaten for funerals in Selangor,nor is
but is borne
the body usuallycarried into the mosque,
If the coffin is a singleplank
straightto the tomb.
on
arrivingat the grave (which should have
one,
is made
been dug earlyin the morning) an excavation
the left side of the grave for the reception of the
on
Three
the cavity being called Hang lahad.
corpse,
Loud

lower

then

men

others

the

into

corpse

grave,
it,and the

where

the

of

the

waiting to receive
corpse
is depositedin the cavity on its rightside (mengiring
the west
ka lambong kanan],lookingtowards
(Mecca),
the north.
and with the head therefore lying towards
Four
(daka-dakd) are then driven in to keep
pegs
the plank in a diagonalpositionand prevent it from
the body, while the plank in turn
on
falling
protects
earth.
the corpse from being struck by falling
three

are

karanda

The

is lowered

into

centre

the

European coffin, the

body, however, being invariablydeposited in the
positionjustdescribed ; whilst the long acts as a sort
of lid to a shallow trench (justbig enough to contain
in the middle
of the
is dug (di-fcroli}
the body) which
grave-pit. The five bands swathing the corpse (lima
then
tali-pengikat maiaf) are
removed, and at this
hand
lumps of earth
point the bystandersoccasionally
(tanah sa-kepat)to the men
standing in the pit,who,
the nostrils of the deceased
to
after putting them
the side of the
at
be smelled," deposit them
to
they are shovelled in by those standing
grave, when

grave

the

in

same

way

as

"

The

short motto

which

usuallyheads

Malay

letters.

BURIAL

vi

the

405

then proceeds,
of the grave
filling
but as it is taboo
(pantang)to let the earth strike
who
againstthe coffin in its fall,the grave-diggers,
still standing in the pit,receive
it as
it falls
are
at

The

top.1

"

"

thence

branches, and

shovel

to

earth

leave

and

and

post
of

then

the

the

or

are

add

with
wooden

buried

the

of

case

to

woman

; one

as

then

strewn

in
are

models

of

at

one

of the

sign of

in

pre-Muham-

the

are

said

corpse,

to

viz.

sa-p'riol:,asam,garam,
"together
of a man)
(in the case
rough

weapons.
2 Tradition

(rantau
the case
of Europeans.
about
three
ordinarily

the

deceased's

in

the

grave-post (nisan)

that
was

one
originally

used, and

that

but

Sultan

tomb

a
a

It

was

is said

Zeinal

described

at
description

as

cir-

singlegrave-post

unable

am

left

the

at

that

formerlyused

Ujong,

this

is tied

cloth alluded

of

centre.
were

one

death.2

with

is

so.

and

himself who

ground

mound

mounds

five

some

grave-post

the earlier form

cular

is also
says

saint

of

grave

head

recent

the

on

the

the five cubits of white

articles

with

head

the

the waist

over

to be the

knob

cloth

and

that

days certain
been

as

it is said

To

of the grave,

may

feet

least apart,

at

white

Leaves

"Pros

down

allowed

not

are

tradition

feet,and

stripof

have

they

the
says that over
saint, they will always be found

them.

moves

madan

themselves, tread

the other

grave-posts

two

six feet

it,and

bidden
for-

are

grave-posts is placed exactlyover

kramat

soil

flattened in the

and

man

feet apart, but

As
the
grave.
about
the level of a

rudely fashions with a knife a temporary gravewhich

is round
in the case
(nisanor nts/ian),

Thus

at

of

is filled up to the top.

of
One
takes a piece of any hard
wood,

(rantau kapald]and
pinggang\ not at the

or

made

screen

pit till it

the

of these

or

tilt it into the

in the

level

relations

the

hurdle

(which is usuallydug to
ear) fills up, the grave-diggers,who

grave
man's

the

small

of

sort

upon

in

to

'Abidin

having

Kota

such

Sungei

say if this
of Johor

tomb

Tinggi.

of

FUNERALS

406

above

to

the

sandal

seated

upon

wood

water

brought

the

to

libations, each
head

then

are

the

of

rest

which

upon

the

company

who

it

pours

sprinklingthe

shredded

of.

in

out

then
three

the
from
grave
is left,the Imam
which

be

may

(bunga rampai]

flowers

similarlydisposed

and

If any
water
other
any
graves

the

is

mat,

leaves.

Imam,

upon

whilst

near,

form

Eagle wood
(ayer gharu chendand] is

foot.

sprinklesit

to

the

time

the

to

out

his seat,

takes

Imam

being

spread

are

CHAP.

is

Next

the

read

(ajaran)addressed to
of
the deceased.
It is said that during the process
reading the Talkin the corpse momentarily revives,
ing
and, still lying upon its side, raises itselfto a listenpositionby recliningupon its right elbow (berThis
telku) and resting its head upon its hand.1
is the reason'2' for removing the bands of the shroud,
the body is leftfree to move,
and
thus in groping
as
about (meraba-raba) with its lefthand feels that its
hem
and
is without
then first
a
or
selvage,
garment
realisingthat it must be reallydead, composes itself
listen quietlyto whatever
to
the Imam
may
say,
until at the close of the exhortation
it falls back
the most
absolute
silence
really lifeless! Hence
be observed
The
Imam
must
during the exhortation.
then
of "doxology," the tahalil
repeats, by way
la-ilaha-illa- llah
meratib,
or
("there is no god
but God "),in company
with the rest of the assembly,
talkin,which

exhortation

an

"

"

This

notion

erroneous

tion

probablyarose from
etymologicalconnec-

an

idea of
between

the

words

talkin

and

bfrtglku.
2

Of

if the

course

the bands

have

is nailed

down.

these

bands

kin, who

are

tear

to

karanda

be removed
On

handed
them

up

their
to

is used

the

memory

of

dren

are

made

the

karanda

deceased.

it is first lifted in the

removal

prevent

plaitthe

deceased."

them

Little chil-

pass thrice underneath

of their parents when
to

before it

the next-of-

and

stripsinto a rough sort of bracelet,

which
as
they wear
long as it lasts in

from

chamber,

pining

for

"to

the

FUNERAL

vi

all present

turning

from
reiterate

side

the

PRA

their
side

to

words

heads
as

hundred

slowly till thirty-threetimes

up
pace
with
great

alms-basin

in the
entire
the

company
house
then

about

five

of the

P.M.

407

and

selves
them-

rocking

they sit, whilst they

times, commencing
reached, then

are

creasing
in-

sixty-sixth time, and

contributions
rapidity. The
the
(batil)are then divided among
alms
of
master
as
(sedekaJi).The
invites those
present to partake at

the

concluding

YERS

to

the

funeral

feast,which

in

no

way

solid

ordinary Malay banquet, the more

lowed
portion of the meal (makan nasi] being foland preservedfruits.
by the usual confectionery

The

Imam

differs

breaks
for

from

then
The

up.

three

days the
morning

an

days

reads

the company
and
prayers,
decorations
for the funeral are
left
undisturbed.

During

these

three

neighbours are feasted, both in the

and evening,at the usual Malay hours ; and
the
for three
days every
night at about ten P.M.
service called
to the
Reading the Koran
Corpse
(mengajikan maiat] is performed, either by the
Imam
This
is
or
somebody hired for the purpose.
an
slipbeing regarded
important duty, the slightest
a
as
great sin. At the end of the three days there
is yet another
feast, at one
P.M.
(kanduri meniga
those who
farther off are
invited,
are
hari], when
and after this meal the tahalil is repeatedas before.
On the seventh
kanduri
day a similar feast (called
sitates
menujoh hari]is followed by the tahalil,which necesfurther distribution of fees (sedekahtahalil}
a
;
of poor people this second tahalil may
but in the case
nearer

"

"

be omitted,
"

or

the

master

of the house

may

say
I ask (tobe let off)the prayingfees"

company,
minta
sedekah

in which
tahalil},

case

to

the

(Sahya

the tahalil is free.

MEDICINE

408

another

Yet

(kanduri

kanduri

the

keep

feast, and

the

puloh kari,

all who

wish

hari,

meratus

closes the

This

usual

generallychosen
Maulud

or

show

to

at

for the

of

or
as

of

purpose

deceased.

washing

day

the

case

and

of the death

of the corpse

of very
The

is

of Ramthan

offeringprayers

in

made

days'
holiday

100
a

for the

the month

whilst in the case

upon women,
the talkin is sometimes
omitted.

devolves
infants

young
woman's

nisan,

been

explained,is distinguished
by its shape.1
nisan may
be replacedby a permanent
temporary

has

as

forty days'

ceremonies, but

pleasurein

is that the

woman

respect

funeral

feastingthe ancestors.
The
only difference

ceremonies

or

feast,whilst the anniversaryis also kept

by

day

of the richer classes who

case

ampat

kanduri

the

fourteenth

the

on

tujoh kari],when

end, except in the

at

are

feast is held
kali

dua

CHAP.

The

at

one

after the

time

any

is made

funeral.

At

the

time

the

four

with the
planks (dapor-dapor),
are
edges and ends roughlycarved and scolloped,
upper
(tanah mati) to keep
placed round the grave mound
the earth from
Whenever
the grave is
fallingdown.
thus finally
feast is held, but from
made
the
a
up
this piousduty is generallyleft
necessities of the case
grave

up,

the rich.

to

8.

successful

"The
based

be

the

on

the balance

practiceof (Malay) medicine must

fundamental
principleof preserving
'

of power

to
chiefly

is

MEDICINE

be

'

among

effected

by

the four elements.

constant

attention

This
to, and

of
evolved from a phallicemblem, whilst
From
observing a good many
for
these grave-posts in different localities, that used
women
occasionally
that
be inclined to suppose
resemblance
to a human
I should
assumes
a rude
the grave-post used

for

men

had

been

being.

MEDICAL

vi

moderation

RITES

409

enforce these

goldenprecepts,
from the Koran
are
plentifully
quoted against
passages
in eating or
excess
drinking. Air, they say, is the
in,diet.

of heat

cause

To

and

moisture, and

earth

of

cold and

dryness.'They assimilate the constitution and passions

of man
to the twelve
signsof the Zodiac, and the seven
etc."
planets,
The
and
man
mysterious sympathy between
"

external

nature

was

....

the

basis

of that

system

of

supernatural
magic which prevailedin Europe during
the Middle
Ages."1
The foregoingquotationshows that the distinctive
borrowed
features of the Aristotelian hygienictheory,
as
by the Arabs, did eventuallyfilter through (in some
cases) until they reached the Malays. Such direct
references,however,
character,and

to

Greek

theories

of the

are

rarest

hardlybe considered typical.

Most of the more
important rites practised
by the
Malay medicine-men
(Bomor^ may be divided into
well-defined parts.
two
monial
Commencing with a cereinspection (thecounterpart of our modern
the Bomor
"diagnosis"),
proceeds to carry out a
the nature
is decided
of which
therapeutic
ceremony,
by the results of the
inspection."For the purposes
of the diagnosishe resorts
of
to divination, by means
taken from the smoke
of the burning censer,
omens
from
the positionof coins thrown
into water-jars
the
(batu buyong),and parched rice floatingupon
can

"

"

"

water's surface.
The
be

therapeuticrites,on the other hand,

roughly classified as follows according to

may

their

types :3"

see

Newbold,

As

to

Malacca^ vol. ii.p. 352.

the titlesBomor
and Pawangt

Chapter

III. p.

56, note.

There

innumerable
which

are

are,

it need

charms
valued

by

hardly be said,
and
the

talismans

Malays

for

MEDICINE

410

PropitiatoryCeremonies

1.
2.

3.

CHAP.

(limas,ambangan, etc.).

"

"

NeutralisatoryCeremonies
(tawar).

"

Expulsory

"

Ceremonies

for

"

"

I shall take

For

each

(forrecallinga

the

leaves,which

'lipan).A

is called

fourth

jar should

of artificialflowers
man's

soul

to

serve

ceremonies

three
(incense,

of each
When

their

and

are

at

are

not

Either

to

you

say

sidered

are

short

of
from

texts

the

ailments.
in

It

medica
the

more

"

with

one

at

with

one

incense

the

upon

rise athwart

me,

smoke

me,

:"

me,

smoke,

rightor left."2

this, catch
"

"

also
charms

an

(often mere

for

are

checking
being impossible,how-

of

Malays, examples
important branches only are

either effect this

The Pa-wang may
of
out
himself, by luringthe evil spirits

person'sbody

into

some

such

or

con-

minor

the

the first puffof smoke

as

an

egg,

substituted

and
image

or

scapegoat (tukarganti),a "Spirit-Hall,"

immense

given.

the sick

you

rise towards

me,

the

of

of

requirea tray
of
Malay magic
besides
rice, etc.),
the
will plantupon

rises repeat this charm

of this work
to
scope
of
the
entire
"materia
give specimens

ever,

the sick

to

will also

jars.
ready, drop the

Koran) which

invaluable

of

attraction

an

of which

one

and

room

plaitedcocoa"Centipedes' Feet" (jari

contain a sort of bouquet

sorts

supposed efficacyin preventing

disease; there
number

necklace

accessories

the smoke

as

If you
If you

As

person's

of the three

all is

embers,
"

usual

tapers,

wax

sick

taining
jars(buyong)con-

the sick man's

(semangaf). You
the

brim

three

as

filled with

three

principle

of the types in order.

water-jar
ceremony
water
are
brought to
decorated
with the fringeor
nut

evil

(for the casting out of the evil

the "sucking charm"
rite (mengalin)

principle;1of which
is an example).
Revivificatory Ceremonies
soul, riang semangaf).

4.

destroyingthe

object,

in
spirit-boat,

are

of;

which

the

carried out

of the house

else he

induce

or

may

evil
and
a

spirits
got rid

stronger

(vide infra),
spirit,
e.g., the Tiger Spirit
into

enter

to

assist him

his

in the

own

task

person,
of

and

evictingthe

offender.
2

Jikalau sa-rasi dengan aku, m/ngadap-lah angkau, asap, kapada'ku,

kalau
to? sa-rasi, m2lintang-lah 'kau
dlngan
kanan.

akn,

atau

ka

kiri,

atau

ka

INSPECTION

CEREMONIAL

vi

4"

puchok asap, ckium),as it rises

(tangkap-lah
it is a
If the smell is pleasant(sedap)
towards
you.
good sign; if it has a scorched smell (kangit)it is bad ;
save
but if it smells offensive (busoK]no medicine
can
the patient.
Next, before you look into the jars,take handfuls
of "parched," "washed," and "saffron" rice,and after
all
them
the incense, strew
over
fumigating them
of jars,saying as you do so :
round the row
inhale

it

"

"

Cluck, cluck !
Come, and let
See

Here
the

to

souls of
all of

us

So-and-so,all
here

(aboutthe) medicine

left,and

then

the

to

!J

together
souls of So-and-so"

(you)O

for

the
(tabor)

strew

of you

seven

rice first

then
right,

the

to

rightagain.
from

removing the calladium-leaves

mouths, repeat the following
:
Before

the

jar-

"

be with you,

"Peace

in whose

Suawam,

Prophet 'Tap, in whose charge is the earth,

charge are the heavens,
whose
charge are the Trees,

Prophet Noah, in
Prophet Elias,Planter of Trees,
And
in whose
Prophet Khailir (Khizr),
I crave
permissionto see the remedies
Here

mouths, and
in the

Peace

You
From
You
I ask

Here
1

of the

say

censer

seven

the

from

tapers,

wax

wave

it
the

towards

times

jar-

:
"

be with
my
who

of the

is the water,

for So-and-so"

calladium-leaves

taking one

smoke

right,and
"

the

remove

charge

you,

Tanju, I adopt you

to

be

guardian for

brother,

elements,
sprung from the original
the former time unto
the present,

who
to

are

of the eyes
sprang from the gum
the disease of So-and-so"

of

Muhammad,

see

plantthe taper firmlyupon

Kur!
Stmangat Si
Tengcfkan ubat, stmangat

Anu

ka-tujoh-nya/

Si Anu

Mari-lah

the
kita

edge

of the

dfrsama-sama

ini,

MEDICINE

412

jar, and
Thus

the

into

"gaze"
('alamat-nya).
if there

CHAP.

"to

water

the

see

signs"

the water
on
oily scum
(ayer
berkrak
lemafc)it is a bad sign; and to this may be
added
that if the calladium-leaf covering has acquired
faded look (layu]
in the interim, it is a sign of severe
a
is

an

sickness.
the

Fumigate
of

the

of the

outside

incense

jarswith

medicine-man

(the

the smoke
this

does

by
and then rubbing
"washing" his hands in the smoke
the outside of the jarsas if he were
over
shampooing
them) ; and anoint them with "oil of Celebes" (minyak
Bugis). Then take a "closed fistful" (sa-genggam)of
parched rice,and holdingit over the smoke of the censer
{ganggang di asap keninyan),repeat this charm :
"

"

"

"

be

Peace
I

adopt

Kembang,
guardianfor my brother,
are
sprung from the primordialelements,

as

you
If in truth you

From

the former

I know

the

For

you

You

Mustia

with you,

time

the present,
which you sprang,

unto

originfrom

sprang

Lady Eve (SitiHawa),

I invoke,
co-operation

from

our

order,your
whatsoever
shape you
Within
this your garden of

That

You

Here
say

break

neither

throw

the

assume

splendour,

plightedfaith

parched

nor

promise."

solemn

rice into

jars,and

the

:"

"

Peace

be

unto

you,

Earth,
Prophet Noah

Prophet 'Tap,

in whose

charge

charge are the Trees,

And
Prophet Khailir in whose charge is the Water,
1 crave
this water
(lit.exudation ')as a boon,
0

in whose

'

For

And

the

healingof

observe

these

signs:"

perfectlystillit is a bad sign.

littledisturbed it is a good sign.

1.

If the water

2.

If it is

So-and-so."

is

is the

OMINOUS

vi

3. If the

floats in

rice

SIGNS

line

path (berator
sign.
grain travelling
solitary
by itself (bersiar)
you
the sickness to be caused
by the making of an
a

across

melintang matahari) it is a
If you

4.

know

may
5. If

see

413

the

sun's

the

rightof

fatal

image (buatan orang).

the parched rice travels towards
quickly.
patientwill recover
the

6. If it travels towards

left of the

jar he

the

jarthe

will recover,

but

slowly.
it floats

If, however,

7.

fatal

a
generally

Next,

what

see

grainsas they lie on

1.

If

2.

If

right underneath
sign.

patterns
the

are

water

the

formed

candle

it is

the

rice-

by

:"

shape either of a boat or a crocodile,this

that the spirit
demands
the launchingof a spiritmeans
boat (lanchang).
they take a square shape, a tray of offerings
(anchaK)is
they take

the

demanded.
3. If

they

take

the

of

shape

'

house, a

state-hall

'

is
(balei)

demanded.

Now

all kinds

take

of

fragrantflowers
the shredded

(buatbunga rampai),add

them

of four

which

are

scentless

and

shred

blossoms

(forinstance,blossoms

of

the

and kedudoK),
mix
selaguri,
pulut-pulut,
bali-adap,
them and throw them into the jars,then plantin each
of an areca-palm(mayangpinang).
jarthe flower-spathe
Throw
into each a "jar-stone"(i.e.
and the
a
dollar),
going
jars will be ready. You should then read the forecharms
The

extra

over

jarwhich

(gumbo)
bunga),and is
of the sick

each

of them.
is filledwith

represents
intended

to

"

take

Peace
You

sort

man.

parched rice
saying:(di-ganggang)
Now

of

gay
big nosea
pleasure-garden(taman
the soul (semangat)
attract
a

be with
I wish

to

and

hold it over

the incense

Wheat,
I invoke
command, your co-operation

you,

MEDICINE

414

'

In

'

inspectingthe
neither

Break
But

of So-and-so.

plightedfaith

inspectthe sickness

solemn

nor

promise,

of this

of

grandson
Prophet Muhammad,

follower

of the

of men,

So-and-so

This

Adam,

of the

of the

race

sons

anythingshould

If
Do

you

Now
the

sickness

CHAP.

'

supervene,
stir' within this pure

(of mine)."

the

parched rice upon the surface

jars,and watch for the signs:

scatter

in the

water

heart

"

rice

1.

If the

2.

If it extends

of

is

lumped

berluboK)it

together(bulator

is

good sign.
itself crosswise

(panjang melintang)it

is

bad

sign.
3.

If

make
4.

the

it takes

shape of a spirit-boat
(lanchang)
you
that
is
what
is
wanted.
spirit-boat
;

must

If it

5. If

keeps travellingeither to the left or the right,it is a

(anak sungei)which has affected the patient.
stream-spirit
the shape of a crocodile,or anything of that
it takes
sort, it is

(puaka) which
earth-spirit

an

has

affected

the

patient.
The

popular

most

in the

consists
spirits

method

of

propitiatingevil

of the sacrificial tray called

use

Anchak.
This

is

"

usuallyfrom
the

at

small

two

three

to

sides, which

frame

of

bamboo

feet square

decorated

are

wood,"

or

and

with

turned

up

long fringe

leaf.
Four
rattan
(jari'lipan)of plaitedcocoa-nut
suspenders of equal length (tali penggantong)
"

"

are

fastened

the

to

carried up to meet
to three feet above
These

serve.

from

to

In

the
the

and

corners,

pointwhich

may

are

be

thence

from

two

the tray.
to

trays appear

according
to

at

four

be divisible into

objects which
one

If ashore, it is usuallysuspended
If at sea, from a wooden
tree.
a

case

they
certain

tripod,or
the seaward

are

two

classes,
intended

offerings(to

projectingpole affixed to
end of a fishing-stake.

PLATE

Model

of
kind
of
"

the
of

sacrificial

fringe

round

plaited palm
suspenders"

tray

-fronds

of the

ANCHAK.

"

(attchak) used

tray
the

17.

called

(kftupat

"

by

the

medicine-man,

centipedes' feet," and

and

tipai)

which

are

the

showing
rice

the

receptacles

attached

to

the

tray.

1'age

414.

MEDICINE

416

is

depositedin
its four

in

the

centre

of the tray, and

Besides

corners.

deposited in

the

fowl, goat,

buffalo,as the

or

to

and

seven

see

that

this

fourteen

tray

portionsof Malay "cakes,"

case

CHAP.

there

are

case
care

seven

the remainder

there

portions of

are

meat

to

be

(of

be),and fourteen
being taken in each
portionsof cooked

may

food provided. The

portionsof uncooked
rattan
suspenders,"again, are hung with two sets
of ornamental
made
of plaitedcocoarice-receptacles
leaf (fourteenof the long-shaped kind, or lepat,
nut
and fourteen of the diamond-shaped kind, or ketupaf).
Besides this,two sets of (cookedand uncooked) packets
of rice (each stained a different colour)are
sometimes
deposited in the tray, the colours used being white,
yellow,red, black, blue, green, and purple. The only
other articles requiredfor the tray are
a
coupleof eggs,
"

of which

one

must,

of

course,

be cooked

and

the

other

raw.

Of

the

those in alternate corners

water-receptacles,
filled with water
and cane-juice,
the central recepare
tacle
being filled with the blood of the fowl (or other
animal slain for the sacrifice).
the tray,
Upon the ground, exactly underneath
should be depositedthe feathers, feet,entrails,
etc., of
flesh have
been
used
for
the fowl, portionsof whose
the tray, togetherwith the refuse of the parched rice
and a censer.
Strictly
speaking,a white and a black
fowl should be killed,but only half of each cooked, the
The
remainder
being left raw.
"portions"of fowl are
small
as
as
they can
possibly be, a mere
symbol
of each kind of food being all that the spirits
(*isharat)
are
supposed to require. Sometimes
funnel-shaped
skewered
with
rice -receptacles
are
are
used, which
a

bamboo

skewer

and

called

keronchot.

Occasion-

CONTENTS

vi

OF

TRA

THE

417

(sangga?) is used, the end of a

wards
being split
up and bent or opened outfor several inches,and a pieceof rattan
(cane)
being wound in and out among the splitends, so as to
form a sort of funnel (aboutnine inches in diameter at
the top),which
is lined with banana
leaf,filled with
in the ground,great care
earth, and plantedvertically
being taken to see that it does not lean out of the perpendicular
Live embers
are
placed upon it,incense
it (betweenthe fingerand thumb),and
crumbled over
charm recited.
the appropriate
A specimen of a charm
formula used during the burning of incense will be
or
found in the Appendix.1
The
ketupatsare called (i) Sri negri (seventhe "luck
of the country"; (2) Buah
or
cornered),
kras (six-cornered),
the
candle-nut
or
; (3)Bawang
or
"garlic"; (4) Ulu pengayoh
puteh (six-cornered),
the
or
(four-cornered),
paddle-handle ; (5) Pasar
the
market
merah
or
(five-cornered),
; (6)Bawang
the "onion
or
(six-cornered),
; (7)Pasar
Pahang (sixthe
or
cornered),
Pahang market
; (8) Telor, or the
hen's egg."
The
lepatsare called (i)Lepat daun niyor (5-6
of cocoa-nut
inches long and made
leaves)
; (2)Lepat
tilam (ofplantainleaves)
palas (of
; (3) Lepat daun
palas leaves,three-sided).
Diminutive
models of various objects
(alsomade of
cocoa-nut
leaves)are often added, e.g. burongponggok,
allya standard
pieceof bamboo

censer

"

"

"

"

"

"

"

"

"

"

11

"

the owl

kerbau, the buffalo

the stag
crab ; and

; rusa,

the

tekukur,

ground-dove; ketam, the

(but
kuda, the horse.
rarely)
The
things deposited in the tray are
for the
spirits(Hantus) themselves;
1

Vide

App.
2

xii.

very

tended
inthe

MEDICINE

4i 8

refuse

the

on

CHAP.

beneath

ground

it for

their

slaves

(hamba).
the

Of

king of

in the

tray, the cooked

is for the

(Raja Hantu\ who is sometimes

spirits
Wild
Huntsman
(Hantu Pemburu] and
the uncooked

Guru, and

Batara

eggs, the uncooked

the Wild
be for the Land-spirit
(i.e.
But

to

food

said

the

be the

to

food

of the

two

times
some-

ing.
for his followis

alleged
Huntsman), and
one

Sea-spirit
; this assertion, however,
before it can
be
further investigation
requiressome
unreservedlyaccepted.
the cooked

for the

The

On

Wave-Offering

occasion, during

one

my

residence

in

the

Selangor, I had the good

fortune to be present at the "waving" of a sacrificialtray
count
(anckak)containingofferingsto the spirits.The acwhich I shall now
of this ceremony,
give,is made
taken duringthe actual performance. To
up from notes
The
commence
:
Pawang sat down with his back to
of dishes which
the patient,facing a multitude
tained
conthe various
portionsof cooked and uncooked
The
food.
suspended at a height of
tray itself was
the ground in the centre
of the
about
three feet from
Lighting a
justin front of the Pawang's head.
room,
wax
taper and removing the yam-leafcovering from
the
of the jar containing"holy" water,
the mouth
in the jar by
inspected the water
Pawang now
the
into its depths,and re-extinguished
gazing intently
in the smoke
of
he fumigated his hands
Then
taper.
Kuala

district of

Langat

"

"

"

the
"

censer,

holy

three

extended

"

water,

took

circles round

them
the
the

censer

for

brief interval

in both

jar with

it,set

over

the

hands, described
it down

again,

WA

vi

and

stirred

VING

the

betel-stand

the

charmed

charm

latter

food, pushing the

with

Next,

at

in

two

the

small

dish-cover
of

both

which, it may
hands

be

before

the

himself.

the
aside

and

he

finished

small vessel of

"

water

he

of cooked

covering
the

it

charm.

he

accepted,
(yellowbeing

oil of

added, he anointed

the

Celebes,"

palms of

the cloth itself.

he touched

or

Then

first dish

one

knife

kept in

of the company,
pieces,five cubits of yellow cloth
the hands

and
royalcolour),

with

as

small

he

to

and

419

with

blade of which

muttered

he

ANCHAK

thrice

water

dagger (Kris],the
while

THE

Next,

fumigatedthe latter in the smoke of the censer, one

end of the cloth being grasped firmlyin the righthand,
of it being passed round
and the remainder
the right
the right arm,
and
under
while the
wrist, and over
his lap. Next, after repeating
loose end trailed across
he

the usual

breathed

charm, he

on

one

end

of the

cloth,

passed the whole of the cloth through his fingers,

fumigatedit,and laid it aside ; took an egg which was
presented to him upon a tray, and depositedit exactly
of a largedish of parched rice.
in the centre
Next,
he pushed aside the jar of holy water, lowered the tray
of the cord attached to it (which passed over
by means
of
a
beam), and proceeded to supervisethe preparation
the tray, which was
pede"
being decorated with the "centiof the company
acting as an
fringeby one
The
assistant.
fringehaving been fitted by the latter
the latter lined with three
to the edges of the tray, and
thicknesses of banana
leaf,the Pawang described
a
circle round
the
centre

it thrice
censer

of the tray.

passed them

over

with

upon
Then
both

followed,and then the

the

the

censer,

and

then

floor,exactlyunder

posited
dethe

anointinghis hands again he

tray and fringe. A brief pause
Pawang took the largerpieceof

MEDICINE

420

yellowcloth
the

and

shoulders

of

wrapped it like
the patientas

CHAP.

he

royal robe
sat

up

around

inside

his

and
Another
brief pause,
the
mosquito curtain.
of the
to the filling
more
Pawang betook himself once
tray. Taking a largebowl of parched rice,he scooped
let it run
through his
up the rice in his hands, and
fingersinto the tray, until there was a layerof parched
inch in depth,and then
rice in the latter of at least an
deposited the egg, already alluded to, in the very
he took a comb
of
of the parched rice. Next
centre
bananas
ting
(presentedby one of the company), and cutthem
off one
by one deposited them in a dish,
from which they were
transferred to the tray.
presently
The
and kneeling
returned to the patient,
Pawang now
in the smoke
in front of him, fumigatedhis hands
down
of the censer,
and
then, muttering a charm, wrapped
the smaller pieceof yellow cloth turban-wise
round his
head, and slowlyand carefully
own
pushed the yellowrobed
stillin a sitting
ward
posture)forpatient(who was
until he reached
a
exactlyunder
spot which was

the

centre

of the tray, and

which

faced, I

was

told,the

"place of the Rising Sun."

The
of the traystreamers
long straw-coloured
around
the patienton every
fringedropped gracefully
side, and had it not been for occasional brightglimpses
have
almost
visible.
inof the yellow cloth he would
been
The
was

the

voluming upwards its ash-graysmoke,

now
passed from hand to hand three times round
and finally
patient,
depositedon the floor at his
censer,

feet.
The

and the
recommenced,
loadingof the tray now
Pawang standing up and looking towards the south,
deposited in it carefullythe several portions of

OF

CONTENTS

vi

ANCHAK

THE

421

of the various
offerings(the sum
portions
making up a whole fowl). Then, after washing his
ously
hands, he added to the tray small portionsof rice variprepared and coloured (viz.parched and washed
rice,and rice stained yellow (saffron),
green, red, blue,
kinds in all). Next
he deposited in
and black, seven
uncooked
also
the
sum
portions,whose
tray the
"cooked"

amounted

to

whole

fowl, then, after

further

hand-

after a last washing,

washing,the "cakes," and finally,
he fastened to the
suspenders l of the tray the small
ornamental
rice-bagscalled ketupatand lepat?
comforts
But the list of creature
provided for the
Five
spiritscomprised other things besides food.
"

"

miniature

stripof
with

water

-buckets, each

manufactured

leaf skewered

together at

banana
bamboo

pin, were

with

from
each

end

filled,the alternate

now

and

cane-juice(called"palmtoddy" in the SpiritLanguage), and the central one with

the blood of the fowls killed for the sacrifice. They
then duly deposited in the tray by the Pawang.
were
Five waxen
to their food,"
tapers, to "lightthe spirits
charmed
and lighted,
and
next
were
planted in the
and four corners
centre
respectively.
doubt for the spirits'
after-dinner enjoyno
Finally,
ment,
corner

ones

water

"

"

of betel-leaf and

five "chews"

five native-made

were
(tobaccorolled in stripsof palm-leaf),
cigarettes
charmed
and actually
lightedat a lamp, and deposited
in the tray with the other offerings,
and at the same

tong) ; they
rhich
ay
eet

in

So called

start

Malay (talipfnggan-

consist

from

ove

the centre

upwards

the

the four

and
respectively,
at a
point some

aint

of

are

two

four

corners

cords
of the

carried
or

up to
three feet

of the tray,from which

single cord only is

Kttupat

fourteen

of

and
each

Ityat.
kind

There
of

were

bag, the
kZtupats being diamond-shaped and the
IZpatscylindrical.Each set of fourteen
portionsof cooked
bags contains seven
and
food,
seven
portions of uncooked
Vide

also supra.

MEDICINE

422

time five 50

cent

CHAP.

(silver)
piecesof

Straits money,
called
the medley, evidently

added
to
were
"tray-stones,"
with the object of preventing the good temper
shortness
the spiritsfrom
being disturbed by
"

of
of

cash."
The

loading of

the

complete,the
being now
Pawang walked thrice round the patient(who was still
overshadowed
by the tray),and passed the censer
round
him thrice.
Standing then with his face to the
direction as the patient,
east, so as to look in the same
he grasped the
suspenders of the tray with both
hands at their converging point,and thrice muttered
a
charm, givinga downward
tug to the cord of the tray
at the end of each
repetition.This done, he removed
the yellow cloth from his head, and
fastened
it round
the tray-cordat the pointwhere the
verged,
suspenders conand then "waved"
the offering
by causingthe
loaded tray with its flaringtapers to swing slowly
backwards
and forwards
head.
justover the patient's
and detaching it
Next, lettingthe tray slowly down
from
the cord, at
the converging point, he again
"waved"
the flaring
of the
it slowlyto and fro amid
tray

"

"

"

"

tapers,
the

times

seven

patientto

sallied

held

in succession, and
When

spit into.

into the darkness

this

it

out

done

was

for
he

nightcarryingthe
tray, and gainingthe jungle,suspended it from a tree
(of the kind called petal belalang]which had been
selected that very day for the purpose.
A white ant,
hailed by
was
immediatelysettlingupon the offering,
the Malays present with great delightas a sign that
the spirits
had accepted the offering,
whereupon we all
out

returned
ceremony
about an

to

the house
had

hour

and

commenced
and

of the

the company
about

half,and

the

broke
P.M.,

number

up.

and

of

The
lasted

people

MEDICINE

424

him

Cause

is

Here

Here
it

his,your

the limas

scooped

up

bathingthe
called
follows

is

brother's,
present."

adrift,and

carried

the

underneath

water

home, where

it is used

for

man.

very

ambang

headache.

or

younger

set

and

sick

Another

sickness

no

CHAP.

simple form
ambangan, and

of

"

is

"

propitiation is
performed as

"

Take

"chews"

seven

of

betel-leaf,seven

native

and
bananas, an
an
cigarettes(rokok),seven
egg,
overflowing chupak (half cocoa-nutful)of parched
rice (bertih sa-chupak abong),1 roll them
all up
be a cubit in
togetherin a banana leaf (which must
lengthand of the same
varietyof banana as the first),
and
depositthem in a placewhere three roads meet
(ifanything "a littleway along the left-hand road of
and repeat this charm
the three,")
:"
"

Jembalang Jembali,Demon
Accept
And

I shall

curse

There

is

'

of fever

above

portion as

of the

Earth,

payment

your

So-and-So.

restore

if you

But

The

this

do

not

you
no

god

restore

with
but

is

ceremony

the

him

saying,

God,'

"

etc.

generallyused

in the

case

complaint.

Counter

charms

for

"neutralising"the

active

of the most
principleof poisons form, as a rule,one
of
the
important branches
pharmacopceic system
the less civilised Malay tribes.
settled
A
among
form
of government
and
the softeningof manners
due
with
ever,
to contact
European civilisation has, howdiminished
the importance (I speak, of course,

Abong

=f\i\\ to

overflowing;

cp. mfrabong^ etc.

NEUTRALISING

vi

POISONS

425

Malay point of view) of this branch of the

sula,
subject in the Western
Malay States of the Peninof.
where
are
poisoningcases
very rarelyheard
have
always possessed the reputation
Malay women
of poison;
of being especially
in the use
proficient
from
ground glass and the furry spiculesobtained
kinds of bamboo
the leaf-cases of some
being their
from

the

favourite

weapons.
idea (of using

This

principleof

active

charm

poison)

to

has

All

such

as

is believed

by

doctrine

by

where

cases

any
is
spirit)

familiar

sick

them

sent

the hand

down

of his

the

to

riel.
Gab-

servant

find

we

charms
Neutralising
charms
Neutralising
charms
Neutralising
Who
To

bringthem

ceremony
the
form

of
of

Thus
read

in

created

were
were

unto

boon

God,
by God,
from God,

Gabriel

Muhammad."

applyingsuch charms generally

stone
(batu
grating a bezoar
and
result with water,
drinking
*

charm.

of the charms

one

from

sprang

Prince

commanded

guliga],mixing the
it after repeating
the
we

extended

"

"

takes

the

clearlystated in the
themselves, e.g. (somewhat tautologically)
:

charms

The

have

to

Prophet Muhammad
This

the

"

person'ssystem.
are
piously regarded by devout
of God,
giftsdue to the mercy

charms

Muhammadans
who

entered

have

to

neutralise

been

all
to
cover
Malay medicine -men
evil principle
(even,for instance, a
believed

"

quoted in

:"

"

The

Upas

And

Poison

And

the Sea-Snake

As

to

loses its venom,

loses its venom,
loses its venom,

these stones, vide p. 274,

supra.

the

Appendix

MEDICINE

426

CHAP.

poison-treeof Borneo loses its venom,

loses its venom,
Everything that is venomous
of
the
of
Prayer of the Magic
By virtue
my use

And

the

Of

the

about

was

sea-snake

cubits in

two

declared, "if
off the

the

informant

fact,"my

by

most

it you

must

if your oar-blade
is bitten by it
the oar."1
And
again of the
away

finger;

throw

must

you

; "In

littlefingeris bitten

your

told that it

was

that it was

length,and

in existence

poisonoussnake
cut

(ular gerang] I

Bezoar- Stone."

"

Ipoh, or
(which is one of the chief ingredients
upas
in the blow-gun poison used by the wild tribes),
I was
who
told that if a man
"struck"
was
by it was
ported
supby another his supporter would die, and that
far from its virulence
so
becoming then exhausted, it
"

would

kill

even

in

person

who

contact,

from

pointof

was

times

seven

the person

moved,
re-

originally

affected.2
The
"

charm

above

this my prayer be
Swift as lightning,

Let

Fleet
Grant

the wind

as

this

by

terminates

follows

as

"

sharp as steel,

virtue

of my

of the

use

of

prayer

Dato'

Malim

Karimun,
has become

Who

Performed
of

saint

of the river of Sairan

in the interior

Egypt,
of,"etc.

the grace

By

add

I may

materials

for

Kalau

k?na

kalau
kc'lingking,

di-chatok-nya,
Numerous
exist in
siila and

when

that

should

be used

kttingking,Krat-lah
kena

datin

champak-lah

sea-snakes
seas

do,

of the

as

dayong,

dayong.
a

fact,

Malay PeninArchipelago. They are all,

the

collectingthe
(tawar) the

are

you

neutralisingceremony

followingformula
1

through religious
penance

at the headwaters

:
"

believe,

Vide

venomous.

Miscell.

Indo
China, First
Series, vol. ii. pp. 226-238.
2
Ipoh ra'yat laut, kalati kttna sa-

Papers relating

to

orang

di-sandarkan

sampei tujohorang

saorang,
Mrsandar.

matt

BADI

vi

Not

"

mine

They
Not

me

Malim

To

It is not

materials,

the materials

are

to

these

are

It is Malim

427

of KSmal-ul-hakim

charm,
belongs this neutralising
Saidi belongs this neutralising
charm.
who apply it,
who
Karimun
appliesit."

Badi

The

class of medicinal

next

rites intended

body
as

have

touched
has

entered

expulsionfrom the patient's

evil influences or principles,
such
who
has unguardedly
into a man

animal

yet been

not

Wild

of

dead

consists of

effect the

to

of all kinds

may

ceremonies

Huntsman

bird

or

from

who

expelled,or

which

has

the

badi

with

met

the

in the forest.'2

Badi

is the

which,
given to the evil principle
accordingto the view of Malay medicine-men, attends
(likean evil angel)everythingthat has life. [It must
be forgotten
when
find it used of inert objects,
not
we
as

trees, and

such

name

even

of

stones

or

minerals, that these

Malay pointof view.]

Von
Wall
"the
de
describes
it as
enchanting or
destroyinginfluence which issues from anything,e.g.
from a tigerwhich one
which
sees,8from a poison-tree
one
dog, from
passes under, from the saliva of a mad
action which
has performed ; the contagious
an
one
of morbid
matter."
principle
too

are

animate

Hence

objectsfrom

the

ceremony
this evil principle
is of

which
no

Supposed to l"e identical with

Lukmanu-'l-hakim, a mysteriousperson
mentioned
in the Koran.
Vide Hughes,
-Diet, of Islam, s.v. Luqman.
1

Birds
1

For
and

13-120,
3

the

Wild

vide
Huntsman,
Bird-charms, Chap. V. pp.

small

v.

d.

W.

means

the

drive

to

purports

which

fascination

tiger has

of

of

snake

In

g'run

being

for its

this fascination

Selangor
run
or pangs'"
tiger,and badi only

prey.
called

out

importance in Malay

the

"

said

badi, as the

supra.

Apparently

the

to
case

be

may

the

in

the

affected

person
kfna

i"

g'run
be.

or

is

case
case

by

it

kfna

MEDICINE

428

medicine.

take this

I may

that I have

the

used

CHAP.

opportunityof pointingout

word

"mischief"

translate it

to

when

dealingwith the charms, as this is the nearest

English equivalentwhich I have been able to find ;
exact
a
indeed, it appears
equivalentwhen
very fairly
in English in such phrases as
remember
its use
we
"

It's got the mischief

even

of inanimate
There

are

in it," which

is sometimes

used

objects.
hundred

and

ninetyof

these

mischiefs,

according to some,
according to others, a hundred
and ninety-three.Their originis
given.
very variously
One
authoritysays that the first badi sprang from
three drops of Adam's
blood
(which were
spilton
the ground). Another
declares
(ratherinconsistently)
that
the "mischief"
(badi) residingin an
iguana
(biawak)was the originof all subsequent "mischiefs,"
yet adds

later that the

"

Heart

origin,and yet again that

(calledMambang
Kuning
their origin. These
was
most

usual theories, but

that the firstbadivras

These

"mischiefs"

two

yellow glow

at

the

"

latter

of
offspring

Ujan (Ibnu Jan?),who

caverns
?) and hollows of
medicine-men
disagree.
Ibn

or

was

their
sunset

Yellow
are,

Deity")
perhaps the

third medicine-man

the

the

of Timber"

declares

the

Jin ("genie")
resides in the clouds (or
the hills. Thus
do Malay

reside

not

only in animate,

but

phant-cha
objects. Thus in one of the elegiven in the Appendix several different
described
mischiefs
as
hills,
are
residingin earth, antwood, water, stone, and elephants(orrhinoceroses)
chiefs
misrespectively.Again, in a deer-charm, various
are
requestedto return to their placeof origin,
i.e. to
the Iguana (strictly
speaking, the Monitor
Lizard),Heart of Timber, and the Yellow Glow of

also

in

inanimate

"

"

"

"

CASTING

vi

Sunset.

another

Yet

(asthe offspringof
the clouds and
I will

castingout

"

The

deer-charm

the

hollows

"

these

of the

when
placeare, first,
to

"

Badi
calls upon
Ujan, who resides in
"

to
hills),

describe

to

429

return

the

thereto.1
of

ceremony

mischiefs."

"

chief occasions

is attributed

Ibn

Jin

proceed

now

MISCHIEFS

OUT

which

on

somebody

his accidental

this
is

takes

castingout

and his sickness

ill,

contact

with

quent
(and conse-

of these mischiefs ; and,

possessionby ") one
bird is killed.
wild animal
or
secondly, when
any
The
of casting out the mischief from
the
ceremony
will be found
described
of big game
under
carcases
the heading of
I shall here
Hunting Ceremonies."
confine myself to a brief description
of the ceremony
"

"

for the benefit of sick persons.

conducted

as

sisting
con(sa-ckerek),
called pulut-pulut and
of the shrubs
selaguri,
with branches
of the gandarusa and lenjuang merah
all of which
are
wrapped togetherin a
(reddracaena),
leaf of the si-pulih,
and
tied round
with a piece of
tree -bark
(kulittrap), or the akar gasing-gasing.

First make

up

With

this leaf-brush

Then

you

grate

bunch

you
to

on

wood, brazil wood,

"

of leaves

to

are
saucer

laka"

cast

small

wood,

out

the mischief.

piecesof ebony
sandal wood,

with water,
mix
them
eagle-wood (lignaloes),
in a
few
small
pieces of scrap-iron,and
patientall over with the mixture.
1

Vide

different

App. lx.,Ixxii.,Ixxix.
under

names

is invoked

which

worth

The

"Badi"

and

putting
rub

the

Sang Marak, Sang Badi"

(v. App.
and "//iwfa/awfBadi"(v. App.
Ixxix.),
Ixxx. ). I may remark
that Sabaliyu is
"

noting; e.g.
Panji, Mak
given by Logan in the_/./. A. vol. i.
Buta," in an
elephant-charm (App.
p. 263, as meaning a deer in the CamAh
"lx.); and
again
Badi, Mak
phor Language (bhasa kapor or pantang
in a deer-charm
Badi"
(v. App. Ixxii.), kapor)of Johor,and this word was after
in a later deer-charm,
and
Hei Badi
wards
confirmed
by Mr. D. F. A.
Serang, Badi Mak
Buta, Si Panckur,
Hervey.
Mak
Tuli"
(v. App. Ixxix.),and again
"Badiyu,

are

Mak

Badi, Badi
"

"

MEDICINE

430

As
then
all
"

be with

Peace

And

Prophet

crave

as

be

To

brush

downwards

over

the

take

leaves

of

head

from

"

the leaves of these

and

drug

appropriatecharm ;
and
stroke the patient
to foot, saying:

you, Prophet Noah, to whom

Elias who
planted them.

boon

the

this, repeat

do

you

CHAP.

shrubs

(power)
neutralising

body, frame, and person of

(addressingthe leaves)refuse
you
and-So),

Within
If

So-and-So.

the

with

shall be cursed

You

of) the

By (thepower

word

'There

recitingthe above,
head, grasping a
patient's
this spear

is

(the body

enter

of So-

countries,'
god but God,' etc.
"

no

stand

upright,close
in your

spear

the

over

to

of the nine

curse

my

Whilst

Brandish

belong the trees,

the

left hand.

of

body

to

the

patient,

drawing a long breath.1

This

must

spear

fortycents
The

in default of which

directions

follows

of

as

person

is

Western

In

The

food, water, medicines,

upon
them
is
administered
to

and

etc., to

be

common

doctors
note

hammadan

among
The

ceremony

and

would

Malays

midwives.
seem

have

learnt

teachers

show

to

it from
:

East, and

as

elsewhere),2

magnetists

miraculous

influence

and

mesmerists.

of the

cures

Moslems, mostly
were,
according
performed by aspiration. They hold
that in the days of Isa, physic had
reached
its highest development, and
that his miracles

mostly miracles

were

of medicine

in Mohammed's
; whereas
had
attained
its climax,
eloquence

that

his miracles
and, accordingly,

the

their Mu-

unknown

to

Messiah

to

time

"

not

the

Malay
following

[Arab.
"Healing by the breath
benefits,the Heb.
Nafahal, breathings,
Neshamah, opp. to Nephest (soul),and
is a popularidea throughRuach
(spirit)]
the

ceremony

mischief"),are

is described

image (such as

sons

out

the

of the

from
suffering

Influenceof the Breath in Healing.

Notes and Queries,No.
I, p. 24,
Malay bomor, or doctor, is described
blowing upon something to be used
medicine.
Breathingupon sick per-

form

"

waxen

for another

Whenever

(say)for

it is forfeited

payment

("castingout

just described

as

be ransomed,

the medicine-man.

to

"

afterwards

of

eloquence, as

shown

and

Ahadis."

Nights and a Night, Burton, vol.

NotesandQueries,y.^?.^4.6".,
30.

of the Thou-

"

S.B.,
No.

"

Book

those
Koran

sand

v.p.

The

were

in the

No.

7.
Vide pp.

4,

sec.

92,

issued

569-574, infra.

with

MEDICINE

432

from

distance

CHAP.

house.

the

The

only specialtaboo
is that the patientmust
anybody who has come

this ceremony
duringits continuance meet
for

mentioned
not

from

distance.

Another

curious

very

form

of
this ceremony
to me
by a Kelan-

of

"

castingout devils was described

tan
Malay. It is worked on the substitute or "scapegoat"
(tukargantt),and the idea is to make
principle
littledough images of all kinds of birds, beasts, fishes,
and even
inanimate
objects(a few of the former being
"

fowls, ducks, horses,

cattle

buffaloes,bullocks, wild

apes,

(seladang),deer, mouse-deer,

besides

enumerated

those

in the

charm

elephants,
whilst
itself,

"

unlucky animals (benatang

such as cats, tigers,
pigs,
dogs,snakes, and iguanas).
sial)
When
made
they are to be depositedtogetherin a
heap upon a sacrificial tray (anckak],together with
and tapers.
One
of the tapers
betel-leaves,cigarettes,
exceptions are

is made

to

be the

and

to

stand

"

upon

silver

dollar,with the end

thread
piece of particoloured

dollar and

the foot of the taper

inserted
;

and

the

between

the other

of

end

of

given to the patientto hold whilst the

charm
is being repeated.
necessary
is worth
Part of this charm
quoting,as it helps to
man
explain the line of thought on which the medicineis working :

this thread

is

"

"

I have
And

As
As

made

engage
for your
for your

substitute for you,

you for hire.
a

wish

to

wish

to

give you food,

drink, I give you drink.
eat, I

whether
of sharks,
Lo, I giveyou good measure
crabs,shell-fish (both of land and
Skates, lobsters,

Every
Good

kind
measure

Accept,

of substitute
whether

"

give you,

of flesh

accept duly this

sea)

or

banquet

of

blood, both

of mine.

cooked

and

raw.

vi

It

good

was

It is not

THE

SPIRIT

at the

first: if it is not

I who

BOA

433

good

now,

give it."

is
explanationof this part of the ceremony
that the evil spirit,
"mischief,"is supposed to leave
or
and to proceed (guided,
of
the body of the sick man,
course,
by the many-colouredthread which the patient
into the choice collection of
holds in his hand) to enter
his devilas
lyingin the tray. As soon
scapegoats
into the tray, the medicirie-man
looses
shipis got fairly
and repeats a charm
three slip-knots
to
(lepas-lefias),
induce the evil spirit
to go, and throws
away the untied
The

"

"

knots

outside

the house.
"

used in Selangorwas
original disease-boat
model of a specialkind of Malay vessel called lana
vessel with
chang. This lanchang was a two-masted
galleries
(dandan)fore and aft, armed with cannon,
and
used
coast.
by Malay Rajas on the Sumatran
This latter fact was,
for its being
doubt, one
no
reason
selected as the type of boat most
to prove
likely
able
acceptit stillfurther acceptable,
To make
to the spirits.
stained with
not unfrequently
however, the model was
turmeric
saffron,yellow being recognisedas the
or
royalcolour among the Malays.
the other hand, a mere
raft (rakit)
on
Occasionally,
The

is

set

"

adrift,sometimes

small

model

of the

balei

and
sometimes
only a set of the
(state-chamber),
banana-leaf receptacles
called limas.
The
vessel in the case
of an
importantperson is
of great size and excellent finish
indeed,
occasionally
local tradition has it that an
exceptionally
large and
perfectspecimen (which was launched upon the Klang
river in Selangor some
the occasion of
years
ago, on
illness of the Tungku "Chik, eldest daughterof the
an
late Sultan),
towed
down
to
was
sea
actually
by the
"

MEDICINE

434

Government

launch

steam

CHAP.

'Abdul

Samad.

When

all

which
lanchang is loaded with offerings,
of an
are
exactlysimilar character to those which are
depositedon the sacrificial tray or anchak^
already
described.
Then
end of a piece of yellowthread
one
is fastened to the patient's
wrist (the other end being
or
presumably made fast to the spirit-boat,
lanchang];
is

the

ready

incense

is burnt

and

charm

recited, the

it being to

which
have
persuade the evil spirits
possessionof the patientto enter on board the
This, when
they are
thought to have done
then

taken

down

the

to

river and

or

sea

of

purport

set

taken
vessel.
is

so,

adrift,

at the ebb
tide,which is supposed to carry
invariably
the boat (and the spirits
with it)"to another country."

One

of the charms
the

mentions

even

devils

of the

name

this distinction

be unto

Peace

"

Neither
This
1

the

being
questionruns

in

passage

on

vessel

as

nor

that of

(which

money

is called batu-batu

lanchang or lanchang
should always form part of them.
stones)
three kendgri
In Kedah
(one ktnderi
amounting to three cents) are said to
be used

in Perak

three -wang, and

Selangor three duits

2

I believe this

immediately
one

Amal

medicine-man
of

have
and

entered

then

medicine-man

ceremony,
I knew

but

('Che

the

boat

keep
were
thought to
spirits
until the patientrecovered,
to

adrift.

it

is

the boat

in both

gives it

the

the
whom

the

set

When

the

launching it,he takes

hands, and repeatedly

rotatory

left (as if he

movement

were

place singled out

for

Celebes!

of

follows

to

The

:"

using

Arong,3
the

repeats

portion of

charm.

dish

each

small

deposited in

the

lanchang has to be carried back to the

house, and there administered
patient's
the

to

patient,together with

scooped

up

in

the lanchang

bowl

from

water

underneath

it lay in the water

as

be-

As
the sick man
driftingaway.
receives
the offerings,
the person who
administers
them
says, addressing the
Here
of
is your
evil,
spirit
wage,
fore

(cents).

Jugra) used

into which

in

usually takes place

after

the

Island

and

418 seqq., supra.

Vide pp.

which

country

of the sea, and Demons

of the sea,
be ye stuck or stranded
bay, nor sandbank

(lanchang)is

Strictlyspeaking,

of the ceremony

Devils

you,

cape,

this stage

at

carried, the

be

to

are

used

towards
a

sieve),

"

not

return

and

him

cause

the

back
to

here

unto

be sick

no

spiritrepliesthrough

So-and-So

more," and
the

man's

I will

return."
never
mouth,
3
the
to cross
Arong also means
doubt
water," and there may be some
"

"

as

See

to

the
the

precisemeaning of this
originalin App. cciv.

line,

Do

it to the land

I request you to escort

To its own
place.

This

Balei

grandchildren,

of

Celebes,

of,"etc.

the grace

By

his

this vessel.

not

vex

435

from
guardingthis offering

assist in

you

And

for the

-mutatis mutandis

is used

charm

same

(Spirit-hall).

A
as

CHARMS

LANCHANG

vi

follows

of the

form

common

"Lanchang"

charm

runs

"

elders of the upper reaches,

Elders of the lower reaches,

"

Ho,

Elders

of the

Elders

of the

Assemble

ye,

Lords

of

Lords

of the

Lords

of the

cavern

dry land,
river-flats,
O people, Lords

of hill and

hill-foot,

basin,
forest,
deep primeval
river-bends,
and

hill-locked

Lanchang, assemblingin
So may
ye depart with the ebbing stream,
Depart on the passingbreeze,
Depart in the yawning earth,
Depart in the red-dyedearth.

Come

on

this

board

your

multitudes,

which
has no wave,
ye to the ocean
the plainwhere no green herb grows,
And
hither.
And
return
never
Go

But
Ye
At

if ye return
hither,
shall be consumed
by the
sea

Ashore
But

By

ye shall get no
ye shall get no

as

the

find

"

drink,
food,

gape (invain)about
the grace of,"etc.

the world.

is requested to
crocodile-spirit

the

Sometimes

curse.

forwardingagent in the transaction ; thus

short lanckang-c\\2irm
running as follows :

act
we

"

Ho, Elder
Receive

SlopingBank, Jambu Agai,1

(lanchang)and forward it to the River-Bay,

of the

this

It is So-and-So

Sa-r"kongis
1

i.e. the

who

the

name

presents it
of the

of the) Bay,
(spirit

(vide pp.
Crocodile-spirit

286

(note),298, supra.)

MEDICINE

436

Sa-rekingthe

Si 'Abas, their
I ask

(you)

of the

name

to

child,is
forward

the

CHAP.

of the)Cape,
(spirit

rocky

islet ;

this present

at once

the God

to

of Mid-

currents."

somewhat

longer charm, which

Appendix, commences
by making
point"
A

"

Peace

be with

barque
Spurned by
Come

on

newly

on

you ! O crew
the high seas,

the

billows,blown

about

board

an

from

come

by

(thislanchang)in turn

is

the

and

given in the
interesting

your

shipwrecked

gale ;
get you

food."

speaker goes on to say that he recognisestheir

the country, and
has made
right to levy toll all over
this lanchang for them
substitute (tukar ganti},
as
a
which
implying,no doubt, in place of the one
they
The

In any case,
however, there
the
that the
on
barque wrecked

lost.

had
doubt

"

can

high

be

little
"

seas

is

body of the sick man, of which the spirits

and in substitution for
so
recentlyin possession,
in question.
they are offered the spirit-boat

the wasted
were

which

Tiger Spirit
I shall

of
proceed to describe the ceremony
invoking the Tiger Spiritfor the purpose of obtaining
of less power.
his assistance in expellinga rival spirit
of 1896 (inthe Kuala Langat District
In the autumn
of Selangor)the brother of my
Malay collector 'Umar
slightailment, I asked
happening to fall ill of some
and obtained
permissionto be present at the ceremony
time
fixed for the
of doctoring the patient. The
of the ceremony
commencement
(which is usually
seven
nights)was
repeated for three consecutive
the followingevening. On
o'clock on
reaching the
now

THE

vi

house

the

at

time

about

medicine-man

there

that

two
was

done

position. Having
found

437

so,

invited

to

seat

yards from the spot

expected to take up his
and
looking round, I

all nine

in

were

by 'Umar,

met

was

house -ladder, was

ascending the
myself upon a mat
the

SPIRIT

appointed I

and

where

TIGER

present

persons

(includingmyself,but exclusive of the Pawang, his

and I was
informed
that although
wife, or the patient),
it is

not

of the

each

on

be taken

to

does

not

for
there

from

the

same

number

of persons
in strictness,
be an even

present,

number,

night to night,because
be

only enabled
of the

one

persons to be present
nights,the greatest care must

would

variation

myself was

that

never,

vary

such

any

three

see

should

which

for the

necessary

to
to

sick man's

court

be

to

disaster.

present

as

relatives who

allow
Hence
tute
substi-

had

been

the

precedingnight.1
The
accompanying diagram shows (approximately)
of all who were
the relative positions
In one
present.
the patient's
of the room
bed (sleepingwas
corner
mat) and mosquito curtain with a patchwork front,
and in a line parallel
stood the three jars
to the bed
of water,
each decorated
with the sort
of fringeor
collar of plaitedcocoa-nut
fronds called "centipedes'
feet" (jari lipan],and
each, too, furnished with a
fresh yam-leafcovering to its mouth.
A little nearer
than the three water-jars,
but in the same
to me
line,
stood a fairly
big jar similarlydecorated, but filled
with a big bouquet of artificial "flowers"
and ornaon

'

In this connection

that there
in

on

use

sometimes

by

be added

sundry medical

various

occasions

forbidden

the sick

where
it

are

it may

man

to enter

lies

or

"taboos"
:

to

particularpath, and

e.g. it is
the house

hung on it. is
the path as an inoften drawn
across
dication of such prohibition. The fine
taboo
for breaking such
a
(langgar
with

leaves

cocoa-nut

approach
gawar-gawar)
a
string, in the case of

was
a

"

Raja

half
"two

bhara,"
bharas."

or

MEDICINE

438

the

of

instead

ments

CHAP.

These

water.

manufactured
skilfully

flowers

were

from

plaitedstripsof palmflowers
leaf, and in addition to mere
represented
such objects
as
doves, and
rings,cocoa-nuts,
centipedes,
made
the like,all of which were
of the plaitedfronds
This
referred
invention
intended
to.
was
(I was
"

"

FIG.

2.

"

Ceremony

informed) to represent
bunga), and indeed was
intended
of

the

to

attract

ceremony

the
to

of

invoking the tigerspirit.

pleasure garden (toman

called; it was
so
(I believe)
it was
whom
the object
spirit
a

invoke.

In

front

of

the

three

filled with
of course,
a
censer
jars stood, as a matter
burning embers, and a box containing the usual
accessories
for the chewing of betel.
Everything
being now
appeared and
ready, the medicine- man
took
his seat
beside
the censer,
his wife, an
aged

MEDICINE

440

number

of

found

in the

rhymed
Appendix.

Meanwhile
in

his

the

CHAP.

follow which

stanzas

medicine-man
the

preparations for

proper
incense on

backward

not

was

will be

receptionof

the

the embers
and
spirit.First he scattered
fumigated himself therewith, "shampooing" himself,
to
so
speak, with his hands, and literally
bathing
in

the

cloud

censer
newly-replenished

mist

his

over

head.

through

his

of what

is called

that

hung

like

inhaled

he

Next

announced

from

up

in

the

dense
the

gray
incense

the

accents

spiritlanguage (bhasa hantu}

This he accordingly
going to "lie down."
did, recliningupon his back, and drawing the
his head
end
of his long plaid sarong
over
cation
to
completelyconceal his features. The invo-

he

upper
so

and

nostrils, and
the

volumed

which

of incense

as

was

was

in the

not

silence

yet ended, and

for

time

some

we

sat

expectation. At length,however,
the moment
of possessionarrived, and with a violent
which
convulsive
was
startlingin its
movement,
rolled over
his
to
on
suddenness, the
Pawang
face.
Again a brief interval ensued, and a second
of

"

but

somewhat

"

less violent

spasm

shook

his

frame,

being strangelyfollowed by a dry and

the Pawang,
later and
ghostly cough. A moment
bolt upright
seated
still with
shrouded
head, was
facingthe tambourine player. Then he fronted round,
still in a sitting
posture, until he faced the jars,and
the mouth
of
the yam -leaf covering from
removed
each jar in turn.
he kindled a wax
Next
taper at the flame of a lamp
placedfor the purpose justbehind the jars,and planted
of the first jar by spilling
the brim
it firmlyon
a
the

spasm

littlewax

upon

the spot where

it was

to

stand.

Two

DETAILS

vi

similar tapers
the

brims

OF

the

"

to

441

kindled

been

and

"

partookof a chew
him
of
to
by one
while

CEREMONY

planted upon
third jars, he then
and
second
of betel-leaf (whichwas
presented
the women
crooning the
present),

having

of

THE

himself.

This

refreshment

girdlea bezoar
proceeded to

or

concluded,

talismanic

rub

it all

over

stone

the

he

his

from

(batupenawar\

patient'sneck

Then, facingabout, he put

shoulders.

drew

on

and
and

white

new

placed beside
him
for his use, and girding his plaid(sarong]about
his waist, drew from its sheath a richly-wrought
dagger
(Kris)which he fumigated in the smoke of the censer

jacket and

and

returned

head-cloth

to

which

had

been

its scabbard.

pieces of
batu buyong,or
"Straits"
as
"jarcoinage,to serve
stones," and after "charming" them dropped each of the
and
three in turn into one of the water-jars,
inspected
them
as
intently
they lay at the bottom of the water,
time, his eyes with his hand from
shading,at the same
several
charmed
He
the lightof the tapers.
now
handfuls of rice ("parched,""washed," and "saffron"
and after a further inspection
declared, in shrill,
rice),
lying
unearthlyaccents, that each of the coins was
fore
exactlyunder its own
respective
taper, and that therehis "child"
(the sick man) was very dangerously
with the aid
ill,though he might yet possiblyrecover
the row
of the spirit.Next, scattering
the rice round
of jars(thetrack of the rice thus forming an ellipse),
He

next

took

three

silver

2o-cent

"

"

he broke

off several small

blossom

-stalks from

sheaf

areca-palm blossom, and making them

up with
of champaka into three
separate bouquets,
sprays
placedone of these improvisednosegays in each of the
On
the floor at the back of the
three jars of water.
of

MEDICINE

442

row

of

jars he

five cubits

CHAP.

deposited a piece of

next

white

cloth,

in

length,which he had just previously

ferred
fumigated. Again drawing the dagger already reto, the Pawang now
successively
plunged it up
of the three bouquets (inwhich
to the hilt into each
hostile spirits
told,possiblybe lurking).
might, I was
Then
of the arecaseizingan unopened blossom-spathe
the latter all over
"oil of
with
palm, he anointed
Celebes," extracted the sheaf of palm-blossomfrom its
the
casing,fumigated it, and laid it gently across
patient'sbreast.
Rapidly working himself up into a
of

state

intense

excitement, and

vehemence, he

gestures of the

with

proceeded to "stroke" the

patientwith the sheaf of blossom
rapidlydownwards,
in the direction of the feet,on
reachingwhich he beat
the blossom
out
againstthe floor. Then
turning the
to his face, and
on
patientover
repeatingthe stroking
then sank
process, he again beat out the blossom, and
back
exhausted
he lay face
the floor, where
upon
downwards, with his head once
more
enveloped in the
utmost

folds of the sarong.

A
long interval
convulsive

many
amid
and

the

now

now

ensued, but

the
twitchings,

intense

its hands

shrouded

of the

excitement
and

at

feet.

length,after
figurearose,

entire

company,

The

Tiger Spirit
had
taken
possession of the Pawang's body, and
life-like growl
the
presentlya low, but startlingly
unmistakable
Lord
of the
growl of the dreaded
went

upon

"

"

Forest

feet, as

"
"

seemed
the

weird

to

issue from

shrouded

somewhere

under

our

figurebegan scratching
been
it had
which
quietly

the mat
at
furiously
upon
for the emission
and then, with occasional pauses
lying,
startled us, and the
of the growls,which had previously
cat-like leaps,rapidlylicked
performance of wonderful

POSSESSION

vi

up

the handfuls

of rice which
This

the floor in front of it.

lasted,however,
evident
fever

443

but

excitement
the

pitch,as

few

of

had

upon

part of the performance

minutes, and then the
onlookers

the

thrown

been

bizarre, and,

raised

was

it seemed

as

to

to
our

strangelybrute-like form stooped

suddenly forward, and slowly licked over, as a tigress
would
lick its cub, the all but naked
body of the
patient a performance(toa European) of so powerfully
hardly be
nauseating a character that it can
conceived
that any
human
being could persistin it
fascinated

senses,

"

unless he

was

At all events,
at

more

or

after his

completereturn

the conclusion

experienced a
well be

of his actions.

less unconscious
to

consciousness
the

of the ceremony,
even
attack of nausea,
severe

supposed to

be

result of

the

Meanwhile, however, the

Pawang
such as might
his performance.

continued.

ceremony

ing
Revert-

sittingposture (though still with shrouded

the
leaned
forward
over
head), the Pawang now
patient,and with the point of his dagger drew blood
from his own
arm
risingto his feet he engaged
; then
to

in

fierce hand-to-hand

combat

with

his invisible foe

exorcise).
At first his weapon
the dagger,but before long he
was
discarded this,and laid about him stoutly
enough with
the sheaf of areca-palmblossom.
somewhat,
Presently,however, he quieted down
and commenced
the sick man
to "stroke"
(asbefore)
with
the sheaf
the
of palm blossom, beating out
whom
(thespirit

he had

been

summoned

to

blossom

the
upon
operation. Then

floor

as

usual

at

the

end

of the

sittingdown again and crooningto

faced round towards
himself,he partook of betel-leaf,
the patientand stooped over
him, mutteringas he did
all over
the prostrate form.
so, and passing his hands

MEDICINE

444

Next

he

turned

once

CHAP.

the

jars

and

again
them
in turn
(tomake
lurkingin them),and

to

more

plunged his dagger into each of

that the evil spirit
not
was
sure
his head
then drawing his -head-cloth over
to
so
as
took his seat
more
completelyhide his face, he once
him
beside
the patient,stooping over
from
time to
time and crooningcharms
he did so.
as
his headFinallyhe clapped his hands, removed
the patientover
and flicked him with
cloth, stroked
the corners
of it, and
then shrouding himself once
in the sarong, lay down
full length in a state
at
more
of completeexhaustion.
A pause of about ten minutes'
duration now
followed, and then with sundry convulsive
twitchingsthe Pawang returned to consciousness and
"

"

sat

up, and

The
the

The

Islam

was

over.

of a ceremony
followingdescription
justdescribed is taken from Malay

one
"

the ceremony

ber-hantu

darkness,

is, of
the

and

course,

similar
Sketches

survival

priestsabominate

they do ; but they have to

the highest society affects

be

"

of prse-

it,or

say

littlecareful,because

the

to

practiceof

the

Black

Art.
In the middle
of
king'shouse.
the floor was
mat, at
spread a puddal, a small narrow
end of which
seated a middle-aged woman
one
was
in a short-sleeved
dressed like a man
jacket,trousers,
a
tightlyround her waist.
sarong, and a scarf fastened
At the other end of the mat
was
a largenewly-lighted
"

To

candle

return

in

taper

two

with
An

water.
"

The

Raiser

of

the

candlestick.

were

coloured

to

three

woman

and

the

vessels

small

containingrice
turmeric, parched padi, and perfumed
or

attendant

woman

the

Between

sat

in male

near

at

attire

the Witch,
Spirits,

not

hand.
was

the

Pawang,

of Endor,

the

but of

as

THE

vi

LANGUAGE

SPIRIT

445

her
country and among
an
ordinary life she was
amusing

great repute in her

own

people. In
named
Raja Ngah,
the female

side,and

scion

room

five

were

with

instruments

only,and
leader

of

stretched

this orchestra

was

the

Ngah.
Shortly after I sat down,
by the Pdwang covering her
"

silken

In

usuallywith

this is beaten

the

all

of the

corner

native
over

on

drums,
side

one

the

fingers. The
daughter of Raja
proceedingsbegan

head

cloth,while the orchestra

lady

reigninghouse
familyskilled in

girlsholding

skin

occultism.

six

or

of

member

pertainingto

matters

of the

own

and

began

to

face

sing a

with

weird

I was
told it was
the
melody in an unknown
tongue.
one
language ; the air was
specially
spirit
pleasingto
a
particular
Jin, or Spirit,and the invocation, after
from the
recitinghis praises,besought him to come
the sea, from
mountains
or
underground or overhead,
of the King.
and relieve the torments
the
As
continued, accompanied by the
song
rhythmicalbeatingof the drums, the Pdwang sat with
head in front of the lightedtaper, holdingin
shrouded
her righthand againsther left breast a small sheaf of
the grass called daun sambau, tied tightly
togetherand
"

cut

at

''This

chddak

body,by

bottom.

top and

square

she

shook, togetherwith her whole

of the muscles, while all eyes were
stiffening

the taper.
fixed upon
At first the flame

steady,but by and by, as

the attention
loudlyto attract
singersscreamed more
of the laggard Spirit,
the wick
began to quiver

"

the

and

flare up, and

they/'wwas
some

means

it

was

was

manifest

introducinghimself
the Pdwang, who

to

the

into the
was

now

initiated that

candle.

supposed

By
to

MEDICINE

446

be

'

possessed

'

became

and

longer conscious

no

of this,and

aware

CHAP.

she

made

the floor round

taper, sprinkling

of her actions,

obeisance

the

to

it with saffron-coloured

rice and

perfumed water ; then, risingto her feet and

followed
by the attendant, she performed the same
before each male
member
of the reigning
ceremony
familypresent in the room, murmuring all the while a
stringof gibberishaddressed to the Spirit.This done,
she

resumed

seat

struck

singingthe praisesof
and

the

on

minstrels

the

pause,

her

and, after

mat,

different

up

Jin, called

another

brief

air, and,
him

upon

to

King's distress.
I ascertained
that each Malay State has its own
each
district is equallywell provided,
specialSpirits,
and there are even
for special
to spare
some
individuals,
In this particular
four principal
State there are
Jin;
they are the Jin ka-rdja-an,the State Spirit also
called Junjong dunia uddra, Supporter of the Firmament
uddra, the Spiritof the Air ; Mahkota
; Mdia
of Royal Spirits
Stan
si-rdjaJin, the Crown
; and
come

relieve the

"

"

AH.
"These
and
As

four
the

they are
star

one

white

order
and

of

in

their

they

use

Only

traffic with

summoned

the Sultan
in

glory,so
I have
In

greatness.
umbrellas
when

the

these

decline

Exalted

Jin druah,

and

renown,

crimson

distant homes.
to

another

their

presumably for

as

guardiansof

exceeds

another
the

known

are

and
one

Jin
them

their

own

in

the

the

four
room,

from

State

their
is

titled
en-

distinguished
Spirits
; when
unless appealed to
to
move

specialinvocations, set to their

peculiarmusic, sung by at least four singers,and
of the royal family.
by a Beduan
(singer)
with

passes
sur-

their honour

hung in
they arrived
of

the State.

named

were

Sultan

Spirits,

own

led

MEDICINE

448

CHAP.

sprinkledthe perfume,and

having received into his

chddak of grass, calmly awaited
hand an enormous
the
coming of the Jin Ka-rdja-an, while the minstrels
for him with all their might.
shouted
Sultan sat there for some
The
time, occasionally
this taper
shudder, and when
giving a convulsive
had duly flared up, and all the rites had been
formed,
perHis
conducted
back again to
Highness was
his couch, and the Pdwang continued
her ministrations
"

alone.
Whilst

the floor she suddenly fell

stridingacross
down
that
as
though shot, and it was explainedto me
she was
Israng, the spiritby whom
possessed, had
that the sightalways frightened
seen
a dish-cover,and
that his Pdwang
fell down.
such an
him
extent
to
of offence was
The
removed, and the performcause
ance
"

continued.
There

"

dog, the
Just before

of
"

there

dawn

aside, and

thrown

For

"

then
a

the

littlewhile

King

confusion

they

all
had
was

great excitement, and

was

consciousness,

quantityof

cold

carried

was

to

poured

water

him.

over

"So

ended

the stance.

Shortlyafter,the Sultan,

"

mind,
told

and

sudden

control.

there

recovered

side verandah,

on.

lay the King, to

The
Jin Ka-rdja-an
sick body, and the mind

its owner's

longerunder

was

so

there

in a swoon.
appearance
of the
taken possession
no

bear the barking

hid the Sultan's couch

the curtains which

within
were

who cannot
spirits
mewing of a cat, and

other

are

me

sent

to

he

people,and

say

took

he would

clothed

like

to

speak

part in this ceremony

because

it was

very

old

in his

and

to
to

right
He

me.

please his

custom,

and

he

THE

vi

added,

I did

'

I could
did

The

"

you
what I

King

there tilljust now

you were
because
I was
not
myself and

doing.'

was

not

449

die,after all
"

the contrary, I

on

not
again because he was
expected
for
morning,and yet he cheated Death

live tillthe

to

did

CHARM

for twice

sent

was

see

know

not

know

not

not

SUCKING

"

time."1

The

called

ceremony
"

charm

the

Mengalin, or

which
is one
ceremony,
deserves to be described in some

is very

"

sucking

curious, and

detail.

First of all you performthe ceremony

called
ing
Drivthe Mischief"
out
(buang badi} from the sick
"

(videsupra] in order to drive away all evil spirits

(menolak sakalian chengkediatau hantu). Then wrap
the patient
up in a white or black cloth,and takinga
ball of (kneaded)dough (tepongpengalin),
eggs and
man

saffron,repeat the suitable charm, and

the

skin

of the

patient's
body

roll it all

in order

to

draw

over

out

all

poisonousinfluences (menchabut sagalabisa-bisa).

Then
if you find inside the ball of dough after opening
small splinter
of bone, or a few
it an infinitesimally
that these belong to the evil
red hairs,you will know
spiritwho has been plaguingthe patient. The charm
the skin
the ball of dough over
when
to be used
rolling
runs

follows

as

:
"

Peace

be unto

Venom

be at

Venom

find shelter

"

Venom

May
May
May
May
1

the

by

Another
an

no
no

ease

Shadowy
longer!

Venom

longer !
no
longer!

by the passingbreeze !
be blown
upon, O Venom, by the yellow sunset-glow,
kill you ;
of this Lanthorn's
Pounce
lightning
lanthorn kill you,
of this Twilight's
Pounce

Swettenham,

I53-I59also

ease

take your
you be blown
you
the

you,

Malay

upon,

Venom,

Sketches,pp.

excellent

eye-witness,of

ceremony
S.B., No.

account,
similar
a
2

will

be

12,

pp.

found

in

222-232.

J.K.A.S.

MEDICINE

450

CHAP.

kill you ;
May the Shaft of the Thunderbolt
May the Fall of the heavy Rains kill you,
kill you ;
of Flood-waters
May the Inundation
May you be towed tillyou are swamped by this my head-cloth,
in the swell of this my dough-boat.
May you be drowned
By the grace of,"etc.

of which
the

charm

second
is

of great

drive

to

man.

An

medicine

"It
upon

Umat,

life.

He

-men

and

drew

which

they

form

of

went

aid of

Medicine
and

back

to

demons

odds

him,

of thorns

from

the

cause

and

ends

of his
used

with

water

to
un-

and

stained crimson
or
eye-sockets
fancy of the native physician.

called in, but Umat

English doctor was
thoroughlya Malay to trust the more
simple
prescribedto him, and though his blindness
an

able

his eyesightcould
staff,
him."

walk

to

without

the

reallybe given

never

In the above
from

were

doctored

half-full of

cup

relieved,and he became

aid of

bunches

declared

shallow

abroad

Men

his

for

most
breakfast-time,floating,

at
a

from

ophthalmia,and

miscellaneous

These

black, accordingto the

was

of the sunshine

of needles

brought to me
in
appetisingly,

remedies

practisedby

as

much

sheaves

be

too

to

Native

affliction.

was

is referred

blind.

his eyes,

Umat

cure

swept

contracted

was

and

of

by Mr. Clifford,
Umat, says :"
speaking of his punkah-puller,
after his marriage that his trouble fell
was
soon

who, in

time

of this form

example

Malay

The

the

out

length follows,the object

evil spirit
in possession
of

connection

remark

that, whether

wise,
imaginationsor otherbelieved
those who
be possessed by
to
were
suffered, and that severely. H.H.
certainly

the

working

Raja Kahar,

of their

I may

the
1

Studies

son

of

in Brown

own

H.H.
Humanity,

the
p.

46.

late

Sultan

of

KAHAWS

RAJA

vi

ILLNESS

451

during my
by a familiar demon
wards
in the Langat District, and shortlyafterresidence
He
declared that
commenced
to pine away.
the offendingdemon
was
sittingin his skull, at the
back of his head, and that it dragged up and devoured
he refused at
Hence
everythingthat he swallowed.
length to eat any sort of solid food, and gradually
Selangor,was

attacked

wasted

until he

away

about

went

splithis
which

became

imploringpeople

skull

to

he believed it to contain.

failed,and

take

to

in order

open,

skeleton, and

mere

hatchet

the

extract

length I learned from H.H.

(then Raja Muda) that all the Malays in
assembled

strolled among
told him
of the

the

we

attended

of

that he should

uncle, and
tises"

try the

"make
the

astonishment

some

from

been
the

miraculous

many

the

bourhood
neigh-

his decease.
and

palms

cocoa-nut

Sultan

talked, I

which

cures

carried

effect of such

believe"
back

of

to

his

and
district,

that

the

cure

extract

head.

days later, I
out
during my

To

learned

for the time.

more

He

intense
my
that this idea

temporary

absence

Muhammadan

died

priest,
large
from
ordinarily
extraat

all

declared, however, that there

of these mantises

relapseand

his

"man-

him seven
had shown
cupping him severely,
mantises
which
he pretended to have extracted
the back of his head.
The
experiment proved
recovered
successful,and Raja Kahar

were

had

upon

some

after

events

As

in England, and sugfaith-healing

gested,
course
expectingto be taken seriously,

from

had

at

the

of

cases

not

wail

to

demon

Graduallyhis strength

at

had

and

suffered
left,and eventually

England on
leave.
For the time, however, the improvement was
quiteremarkable, and when Said Mashahor, the Penghulu of Kerling,visited him
few days later,Raja
a
a

during my

absence

in

MEDICINE

452

Kahar, after

of view, declared
he had

been

mantises"
I

of the

account

an

CHAP.

from

cure

that

nobody would
ill,
although no fewer

had

been

"extracted

than

from

give a specimen of the

a
recalling
wandering soul by means
or
image (gambar tepong]. It is
now

of the usual

accessories

point

own

believe

now

"

so

his

that

large

seven

his head."

ceremonies
of

used

dough figure

stated

not

for

whether

of these

figures(hairand
with the dough, but an old and
mixed
nails,etc.)are
famous
soul-doctor ('Che Amal, of Jugra) told me
that
the dough figureshould
be made, in strictness,
from
the ball of kneaded
dough which is rolled all over the
ing-charm
patient's
body by the medicine-man
during the "suck(mengalin).The directions for
ceremony
making it run as follows :
Make
an
image of dough, in length about nine
that of
to
inches, and representingthe oppositesex
five cubits
the patient. Deposit it (on its back) upon
any

"

"

cloth, which

of white

folded

be

must

small

up

for the

plant a miniature green umbrella

(made of cloth coated thicklywith wax, and standing
from four to five inches in height)at the head of the
image, and a small green clove-shapedtaper (ofabout
the same
height)at its feet. Then burn incense ; take
each
of
three handfuls
"parched," "washed," and
them thrice round the figure,
"saffron" rice,and scatter
saying as you do so :"
and

purpose,

"

then

FlyingPaper,
and flyinto this cup.
like a shadow,
Pass by me

Come

am

applying the

Drunken
A

stars

called the

on

left,

my

(lit.4th day moon)

full moon

Bintang,

are

charm

star, means

"the

eye"

in

is

'

on

Drunken

my

Stars

right,

Malay ghost language

RECALLING

vi

the Umbrella

And

this

Grant

by

THE

of Si

virtue of

'

SOUL

Lanchang
There

is

453

oppositeto me
god but God,'

is

no

"

etc.

dough image should represent

that of the patientshould be
the oppositesex
to
further investigation
received with caution, and requires
to clear it up.
ing
My informant explainedthat the Flyreferred to the soulPaper" (kretaslayang-layang)
to the image, but if this explanacloth,and the
tion
cup
is accepted,it is yet not
unlikelythat a real cup
charm.
drunken
The
used in the original
stars
was
he explainedas referring
to the parched rice scattered
his left,and the full moon
on
to the eyes of the image.
ducted
conArguing from the analogy of other ceremonies
the same
lines,the wandering soul would
on
be recalled and induced
the so-called cup (i.e.
to enter
the dough image),and being transferred thence to the
soul-cloth underneath
the
be passed on
to
it, would
patientin the soul-cloth itself.
Another
to recall a soul (which was
taught me
way
betel-leaves
by 'Che 'Abas of Kelantan)is to take seven
with meeting leaf-ribs (sirihbertemu
urat\ and make
The

that this

statement

"

"

"

"

"

them

up

into

of
plateful
and

seven

"chews"

of betel.

saffron -rice,parched

rice,and

Then
washed

take

rice,

pieces of parti-colouredthread (benang

pancharona tujoh uraf] and an egg ; deposit these
at the feet of the sick man,
giving him one end of
the thread to hold, and fastening
the other end to the
seven

eggThe
which

soul is then called

to the house
to return
upon
it has deserted, is caught in a soul -cloth, and

passed (itis thought) first of all into

thence
back
into the patient's
body by

the

thread

which

patient. The

charm

runs

the egg

connects
as

follows

"

with

the

means

egg, and
of the

MEDICINE

454

"

be with

Peace

you,

CHAP.

Breath

hither !

Hither, Breath, come

hither !

Hither, Soul, come

Hither, Little One, come
Hither, Filmy One, come
and
Hither, I am sitting
I
and
Hither, am sitting
back

Come

to

your

floor

To

your

thatch-roof

'

praisingyou

not

grudges,

not

bear

malice,

Do

not

take

it

as

Do

not

take

it

as

'

starred

bear

Do

hither !

(withholes).

wrong,

Here

I sit and

Here

I sit and

transgression.
praiseyou.
drag you (home),

Here

I sit and

shout

Here

I sit and

wave

Come

of

way

for you,
to

you,

time, come

at this very

the
recalling

soul is

at this very

Another

waving to you !
your house and house-ladder,
of which the planks have started,

To

Do

hither !

rice in

husked

moment,"

follows

as

etc.

:"

rice-bag(sumpif)with
and a candle-nut ; scatter it (kirei)
thrice
an
egg, a nail,
round
the patient's
hind
head, and deposit the bag behis pillow(di kapala tidor\after repeatingthis
Put

some

charm
"

"

Cluck, cluck,souls of So-and-so,all

Return

Here
Back

ye unto
are

to

your

your

parents
own

your

own

house

and

to

summon

come

and

house

of you,
house-ladder

seven

you

back,

house-ladder,your

own

clearingand

yard,
To

the

presence

of your

parents, of your

own

own

family and

relations,
Go
But

When

not

to

return

and
to

three

again and
grain over

fro,
your

home."

own

days

have

put it all back

throw

it

to

expired,gather up
into the bag. If
the

fowls, but

falls short repeat the ceremony.

Again, in order to recall

an

if the

the

rice

there is

measure

escaping soul (riang

MEDICINE

456

soul

the

that

the

When

is

shaking

be recited

must

supposed
takes

body.

"

Knife,

into the thatch-wall

Stuck

Avaunt

! Hamlet-demons

Sea-demons

And

its

to

place the followingcharm

hooked
Peeling-Knife,1

"

return

to

begone

ye,

here,

off the soul of So-and-so"

not

carry

from

etc.

In conclusion, I will

Sketches, which

give a quotation from Malay

perhaps as good an example as

is

given of the way in which the Black Art and

the medical performancesthat in their methods
closely
resemble
it,
are
regardedby many respectable
Malays:
One
evening I was
discussingthese various
with the Sultan
of Perak, and I did not
superstitions
notice that the spiritual
teacher of His Highness had
entered
and was
waiting to lead the evening prayer.
could

be

"

"

The

conversation, and
I received

day

him

from

'

First

Fountain
'

"

From

'

The

and

God,
will

of

whole

His

gives it as an
subjects. The
is the

the

High.

Salvation

The

peeling-knife (pisau rout)

the demons,

because
who

it is

hurt

dreaded

themselves

alleged)by treadingon one

when, owing to its curved

the

to

earth is in the hand

Heaven

mentioned

of

the

our

next

the following

Resident

who

of Perak.

God, and

letter,of which

of Perak,

the Government

He

Most

end

:"

Sultan

the

administers
"

the

praiseto God, the Giver of all good, a

Compassion to His servants.
Teacher
of His
Muhammad,
Haji Wan

of

Highness

heard

duly scandalised, for

was

is the translation
"

doubt

teacher, no

or

guru,

is

by

(itis
of it,
end
blade, the

of the Most

inheritance
true

reward
and
other

of

those

flies up

and
Wild

Vide p.

as

He

also

who

of

fear

for those

are

the
as
spirits
mentioned
specially

Such

it.

whom

religionis
peace

end

to

High

wounds

them,

Huntsman

being afraid

118, siipra.

are

of

DANCES

vi

457

only they will in

No
the end arrive at real greatness.
Raja can do
be powerful,except by the help
can
good, and none
of God, the Most
High, who is also Most Mighty.
follow

who

"

'

the

I make

straightpath, and

ten

salutations.

thousand

I wish

to

the

self
practiceof ber-hantu, drivingonethe
has been
mad
and
as
losing one's reason,
of Rajas and Chiefs in this State of Perak ;
custom
is it right,according to your
Mr. Resident,
religion,
is it not ?
For that practiceis a deadly sin to the
or

inquireabout

Faith, because

Muhammadan
it lose

their

nothing;
others

of them

some

conduct

is it
to

rightor
give me

their

waste
cast

who

in

engage

for

substance

it into the

water,

while

it broadcast

scatter

is such

and

reason

those

treated

wrong
an

through the jungle. How

Mr. Resident;
by your religion,
I want
in your indulgence
you
for this practiceis very hard

answer,

the poor.
The
collect from the rayats,
Headmen
and
then they make
elaborate preparationsof food,
on

killinga buffalo or fowls, and all this is thrown away

as
already stated. According to the Muhammadan
such proceedingslead to destruction.
religion
"

I do

I salute

'

not
"

'

you
understand

times; do

many
your

(Signed) Haji

customs,

Muhammad

9. DANCES,

SPORTS,

Dance

not

Mr.
Abu

AND

angry,
Resident.
Hassan.'

"

GAMES

Ceremonies

The

"

for

be

istic
of a characteris an account
following
passage
Malay dance, the Joget :"
Malays are not dancers, but they pay professional
1

Swettenham,

Malay Sketches,pp. 208-210.

DANCES,

458

dance

performers to
that
their

the

ease,

members

CHAP.

for their amusement,

'

better

the

'

GAMES'

AND

SPORTS,

is with

part

exertions
held

of

in

and

those

who

small

consider

watch,

at

class, whose

the

highest respect. The

spectacleusuallyprovided is strangelywanting in
attraction : a couple of women
shufflingtheir feet
and swaying their hands
in gestures that are
cally
practidevoid
of grace
or
even
variety that is the
and it is accompanied by the beating
Malay dance
of native drums, the strikingtogether of two
short
not

are

"

"

sticks held
of

metal

gong.
fascination

of

part

"In

or

hand,
The

the

and

occasional

entertainment

has

one

for years been

of his near
two

the

for the

custom

relatives

to

keep

ruler and

one

trained

dancing
the
Joget a
something like
'

perform what is called

dance with an
accompaniment of
music, though the orchestral instruments

real

doubted
un-

an

for

girls,who
real

boom

Malays, but it generallyforms

theatrical performance,and
for Western
it is immeasurably dull.1
of the Malay States, however, Pahang, it

spectators

has

either

in

'

"

are

very

indeed.

rude
"

dancers, budak

The

household, they may

closer

tie

lord

admitted.

not

be

even

attached

to

to

they perform seldom, only for

their

of
are

joget,belong

and

his

Years

ago

friends, and
I

saw

such

the
him
the
the
a

Raja's
by a
ment
amuse-

public
dance,2

though peculiarto Pahang, as far as the Malay

States
concerned, it is probable that it came
are
used
from
Java ; the instruments
originally
by the
and

This

is

dancing

from

view;

the

reason

fascination which

being

no

doubt

descriptionof Malay
European point of

the

of the

"undoubted

it has for the Malays

the

fact that

for them

"

it

has
real
a
by
meaning, which
Europeans (like that of the Malay
four-rhymed stanza or pantuti) is quite
inadequatelyunderstood,
2 In
1875.

THE

vi

orchestra

in

common

the airs

and

and

Java

JOGET

459

certainlyfar

played are

in the Peninsula.

than

Sumatra

more

mission
political
ing
vainly courtaccompanied by a friend, and we were
sleep in a miserable lodging,when at i A.M. a
from the Sultan invitingus
to witness
came
message
and
at
a
once
joget. We
accepted with alacrity,
made
the astana, a picturesque,
to
well-built,
our
way
and
commodious
house
the right bank
of the
on
Pahang river. A palisadeenclosed the courtyard,
the front of the house
and
was
a
very large hall,
three sides, but covered
on
by a loftyroof of
open
fantastic design supported on
pillars.The floor of
this hall was
tinued
approached by three wide steps conthe three open
round
sides, the fourth being
closed by a wooden
shut off the
wall which
entirely
central door
for one
save
over
private apartments
which
hung a heavy curtain. The three steps were
accommodation
to provide sitting
according to their
14

rank

had

for those

admitted

floor

the

of

the

by

on

largecarpet,
of the guests

rest

"When
four

Pahang

to

gone

sat

were

of them

two
girls,

middle

question was
placed for us,

covered

astana.

and

the

the steps of the dais.

on

entered, we

we

in

night

chairs

The

the

to

on

saw,

seated

on

the carpet,

eighteenand two about

eleven
old, all attractive according to Malay
years
ideas of beauty,and all gorgeouslyand picturesquely
clothed.
their heads
On
a
large and
they each wore
curious
"

flowers

about

but very pretty

of square
sort
were

garden where all the

with every
gold,tremblingand glittering

of

movement

secured

to

gold.

The

ship
of delicate workman-

ornament

the

the
head

flower

These

wearer.

by

twisted

hair,combed
girls'

ornaments

cords
down

in

were

of silver and
a

was
fringe,

DANCES,

SPORTS,

perfectoval

round

460

in

cut

becomingly dressed
bodices

The

"

white

inches
the

band

their dresses

of

neck

there
waists

by

belts

were

with

fastened

pinding or buckles
they reached
quite across
the

gold (not

all like

at

ankles, while
in its
hem

centre

scarf

to

the

of

All

four

the older

dancers

girlswore

and

arms

skirt

their

The

rest

cloth

of

of
the

to

material, fastened

same

to

the

and

corner-wise,tied under

the

The

pointsof

of the back.

buttons

so

their

much

Western

We

had

details

in the

ladies.

before
the

usual

forward, their
The

attitude

kneelingto

ears

were

the

Their

time
dance

hall the
Eastern

is that

obtained

sitting
position.

of the

case

material.

one

of

gold

covered

with

diamond

fastened

the

diamond

indeed

now

were

bare.

observe

these

course,

commenced,

fashion

the handkerchief

numbers

minutely

four

elbows

of

was

feet,of

to

In the

by Malays, and

affected

ample

into

came

fingerswere

with

that

red

girlsthe entire dress

younger
their arms
the dancers
wore
their

alike,except

silk bodices

in front.

the middle

to

bangles,and
rings. In

was

Round

waist.

dressed

were

white

knotted

hung

by

on

and

waist-buckle, hung down

gold handkerchief, folded

On

V,

sarong], reaching

the

of

down

came

of

half

of the skirt.
"

two

the

the

tight-

large and curiouslygold, so large that

of

consisted

costume

form

of

and

flower.

golden

neck,

the

worked

of

very

bare, whilst

arms

(about one
the

in

bodice

fastened

and

made

were

and

of fine cambric

of the

CHAP.

their foreheads

wide),passing round

front

GAMES

behind.

fittingsilk, leaving the

a

AND

for

when

we

sittingdown
the carpet, bending
their thighs,and

girlswere
on

resting on

by transferringthe

body directlyfrom

ORCHESTRA

THE

hiding the

sides

of their faces, which

audience, with

the
paper
"

which

On

are

seldom

There

two

chief

of

sort

harmonicon,

of

towards

were

crimson

and

gilt

and

our

light.
band

called

was

instruments
were

the

the

entrance

specialattention

made

fans

sparkledin

our

461

to

struck
the

up,

orchestra,

as

the

in the

Malay Peninsula.
performers: one playing on a
seen

the

notes

of

which

he

struck

The
other,
piecesof stick held in each hand.
inverted
with similar piecesof wood, played on
metal
Both these performers seemed
bowls.
ently
sufficito have
hard
work, but they played with the greatest
from 10 P.M. till5 A.M.
spirit
The
harmonicon
is called by Malays chelempong,
and
the inverted
bowls, which
give a pleasantand
musical
like the noise of rippling
sound
a gamwater,
of the orchestra
consisted
bang. The other members
of a very small boy who played,with a very largeand
thick stick, on
who
a
giganticgong, an old woman
with two
beat a drum
sticks,and several other boys
like triangles
who playedon instruments
called chdnang.
All
told
these
with
much
were
performers, we
artists of the first order, masters
and a
were
solemnity,
mistress in their craft,and if vigourof execution
counts
for excellence they proved the justice
of the praise.
The
Hall, of considerable
size,capableof accommodating
several hundreds
of people,was
only dimly
but the fact that, while the audience
in
was
lighted,
concentrated
the persemi-darkness, the lightwas
on
formers
with

"

"

added
.

to

the

effect.

Besides

ourselves, I

than twenty
more
questionwhether there were
tators,
specbut sitting
the top of the dais, near
on
to the
hard to piercethe surroundinggloom.
dancers, it was
orchestra was
The
placed on the left of the entrance

DANCES,

462

Hall, that is,rather

the

to

AND

SPORTS,

to

GAMES

the

CHAP.

side

and

the

background,a positionevidentlychosen
of the audience.
regard to the feelings
the elaborate

From

"

and

vehement

rather
with

execution

in
due

of the

and the want

of regulartime in the music, I
players,
that we
had entered
the overas
ture
judged, and rightly,
began. During its performance the dancers sat
leaningforward, hidingtheir faces as I have described ;
it concluded

when

but

and, without

any

break, the

changed into the regularrhythm for dancing,

in
the four girlsdropped their fans, raised their hands
the act
of Sembah
or
homage, and then began the
dance by swaying their bodies and slowlywaving their
hands
in the
and
most
arms
graceful movements
all the while of the
and
effective use
making much
their belts.
scarf hanging from
Gradually raising
themselves
from a sittingto a kneeling posture, acting
in perfectaccord
in every
motion, then rising
their feet, they floated through a series of figures
to
in grace and difficulty,
sidering
conhardly to be exceeded
that the movements
are
slow, the
essentially
hands, and
body being the real performers,
arms,
whilst the feet are
scarcelynoticed and for half the
music

time

They

"

half

visible.

not

danced

six dances, each

All these dances, I

lastingquite
figuresand time
told, were

was

bolical
sym-

with the tilling

of the soil,
agriculture,
sowing of the seed, the reaping and winnowing of
grain,might easilyhave been guessed from the
:

the
the

dancer's

one

sat

of

But

movements.

enough
give me much

near

was

to
or

or

different
hour, with materially

an

in the music.

five

near

to

those of the audience

able
Malay -like,un-

question were,
information.

the dancers, and

from

whom

Attendants
time

to

time,

stood
as

the

464

DANCES,

SPORTS,

AND

GAMES

CHAP.

slowlyto the vessel waitingfor us off the river's mouth,

the risingsun
was
driving the fog from the numbers
of lovelygreen
that seemed
float like dewto
islets,
lotus leaves

drenched
stream.1

the

on

surface

of the

shallow

"

The

religious
originof almost all Malay dances is
stillto be seen
in the performance of such ritualistic
observances
the burning of incense, the scattering
as
of rice,and the invocation of the Dance-spirit
ing
accordto certain set forms, the spirit
being duly exorcised
again (or "escorted homewards," as it is called)at the
end of the performance.
The
dances which
have
best preserved the older
ritual are
those which are the least often seen,
precisely
the
such
Gambor
Dance
(main gambor], the
as
Palm-blossom
Monkey Dance
(main b'rok],the
Dance
(main mayang], and the
Fish-trapDance
in the
order
I will take
(main lukak). These
"

"

"

"

"

"

"

"

mentioned.

be
The

"

Gambor
Play) should
(lit.
performed by girls
just enteringupon womanhood.
The

"

Dance

Gambor

debutante

is attired in

an

attractive

coat

and

skirt

is girtabout at the waist with a yellow(royal)

(sarong],
elaborate
dress,
headsash, and is further provided with an
for the breast,
crescent-shaped
pendants (dokoJi)
The
fan.
and
a
only other "necessary" is the
Pleasure-garden (taman bunga], which is represented
containinga bunch of long
by a largewater-jar
made
the ends
of which
to
are
depend
sprays, from
artificial flowers, fruit, and
birds, the whole
being
In
the spirit(Hantu Gambor).
intended
attract
to
"

"

addition

there

is the usual circular tray, with

of sacrificialrice and
1

Swettenham,

Malay

incense.

Sketches,ch. vii. pp. 44-52.

its

plement
com-

Everything

I'I.ATK

Model,

showing

suspended
left.
of

figure

Iiehind

artificial

/"iingu) f"r
a

the

the

performance

of

in the

is the

centre

musicians

flowers,
the

18.

etc..

attraction

of

the

GAMBOK.

kind

seen

is used

to

to

the

of

dance

performer,

he

are

which

"

some

the
of

represent

dance-spirit.

gaml'or.
sitting

the
a

The

called
musicians

The
on

the

of the

bouquet

pleasure garden

(ta"ian

sprays

bird

at

the

top

of

it is

hornliill.

rage

464.

THE

with

sheet, and

sprinkled,and
chanted
by a woman
Ere

tambourines.
charm

will have

the dance

and

the
to

the

to

well, the.

work, the spiritdescends,

of this dance,

heaven

from

invocations, which

The

the

spiritis
accompaniment of the

as

has

is exorcised, that is,he

spirit

the seventh

of

ended, if all goes

it has

begun

sacrificial

commences.

the end

At

invocation

to

is covered

and

is burnt, the

incense

the

rice

465

lies down

debutante

being ready,the
over

DANCE

MONKEY

and

escorted

"

he

back

"

came.

used

both

of

the

conclusion

the

is

whence
are

alreadybeen said,

the

at

mencement
com-

performance,
which
consist of poems
belong unmistakably to the
Panji cycleof stories ; here and there they contain
old words which are stillused in Java.
The
is achieved
Monkey Dance"
by causingthe
ten
Monkey spirit to enter into a girlof some
years
and
of age.
She
is first rocked
fro in a Malay
to
infant's swinging-cot
(buayan),and fed with areca-nut
and
salt (pinang garam).
When
she is sufficiently
dazed
dizzy or
(mabok),an invocation addressed
the "Monkey
to
spirit"is chanted
(to tambourine
accompaniments),and at its close the child commences
of which she is said
to perform a dance, in the course
sometimes
achieve
to
some
extraordinaryclimbing
"

"

"

"

"

"

"

feats which
"

she

possessed."

could

When

have

never

it is time

she

is called upon
by name,
recall her, is bathed
all over
with

senses

niyorhijau}.
The foregoingdoes
the listof Malay
described
the

"

in various

Henna

Dance

achieved

for her

to

recover

unless
her

and

if that fails

cocoa-nut

milk

to

(ayer

not, of course,

dances.

in any way exhaust

Others will be found

them
parts of this book, amongst
(at weddings); the medicine"

DANCES,

466

dance,

man's
person

SPORTS,

GAMES

AND

performed at the
dance
performed in

bedside

as

the

CHAP.

honour

of

sick

of

dead

tiger; theatrical dances, and many kinds of sword and

dagger dances, or posture-dances(such as the main
whether
bersilat,or main berpenchaK],
performed for the
diversion of the beholders
or
by way of defiance (asin
war). The main dabus is a dance performed with
a
speciesof iron spits,whose upper ends are furnished
with hoops,upon
which small iron ringsare strung, and
which accordingly
noise when shaken.
give out a jingling
charmed
Two
of these
(to
spits (buah dabus] are
in each hand, by
and taken up, one
their bite),
deaden
the

dancer,

shakes

who

them

each

at

that

step

he

properlypossessed,he drives the

arm,
pointsof these spitsthrough the muscle of each foreand lets them
hang down whilst he takes up a
then keeps all four spits
second pair. He
jinglingat
until the dance ceases.
The
once
point of each spit
done,
goes rightthrough the muscle, but if skilfully
When

takes.

draws

no

We

he is

blood.1
now

to

come

class

of

in

dances

which

believed
be
to
objects,that are
temporarilyanimated, are the performers,and which
therefore
closelycorrespond to the performances of
own
our
spiritualists.
certain

The

inanimate

Palm-blossom

which

dance

is

very

curious

tion,
exhibi-

performed in the Langat

District of Selangor. Two
sheaves of
freshly-gathered
areca-palmblossom (eachseveral feet in length)were
a
mat, near
deposited upon a new
tray containinga
and

censer

once

saw

the three kinds

of sacrificialrice.

magician ('Che Ganti by name)

performance by playing a prelude on

The
the

This

dance

is said to be

borrowed

from

commenced

the Arabs.

his

violin.

PLATK

Model,

showing

performers
picture

are

bride

The
Near

him

ornamental

only
at

object

Malay

the
are

seated
and
are

girls,
the

who

the

of

f""'dikir (a
fans

carry

musicians

bridegroom
seen

clothes-rod
out

of

performance
two

are

with
seated

and

proportion,

clothes.

being

on

dance)

of

wear

the

dais,
are

tree-like

large.

before

peculiar

Rolled

the

and

up

on

in

the

the
the

front

left
are

couple.

towards

is
the

the

right

the

of
and

of

the

picture.

the
overhead

sftakona

striped

The

left

spectators.

some

middle

proportion),

correct

object

on

towards

latter
in

newly-married

head-dress

(rfbana),

(which

The
too

kind

tambourines

marriage-pillows
with

P"DIKIR.

19."

the
it is the

hangings

used

weddings.
Page

466.

DANCES,

468

AND

SPORTS,

GAMES

CHAP.

the performance was

finally
brought to
close by the chanting of the stanzas
in which
the
a
is requested to return
his own
to
spirit
place. The
then carried retwo
spectfully
spoiledsheaves of blossom were
of the house
and
laid on
the ground
out
and

company,

beneath

banana-tree.

The

Dancing Fish-trap(main hikak]is a spiritualistic

is substituted
performance,in which a fish-trap
(lukafi)
for the sheaf of palm-blossom,and a different
is used.

invocation
difference
up

much

present

the

between
in the

In other

same

rough

The

two.

way

and

respects there is very

as

little

is dressed
fish-trap

"scare-crow,"

ready resemblance

to

so

the

to

as

human

i.e.it is dressed
in a woman
and
coat
s
figure,
plaid
if possible,
skirt (sarong],
both of which
have
must,
been
worn
previously; a stick is run
through it to
and a (sterile)
the arms
of the figure,
as
cocoa-nut
serve
shell (tempurongjantan] clapped on
the top to serve
as

same

head.

The

manner

and

for the

used

"

invocation
to

the

same

Palm-blossom."

is then

chanted

accompaniment
At

in the
as

that

its conclusion

the

magician whispers,so to speak,into the fish-trap's

ear,
biddingit not to disgracehim," but rise up and dance,
and the fish-trap
to rock to and
commences
fro,
presently
and to leap about in a manner
which
of course
proves
be
it to
the
Two
different
possessed by
spirit.
specimens of the invocations used will be found in the
Appendix.
"

"

"

BuffaloFights
The

and

Cock

Fights

addicted
to buffalo
Malays are passionately
and
cock
devoted
fighting. Whole
are
to
poems
enthusiastic descriptions
of these
'sports of princes,'
"

FIGHTS

BUFFALO

vi

for the latter as

laid down

and

laws

the

Hoyleian code."
bulls have

"The

trained

been

beforehand, with

months

They

put valour

which

stand

their knots

at

end

each

of admirers

of

minute

and

careful

much

and
strength-giving
potions,

charms,

469

volumes

those

as

medicined

of

for

tending,many

of the

old-world

and
a

into a beast.
courage
pieceof grassy lawn, with

around

them, descantingon

points,and with the proud trainer,who

is at once
keeper and medicine-man, holding them by
is passed through their nose-rings.
the cord which
the water-buffalo
Until you have seen
strippedfor the
how
handsome
the
it is impossibleto conceive
fight,
to see
ugly brute can look. One has been accustomed
the yoke he hates, and
him with his neck
bowed
to
else in
the opportunityoffers ; or
breaks
whenever
the pddi fields.
In the former
he looks out
case
anachronism
of place, an
belongingto a prehistoric
also to date back
period,drawing a cart which seems
the Deluge.
In the fields the
the days before
to
buffalo has usuallya complete suit of grey mud, and
during the quietevening hour goggles at you through
surround
his flapping
the clouds of flies which
ears
the only parts that can
be seen
of
and brutal nose,
the running
him above the surface of the mud-hole
or
of the river.
In both cases
he is unlovely,
but
water
in the bull-ring
he has something magnificentabout
has a glossupon
him.
His black coat
it which would
not
disgracea London
carriagehorse, and which shows
him to be in tip-top
condition.
His neck seems
thicker
and more
powerful than that of any other animal, and
with the chili water, which
has been poured
it glistens

their various

"

over

it in

order
1

to

increase

Newbold, Malacca,

his

excitement.

vol. ii. p. 179.

His

DANCES,

470

AND

SPORTS,

GAMES

CHAP.

resolute shoulders, his

with

other

the

strainingquarters, each vying

the prize for strength, and
his

for

"

girth,give a
to the animal.
vitality

great

however, which

"

look

of

astonishingvigour
head

It is the

it is best

look

to

at

of the

and

buffalo,

these occasions.

on

Its great

spread of horns is very imposing,and the

are
usuallysleepy,cynically
contemptuous
eyes, which
and indifferent,or sullenlycruel, are
for once
full of
He stands there
life,
anger, passion,and excitement.
quiveringand stamping,blowinggreat clouds of smoke
from

his mouth
With

"

with

The

wild
the

through
accustomed

battle with
of

joy of

"

pitsfull of

blood

an

ardour

something to
crowd

can

see

that

of

that
would

for the

admire

the

brim,

rim.
eye-socket's

lethargicexistence
You

to

battle is sending the blood

arteries

great

Quixote, and,
"A

circles of red for his

fierce life.

new

nose

his nostrils like

And

"

and

the

boiling

beast, and

his

is

galvanised into a
he is longingfor the
have

first time, you

distanced

begin to

that
see

in the water-buffalo.

even

are
Rajas, Chiefs, and commoners
assembled, in their gaily coloured
garments, which
to
always serve
give life and beauty to every Malay
picture,with its settingof brilliant never-fadinggreen.
The
in their gaudy silks,and
women
dainty veils,
enclosure
the fenced
from
behind
glancecoquettishly
has been
and
which
prepared for their protection,
where
they are quite safe from injury. The young
the bulls,and give loud
Rdjas stalk about, examine
and
in which
orders as to the manner
contradictory
the fightis to be conducted.
The
keepers,fortunately,
them
deafened
so
are
by the row which every one near
is making, that they are
utterlyincapableof following

of

THE

vi

directions

people

RING

471

hear.
they cannot
things,and one

which

and

many
of their own

sound

BULL-

love many
of the latter is the

Malays

When

voices.

they are excited

and in the bull-ring
ment
they are always wild with excitethey wax
noisy indeed, and, as they all
very
listens to what any one
else is saying,
talk,and no one
"

"

the

sward

green

place speedily becomes

which

with

the

which

on

the Tower

is

combat

take

to

pandemonium, compared
Babel
in
a
was
quietcorner
a

of

Sleepy Hollow.
At last the word

"

of the buffaloes let

lead

and

noses,

taut,

so

their

charges

fast
the

to

crossed, and

are

that

the

the

knots

Then

another.

the

begin is given,and
the lines made

out

lines

The

green.
drawn

to

bulls
are

are

keepers

the bulls'

to

of

centre

then
soon

the

gradually
facing one

loosed, and

cords

the

slipfrom the nose-rings. A dead silence falls upon

the combatants
the people,and for a moment
eye one
head,
Then
another.
they rush together,forehead to forerends the
with a mighty impact. A fresh roar
sky, the backers of each beast shriekingadvice and
to

encouragement

carries their money.

the bull which

After the firstrush, the bulls

longercharge,but
stand with interlaced horns, straining
shoulders, and
to
quiveringquarters, bringing tremendous
pressure
"

bear

grip

upon
with the

cheeks,
not

the

one

point of
the

sharp,but
you

the

whole

must

of the

as

push a crowbar
tough though they are, the
to

animal

that the horns

brute's
force

of the

bulk

strives

is

are

for lever

would

is exerted

through a
hardest

to

get

the neck,
upon
A buffalo's horn

its horns

weight

remember

Such
sufficient

each

face of its opponent.

or

and

other, while

no

stone

a
or

is

enormous,

driven
and
be

with

hammer.
sledgealmost

wall,and,

of old bull buffaloes

DANCES,

472

is

proof againstthe

not

has

its opponent

that

betide

bull that

the

has time

the other
the

Each

it is warned

that

instant

has

gives
of the

horn-tip

opening, and
its weight into a stab
In the flick of
it
"

advantage

the bull has time

balance, its opponent

the

way

an

elude.

the blunder, and, before

lost

beast

found

Malay phrase

CHAP.

the touch

by

puts

to

GAMES

terrible pressure
brought to
wonderful
activityand skill in

fencing matches.

these

as

bulls show

The

bear.

AND

SPORTS,

has

found

woe

which

an

eye-

is taken

to

of

its

recover

opening, and

an

horn-pointinto the neck or cheek.

When
at last a firm
grip has been won, and the horn
into the yieldingflesh, as far as the
has been
driven
the stabber
strugglesof its opponent render possible,
his great effort.
makes
Pulling his hind-legswell
his fore-legs
under him, and straightening
to the utmost
the projecting
till the skin is drawn
taut
over
extent,
the shoulders, and
the knots
bosses
of
of bone
at
muscle
like cordage on
stand out
a
crate, he liftshis
has

wedged

opponent.
the horn

on

its

His

head

which

adversaryis hooked
and his massive
possible,

the

is skewed

on

is raised

his

highestlevel
and quivers with the tremendous
low down, say in
sufficiently
cheek-bone, the wounded

neck

effort.
the

neck

bull is often

that

side, so

one

to

strains

If the stab is

under

or

the

lifted clean off

hangs there helplessand

score.'
The
a
might count

his fore-feet,and

motionless

'while

exertion

man

however,
lifting,
continued

great to admit
length of time, and

is

for any

buffalo

wounded

of

too

regains its

power
its fore -feet

as

its

soon

of motion

being
as

"

of

the

that is

the
again on
ground it speedilyreleases itself from its adversary's
horn.
Then, since the latter is often spent by the
effort which has been made, it frequently
extraordinary
to

as

say,

"

soon

as

are

THE

v i

happens that
balance

it is stabbed

has been

Once, and

"

FIGHT

473

lifted in its

and

completelyrecovered.
only once, have I seen

before

turn

bull succeed

throwing his opponent, after he had lifted it off its

its back
feet.
The
on
vanquished bull turned over
before it succeeded
in regainingits feet,but the victor
itself too used up to more
than make
a
was
ghost of
of its adversary. This
at the exposed stomach
a stab
the
throw
is still spoken of in Pahang as
most
marvellous
example of skill and strength which has
been called forth within livingmemory
ever
by any of
in

these
"

contests.

As

the stabs

follow

one

another,

the sound

to

of

of the horns
and the mighty blowing and
clicking
snortingof the breathless bulls,liftsucceeds liftwith
amazing rapidity.The green turf is stamped into mud
by the great hoofs of the labouringbrutes, and at
bull owns
himself to be beaten.
Down
length one
and in
that sure
sign of exhaustion
goes his head
the

"

"

he

moment

has

turned

and

round

line,hotlypursued by the victor.

a

of

and

furious,and

"

chase

is

beenever

as

end

in the way
Mr.

The

on

the conqueror
it at the
always abandons
few hundred
yards,but while it lasts it is fast

long one,
a

is off

woe

betide

the

man

of either of the excited

Kiplinghas

told

us

who

finds himself

animals.

all about

the

Law

of the

Jungle which after all is only the code of man,

adapted to the use of the beasts by Mr. Rudyard
the ways
of buffaloes
Kipling but those who know
that they possess one
are
aware
very well-recognised
law.
This
shalt not
commit
is, 'Thou
trespass.'
Every buffalo-bull has its own
ground ; and into this
other bull willingly
If he is brought there
no
comes.
do battle,he fightswith very
littleheart, and is
to
"

"

DANCES,

474

GAMES

AND

SPORTS,

CHAP.

easilyvanquished by an opponent of half his strength

and bulk who
land.
happens to be fightingon his own
bulls are
When
equally matched, they are taken to
fighton neutral ground. When
they are badlymatched
the land owned
by the weaker is selected for the scene
of the
"

contest.

All these

trust,

we

be

fightsare brutal, and

made
illegal.To pass

prohibitionary

the full
however, without
regulation,
Chiefs and peopleof Pahang would
be a
of the understandingon which
British
The
Government
acceptedby them.
to

interfere

which

with

animals

cherished

native

engaged

are

institutions

of the

are

of the

consent

distinct breach
Protection
is

and

customs,

they will,

in time

pledged

the

among

was

not

in

sports
the

most

people of Pahang.

To

fullyappreciate the light in which any interference

with these things would
be viewed
by the native
oneself
in the
to
population,it is necessary
put
of the Quorn, who
saw
position of a keen member
Parliament
the grounds
on
making hunting illegal,
it an
that the sufferings
the fox rendered
inflicted on
inhuman
pastime. As I have said in a former chapter,
the natives of Pahang are, in their own
way, very keen
indeed

sportsmen
is doubtful

more

intense

that strives
with

all is said

and, when

done, it

and

cruel than
hunting is not more
takes place in a Malay cock-pit or
longer the run the better the sport,
of the fox,
and prolonged the agony

whether

anything which
bull-ring. The
and

to

exertion

run

that

for his
he

even
life,

can

do

when
little

more

he is

so

than

stiff
roll

time
another,
or
along. All of us have, at one
of attempting
experienced in nightmares the agony
to
fly from some
pursuing phantom, when our limbs
what a fox
refuse to serve
This, I fancy,is much
us.

476

an

interest

to

than

with

those

serious

have

for

or

weeks,

book

and

well-known

two

The

rival

birds is

of
qualities

for endless

food

before, and

the

discussion
of

one

every

the cocks, and

examined

with

upon

their spurs.

On

has

day fixed for

the fighta crowd
collects before the palace,and some
of the King's youths set up the cock-pit,
which
is a
ring,about three feet in diameter, enclosed by canvas
stakes driven
into the ground.
walls, supported on
each
Presently the Judra, or cock-fighters,
appear,
They enter the
carryinghis bird under his left arm.
pooing
cock-pit,
begin pullingat, and shamsquat down, and
the legsand wings of their birds, in the manner
which
Malays believe loosen the muscles, and get the
Then
reefs out of the cocks' limbs.
the word
is given
and
the birds, released, flystraight
to start the fight,
with their spurs, and
at one
another, striking
sending
This lasts for perhaps
feathers flying
in all directions.
three minutes, when
the cocks begin to lose their wind,
with their beaks as
and the fightis carried on as much
a

the

no

with weapons
other
furnished by nature.

they are

months,

visited

in

are

armed

are

furnished

even

standing has
made

birds

which

combatants

CHAP.

"

between
cock-fight
affair in Pahang.

"

GAMES

which
cock-fight qualities

required if the

way

AND

SPOR7^S,

DANCES,

event.

bird tries

Each

the

get its head

to

strike

opponent'swing, running forward to

back
of its antagonist's
head, as soon

its

emerges
varied

from

by

Malays
Basah
drawn

good
one

!'

occasional

an

each

herald
Bdsah

!
'

blood !
one

!
And

'

Ah
the

'

Ah

blow

Thou

hast wetted

itu dia !

'

sakit-lah itu !
birds

loud

with

stroke

the

with

are

That
'

cries of

Ah, that

exhorted

to

and

is

the

approval.

! Thou

is it !

own

This

spurs,

him

the

at

its

as

shelter.

its temporary

under

under

That
was

make

hast
is

nasty
fresh

THE

FIGHT

occasional

burst

vi

efforts,amid

477

of the

shrill chorus

of

called sorak,their backers cheeringthem on, and

yells,
cryingto them by name.
Presentlytime is called,the watch being a small
"

section of

in

cocoa-nut

which

hole

has

been

bored,

floatingon the surface of a jar of water,

filled and sinks.
At the
until it graduallybecomes
seizes his bird, drenches
it
word, each cock-fighter
with water, cleans out with a feather the phlegm which
has collected in its throat, and shampoos its legsand
body. Then, at the given word, the birds are again
another
with renewed
released, and they flyat one
They lose their wind more
speedilythis
energy.
the tactics already
time, and thereafter they pursue
When
described until time is again called.
ten
some
have
rounds
been
fought, and both the birds are
beginningto show signsof distress,the interest of the
reaches
its height,for the fightis at an end if
contest
either bird raises its back feathers in a peculiar
manner,
to be vanquished.
by which cocks declare themselves
of one
cock
Early in the tenth round the righteye-ball
is broken, and, shortlyafter,the left eye is bunged up,
that is

so

that

refuses
to

and

set

the

for
to

the

throw

end

up

of the

doing but

it is blind.

time

the sponge,

Nevertheless,

and

fightson gallantly
round, taking terrible punishment,

littleharm

to

its opponent.

but be full of

admiration

for the

which

marvellous

an

thus

it

pityand
gives so

One
brave

example

cannot

bird,
of

its

At last time is called,and the

pluck and endurance.
who
is in charge of the blinded bird, after
cock-fighter
asks for a needle and thread,
examining it carefully,
and the swollen lower lid of the stilluninjuredeye-ball
the bird's cheek,
is sewn
to the pieceof membrane
on
and
its sight is thus once
more
partiallyrestored.

is

time

Again

the

received

cocoa-nut

called,and
with

cock

adversary so
had

SPORTS,

DANCES,

478

the

AND

GAMES

birds

CHAP.

their

resume

test,
con-

the

injured eye repaying its

handsomely for the punishment which it
in the previous round, that, before
the

shell is half full of water,

surrendered, and

its opponent

has

has

immediately been snatched up

by the keeper in charge of it. The victorious bird,
draggled and woebegone, with great patches of red
flesh showing through its wet
plumage, with the
of its face and
its short gillsand
membrane
comb
swollen
and
bloody, with one
put out, and the
eye
other only kept open
by the thread attached to its
shift to strut, with staggeringgait,
eyelid,
yet makes
and to notifyits victoryby giving
the cock-pit,
across
lamentable
Then
it is
to
vent
a
ghost of a crow.
carried off followed
by an admiring, gesticulating,
tended and nursed,
vociferous crowd, to be elaborately
The
befits so
as
gallant a bird.
beauty of the
stop fightingat any
sport is that either bird can
the
forced
continue
to
moment.
never
They are
conflict if once
they have declared themselves defeated,
of crueltyis thus removed.
and the only real element
follow the instinct which
birds in fighting
The
nature
has implantedin them, and their marvellous
courage
endurance
and
anything to be found in any
surpass
other

animals,

human

or

otherwise, with

which

am

from the
less
or
acquainted. Most birds fightmore
littlefierce quailto the sucking doves which ignorant
Europeans, before their illusions have been dispelled
to regard as
by a sojournin the East, are accustomed
of peace
and
the emblems
purity; but no bird, or
beast, or fish,or human
being fightsso well,or takes
in the fierce joy of battle,
such pleasure
as does a plucky,
lanky,ugly,hard-bit old fighting-cock.
"

CUSTOMS

COAST

WEST

vi

479

Malays regard these birds with immense

their
to
next
respect, and value their fighting-cocks
in charge
A few years ago, a boy, who was
children.
of a cock which belonged to a Raja of my acquaintance,
feathers from the bird's tail.
accidentally
pulled some
The

"

did

'What

for?

that

do

you

Devil!'

cried

the

Raja.
"

It

'

done

not

was

on

Ungku

purpose,

!' said the

boy.
Thou

'

"

the Prince, and,

chanced

which

boy

so

to

the head

on

clever

marvellous

art

at

lifted

saying,he
be lyingnear

repartee !
a

quoth

billet of wood,

hand, and

at

'

the

smote

that he died.

so

will teach

people to have a care how

! said the Raja ; and that
they use my fighting-cocks
his servant's epitaph.
was
It is a mere
boyish prank,'said the father of the
was
Raja, when the matter
reported to him,
young
it is well that he should
and, moreover,
slayone or
'

"

That

my

'

"

'

'

fear him
be

his

with

two

is

not

to

Of the form

on

The
the

various
"

be
of

ended

trifled with."
lightly
practisedon
cock-fighting
writes

best

of this noble
breeds

of

bird

to

but it should

of
fighting-cock

Newbold

learn

men

Malay

the West

"

followingis a specimen from a Malay

on
subject,commencing with remarks
breeds

The

should

matter

that the

of the Peninsula

Coast
"

there the

And

in mind

borne

Prince

'

hand, else how

own

MS.
the

"

game-cocks

the

Hiring,
the Jalak,the Teddong, the Chenantan,1 the Ijou,the
Pilas, the Bongkas,2 the Su, the Belurong,3and the
'Krabu.4
1
2

Kenantan.
Su, correctly
Sic, better Bangkas.

3
*

are

Sic, correctlyBclurang.
K'labu.
Sic, correctly

CHAP.

yellowfeet

red with

beak.

and

black

Teddong
plumage, and

black

"

The

Chenantan

"

The

Ijou has

has

The

Bongkas
yellow feet.

"

and

red feathers
"

has

Krabu

The

There

yellow feet.

are

two

in

and

of

or

vogue.
There

various

are

Salik,or below
with

it ;

thumb's
little

feathers

the

modes

below

the

knee

of

spur

the knee
;
;

Andas

last is

the

yellow,
Golok

in

most

the spur, viz.

Kumbar, on a level

tyingon
;

the spur

above

finger'sbreadth
under

spots,

by this
and, secondly,the

Malays ;
spur

the natural

Panggong,
breadth

with

of spurs : first,the
straightknife known

curved

Taji Benkok,
"

spots.

red

kinds

with

use

spots,

black

with

mixed

beak

red

and

Golok, in the form

name

with

beak

white

white

feet.

plumage red, white

"

has

feathers

white

with

beak

black, legs white

Belurong

The

yellow beak,

white

and

white

plumage
"

has

Su

"The

black.

with

feathers,legswhite mixed

black

and

red

beak,

black

beak.

feathers black

has

Pilas

The

"

mortal.

feathers,feet,and

has white

and

from

It is named

beak.

greenishblack beak,
white, legsgreen.

with

mixed

legs,red

and

eyes

bite is accounted

of serpent, whose

sort

black

has

The

"

black.

with

yellow mixed

also

beak

feet,and

black,with yellow

with

mixed

white

Jalak is

The

"

GAMES

Hiring is

of the

colour

The

"

AND

SPORTS,

DANCES,

480

Sa

joint;

ibu
Sa

Tangan, a
Kalinking,

Bulu, close

Jankir,upon

the

to

the

little toe

wongkang, on the middle toe ; Berchingkama,

this
tyingthe three largetoes togetherwith the spur
is the most
advantageous; Golok, binding the little
Sauh

"

and

toe

the

though
weaker

two

the

natural spur.

"

If

2.

takes the dead

winner

of them

run

except

away,

to
"

wounded

to

at

ground

for its

5. The

permissionof

the

and

the

do

so,

shall be

cock

it shall

three

been

stakes

depositedon
"6.

if one

even

titled
en-

run

adversary to peck

battle.

Sri,or drawn
and

to,

the
away, and
birds shall be caught and

back, and

the

over

refuse, after it has

"

own.

cock refuse
Juaras. Should the runaway
its adversarythree times, the wings shall be

their

twined

spur;
match
a

only.

it,both

pursue

held

by
peck

the

of the cocks

one

one

by

set

any person
the battle,the owners

half the stakes

4. Should

takes his

Should

Juara,or setter-to.
win
cock eventually

to

to

shall interfere with

but the holder

person
after they have been once

3. No

the cocks

one

di

bird.

(Sri)each

battle

drawn

Golok

bird.

againsta stronger
The

It is necessary

Malays generallyuse
sometimes
are
given

spurs

"i.

"

the left with

the

that

observe

481

the spur

on

toe

Battang,below

-FIGHTING

COCK

OF

RULES

vi

The

times
that

cock

both

on

at

sides

must

be
;

put

should

on

the

he

too

it is a
presented,
pecks wins.
be forthcoming

the spot.
shall

not

taken

be

the

up

unless the spur

Juaras.
his disposition
has won
"When
a cock
changes.
he chooses round
A cock is called Cheyma when
grainsof paddy, or fightswith his shadow, or spurs or
pecks at people.
The
Malays believe in the influence of certain
of cocks.
the breeds
They
periodsin the day over
bird with black plumage that is
will not bet upon
a
matched
against one with yellow and white at the
period Kutika Miswara ; nor againsta black one set
be broken,

even

by

"

"

DANCES,

482

to

with

white

Kutika
feathered

bird.

cock matched
for

the

at

Kutika

GAMES

period

in this
Brahma

case

is

againsta lightgrey

Kutika

Kala.

for the

propitiousto
and

CHAP.

Kutika

white
a

red

Vishnu

cock.1

green

one

is favourable

Sri

AND

SPORTS,

between
two
grand contest
Malayan States at the breaking up of the Ramazan
fast. Most
of the cock-fighters
presented themselves
at the
Golongan or cock-pitwith a game-cock under
each arm.
The
in Engbirds were
trimmed
not
as
land,
The
but fought in full feather.
used on
spurs
this occasion were
and a half inches long,in
about two
shape like the blade of a scythe,and were
sharpened
the spot by means
of a fine whetstone
on
; largegashes
inflicted by these murderous
instruments, and it
were
rarelyhappened that both cocks survived the battle.
"

Cocks

of the

weight
and
other

witnessed

once

is

from
in

colour

same

adjustedby
each

other's

seldom

are

the

setters-to

hands

the

Golongan.
brought down

as

Should

matched.

The

passing them to
they sit facingeach
there

be

any

ence,
differ-

equalityby the spur

scales higher on
the leg of the
being fixed so many
heavier
cock, or according to rules adverted
to, as
fair by both parties. One
deemed
spur only is used,
the natural spur on
the
and is generally
fastened
near
inside of the left leg. In adjustingthese preliminaries
skill of the setters-to
is called into
the professional
it is

action, and

much

time

to

an

is taken

often terminates

up

in grave

wrangling. The birds,

of irritating
them have been pracafter various methods
tised,
then set to.
are
During the continuance of the
and interest taken by the Malays
battle,the excitement
exhibition is vividlydepictedin their
in the barbarous
which

Vide pp.

in

tion,
delibera-

545-547.

infra.

reciprocalPantuns, stanzas
rhyming lines, of which
Poetical
carried

on

to

AND

SPORTS,

DANCES,

484

notice

has

been

in the Bucolic

contests

CHAP.

comprising four

great lengthby

GAMES

alternate
where.
else-

taken

often

styleare

of Pantuns.

means

To

to
devoted, particularly
passionately
that of the violin.
They evince a good ear, and great
in committing to memory
readiness
even
European
airs. A voyage
or
journey of any length is seldom
undertaken
by the better classes without a minstrel.
riddles and
Takki
Takki
are
enigmas, to the
cated
propounding and solvingof which the females and eduinclined.
classes of the people are much
The games
playedby children are Tujoh Lobang,"
Punting,Chimpli,Kechil Krat, Kuboh, etc.":
Of all minor
top-spinningand kite-flying
games,
are
popular. The kites are called
perhaps the most
which
swallow," but are
means
a
layang-layang,
of great size, one
which
sometimes
was
brought to
six feet in height by
at
me
Langat measuring some
the tipsof the wings. The
feet between
about seven
of the Malay kite is that it presents a
peculiarity

music

Malays

are

"

"

"

instead

convex,

"tail"

of

surface

concave,

to

the wind, and

the kite being steadied by

required,
which
of a beak
means
projectsforward at the top
also usuallyprovided
of the framework.
They are
with
thin, horizontal
a
slip of bamboo
(dengong)
the beak, and
which
stretched tightlybehind
hums
of
loudlyin the wind.
They are of a great number
the
different but well -recognised patterns, such
as
that

no

"What
when
you

T$ki-t?ki.

Also

you

remember

it,and

when

within

you
"

Examples

is it which
you

leech."

is

What

are,

"

behind

leave

take it with

forget it?"

Ans.

is it that builds

house, getting the

"A

house

materials

of

out

his

own

body?"

Ans.

"A

spider."
2

i.e.

"Aim
3

at

"

Tuju lobang"

Newbold,

185.

which

means

the Hole."

op. cit. vol. ii. pp. 183-

CHESS

485

"

Fighting Dragons (Naga bZrjuang),the Crescent

(Sakari bulan\ the Eagle (Rajawali),the Bird of
small
A
Paradise
(Ch$ndrawasih\ and so forth.
kind of roughly-made kite is,as is well known, used
at
Singapore for fishingpurposes, but I have never
ally,
yet met with any instance of their being used ceremoniwill fly
though it is quite certain that grown-ups
with quiteas much
them
zest as children.
Top-spinning,again,is a favourite pastime among
the Malays, and is played by old and young
of all
ranks with the same
eagerness.1 The most usual form
unlike the English pegtop, but has a
of top is not
"

shorter

It is spun

peg.

object as

same

splitthe

our

in the

own

same

with

and

way

the

pegtop, the object being

to

top of one's opponent.

Teetotums

are

also

used, and

Selangor a speciesof bamboo

told that it was
copied from

have

in

seen

humming-top, but was

humming-top used by

the Chinese.
The

"

game

of chess, which

has

Arabia,2 is played in almost

from
manner

introduced

preciselythe

Europeans, but

among

as

been

the

queen,

same

instead

colour,is stationed at
being placed upon her own
of the king. In the Malay game
the righthand
the
be castled,but
king,if he has not been checked, can
in the English
over
over
one
two, as
space only,not
The
king may, also,before he is checked or
game.
moved
from his own
like a knight,
once,
square, move
and he may
either to left or right,
also, if he has not
of

"

Yes, it's sweet

to
...

And

sweet

natives
To

watch

While

grouse about
hear
the
to

the crops,
tales the

the
down
"

tell,
the

king

and

chieftains

playing leisurelyat tops,

More

country'sbowling gaily
to

Hugh

hell."
Clifford

(adaptedfrom

Rudyard Kipling).
probably India or Persia (?).

DANCES,

486

moved

instead

squares

of the

checked,

been

or

SPORTS,

AND

move

of one."

The

the

King.

GAMES

once

CHAP.

two

over

the

followingare

vacant
names

pieces:
"

1.

Raja,

2.

Mentri

("Minister"),the Queen.

3.

Ter

Tor, the Castle.

4.

Gajah (" Elephant "),the Bishop.

Knight.

or

(" Horse "),the

5. Kuda
6. Bidak, the Pawns.1
Main
board

chongkak, again, is a game played with a

(papan chongkak] consistingof a boat-shaped

block.
In

the

of this block

top

(where the

would

be) are sunk a double row

containingeight holes each, and
added,

one

at

each

end.

Each

of
two

boat's

holes,the
more

of the

holes

deck
rows

are

eight holes
eight biiah

(in both rows) is filled at startingwith

gorek (the buah gorek being the fruit of a common
are
tree, also called kelichi in Malacca). There
usually
two
playerswho pick the buah gorek out of the holes
hole accordin the next
ing
in turn, and deposit them
to

certain

fixed

rules of numerical

solitarybuah gorek, wherever

back and compelled to recommence

it is

combination,

found, being put

its journey down

the board.
similar game
of the East, and
A

is, I believe,known
was

formerlymuch

in many

played even

parts

by

of
Malay slaves, who used to make the double row
holes in the ground when
board was
obtainable.
no
The
of Draughts (main dam) is
Malay game
the
as
played,I believe,in exactlythe same
manner
English game.
(main tabat),on the
Backgammon
other hand, is played in two
different ways.
1

Taken

from

Clifford and

Swett., Mai.

Diet., s.v.

Chator.

GAMES

CARD

vi

The
"

Goat
has

Game

"

(main rimau\ or
(main rimau kambing),is a

Tiger

"

487

Game

resemblance

distinct

to

Tiger and

"

"fox

own

our

which

game

goose," there being usuallyfour tigersto

and

dozen

of

the goats.
Cards

Cards

"

called Kerf

are

as

of card games,
but
the trouble to understand
or
fond

are

E. Maxwell

Sir W.

sakopong. The Malays

few Europeans have taken
describe

contributed

them.

The

late

the

followingdescription
and Queries of the
of daun tiga 'lei to the Notes
Journal of the Straits Asiatic Society. It refers to the
in questionas played in Perak :"
game
"

Hearts,

Lekoh.

King,

Raja.

Diamonds,
Clubs,

Retin.

Queen,

Bandahara.

Kalalawar.

Knave,

Pekah.

Spades,

Sakopong.

Ace,

Sat.

To

"

To

shuffle,
Kiyat, mengiyat.
Membaiva.
deal,

To

cut,

To

sweep

Three

Kerat.
the board, make

cards

dealt

are

every

one

pay,

Mengelong.

out

to

each

player.

highesthand

counting by pips is that which

the greatest number
of pipsafter the tens are
Thus
a
knave, ten, and nine is a good hand.
The
best hand is three aces, Sat tiga.

The

contains

deducted.

"

"The

next

best is three court-cards, Kuda

next

is nine.

next

is

naik

kuda.
"

The

"The
"

hand

All

these

eight.

four

of three threes

but it is considered

hands

are

known

as

terus.

reallya good hand, being nine,

of good luck to throw
propitiation
is

GAMES

AND

SPORTS,

DANCES,

and
that one
announce
(withoutexposing it),
is buta, in the hopes of gettinggood luck afterwards.
Each
kapala and ekor.
playermakes two stakes
They may be of equal value, or the ekor may be of
greater value than the kapala.
The kapala must
be of greater value than the
not
ekor ; that is called tual ka ujong (tual=berat).
is
Or there may
be a singlestake only, which
called poduL
Bettingbetween playersis called sorong, or tuwi,

it down

"

"

"

"

"

or

sorong

tuwi.

pool,tuwi tengah.
The
ekor stake is only paid

"

"

holds

one

to

the

dealer

if he

called term, and if a smaller hand

of the hands

by a player,then the dealer takes both kapala

and ekor (mengelong).
A playerwho holds thirty
exactly(exceptwhen he
has three court-cards, kudo) is said to be out (buta).
the right of the
Any one
except the player on
dealer may
The
cut.
player who cuts looks at the
is held

"

"

bottom

card

that he

of those

lucky cut he accepts

has lifted (pengerat).

"

The

dealer

of the cut, and

then
in

and
(pengangkat),
"

There

are

and

combinations

and

these

of the

reason

Five
Nine

of

in

degreesof luck,
and

cutter

dealer, each

coming to him by
card.
particular

the luck

of
cuttingor lifting

diamonds,

card.

for different cards

names

the

the card he

pack on top
portionof the pack

of various

of cards

^ Tiang amPat Pen8hulu

\ Chukup dengan gambala-nia.
Bunga

it is

of the

the bottom

at

sorts

confidence

of clubs
of

looks

rest

if he thinks
down

puts

lifts a

turn

quoted by

are

declaringhis

it and

puts the

his

all

and
lifts,

kachang raja budiman.

of

Ten

PLA

OF

RULES

VI

Gagak

( Masak
Ace

of diamonds

( Anak
Do.

of the dealer,

if the hands
of

Two

of hearts,

Six is
Nine

an

unlucky card,

Hari

playerdoes

learn his fate

and

at

kris

Raja

pun lalu.

Bandahara.

yatim jalan sa'orang.

^ marabahaya.
ginting Che Amat pelak.

Batang jamban.
Daun
anam
jahanam,

of hearts,

"A

pedindang masak.

j "/^
Semut

diamonds,

Two

makan

pun lalu muda

Buntut

if cut,

raja di-hilir.

sa-kawan

\ Singgah

clubs,

4"9

panas

kubang ber-ayer.

look at his three cards

hastily
ment
but he prolongs the exciteonce,
and looking
cards tighttogether,

not

by holdinghis
and last of all at the
the outside ones,
at
alternately
the two
middle
slidingout the latter between
one,
others little by little. Thus
it is left uncertain for
time whether
card is an
a
some
eight or a seven, a
nine
"

or

man

ten.

is dealt

to

whom

eight,and an ace
middle),on findingthat he

court-card,an

(ifthe eightis in the

has eleven by the two
outside ones,
says, for instance,
slide out
Handak
kaki tiga,and then commences
to
the middle
card, hoping that it is going to be an
a
seven
eight,or at all events
(threepips on each
side). This particularhand is called lang siput,
because
it is certain to carry off something.
A man
who has justheld a winning hand will say,
in expressinga hope of continued
good luck, Tcman
Jiandak pisang sarabu, sudah sa-batangsa-batangpula'
which
(The plantaincalled sarabu is one
puts out
fruit from every stem
of \heperdu about the same
time,
one
or
immediatelyafter another.)"1
The
of card games
account
as
played in
following
"

'

Notes

Quoted

in

and

Queries No. I, sec. 23, issued with J.K.A.S.,

Denys, DescriptiveDictionaryof British Malaya, s.v.

S.B.
Cards.

No.

14.

compiled some

Selangor was
The

of the cards

names

AND

SPORTS,

DANCES,

490

Lekok

Hearts,

GAMES

by the writer.
Selangor are these :"

years

used

CHAP.

in

ago

Pangkah.

or

Chiduk.
or
(retim),
Diamonds,
Clubs,
K'lawer, or Kelalawer.
Spades,
Dayong Kling, or Sakopong.
Reten

King,

Raja.

Queen,

Proh, or Nyonya.
Pekak, or Hamba.

Knave,
Ace,

Sat.

To

shuffle,Banchoh,
deal,
Membagi.

To

cut,

To

sweep the board, Merelong,

Mendader
pay all round,

To

To

or

Menggaul.

K'rat.

pictureor

three,

card

sequence,

Mengg'long.
chingkeh.
card, Angkong, or Kuda.
two
threes,dua jalor}.
Jalor (e.g.

court

(ordinary),

or

Daun.
G'lik

(Daun sa-g'HK).

are
(i)
important card games
main
sakopong,(2)main chabut, (3) main tiga'lei,or
pakau.
called sakopong all cards from two
In the game
1.

The

to

six

three

are

cast

most

"

five cards

out, and

are

dealt

out

to

each

four in
be from
two
to
players (who may
number) ; a player leads (turunkan) the card, and
the next
player has either to follow suit (turunkan
down
daun sagaji]or throw
card, turning it over
a
(susupkan). If the next playeris able to follow suit,
If
whoever
playsthe highest card of the suit wins.
and
each playerwins a trick it is declared drawn
(sri),

of

the

in this

case

all stakes

are

returned.

and is
speciesof vingt-et-un,
or
thirty-one points.
played with either twenty-one
If twenty-one
points only is the game, court-cards
is thirty-one
counted ; but if the game
not
points
are
dealt by
cards
Two
are
they are also added in.
2.

Main

chab^lt is

ridiculed

AND

SPORTS,

DANCES,

492

GAMES

CHAP.

the

phrase,Sa-nepak Ulu Klang, a jest

of obviouslylocal coinage.
The
phrase Tengah tiang (halfmast), again, is
of the
applied to twenty-fivepips held irrespective
number
than thirty-oneare
of cards ; and
if more
obtained, the player is said to be out (mati"or masok
piring}.
is played here as
tiga 'lei or Pakau
3. Daun
follows

in

:
"

Three

cards

the winner

and

pips,with

dealt

certain

The

next

Of

to

each

player,

the greatest number

is three

(tigasat}.
(tiga
jalor).
is three tens (tiga
next
puloK).
is three court-cards
next
(tigaangkong or
kudo).
best hand

frus

the dealer

of

exceptions.

The

The

by

holds

is he who

The

Daun

are

other

aces

is three threes

hands

left after

the

best is

deductingten

remainder

from

hand

of nine

tiga

pips

of nineteen

pips.
The

next

is

remainder

of

eight pips, and

so

on.

hand

second

best

accordingto
the

of three threes, it will be

hand
Sir W.

in
E.

observed, is the

Selangor, whereas
Maxwell, it is thrown

in

Perak,
away

as

worst.

deposited in two
heaps
by each player,are here called kapala or "head,"
and
buntut
(or ekor), the "tail," respectively;the
kapala being generally,though perhaps not always,
of the
in Selangor, instead
the ekor
greater than
The
latter can
reverse.
only be lost when a player
the board.
A singlestake, again,is podul (or
sweeps
tuat),but bertuwi is applied to betting
occasionally
between
and sorong
to put
or
players,
tokong means
down
with a counterbefore your rival replies
a stake
The

stakes, which

are

DA

v.

UN

TIG

"LEf

493

(b$rtebanor topah}. A playerwho holds thirty

hold a courtexactlyis not out here
e.g., he may
stake

"

card

and

two

look

To

tens.

the

at

card

bottom

is

angkatan.
mtinengc?
Sir W.

Maxwell

E.

gives a number
cards and
particular

phrasesappliedto
cards, to which
Two

nines

An

I may

and

eightand
and

two

a
an

nines

two

Keh

"

Two

court-cards

and

The

four of any

suit

nine

Parak

"

to

explanationof handak
eight,appears to be that

an

each

on

and

ask

for

tombak

minta

Besides

(I

the

pips(orthree, as
the

1AH.

the

tiga,as applied
eighthas three pips

may
there

want

lance),I
be).
a

are

nine

want

miniature

sambilan, etc., the

daun

here tan

for

Minta

(?),
two

bijou

or

cheki dua-V las,cheki lima-ftlas and

"

or

case

ten

kaki

one) means

ask

above,

(cheki] e.g.

cards
'tan

full

siang.

It is also called berisi sa-Vlah.

side.

penoh (I

'nak

Lebai

The

ayer.

court-card, or

hart

Tiang jamban

"

of

combinations

mengandar

(making nine) with

Sembilangbertelor.

ace

and

names

add"
China

"

of

cheki

daun

being distinguished
by their borders, e.g. iyu kuching,
iyu nyonya, iyu panjang, iyu merak besar, iy^lkasut ;
and
again gapet, gapet krang, gapet rintek, gapet
lichin

babi, babi rintek, babi pusat, babi lichin

merah, kau

bulat,kau

pitis,layer lichin.
A
games.
time under

tani ; and

the

be sold up
1

pp.

the

is called

trick

to

sort

Six

to

of whist

is

sapudi;

gaming

is

I may

to

layer,layerrintek,layer
seven
people play these
also played from
time to

v.

that

largelythoughtby

the

No.
luck

13,
in

Malays

trup.

sweep

playerswho get
(kena kot}.1
add

kau

of main

name

SelangorJournal, vol.

210-12.

lichin

to

no

the

this game
a
board
is pukol

At

tricks

at

all

are

fortunate
depend upon
563, infra.

I'ide p.

said

dreams,

DANCES,

494

AND

SPORTS,

Children's

I will

GAMES

CHAP.

Games

I
give some
specimens of the games
have seen
played by children :
Throwing the Flower across
(champak bunga
I have
which
is a game
thus played by
seen
sa-ftlati)
boys.
twisted up (likea rope) from
A handkerchief
was
folded in half,and then tied together
to corner,
corner
now

"

"

"

at

the ends.

couples stood

Two

yards'distance, and
in each coupletook
The

the

turn.

made

both

Each

before

I should

of the

riders,and

game
who
Sesel

Main

that

that

(or
to

was

tossed

who

were

catch

in
was

the
(kelerify
three

across

up
to

at

the

start

as

set
out-

the

be the ridden.

to

were

I witnessed

coin

mounted
dis-

three catches

succession

decide

to

familyresemblance
When

riders

handkerchief

of being carried
privilege
recommencing play.

add

turns.

"mounts," who

When

over.

unbroken

again by

the

riders had
times

the

time, however,

in

the handkerchief

it, both

threw

partiescrossed

made

were

back

their late

to

riders, and

threw

catch

to

offered backs

became

their

other, and

failed

one

and
thus

mounted

were

each

to

across

When

who

two

another
few
at a
facing one
of the boys
at a given signalone
his companion up on to his shoulders.

Kachau
our

kueti)bears
own

it, a

"

Hen

and

big boy played

strong

chickens."

the

"

familias
Pater-

stringof children at his back, each of

in front of him.
whom
was
holding on to the one
Cakeseller
presented himself,and the
Presentlya
followingconversation ensued :"
"

with

"

"

GAMES

CHILDREN'S

vi

PATERFAMILIAS

Ada.

CAKESELLER:
P.P.

Vlil

aku

Buleh

(Yes.)

Buleh.

C:

(Have you any cake?)

(I have.)
(Can I buy some ?)
kueh ?

Ada

the Cakeseller hands

Here

495

ball of earth

familias,
Pater-

to

the line of children to the

passes it down
The
child at the end of the row.
tion
conversa-

who

youngest

recommenced"

then

CAKESELLER
P.F.

Duit
I

no

min/a'

Aku

fada, anak

kunchi

mislaid

have

duit.

the

money,
ambil yang
di-tilakang.(If you
take the last.)

(I want

tinggaldi

key.)
wish

money.)
jamban. (I
my

Kalau
to

mahu

take

ambil
of my

one

have

got

budak,
children,

desperateeffort was made by the poor Cakeseller to dodge past Paterfamilias and get at the boy,
succeeded
whom
in carryingoff.
he eventually
somewhat
Tul
Main
is a game
resembling our
"home."
Puss in the corner," but with only one
own
The
home
consisted of a stake plantedupright,
and
the first Puss
(prangtul}was selected by a species
of divination
of the same
depending upon repetition
Here

"

"

"

"

"

formula
Man's

as

is used

to

Buff

(Main

China

said)only one
players sallied
which
they were
themselves
Main
game
A

home

Buta\

blind
There

man

in

Blind

(asI have

was

in

this game,
which
from
the
forth
the orang
taunt
to
tul, and
obligedto touch in order to save

when

closelypursued.
Seladang (Wild Bull game)

for children
wild

select the

bull

with

the

shoeless

is

an

excellent

feet of the East.

"

of
having been selected by repetition
the Ping hilang formula, went
all fours, and
upon
.entered into the followingconversation
between
self
himand one
of the other playersspecially
selected for
the purpose.
The
latter opened negotiations
with the
clearlynon-committal, if not very lucid remark, Tarn
"

"

496

DANCES,

tarn kul"

bakul"

which

to

(What

BOY

BULL

the

are

AND

"

Bull

"

(To

hold

apa guna

arang

GAMES

CHAP.

replied, Buat
"

do

going to

you

arang.

Mengisi
Buat

SPORTS,

with

apa guna

your

charcoal.)
(What will you

basket?)

do with

the charcoal

?)
BOY

BULL
the

Buat

spear?)
BOY:

Menikam

seladang. (To stab a bull with.)

di-tikam
: Buat
(who is gettingexcited)
apa guna

BULL
use

(ormasak) lembing. (I shall forge a spear.)

of
apa guna
lembing ? (What use will you make

Menempa

will it be to stab him

BOY

(What

will

use

BOY

?)

Mengambil hati-nya. (To get

(who

BULL

Buat

is

(What

his

heart.)

fairlysavage)
make
of his heart ?)
you
santap Raja Muda.
(Get the
now

Bitat

apa
Crown

guna

hati-nyaf

Prince

to partake

(ofit).)
Bull

The

the

end

of this

baitingwas ready to
and did accordingly
charge anybody and everything,
at the rest of the
run
players,
kickingout with all his
As
he had
to
came
near.
might at anybody who
at

"

"

all fours

on

move

he could

not

go very fast,and
of this to bait him

the

still
players took advantage
further by slappinghim on the back and jumping over
Whenever
him.
near
they came
enough he lashed
in kicking
with his heels,and when
he succeeded
out
another
a
player below the knee, the latter became
Bull in his turn.
Much
agilityis displayedin this
which is thoroughlyenjoyedby the players.
game,
Blind Man's
Buff" (Main China Buta, or
Blind
Chinaman
as
manner
") is played in exactlythe same
other

"

"

our

Blind

own

bandaged
near

comes

The

eyes,

Man's

Buff;

one

being requiredto

of

the

catch

party, with
any

who

one

him.

first blind

man

"

at

the

commencement

of the

follows : the intendingplayers

is chosen
as
game
sit down
together in a close circle, each of them
"

putting down

the

tips of

their

forefingersin

the

NURSERY

VI

the

of

centre

playing taps
at

RHYMES

circle ;

of them

each

each

then

tap

somebody
the

on

of the

word

497

who

is

not

in turn,

head

peating
re-

followingformula

:
"

ping
plate(=piring?)

hilang
disappear
6

5
dalam

biling

within

chamber

(
10

ping
got

The

meaning

of this formula

(as is

the

with

case

"

rhymes) is very obscure, several

many
nursery
least doubtful.
words
It is,
at
or
being unintelligible
' '

so

however, the regularformula

used

for such

and

games

is quitecommon.1
Chan

chan

siku rembat

is

game

which

saw

played in Selangoras follows :"

The
intendingplayers stood in a row, looking
in front of them, but with their hands
behind
straight
their backs, whilst another
boy, who had a piece of
in his hand, walked
wood
down
the line touching
their hands
and
the words
of
counting as he went
refrain :"
the following
i

chan

chan

5
buah

I cannot

chance

meaning

di-

behind

passing

find either

used

will be

of
to

Vlakang
(you)

for this game

in other States.
it several times here, and
has always been the same.

ping, ning, or
the only
the
finding out
collate the rhymes

and
the dictionaries,

perhaps

rembat
8

lalu

the fruit (orball)is

in
/tiling

3
siku

have

heard

I
it

DANCES,

SPORTS,

AND

GAMES

CHAP.

(or piece of wood, as the case may be)

left in the palm of one
of the boys, and as soon
was
the reciter came
to the end of the rhyme the boy
as
with the token
had to jump out
of the ranks before
he was
stopped by the boys on each side of him,
each
of whom
suddenly stretched out his legs for
When
the purpose
of tripping
they
up the runaway.
"fruit"

The

touched

him

he

lost his turn,

but

if he

succeeded

in

gettingclear without being touched he obtained the

privilegeof going to the other end of the ground
and
callingany boy he chose out of the ranks to
back
him
again, at the invitation of the late
carry
he was
stopped in front
spokesman. On his return
of the ranks with the challenge:
"

Q. Datang de'mana 1 (Whence do you come

from Bali.)
A. Datang de'Bali.
(I come
do
?
(What
Q. Apa di-bawa
you bring?)

?)

(I bring a cooking-pot.)
?
(ofthe vessel)
?)
(Who is the master
Q. Siapa nakhoda
'Che lAli.
A. Nakhoda
('Che 'Ali is the master.)
?
tunda
(Where is the boat you were towing?)
Q. Mana
sampan
tali. (Partedfrom the rope.)
A. Putus
(Where is your pass ?)
Q. Mana
pas ?
Bawa

A.

kuali.

the fruit
reply to this last questionthe pass (i.e.
and both boys rejoined
shown
or
piece of wood) was
da capo.
recommenced
the ranks, whereupon the game
Pole-cat
Hantu
Fiend," is a
Musang or "The
in which
a
boy sits down (between two others)
game
In

with
are

cloth thrown

twisted

up

over

his head, the

(likerope ends) by

the

ends
two

of which

boys

on

another

boy
boy

another
or

with

little distance

"cat"

he made

to

round, and

turn

whilst

away

play "puss," and

to

permitted to twitch
else he might prefer.

told

CHAP.

turned

him

was

wherever
was

face

his

selected

was

GAMES

AND

SPORTS,

DANCES,

500

the

on

Then

the

going

yet

up

ear

ness"
wit-

"

the

to

his guess.
the

Malay equivalent of
hide-and-seek, with the exception that whereas
our
hide-and-seek
be played by day as well as by
may
should
of sorok-sorok
properly be
night,the game
played at nightalone.
Sorok-sorok

is

merely

Main

jang.

Galah
A

"

Pan-

is marked

ground

into four quarters

out

by

panying
(as in the accomand on
figure),

cross

of

square

it a game
"

own

not

Tom

our

Tiddler's

"

Ground

unlike

is

played
(by three players on
each side). The
name
the
means
Long Pole"
"

FIG.

4.

"

Main

Panjang.

child's

Another

played as

Galah

follows

game

game.
is called

Sanebang, and

is

"

Two

playerssit down on the floor facingeach other

the following
and
chant
of them
rhyme, one
lightly
in time to the music :
touchingthe other's left arm
"

Sanebang
Kuala

Ujan
Mandi

sanebu

Sambau

At

bunut

Bathes

the

speciesof

! sanebu

the mouth

In the

katong
Probably

Sanebang

of the

Sambau
(river)

rain
drizzling
the Katong,1

sea-turtle known

by

that

name.

*RINGIN

SAPU-SAPU

vi

Stntak

Tuan

Tangan
The
I have

Twitch

pelok
Putri

embrace

Princess's hand.

The

well-known

and

501

called
game
follows :

Sapu-sapu 'Ringin

played as
Two
playerssit down on the floor oppositeeach
other, with their legs stretched out straightin front
of them
and their hands
in their laps,and join in
singingthese lines :"
seen

"

Sapu-sapuberingin,

Brush, brush

Katimbun

Datang
Bawa

dayong-dayong,
'Che

Lcbai

pileof

Here

Aji
buaya kudong.

the

oars

'Che

comes

Bringinga
Maimed

Tiada

It can't go home

bcrpulangan.

Aji

maimed

Kudong kakt,kudong tangan,

buleh

banyan-tree,

lies stacked

LSbai

crocodile

in foot and

maimed

in

hand,

again.

playersdouble up one leg under them as

they sit ; then they repeat the lines just quoted,
doublingup the left leg at the end of the recital ;
each
then they close the fists and
on
pile them one
of the player's
other, the lowest restingon one
knees,
Here

and

both

say"

Pong along-along
Kerintingn'ang-n'ang,

......

Crick-crick

Ketapong kebalok
Minyak 'Arab, minyak sapi, Arabian
Pechah

Here

the
each

way

the
up

telor

fist is flattened

of the

four

down

the chant

as

Pram
Masak

on

the

left knee

The

in Eastern

ordinary Indian
cookery.

broken.

the

In

one

of the

the
.

The

As
name

ghee j x

out.

of

And
!

(?)

same

players

"

p'ram pisang
ban-ban
sa-biji
di-gonggong

Sari,
Terbang-lah dia

egg

crickets

till
is broken
(i.e.fists)
eggs
when
moved
the four hands
are

recommences

Bawa

one

lowest

top is reached,
and

oil and

Here's

sa-biji.

(?)(sing)the

fruit-bat seizes

plantain,
ripeone,

takes it away
off he flies!

for "clarified butter," which

is used

largely

AND

SPORTS,

DANCES,

502

GAMES

hands

players raise their

heads ; then one
player commences
the
fro (with arms
now
folded),
and crying
(orher) by the arms
Here

CHAP.

both

above
rock

to

other

their
to

and

holding him

"

Ponggor Swing, swing,Father Ponggor ;

Father Ponggor, the climbingrattan
akar !

Goyang-goyang Pah
Pah
Ponggor mati

dead
Si 1AH

ka

daun
\JDi-~\tudongkan

Sheltered

Sa-hari

With

Here

sa-tahun.

hook

they

rock

fingers together,and
fro, singing

to

and

"

Bawa

Si

Wd

ketam

Chepong

masok

Chepong

masok

Reh!

Uncle

comes

Bagok

crab.

Bringinga
dish (?)to put
A dish (?)to put

ayer,

apt,

kita 'nak runtoh

Reh!

Here

nenek, O nenek,

Rumah

The

Bagok

sa'ekor

cooking-pot,
cooking-potfrom Java ;
the

p'riok
Angkei-angkei
P'riok deri Jawa
'

plain,

little

their

their bodies

Datang

the

to

the

leaves,
by
for a day,
eat
to
nothing
Nothing to eat for a year.

fa* makan,

Ta' makan

Si 'Ali's gone

padang

is

Our

granny,
house

in,

water

fire

in,

granny,

is

tumbling

down.

Rum!

Finallythey
and sing

sit still with

hands

clasped on

knees,

"

Nuria

I Nuria

Tali timba
'Nak

'nimba

Dalam

......

The

'ku
lubok dalam,

tengah,

sama

tolih mega.

Saput awan

To

rope of my bucket,
draw water
from a deep

hole,

Right in the middle of it,

Veiled
by the clouds,looking up

at

(?)

the welkin.1

Of

minor

mentioned

children's

the

games

followingmay

"

lobang,which
(i) Tuju (not tujok,"}
be

identifiable

It is almost

late nursery
the versions

be

with

"

Koba"

impossible to transand
rhymes satisfactorily,
be rehere given must

and

garded

as

appears

which

is

tentative and

Vide supra, p.

played

imnecessarily

perfect,
2

to

484,

note.

MALA

THE

vi

DRAMA

503

as
possibleto a hole (or
by throwing coins as near
holes ?)in the ground.
and
is a
of
heads
sort
(2) Chimplek, which
heads
tails
being called chaping, and
;
game
"

"

"

"

"

tails

"

sim.

(3) Porok, which consists in kicking (with

side of the. foot) a small cocoa-nut
shell,with
objectof hittinga similar shell a few yards off.
This

game

appears
in
gayau

to

be

identical with

what

the
the

is

Selangor,in which, however,

fruit or
seed called buah gandu is substituted
for
a
the cocoa-nut
shell and propelledby the big toe of
the player's
foot.
shells
(4) Main seremban, which is played with cockleby two girlsat a time, each playertakingtwenty
cockle-shells (kulit fcrang)into her lap. Each
player
called

in

main

has

turn

to

toss

one

up

of

the

cockle-shells and

catch, simultaneously
snatchinga fresh shell from
If the

heap.

she loses

to

girlwho

is

playing fails

the

in either task,

her opponent.

IO.

THEATRICAL

EXHIBITIONS

The

Malay Drama, taking the word in its widest

sense
as
comprisingevery kind of theatrical exhibition,
includes performancesof several different types, which
derive their originfrom various distinct sources.
Most
bear some
of them
of their foreignextraction,
traces
and
modified
though they have been much
by the
in the
now
Malays, and are
quite "naturalised"
Peninsula, it is pretty clear that the greater part have
borrowed
from
been
India, Siam, China, and possibly
other

countries.

most,

of the

It is

noteworthy that many, perhaps

plotsrepresentedin these performances

EXHIBITIONS

THEATRICAL

504

CHAP.

originto the old classical Indian Epics, and

has been
to the story of the Ramayana, which
especially
modified
much
handed
down
by local
traditionally,
colouring,in Java and Siam as well as in the Malay
their

owe

Peninsula.

like

the scope of this work

to give anything
of these different kinds of
full description
within

It is not
a

and

ideas

the

and

give

to

ritual which

accompanies them,
which
to
they seem
superstitions

of the

account

some

it is desirable

but
representations,

dramatic

involve.
The

importantof

most

relate

which

the ceremonies

ing
Malay theatre is that of inauguratingor "open(as it is called)a site for the performance. The
of the
(by Mr. Hugh Clifford)
followingis an account
:
performance of this ceremony
of these companies arrives at a place
When
one
it intends
where
to
'open,'it erects a small, square
roofed in,and
shed, open at all four sides, but carefully
feet from
two
with a hand-rail running round it about
is called a Bangsal, and the
the ground. This shed
termed Panggong.
fore
Bespace which its sides enclose is
called Buka
the play begins,the ceremony
Pangand
which
has for its object the invocation
gong,
is gone
of certain spirits,
through.
propitiation
to

the
"

"

"

"

The

the

placed in

is

followingmanner

in the
entered

which

ceremony,

shed

and

front of the

taken

Pdwang,

a
:

curious
The

or

preciouswoods

and

incantation, the other members

each

sentence

in chorus

as

Medicine-

of the theatrical troop.

incense

company

their seats,

is also the head

spicesare
ascends, the Pdwang

one,

of the

he concludes

is performed

having
brazier

is

Man, who

In this brazier

burned, and
intones

the

troop
it.

while

the

following
repeating

INAUGURATION

vi

"

'

Peace

be

Smite

the male

the

vie with

to

such

is my

place,I

my

masters

the

do

oppress, or envy,
of male and female
old

or

let them

maimed

with

undue

hither

not

talent

or

not

not

do

mischief

not

the

minstrels

Gemuroh,
be hurt

to

male

the

and

Sri

or

actors

be

not

Ber-

destroyed,

female

or

let them

be

unto

togetherwith

actors,

Sri

battered, and

or

or

buffoons, and

bridegroom,2together with
dengong.3 Oh, suffer them
maimed
or
injured,
; let not
contused

punishment

come

skill

or

curse

unto
coming hither. If I come
placingmy faith in all the people,1
this village. Therefore
suffer
own

so

and

with
I

the old and

yet with the

for

to

body

and

actors,

the

the Heavens

to

threaten

not

is from

in

who

young

be

mother

nor
Thy cruelty,

Oh,

do

one

any
all the

with

desire

this

not

female

and

of this company,
Thee
in wisdom

members

505

father has ascended

whose

buffoons
young
of poverty !

Thee, whose

unto

earth, and
not

CEREMONY

afflicted with

injured

headache,

physicalheat, nor yet with throbbing

be
not
Oh, let them
pains or with shootingaches.
injuredby collisions like unto ships,the bows of which
afflicted with excessive
nor
are
telescoped,4
voiding.
nor

and

Literally,"Brothers
"

Chiefs

who

inhabit

and

this refers to the

the

and
villages,

Sisters

the

Spirits

formed

not

to

the

Humans.
2

The

term

whose

used

former

term
to

The

the

bridegroom.
includes all people
a
Maiong who make

wedding

is

being
it is

means

man

celebrated,but

applied to

the

iong at jeune premier,

These
names
are
given by the
iMa'iong people to the two
big gongs
used
tdwak(tet"wak or
by them
tdwak). GZmtiroh is formed from g"roh
( thunder),in exactlythe same
way as
used for
ktm"ning, the yellow wood
3

ong

any
*

and

latter term

in this connection
Pet

is Penjak pengantin,

musicians

means

belonging
noise.

is the word

noise made

The

which

cross-piecesof kris scabbards, is

from kilning( yellow). Dfng-

other
The

by

sonorous

in

the

The

sfisun.
the bows

describe

to

gong, by
sound.

phrase

ffal"an
means

used

of

are

fitted when

or

original is

former

word

boat, the latter is

as
appliedto thingsfitted together,

leaves

the

the wind,

one

sirih

leaf is laid

the top of another.

The
of this
use
phrase is very curious, and I believe it
on

to

convey
rendered.

sense

have

which
never

have

heard

the

other connection, nor

any
with it except in this inI met

phrase
have

the

in

cantation.

the
[Should not
reading Ix: halun ( altin)susun,
=

correct

which

THEATRICAL

5o6

Suffer

them

be overcome
to
nor
freely,
I ask that
fatigueor weakness.
to be as
tomed
they have been accus-

or

wilt suffer them

Thou

like

Peace

'

be

veins

of the

Be

art
to

fresh

take

Thy

retire but three paces

to

in the

rest

vie with

to

shed, and that Thou

shalt

hither and

thither,for under

and

actors, and

female

old, together with

I
or

all the

Thee

and

corners

beg
of

from

wandering
placethe male

care

and

musicians

Thy

in

would

buffoons,both young

under

the

portals

and

the four

refrain

Thy

all the

place them

envy

from

in

wander

to

only placemy trust in Thee,

myself wholly into thy hands ;

surrender

oppress
do not

Awang,2 who art

nor
deranged,and

for I

wisdom,

our

feel cool and

wont

hither

not

come

startled

not

ground, and

of the Earth.3

Thee

offended, for Thou

not

Black

Thee, O

unto

of the Earth

King

to

the snake, the chinta-mdni?

unto
"

times, and

be in former

to

CHAP.

vomit

to

weariness

by heavy

be

not

EXHIBITIONS

grooms.
bride-

and

care,

them, neither suffer evil

the

to

and

do

not

befall them,

againstthem as Thou
passest by. I
placethem under Thy charge,togetherwith the actors
and
and
the musicians
actresses,
bridegrooms, the
strike

buffoons, both young

the

owners

not

to

of this house

is

of

another

itchingsand

skin

suffer them

on

"

Ckinta-mdni,

the presence

lucky omen.
2
Awang

of

the

name

of

very

golden yellow colour,

is regarded as a

of which

is

name

Kelantan, and

with

irritations,nor

Malay phrase used

"crowding" one
upon
stormy day? W.S.]

waves

short snake

proper

compound

headaches, throbbingpains,nor
shooting pains,nor yet with toothache, nor

common
fairly

the

and

be afflicted with

yet with
with

old, also the spectators and

and

male
a
very common
the natives
of
among
in addressingany man

whose

name

used,

much

among

is not

the natives

known

Kfilop

as

burning
it is
is

always
employed

of Perak.

believe

Malays
Spiritsto be exsensitive
as
tremely
regardstheir origin
their habits, and
and
knowledge
any

being on these
possessedby a human
subjects renders the spiritharmless,
idea has been noticed supra
[The same
with

reference

to

animals,

etc.]

"

Peace

'

thee

be

art

Thee

unto

Grandsire

my

incarnate

from

hermit

in the

of mine

whose

blood

hairs

of whose

the veins

of

tongue

Oh, because

thou, my

whose

prayers

pass,

do not, O

the

actresses,

buffoons

both

Sun

of green beads,
hast stumps
for bones, the

wrought

way, and
wrong
neck is
adamant, whose

are

the

Grandsire,

spittleis

art

Grandsire, show

desires

and

the

of

any

brine !1

magic,

actors

bridegrooms, and

old !

And

to

come

afflictwith

or
cruelty,

punishment
and

of

man

answered, whose

young

who

and

of the

womb

turned

musicians

dwellest

who

Moon,

fluent,whose

is

are

with

or

is

coat

white, who

black, whose

poverty

in the

body are
whose
body

from

remove

Teacher
of the

recesses

whose

is

from

arts

to

styled Petera Guru, the

the beginning,and who

birth.

thy

CHAP.

about

am

art

art

practises!
thy magic
teacher

! I

who

who

teacher,
original

as

EXHIBITIONS

THEATRICAL

5o8

or

the

thee, O

I pray

thy feet the feet at which

I
I prostrate myself; and thy hands
the hands which
I beg from thee,O Grandsire,
take in salutation. And
the white charm
the medong ber-sila ; cause
(antidote),
three drops thereof togetherwith
to descend
me
upon
thy magic, O Grandsire ; I wish to sprinkletherewith
Grandsire,

to

forth

stretch

"

"

all the
and

actors

and

suffer them

let them

and

not

influence

; I pray

maimed,

or

actors

and

of the

seven

which

are

world

all the

old, together with

and

The

on

not

laid

thee

not

And
from

Palaces,the

high,the

to

both

musicians

and

young
grooms,
bride-

be

I will

now

within

the

Palaces

which

all the

arouse

seven

Pavilions

seven

spiritin the
unreasonably dislike

least sensitive

might

be

buffoons

destroyedor injured,
or
exposed to any evil
open
to suffer them
to be injured,

not

battered.
actresses

the

actresses,

"

were

Chambers
the Palaces
from

personal remarks
many
nature.
franklyunflattering
so

of

the
such

"

"

t:

5?

6^

%*

"fi

"$

U.S

(I

EXHORTATION

vi

THE

TO

PERFORMERS

509

beginning,which in the beginning came

their entirety.1 I am
about
to
open
the
about

to

portalsof

inner

seven

Palaces.

which

lasts

the

the

them

Let

being in
portalsof

the

Palaces

seven

closed doors

the

open

the

unto

of

Chambers

seven

into

from

the exterior
chambers

seven

am

even

of the

be

opened together with

the Gates
of Lusts and
Passion, together with the
Gate
of Desire and
Faith, togetherwith the Gates
of Longing and
The
Supreme Desire.
Longing
food

from

Dawn

and
renders
satisfy,
which
to remember
remembering causes
hearing to hear, seeing to see ! I
to

from
of

the

exterior

the

unto

even

causes

sleep uneasy,
unceasingly,

to

cease

the

which

Dawn,

unto

will

inner

all

awake
Chambers

Palaces
Apartments of the seven
remain
not
plunged in slumber, but awake ! One
all awake
hear my
and
and
tidingsand my words
Awake
and hearken
unto
my words, for they vanish
is my
senses
are
not, neither
slumbering,nor
my
seven

blank

memory

await

one

awake

Awake,

another

upon

Awake,

and

actors

! Awake,

drummers,

ye

actresses,

from

together

suffer them

"all

this company
of
of playerswho
company

turn

When
it is

before

tion

This

the

is

of the

not

begin

the

Herbab,

hardly an
temporary

or

sit within

shed

mctiongpeopleperform.

in which

Seven

awake

Awake,

removed

!
ye

far

be

destroyed or
hurt or damaged
all this

actresses,

this shed !

is finished the

'

whose
player,

performance,prostrates himself
large Malay fiddle,washes his

descrip-

accurate

to

and

actors

this incantation
to

and

livelihood, nor

of

means

injured! Oh,

"

ye

your

buffoons,together

gong-smiters,
togetherawake
bridegrooms,together awake ! Be not

Awake,

among

the
the

Malays, as with
mystic number.

other

Orientals, is

EXHIBITIONS

THEATRICAL

5io

in

face

imaginary

some

similar ceremony
Everard
Fielding and
A

the

which

essence

then

supposed to contain, and

his part."1

CHAP.

arises and

is

gong

begins to

in

was

witnessed

the

present writer

act

1897 by Mr.
at

the

back

Jugra (in Selangor). The object

evil spirits
from
drive away
of the ceremony
to
was
take place,
the performance was
to
the spot where
little band
of players
and
the performers were
a
settled in the
had
from
hood
neighbourPenang who
had
and
planted their holdings with Liberian
of the

Bungalow

at

Pawang

or

coffee.
The

magician in

Malay named 'Che

subsequentlywrote
of

Hussein, who

acted

at

request

out

than

more

this instance

dozen

my

of the

was

clown, and

as

rough

scripts
tran-

playsacted by

his

company.
the
mats
or
having been laid upon
big mat
selected for the purpose, four
ground in a spot carefully
corner
plantedand a big awning or ceilingposts were
The
stretched
between
them.
cloth (langit-langti)
then fenced off by
the posts was
square space between
from
carryinga couple of cords round it horizontally
at the
heightof two, and the other
post to post, one
these cords
the ground. From
about five feet above
were
suspended various ornamental objectsmade of
leaf,fashioned into rough
plaitedstripsof cocoa-nut
A

of

resemblances

animals, birds,fruit and flowers, a few

being added
lightrefreshments

intervals,these latter serving

bananas

at

as

for the

felt

so

leaves

minded.
fastened
the

and
1

Stems
at

each

of

playerswhenever
banana

post made

trees

the

general effect,enhanced

SelangorJournal,

vol. ii. No.

with

structure

by

26, pp. 423-429.

the

they
their
plete,
com-

bright

CEREMONIAL

vi

of

costumes

and,

the

extremely picturesque,
be, extremely
to

performers,was
it

as

511

intended

was

rural.1
tray with

A
bowls

the usual

brazier of incense

and

small

then brought in,

variouslyprepared was
all the instruments, though not
and
necessarilythe
the ceremony
commenced
players,
being in their places,
of rice

follows

as

:
"

the

Lagu Pemanggil, or Invocation, a

panied
peculiarair performed on the instruments and accomby the Pawang. The latter heaped incense on
First

came

brazier in front of

first the

"waved"

him, and

in the

incense

fiddle

(rebab)and then the masks, wooden

until
daggers,and other
properties of the company,
they were well fumigated. He next lightedthree tapers,
"

"

which

he

closed

palms of

and

charmed

took

between

the

his hands

(held in front of
him), with the fingersstraightand the
thumbs
crossed.
then
He
proceeded to
"wave"
these tapers, pointingthem
fimi%""35*"
the right,then
in front of him, and
to
finallyto the left,and then distributed the tapers,
puttingthe first on the rebab, and the second on the
big gong, and the third on the edge of a brazen ring
in front of the place where
he is sitting. He
now
reached
for the betel-leaf box (which should
be close
by),and dipping the tipof his fingerinto the moist
lime which

it contained, smeared

with

it,and

made

Next

he

shrouded

and

taking a
in

ft
1

shed

If the

the

the

handful

signof
his

the

head

the
cross

metal

all round

inside the

with

black

of rice in his closed

incense, sprinkled some

performance is to last
(bangsat)may be erected.

for

more

than

of
one

or

it
two

ring.
cloth,

fist held
over

nights,a

the
proper

EXHIBITIONS

THEATRICAL

512

and

brazier

his

to

suddenly scattered it first to the

the scatterfront, and lastly
to the left,
ing
being in each case
accompanied
by a singleboom of the big gong.
The distribution of the rice being
chews
of
completed, he took four

in

right,then

it, holding it close

he

Then

mouth.

"

charmed

"

CHAP.

"

"

betel and

handed

third

he

each

of the

(jiiru-gendang)
; the

drummers

two

to

one

threw

the top of the

to

on

ceiling-cloth
(orroof in the case
shed, bumbong bangsal}, and
fourth

he

bottom

mat.1

of

his

the

of

right

thumb

centre

of

very

the

back

left and

the

necessary

the

on

end
the

over

with

brazier
three

"charming," each

Pawang

put

on

the

other instruments
of the

has

these

at

The

White

the

tanafi),and

drums,

"charmed,"

and

taps

on

in

Heart

the

round
he

to

recited

leaned

he

tip

in

turn

he

which

concluding
which

the drum

being accompanied by
the other two
drums.
Finally,the
and the
to his lips,
flageolet
(serunei)
accompanied him in the performance
tap

observed, the

already been

theatrical exhibitions

third is for the

Genie," and
Jin Hitam, or "Black
"

of

the

called taboh?

tune

As

this

still

ring,

it

it, worked

loud

he

taps

hati

or

of each

case

similar

metal

called

cross,

After

in each
was

the

the

head

placed

now

bumi

his

again repeatedlywhilst

charm.

upper

inclined

the

with

pressing downwards
the

he

within

(pusat

Earth

With

the

underneath

buried

shrouded

of

Jin Putek,

or

the fourth for the

(Earth)Genie."

are

The

performances

of several

Malay

account

distinct

of

this

of the charms

with the text

mony
will be found in App. ccxxiv.

cere-

used

seqq.

PI.ATK

Theatrical
clowns
The

masks

used

(flran),
central

mask

and

by

21.

strolling

Malay

cover

represents

MASKS
"

the
a

upper

jaw

forest

demon

CLOWNS

OF

players.
only,

the

(liantu

The
eyes

DEMON.

AND

two

being

masks

at

each

mother-of-pearl

end

are

with

worn

hollow

by

the

pupils.

ritnba).
Page

513.

TUNES

vi

kinds, and vary

Joget,a
been

kind

in
considerably

of dramatic

described

513

under

and

the

different

places. The
symbolicaldance, has

head

of

Dances.

The

Mdyong is a theatrical performance which includes

both dancing (or posturingas
Europeans would be
tempted to call it)and singing. It is generally
performed by travelling
companies of professional
and
and
actors
tour
actresses, who
perform
go on
either at the houses
other persons
of Rajas or
of
social standing,
before the generalpublicin
some
or
some
publicplace.1 Just as the dances of the Joget
are
supposed to be symbolicalof different actions
and ideas, and are
music,
accompanied by appropriate
in the Mayong
there is quitea long list of tunes,
so
each of which
is considered
to be
appropriateto a
of the
action, or
to
one
or
more
some
particular
dramatis
we

almost say that

persona. In fact,one
may
have
the rude
of the
here, in principle,
germ

when
of
the
one
Wagnerian Leitmotif. Thus
performersis supposed to be sent to sleep,the Lagu
used ; in the representation
is the one
Legor Radin
of a death, the Lagu Merayu ; when
character is
a
the Lagu Samsam
supposed to be enteringthe jungle,
;
when
sits down, the Lagu Patani
Tuah.
one
any
Similarlythe Lagu Puyuh, the Lagu Dang Dondang
Lanjut Kedah, and the Lagu Sendayong Dualapis
Putri
are
one
appropriatedto the Princess (Putri),
of the stock characters of this speciesof play,while
other tunes
be used only by the Princess and the
can
male character (Payong]; and others,
Raja or principal
to accompany
again,are employed indifferently
any of
the parts, whether
clown
(P'ran),or
prince,princess,
maid (Inang).
1

VideJ.R.A.S.,S.B.t
2

No.

2, p.

163.

THEATRICAL

514

The
kinds

and

indicate

are

the

various
with

course,

the

the

of

nature

fairlyfull

vary, of

in the

clown's
representation.The
forest demon
(hantu kutan),of which
as
given, will serve
specimens to

the

illustrations

CHAP.

performers

exhibitions

dramatic

subject-matterof
masks

the

of

costumes

of

EXHIBITIONS

of the

some

list of their

Malay

in

accessories
will be

names

use.

found

in the classification

given below.
The
Mayong is perhaps the most
typicalform of
but
another
Malay theatrical representations,
very
characteristic performance is the Shadow
-Play, properly
termed
that has been
Wayang, a name
loosely
theatrical exhibitions in general.
extended
to cover
is called
"The
show
Wayang Kulit, or leather
It is exhibited
in a rough shed, which
has
puppets.
a
flooringraised about three feet from the ground ;
and enclosed
the buildingis usuallytwenty feet square
three sides, the front alone being open ; across
on
which
this opening a white sheet is stretched
the
on
of the puppets are
thrown
and seen
shadows
through
by the audience ; the latter sit or stand in the open
air.
"The

show

judge

may

to

seems

from

the

of

be

Hindu

origin,if

resemblance

strong

we

the

figures
goddesses
is probably

of gods and
representations
of India; it
worshipped by the Hindus
obtained from Java.
The
figuresare made of buffalo hide, and the
moved
movable
alone are
arms
by slipsof
; they are
wood
attached
them, which
to
are
clumsily
very

bear

to

the

"

contrived,
the

puppets

Various
and

and

scenes

they take

their

as

the
of
the

effect
a

shadows
is

very

domestic

shape of

are

much

nature

play,but

are

with

seen

with

destroyed.
exhibited,
no

definite

PLATE

Maj-ic

flying

horse

(kuiia
to

swim

ssmbrani)

through

used
the

S"MBRANI.

KUDA

22.

"

in
water

the
as

shadow-play
well

as

to

by

'Che

fly through

'Abas.
the

It

is said

to

be

able

air.

Page

514.

SHA

DO

plot running through

W-

PLA

YS

515

connecting

or

the

different

scenes.
"

The

"

An

and

followingis a specimen :"

old man
weeping
appears

loss

and

to

moves

the

showman

alters

the

tone

speaker;

man

young

fro

for

some

speaks

of

each

his voice

figurecomes

armed

with

suit the

to

second

long-lost
son,
time bewailing his
figure'spart, and
for

of

the

representinga

on,

kris, who

age

endeavours

to

and the conversation

pick a quarrelwith the first comer,
of
is witty and
characteristic, eliciting
roars
and the
laughterfrom the lookers-on ; a fightensues,
old
he

is wounded

man
a

man,

or

adversaryshould

not

young

conversation
the

young

he
man

he

falls and

if his lost
thus

happens
intimates

cries

son

triumph
to

mention

that

his

him.

his son's
name

were

present, his

were
over

that

out

is the

In

his

name

same,

explanationensues, and it ends by the old man

discoveringin his late adversary his long-lost son.
The
old fellow weeps
and laughs alternately,
caresses
his son
and declares they shall never
frequently,
part
ends
again; the scene
by the youth shedding tears
his late inhuman
walks
conduct, and he finally
over
off with the old gentleman on his back.
"The
is carried
conversation
on
solely in the
Warlike
scenes
Malayan dialect.
please most : a
warrior
the stage and
visible
comes
on
challengeshis inmortal
combat
to
; suddenly another
enemy
at the oppositeside and
on
a
figurecomes
desperate
fightensues, which lasts for a very long time, and ends
in one
of the combatants
being killed. Occasionally
battle in which ten or twelve figures
a
jointakes place,
and for hours will the Malays look on at such scenes.
an

"

The

show

concludes

with

an

exhibition

of various

THEATRICAL

516

animals

deer,

"

birds

the

sit the
drums

and

of

of

the

perforated

are

dress,

keep

the

by

incessant

an

up

to

etc.

shed, concealed

who

for these

puppets

(not

deer-skin

they
;

be

in their

performed

rice scattered

shadow-plays

buffalo
all

are

less animated

sheet,
din

on

hide)

usually cut

are

it is worth

and

considered

be

to

incense

honour,

about, just

in

as

the

being

Mayong

or

more

has

stringentpropitiatoryceremony

marking
re-

to

and

burnt
ceremony

described.

already
The

writer, while

present

Kelantan

Malay

named

his

entire

shadow-plays,

in

'Che

Selangor, bought
'Abas,

from

performer

including

stock-in-trade,

of

not

were
(amongst which
called gedu and gedombafc), but also
drums
curious
candle
mony,
(with its shade), the rice used for the cerehis entire
stock
of shadow-pictures, all of
and

only
some

his

his

which

are

kinds

of

for the
actor

musical

now

instruments

in the

theatrical

present

of whom

of interest, and
characteristic

mention

J. D. Vaughan
Puppet Shows.

'Che

has
to

serve

in

J.I. A.,

drawn

was

Hussein

of

already been
indicate

important

more

which

Penang,

made,

brieflytheir

features, though it does

absolutely exhaustive
1

by

the

of

performances,

writer

will

Museum.

Cambridge

following classification

The

s.v.

of the

also

etc.,

cymbals."1

that

figures

shape

musicians,

The
out

back

CHAP.

tigers, crocodiles,

The

eyes,

the

"At

horses,

fishes.

and

represent

EXHIBITIONS

not

may

up

the
be

several

profess to

be

"

quoted

in

Denys,

Desc.

Diet,

of

Brit.

Mai.,

OF

CLASSIFICATION

PERFORMANCES

517

Stori
sented.

fl

of

pre

5S

*"

"*

"

"

'

II

"
o

." S.
c

"
s

bo

ill

jirs/a-giS
"u

"5

i *1 g
SJ

"i

"

tf

"
cl 1
***:
Q
""i
5;

"*
-

""

~5"

S! T3
C
S
"*" rt

SB'

rt

K-

S^

**

V"

"*

Ojft ^0

THEATRICAL

518

EXHIBITIONS

Stories
of

epresented.

mes

i-"":

IJ
"sg

s s
*

n"i * " .!
3

.S

Sa
5

S1

CHAP.

CLASSIFICA

VI

rt

OF

TION

PERFORMANCES

5"9

.* s"

11
c/3

o
o
"73
C

0
o
i/l

11
S

'"si
c

53

c
rt

"u

O
oo

"*

t3t^

tr

"31 -31 S I

6-S

! I1

"

^"S^rf-13Sj
s

Si
E

XI

It
"

.2

rt

t/J^3

THE

520

TRICAL

EXHIBITIONS

Represe
Names
of

!"

"Js

Perform
etc.
of

"i"

"u

"*8:"

g,S

ce,
2

DH.S .S "

-" 3

cg
31 "

" .S -5 -3

bo

"u

4^

rt

us

*c3 a

I "-|

"

"""
2

1
S a ""^r2"^'"2 8 "?
nJto"Kijrt"S.i2ajrt
" " n*8 ?. -S W

.2

OH

rt
W

?c
"

Perfor
Origin
Reputed
of

of

Name
and

t^^"

""

"

"

s.a

"o

"

"

01

g"

v^"

b^

CLASSIFICATION

OF

PERFORMANCES

52'

WAR

522

AND

WAR

II.

Such

charms

might

as

are

"offensive"

be

wild

of

case

used

called

enemies

other

or

defensive

"

of

"

or

war,

enemies,

and

partly

in character.

Malays who use them

supernatural
appearance

in time

beasts

The
for

CHAP.

WEAPONS

AND

danger from
partlywhat may be

in

WEAPONS

pray, on
wherewith

protect themselves, and

and

supernatural
powers

one

to

scare

assist in the destruction

to

their

other

the

on

hand,

the

for

of their

foes.

Thus,
"

Let
But
Ha

The
:

ways
a

of their charms

one

face the Seven

me

let not
! I

am

thus

face

Tiger and

charms

them

ground
with

"Push

art

Dog."1

supplemented in
will sometimes
champion (penglima)
2

to

pass

with

the

dire

me.

is

line in front of him, which

be unable

:"

Suns,

enemies

my

of such

use

runs

curse

he believes

various
draw

his enemy

will

this is done

right foot

by simplyscrapingthe
and threateningthe foe

if he attempts

you die,step across

I apply the charm
of the Line
and

to

cross

it.

your leg shall break.

called the Swollen
Corpse."

and

of gaining martial
According to another method
take a wick as
vigour and immunity in fighting,
you
thumb
and first
long as the short span between
your
and after passing it over
telunjofc),
finger(sa-jengkal
thrice,take it between
your body upwards (tK-naikkari)
your

two

hands

repeat the charm.

1

Vide

App.

Even

wild

and

try and

The

ceremony

ccxxxi,

beasts,it is said,can

turn

be

it round
must

stopped in this way

p. 156, supra.

while

take

; see

you

place at
Beast Charms,

WAR

524

AND

WEAPONS

CHAP.

Dagger (Kris) pisau (lit.

knife).
Bullet (pelurusenapang)
white beetle).
kumbang puteh (lit.
Ball of swivel-gun(peluruleld) kumbang hitam
black beetle).
(lit.
Stockade
(kubu) batang melintang (lit.
transverse
trunk),or balei
-

melintang.
Cannon

(meriani) batang kabu-kabu

(lit.cotton-tree
buloh
trunk
of
batang
(lit.
bamboo).
Cannon-ball
buah niyor (lit.
cocoa-nut).

trunk), or

"

When

is

man

sleeping-matat
else

one

any

tentu-lah

have
to

were

would

courage

home

datang-lahmara).
have

their hair

them

would

wife

and

di

If

warrior's

befall him

(ter-

p'rang itzt,

children

(ta buleh potong

cut

absent

tuan-nya yang

His

pillowsand

rolled up.

kept
the

disaster

hati

his

wars

be

to

use

fail,and

kachcut

the

in

out

rambut

not

must

atau

beran-

dam) during his absence, nor may he himself. Strict

be observed
in a stockade, or the bullets
must
chastity
of the garrisonwill lose their power
(pelurujinak di
and it is also forbidden
mock
to abuse
kubu-nyot],
or
at the enemy,
at their weapons.1
even
or
Bullets are
if not
frequently,
always, charmed
before being used, and their efficacy
is supposed to be
increased
thereby. The
Orang Kaya Pahlawan, a
chief of some
local notoriety
in recent
times, claimed to
be invulnerable
that nothing but
to the extent
(kebat)
"

"

silver bullet would

The

similar

followinglegendarytale
idea

unknown

of

wherever

dance

Defiance
on

"

The

warrior

army, had
the words

Raja

hurt him.

four
:

who

had

of which
of the

son

his

is

name

his bullet falls he will become

is intimated

somewhat

Magat Terawis, an
joinedthe Sultan's investing
each

is the

Pagar-ruyong;

the ramparts

assailant,one

on
bullets,

"This

illustrates

by

(penglima

war-

bersilal

or

inscribed

concubine

Magat
a

of the

Terawis

Chief."

di-atas kubii). Cp. Begbie,

Peninsula, p. 170.

btrentak

Malayan

were

and

his bullet struck

chiefs

feet

but,

he
inscription,

his
the
had

Saban's

taking

on

knew

that

retired

He

wound.

Tan

leg.

the bullet fell

and

hardlybroken,

525

levelled his matchlock

Terawis

Magat

"

he

his

to

fruitless

at

for
first,

lengthhe

declared

with Tan

Saban's

presence

of the

The

fired,

skin

was

ground at
reading

it up
and
had received

the
the

his death-

house, and, after ordering

next,

and

knew

one

himself,and

dying
thou

my son
is thine.

daughter in marriage,and
in my place,and not
faithfully
Saban

Tan

then

sued

I likewise

do

thou

be

rebellious

national

is the Kris?

short

blade

wavy

and

set

to

him,

and

the

give

thee

the

Raja

serve

as

I have

for the Sultan's

pardon,
the marriage of his
permitted to take

was

The

river

into the

latter said

granted to him, and

was
daughter with Magat Terawis
place. Then Tan Saban died, and
due to a Malay chief."
the honours
which

the

across

in this world

art

At

name.

brought him

The

my

been.'

the

went

who

man.

property

my

no

messenger,

Magat Terawis,

or

the

to

and

to
flagto be hauled down, despatcheda messenger
he
oppositecamp to call the warrior whose name
read on the bullet.
Inquiriesfor Magat Terawis

were

'

WRIS

THE

vi

buried

was

with

all

favourite

dagger
in

of the Malays
weapon
usuallywith an undulating

handle

of

carved
peculiarly

the

sion
alluprobable originof which some
has already been
furnished
with a
made,3 and
of wood
and quiteplain,
sheath which is generally
but

pattern,

as

to

legendarywar of Tan Saban

its
king of Perak owes
origin probably to mythological acThis

When

alliance,
swearing fidelity,
in which
daggers, spears
(Ifmbing),or bullets have been dipped
the
of
of
Salivahana
is
and
counts
wars
drunk, the drinker saying, If I turn
I be
Hindu
eaten
settlers, traitor, may
Vikramaditya, which
up by this
not
improbably, brought to Malay
dagger" or "spear," etc., as the case
Saban
is a natural corrupbe (jika aku belut,aku di-makan
countries.
may
with

the second

etc.,

water

"

tion

of Salivahana.

No.

9, p. 94.

"

-J.R.A.S., S.B.,

k'ris ini d.s.b.)

3

Vide

supra, p. 4,

note.

WAR

526

of metal

sometimes

the

in

gems
blade

AND

iron blades

elaborate

most

which

to

CHAP.

chased, hammered,

quitedifferent

is

WEAPONS

and

lavish

in appearance

we

and

with

set

style. The

from

the steel

or

accustomed, being prepared

are

"

peculiarway by a process of damasking which

face.
producesa varietyof designs on the roughened surTo the shape of these designsmuch
importance
the following
from
is attached, as will appear
passage
in

"

Straits

"

of Malacca

Settlements

in

the

:"

MS.

of Malayan

Translation

British

Newbold's

from

extracted

K rises and

on

Process

of

Damasking
ON

I.

FASL

"

"

PAMUR,

THE

OR

DAMASKING

KRISES

OF

damasking of a kris only reach within a

if it reach the edge,
breadth
of the point,and
finger's
Should
the damask
for combat.
not
it is inauspicious
with such a kris
with the point,a stab made
be even
the

"If

would

err

but if even,

then the kris will

lose

although its possessor

strengthto

the grace of God, it will hit the mark

If it be damasked
at his adversary.
is

good

but

not

should

so

deviate,

never

thrust
should
on

the damask

be

still,
by

he

both

cast

it

sides, it

separatedat

intervals.
If the

"

damask

the

on

running in the
(a damask
Alif},the kris is good for
to

wear

damask

the

weapon

runs

"

combat

while

from

the

handle),to the
If it possess the Alif
middle, and point,it is
into the

runs

the

such

pointbe
shape of

transactions

; men

that of

Alif

besar

the Arabian

letter

but it is

lucky

not

nor
one
trading,
pangkal (the stem

in which

which

tali.
damask

very

cannot

near

the

handle,

auspiciousfor

mercial
com-

resist the force of the

WEAPONS

LUCKY

vi

possessor's
arguments

should

527

it be

worn

whilst

ing,
plant-

possessor will be
crop will be fruitful. The
thwart
his
irresistible in fight,nor
can
any
person
the

wishes.

(called
Tuak] have the pamur kittilang,
comes
the bird's-eye
damask, at its point and stem, it beor
Manikam1
entitled to the appellation
di Ujong
Gala
(the ruby at the end of the pole). The
of such a kris is most
lucky. If the damask
possessor
be that of battu ampar, and reach to the ganja (the
lower part of the blade immediatelyabove the ikat tali\
the safetyof the wearer.
it ensures
If the^rw

"

"FASL

If the blade

"

kris

ON

"

THE

BLADE

OF

THE

KRIS

of the kris be

(the silk

the tali tali

the

II.

and

in the

is fastened

splitin the direction of

ratan
appendage by which
return
girdle),
you cannot

thrust with it. If the betala be cracked

adversary's
to the ikat tali (or bottom
welt),it is not auspicious.
Should
the pointof the kris be split,
it is a sign that it
be
the
not
gratified,
requires blood ; if this want
an

"FASL

"If
to

sick.

becomes

possessor

the

III.

blade

ON

"

THE

of the badik

its edge,it is lucky to

property.

good

for

good

for

be

OR

SENDRIK

damasked

all

over

while

tradingor dividing
If the back bear the damask
Alif,it is also
ance.
tradingwith, or for combat, by God's assist-

If the
mountain

BADIK,

blade

damask,

wear

have

the

pamur

it softens the hearts

tradingand
1

warlike

In

excursions.

Manikou.
original,

gunong,
of men,
and

or

is

If the lines

WAR

528

WEAPONS

AND

CHAP.

equal breadth from the pangkal to the

it is auspicious.
tali,and straight,
the bellyof the blade be veined, it is lucky
Should
to
trade, and good for making a stab with, as the
possessor'santagonistwill not be able to return the
kait (or
be that called pamur
If the damask
thrust.
like a hook),it is auspicious.
the damask
be of

of damask

"

the

"Should

streaked, it is good

belanga1

in

If the damask
of the

back, it is

How

"

run

mixture

to

damasked

also, if it has

and

krises.

Place

"

the pamur

the

on

in the

juice of

it well with
has been

pineapple,for
the juice of a

cleared

dissolved in lime

dry, and

of

water

"

FASL

lemon.

sour

juice;

wash

"

risen

After

or

MEASUREMENT

the

the
wash
rust

(arsenic)
springwater ;

warangan

it well with

cocoa-nut

to

immerse

days longer,and

seven

rub it with

IV.

this has

cocoa-nut,

young

away,

it with

anoint

together,
edges of the

the
taking the precautionto cover
After
with a thin coat of virginwax.
weapon
remained
seven
on
days,the damask will have
the surface ; take the compositionoff, and
blade

blade

salt beat

rice,sulphur,and

first

the

and

placesonly,and on its back.

waving from the top to the bottom
very auspicious.2

damask

of boiled

be

two

or

one

of the blade

back

oil.

OF

KRISES

stringbelow its aring (a

its bottom) to its point;
juttingout of the blade near
of the
fold it trebly; cut off one
the stringand
cut
measure
trebles, and with the remaining two
up the
"

the kris with

bclangur.
original,
text proceedsto give
The original
explanation of certain patterns of

2
an

Measure

In

given in
reproduced here,
damask

plate,which

is not

VARIETIES

vi

OF

THE

blade of the kris,then make

reaches.

the blade

Measure

find how

times

many

the

form

sloca,or

far the
this

at

across

string

mark, and

is contained

stringinto

the

cut

529

how

mark

its breadth

thirds of its length;

These

K'RIS

in

two-

pieces.
many
of which
the kris

measure,

as

stringremain over, the blade is

but if
ifa minute portion
remain, itis less perfect,
perfect,
it is chelaka,unlucky."
half the breadth remain, or more,
If

consists.

of the

none

Newbold

adds

:
"

preferredare those of the kinds

termed
Simpana, Cherita, and Sapokal. The kris
by the Malayan aristocracy
panjang is worn
generally
and bridegrooms. I have seen
beautiful specisome
mens
of this weapon
in Rumbowe,
worn
by the chiefs
of that state.
The
blades resembled
that of a long,
steel ; the
handles
of
keen
poniard of Damascus
ebony, covered with flowered gold,and sheaths richly
with the same
metal ; theyare used in the
ornamented
execution
of criminals.
Malays do not prize their
krises entirely
by the quantityof gold with which they
be inlaid,
but more
for their accurate
proportions
may
which
is laid down
in
agreeablyto the measurement
their treatises on this subject
the blade ;
on
; the damask
the antiquity
and a certain luckyquality
that they may
the damask,
proportions,
possess either from accurate
the having shed human
blood, or from supernatural
krises

"The

like the famous

endowment,

is termed

property

from

exempt
termed

betuah

most

sword

Excalibur."

"

betuah, which

This

signifies
literally

accident, invulnerable.

The

is

reverse

ckelaka, ill omened.

-

in

some

cases

possessor

of such

heirloom

from

divine.

kris,which

father

The

They believe
to
imparts invulnerability

to

son,

kris is,as
2

is handed
and
with

down

honoured
the

as

the
the

as

an

thing
some-

Javanese,an

WAR

530

AND

article
indispensable

WEAPONS

in dress

CHAP.

occasions,
particular
and
there are
numerous
regulationsregarding the
wearing of it. The Undang Undang Malacca1
tains
conwhich are observed
strict injunctions,
to this day,
againsta person of inferior birth wearing a kris ornamented
with gold."2
Besides
methods

mode

the

of

above

differ in various

found

in the

described, several
Kris

also

are

vogue.
will be

of detail,and

matters

of

one-edged weapons

is effected

:"

the

length of the weapon

in
point,and fold the stringso measured
the hilt and
from
off this half-length
Measure

the

in

other

Appendix.

measurement

follows

as

the

measuring

They
The

on

breadth

blade

the

of

from

is contained

to

Measure

two.
see

hilt

how

in the

often

whole

length of the string. Each time, however, that the

be marked
or
dented,
edge is reached, the stringmust
and round
and the long end wrapped round
the blade,
that the

so

of each breadth

measurement

precedingbreadth,

the

stretched

method

used

is called ukor

The

Code

of Sultan

Mahmud

Shah,

last

Muhammad
dan

Raja

Shah, the first Muhammaof Malacca, and

hafar Shah, his

about

the
not

to

stringwhich is
being counted.

sa-b'lak,and

mata

is

in Menangkabau.
Malays,especially
by Sumatran
Spearheads can also be measured :"

Malay Raja of Malacca, who

was
expelledby the Portugueseunder
1511.
Alboquerque in A.D.
This Code
was
probably founded on
Sultan
to
earlier regulationsascribed
the

portionof

of the blade

the back

across

This

the

is consecutive

the laws

son.

of

Sultan

Nothing
the

the

Sultan
that
of

Muhammad

he

is known
ex-

Sejarah

tion
which

and

mentions

"prohibited
ornamenting
with gold,etc." See Leyden,

creeses

Shah,
the

op. cit.,pp. 94,

Mud-

last named,

Undang, to be compiled," but the prework

has
ceding chapter of the same
deal
to
about
a
the
laws
of
good
say

similar

118.

prohibitionoccurs

i. of Sultan
a

Mahmud's

translation

will

in

sec-

Code, of
be

found

in

Malayu,

Newbold, Malacca, vol. ii.pp. 231 seq.

2
Newbold, op. cit. vol. ii. pp. 202-

Book

208.

cept

that

(according to

the
ordered
chap. xii.), "he
Kitab
Undangof Institutes,
or

Vide

Chap.

II. p. 33, supra.

AND

DIVINATION

532

almost

BLACK

lost its former

others,has

of the

THE

of

matter

ART

CHAP.

importance,and

merely historical

interest.

come
beIn

Malay Peninsula, at least in the States which are

British protection,
offensive weapons
seldom
under
are
worn
now-a-days except on State occasions and for
be
warfare, it may
purely ceremonial
; and
purposes
In spiteof the halo
a thing of the past.
hoped, is now
thrown
round
it in native writings,
of romance
Malay
has never
been
warfare
times, at least)
(in modern
bloodthirsty
anything but the barest and most
piracy
"bushwhacking" and stockadeby sea, and the merest
if in some
even
fightingon land ; its final suppression,
degree it should involve a slackeningof fibre in the
With
for regret.
it
Malay character, is not a matter
will disappearmuch
of the curious lore that surrounded
have been lost
it,and indeed a good deal of it must
already. Little has been said here of the methods of
the

used

divination

warfare

in

in Malay treatises
space
is held to depend on
war

observances, and
careful attention

appliedin
of life,
and
from

the

to

omens

subject;

not

to

seem

DIVINATION

AND

of
significance

subjectwhich
so
deeply into

possesses

every
life,that it will be

foretold

and

BLACK

gathered

ART

Dreams

ominous
vast

THE

ciple
prin-

avocations

will be

section.

by

tion
the divina-

differ in

next

in

success

in all the other

the

much

of minute

capable of being
and signs. But

given in

so

up

great number

is used

Omens

The

take

sufficient idea of its nature

account

12.

the

on

does

warfare

that which

from

be

to

which

signsand

dreams

is

ramifications,extending

department of the Malay national

impossibleto do it anything like

FROM

OMENS

vi

full justice
within

the

ACTIONS

533

limits of this book.

narrow

My

merely to indicate the main lines on

which
these two
important doctrines of the Malay
natural religion
appear to have been developed.
either from the
be drawn
then, omens
Briefly,
may
the events
of nature.
acts of men
or
Examples of the
will at
ominous
import attributed to the acts of man
Thus
once
sneezingis said to be
suggest themselves.
of
fortunate
as
tending to drive away the demons
disease ; yawning is a bad sign,for obvious
reasons,
if the breath
is loudly emitted, but if a quiet yawn
when
is cravingfor food, it imports
the stomach
occurs
that it will soon
be filled. So too stumbling is a bad
stumbles
if the person
who
is about
especially
omen,
to set out
a journey.2 Then,
on
again,"to be long in
It
gettingup after a meal is said to be a bad omen.
object will

be

that the

means

person,
receptionfrom his

bad

unmarried, will

if

her

or

with

meet

hereafter.
parents-in-law

is Lambat
Malay saying in the vernacular
bangketderitampat makan, lambat di-tegurmentuwak*
Clothes
which
mice
nibbled by rats or
have
been
be worn
must
not
to
bring
again. They are sure
misfortune, and are
generallygiven away in charity.
When
a
Malay dinner is served, the younger
members
of the family sometimes
themselves
amuse
by throwing rice into the pan from which the curry has
just been taken, stirringit round in the gravy that
remains
and
then eating it. This
is not
permitted
when
of them
the following
is to be married
one
on
The

1
so

'

Yet the act of

fraught with

escaping,that
severer

sneeze

sneezingis considered

the

as

soul's

unfrequentlyafter a
than
usual, a Malay
call his soul back
by

not

will attempt to
ejaculating"Cluck!

mangatl)

risk of the

if

Soul
he

were

!"

(kur, s/-

calling a

chicken, and
"

God),

after

may
his
*

19,

the

Al-hamdu

phrase

regular

use

of

Itllah "( Praised

sneezing suggests

that

the
be
he

te relieved to find his soul still in

own

See
20.

possession,

J.K.A.S., S.B.,

No.

7, pp.

DIVINATION

534

AND

THE

ART

BLACK

CHAP.

It is
day, as it would be sure to bringrainyweather.
and
unlucky for a child to lie on his face (menyehrap],
kick his feet togetherin the air (menyabongkaki}. It

that

betokens
child

seen

stopped.

either

his

doing

this

father
is

die.

will

mother

or

instantlyrebuked

and

evil eye

by Malays. Not only

are
people supposed to be possessed of a
particular
ill-luck to accompany
their glance
qualitywhich causes
but the influence of
(the mal 'occhio of the Italians),
the evil eye is often supposed to affect children,who
taken notice of by people kindlydisposed towards
are
the
them.
For
instance, it is unlucky to remark
on
healthiness of a baby, and a Malay will
fatness and
purely nonsensical word, or convey his
employ some
form, rather than incur
meaning in a roundabout
fat.'
possiblemisfortune
by using the actual word
Ai bukan-nia poh-poh genial budak ini ?' ('Isn't this
child nice and round ? ') is the sort of phrase which
is
1
permissible."
drawn
from
natural events
the
are
Among omens
following:
When
is seen
in apparent proximity to
star
a
old people say there will be a wedding
the moon,
shortly.
"The

is dreaded

'

'

"

"

"The

entrance

into

generallyseek to
regardedby the Malays as

does

not

wild

bird

flies into

caught and

smeared

in the open

air,a

bidden
1

to

flyaway

with
formula
with

house

of

share

the

ominous

animal

abode

of

which
is

man

of misfortune.

house

it

oil,and

must

being

an

must

be

If

carefully

then be released

recited

all the ill-luck and

in which

it is

misfortunes

ini," My soul ! the bodyof the boy,"or

J.R.A.S., S.B., No. 7, pp. 26-28.
such phrase is occasionally
used.
ln.?"Q\2.-ngoif'Kurs/mangat,tul"ohbzidak
some
"

FROM

OMENS

vi

EVENTS

NATURAL

(sial
jambalang) of the occupier. An
and a snake, are
perhaps the most
unnatural

visitors.

to
possible,
"

and
omens

kinds

birds,such
wild

of

attempt

we

the

on

the

as

doves, and

from

an

lucky
un-

the

or
flight
the crow,
night-owl,

the

bird

called the

mere

omens

drawn

easilyarrive at the idea

part of the worshipperto

pleasurewith
This

either

the idea of

events

offered.

is

(laki
padi).

Passing from

the divine

sprinkledwith ashes, if

are

taken

are

Husband"

fortuitous

of these

house
a
near
settling
misfortune."1
prognosticates

cries of certain

"Rice's

dreaded

of bees

omen,

some

iguana,a tortoise,

their evil influence.

counteract

swarm

So, too,

They

535

effort

respect

of

the

to

of

from
a

scious
con-

ascertain

sacrifice

worshippers

newly

becomes

in time into a sub-rite, which

crystallised
yet forms
portant
iman
integralportionof most, if not all,of the more
ceremonies,2 and eventuallydevelops into a
of
specialand separate rite called Tilek (divination),
which examples will now
be given.
One
form of this rite was
taught by a Malay of
taken down
Penang extraction,whose instructions,
by
at

me

the time,

Take
made

of

lemon

bees'-

Malay (palm

wax

as

follows

:"

(limau purut\ a hen's egg, a taper

four bananas, four
(lilin lebati),

leaf

"

four
chews
covered) cigarettes,
handful
of parched rice, washed
betel-leaf,
a
rice,
-

of

ran

"

J.R.A.S.y S.8., No. 7, p. 27.

Examples are : (I ) the burning of
incense.
(videMedicine,pp. 41 Qseqq.

of water
ing, etc.); (5) the sound
by a canoe
paddle (vide Crocodile catching); (6) the
of
manner
and elsewhere,passim) ; (2) the inspec- falling
of the filed-off portionof a tooth,
tion of the water
in the
Three
(vide Adolescence) ; (7) the whisper of
Jars
ibid.; (3) the scatteringof
the sap in the bark
of a #4ar"-tree,
ceremony,
the latter is struck by a cutlass
parched rice, ibid. ; (4) the applica- when
tion
of the
Rice- Paste"
(ttfong- (videVegetationCharms), and a host of
others.
(vide Marriage, Fishtawar) ceremony
2

"

..

"

"

"

struck
-

536

DIVINATION

and

rice stained

or
prickles
a

needle

of

AND

with

thorns

"

"

BLACK

turmeric

(duri)of

CHAP.

one
(saffron),

thorn-backed

torn

sekudi\ and

of the

mudfish,
of the

one

rabit

jarwn

"

sets

couple of small whips,or rather

and
be composed of seven,
must

birches, one

of which

the other

twelve, leaf-ribs of the

of

ART

eye (takenout of
in which
they are sold

with

"score"

dalam

THE

"

"

cocoa-nut

green

palm (niyorhijait].
Two

of the

bananas,

"betel," half of each

and

egg,

outside

the birch of
the

house

for the purpose.

be cracked, the

also.

On

one

the

of

three

kinds

twigs,must

seven

and

down

set

chews

two
cigarettes,

two

of
now

under

rice,the
be taken
selected

tree

When

settingit down the egg

and finally
the
cigarettes
lighted,
occasion

I witnessed

when

the taper, after

being taken

up

of

must

taper

the

formance,
per-

between

the

outstretched

fingersof my friend's two hands, was

waved
slowlyto and fro first to the rightand then to
the left ; finally
it was
the ground and
down
set
on
and
began to burn blue, the flame becoming more
dim until it almost expired. On seeing this the
more
medicine-man
has
exclaimed, "He
promised" (dia
mengaku], and led the way back to the house, where
he proceeded to go
of the
through the remainder
"

ceremony.

First, he
the leaf of
fish and
the

brazier

banana-tree, then took

with
the

incense

lemon, leavingboth ends

through in

exposed ;

transverse

upon

prickleof

thrust it horizontally
through the lower

the needle
form

depositedthe

then

end

the
of

he thrust

direction, so

as

to

posed,
being likewise exand slippedthe noosed
end of a pieceof silken
thread of seven
different colours over
the pointsthus
exposed.
a

cross,

the ends

of the needle

TILEK

vi

Next

he scattered

fumigatedthe
as

he

held

charm
both
and

birch

time1

second

hands, with
the

the

end

the upper

(spreading)end
finally
repeatedthe charm for a
lower

the birch in

took

he

close

charm

recited the

right hand,
as

and

censer

lemon, recited

the latter in his

for the

the

rice round

the
and

537

his mouth

to

the brazier, and

over

suspending,
of
the brazier by means
he did so, the lemon
as
over
the thread held in his left hand
and holdingthe birch
in the right.
began to put
Everything being ready, he now
was
questionsto the lemon into which the spirit
posed
supto have
entered, rebuking it and threateningit
with the birch whenever
it failed to answer
distinctly
third time,

of
conversational
point. The
powers
this spiritwere
extremely limited, being confined
The
"No."
and
to
two
signs signifying"Yes"
affirmative
indicated
was
pendulum like
by a
swaying of the lemon, which rocked to and fro with
less vehemence
more
or
according to the emphasis
(as my friend informed me) with which the replywas
be delivered.
to
Negation,on the other hand, was
indicated
by a complete cessation of motion on the
and

the

to

part of the lemon.

When
name

it is

of

likelyto

required to discover,for instance,the

thief,the
have

names

committed

of all those

the

theft

of

and
arranged in
paper
the lemon
will at
brazier,when
scraps

direction
.

of

the

name

of the

nightfor the performance of

circle round

swing

once

guiltyparty.

or

whether

in

each

would

at

are

written

are

this ceremony

did
make
it
not
My informant
charm
plain whether the same
was
repeated on each of these three occasions,

who

Tuesday.
was

the

correct

the

best

The

Probably
more

on

in the

different charm

case.

be the

is a

all

course.

used
latter

AND

DIVINATION

538

Swettenham's

Sir Frank
of which

he

BLACK

ART

of

account

CHAP.

similar

eye-witnesswill

an

was

illustration of the

good

THE

methods

in

mony
cereas

serve

for this purpose

use

:
"

It

"

was

of

robbed

misfortune

my

valuable

some

some

property, and

be

to

years

ago
several

Malay

stronglyadvised me to take the advice of an

other learned
or
astrologer,
(so they said)
person who
would
be able to give the name
of the thief,and probably
of the stolen things. I fear that I
most
recover
friends

had

great faith in this method

no

anxious

was

to

what

see

could

done, for the East

be

and no one
with an inquiring
mind
place,
have lived in it long without
seeing phenomena
text-books
not
are
always explained by modern
Natural
Philosophy.

curious

"

first introduced

was

to

of detection, but

Arab

an

of very

is
can

that
on

able
remark-

fifty
years old, tall,
with
pleasant features and extraordinarygray -blue
pressive
of strikingand ima
man
far-seeing,
eyes, clear and
I met
personality. I was
travellingwhen
with me,
but
him, and tried to persuade him to return
that he said he could not do, though he promised to
follow me
He said he would
be
by an earlysteamer.
all about
the robbery,who committed
able to tell me
He

appearance.

the stolen

it,where
would

want

fast in solitude

sought.

He

then

empty

house

for three

said, he

he

property

an

was

would

told

about

was

me

not

that

be

mirror

that all he

and

he

wherein

days,without
able

which
to

see

might

tion,
prepara-

what

he

vigil,fast, and
small piece of paper
a
writing; into this he
in that extemporised

after

layin his hand

prayer, he would
there would
be some
which
on
would

was,

his

little water,
and
a
pour
he would
of the whole
a vision
see

transaction.

DIVINATION

540

asked

how

had

he

the

to

found

the

Chief

in the

wide

rim

CHAP.

knowledge

consented

to

with

he described

the

repeat

whom

men

small

very

copy
the

him

to

two

in

sat

of the
two

"

fair white

periment
ex-

I did
the

room,

Koran

on

opposite to

men

asked

was

small

piece of

that all should

names

the

on

when

the

fold each

to

of the vessel.

cover

of each

name

then

alike,and

be

the top,

over

paper

placeone

to

I did

so,

person

committed

robbery was

and

paper,

water

drum.

the

write

to

filled with

was

cloth tied

cotton

surface like that of

present in the house

a

This

produced.

was

piece of

making

on

ART

other, the sister against one

wall,and I in a
A clean,new,
unglazedearthenware bowl with

corner.

and

all

centre

near
reading-stand,

each

this

at

Chief, his sister,and

recognise. We

not

arrived

BLACK

That afternoon
I went
with
presence.
house belonging to his sister. Here
I

small

THE

method, and

in my

him

AND

up

so

of the

the ceedings
prothe middle

and

placingeach
began by the two men
under the rim
of his righthand
jointof the fore-finger
of the bowl
on
oppositesides, and so supporting it
vessel being
about
the floor. The
six inches above
largeand full of water was
heavy, and the men
ported
supthe strain by restingtheir rightelbows on their
the floor and face to
knees as they sat cross-legged
on
face.

It

and

papers,

Chief

and

occurred

the

of

page

he said that

happened

four times, but

when

round

from

hands

go

left
round

to

Koran,
not

the
at

folded

the

and
name

as

of

The

nothing
the guilty

This
for another.
paper
the fifth the reading had

began to slowlyturn
supporters lettingtheir

the bowl

right,the

with

of the

one

of the vessel.

cover

the

was

changed

commenced
scarcely

I selected

that

placed it on

read

person,

then

was

it,until it twisted itself out

of

DETECTION

vi

their

fingersand

bang

and

CRIMINALS

OF

fell on

541

the floor with

considerable

of water
through the thin
great spluttering
of the
That,' said the Chief, is the name
a

'

'

cover.

thief.'
"It

by

the

was

of the person

name

him.
tion
however, impart that pieceof informa-

I did not,

"

the company,

to

but

like

"

the Chief

at

and

once

floor,and
few

the

name

the

; moreover,

what

I wrote,

know

name

on

over.

made

was

from
time

but

No
the

I asked
it turn

from

except

Chief

round

shuffled

men

ever

who
that

no

my

me

moved,

certainly.
could

one

one

could

attempted to
so

up

as

to

be

together,and

do
all

I did

inside myself.

the

placed a
fingersof its

I touched

and

spoke

was

held

the papers,
till the stance

the

bowl

why they
but they

particular
moment,
declared they had nothing to do with it,and that
vessel twisted itself off their fingersagainsttheir
at

see

and

corner
on

ing
try-

ordeal

asked
it

till I looked

alreadyheld

one

the

folded

the other

I went

the

coincidence

of them

the

After

Chief

the

English, which
so
placedthat no
were

they were

as

twisted

till it fell on

the vessel when

they none

papers

and

break.

not

curious

was

the vessel

supporters.
one

and

round

and
satisfied,

was

on

in

one

Each

no

been

the

Then

exactlyalike
not

had

names

read

turned

Then

over.

It

again,and

test

of the holders

was

I told him.

wrote

so.

vessel

I said

more

of my

began afresh,and this

suspected person on first,

surprisedit did

was

bowl

whose
and

the

of the hands

itselfout

end

we

of the

name

more

the

to

on

try the

to

consented

once

I put the

time

went

happening.

papers, nothing more

I said I should

of

alreadymentioned

the

clinatio
in-

DIVINATION

542

"The

of the

BLACK

this

by

whom

person

CHAP.

experiment
there

was

most

was

beyond that I learnt nothing.

plan for surprisingthe secret of the suspected

Another

person is to get into the room

and after making certain
is sleeping,

slumberer, when

the

ART

suspect, but

to
"

THE

disclosed

name

certainlythat
reason

AND

he

where

that person

passes

to

question

answer
truthfully

may

all the

This
is a favourite device
of
questionsput to him.
husband.
the suspicious
another
"Yet
plan is to place in the hand of a
formed of
pdwang, magician,or medium, a divining-rod
three lengths of rattan, tied togetherat one
end, and

gets close

when

he

place

where
in

vibrates

to

anything

the

stolen

remarkable

'wanted,'

person

or

is concealed,

to

the

the
rod

manner."1

somewhat

analogous practiceis the ordeal by

"a
as
diving,described by the late Sir W. E. Maxwell
method
of deciding a disputed point which was
sionally
occaA

resorted

in

to

Perak

in former

times.

I got

of the manner
of conducting the
followingaccount
ordeal from a Malay chief who saw
it carried out once
Pasir Sala, in the reign
at
Tanjong Sanendang near
the

of

ordeal

The

"

Sultan
of the

agree
to the

to

two

settle

Raja,who

be conducted
Four

sanction

of the

in the presence
Chiefs of the first

important question
their difference in this way
they apply
fixes a day (usually
three days off)
for
orders

that

shall abide

the

placeis the

first stage in the

1

the

"

Ampat, or
disputantsin

and

purpose,

must

of

Besar

Orang
If

Shah, father

by divingrequiresthe

himself, and

rank.

Mohamed
Yusuf

Muda

Raja

present

the

Abdullah

Sultan

event.

Swettenham,

This

an

certain

sum

appointment of
and
proceedings,

Malay Sketches,pp.

201-207.

of money
time

and

is called

down

declaration for each

solemn

of

name

krani'2 writes

taining
main-

first,
of

intercession

the

Sultans of the

of the deceased

the tombs

each

person,

the

God,

or

question. The

the truth of his side of the

invoking the
Prophet,and

bet

of the Court,

there, in the presence

and

depositof
the day appointed
at the Raja'sbalei?

the

their friends

with

partiesattend

543

On

taroh.

is called bertiban

stakes
the

layingof

the

janji,and
bertepat

DIVING

BY

ORDEAL

vi

his
and
proposition,
solemnityrecords his denial.
adversarywith the same
or
This is called bertangkapmangmang
takingup the
rolled up by
challenge.'Each paper is then carefully
the krani, and is placed by him in a separate bamboo

the

asserts

country,

affirmative

'

of both

ends

the

tube

thus

prepared the

no

not

one,

bamboo
the

even

sealed

then

are

tubes

exactlyalike,and

are

tell which

krani, can

When

up.

contains

the

boys are then

is given to each, and
of the bamboos
selected ; one
the Raja and
the river, where
to
they are led down
Chiefs take up their station,and the people flock down

assertion

which

and

in crowds.

stakes

Two

of the river in

the

denial.

have

Two

been

driven

into the bed

pool previouslyselected,and

the

boys

A
placedbeside them, up to their necks in water.
their heads, and on
a
on
pole is placed horizontally
given signalthis is presseddownwards, and the boys
are

are

made

on

to

as

he

above
and

to

sink

at

his post under

As

can.

water

hurled

same

water
as

soon

his bamboo
far

out

and
one

tube

into the

up in triumph to the
His
hear the result.
winner

the

bamboo

below

remains

gives

in

and

is snatched

stream.

balei,and

Each

moment.

The

Hall.

long

appears
him
from

surges up to
opened and the

declared.
1

as

victor is led

the crowd
is then

holds

Clerk.

DIVINATION

544

"

of the truth of

test

is able

truth

the

of

remain

to

loser is often

The

loss of his stakes

the

also has

He

Raja).

$6.25 for the

$S
"

to

each

of the
is the
and

fined

CHAP.

boys.

ordeal

is not

holds
as

the

soon

as

champion
until the bystande
with the boy

river

of the

power

in addition

suffering

to

which

to

truth

invoked

persons

balei,$12.50

infallible

an

the

goes

the customary

to pay

of the

\j

be

below

(one-halfof

of the

use

to

whereas

water,

drag the post out

still clingingto it. Such
backed
by the sacred names
"

ART

The

cause.

the

is under

head

his

BLACK

boy who
half-drowned, they say,
a

is

false declaration

THE

believe this

Malays

Perak

The

AND

the

to

fees,namely,

the

krani, and

"This
short

descriptionof

similar

Accounts

New

Hamilton's

peculiarto
of

Pegu, he says, the ordeal by

into a
driving a stake of wood
and

their heads

accused

take

bodies

and

hold

under

custom

the East

In

accuser

Perak.

in

Pegu in
Indies
(1727).
is managed
by
and making the
stake and keep
'

water

river

of the

and

water,

I find

he who

stays

longestunder water is the person to be credited.'

class of divinatory
rites conBut by far the largest
sists
calculations based on the supposed
of astrological
and
the properties of
of times
values
or
seasons,
of the native astrologer,
For the purposes
numbers.
tables of lucky and
exhaustive
unlucky times and
have been compiled,which
too
are
long to be
seasons
here in detail,but of which
all examined
specimens
Few
of them
in the Appendix.
will be found
are
most, if not all,being
productions,
likelyto be original
undoubtedly translated from similar books in vogue
"

/. R.A.S., S.B.,

Ordeals

No.

by immersion

boiling oil

or

molten

3, pp. 30, 31.

in
of the hands
tin

are

also

mentioned

in

the

Laws.

Vide

Isl.,s.v.

Ordeal.

old

Johor

Crawford, Diet,

Code

of

of
Ind*

.(.'.
*

:
'

'

.."

-*'"'"

II
2

"

"o
u

-c
rt

DIVINATION

546

being Shiva,

Maheswara

S'ri is

wife, and
but

it may
is not
of

be

whether

doubted

CHAP.

Brahma
Kala

is

Kali, his

for

stands

or

general title

ART

with
constituting
Hindu
Trinity,while

title of Shiva,

another

either

BLACK

and

the so-called

Vishnu

and

THE

AND

of all Hindu

gods1;

this division

of time

Javanese or Malayan origin,although the

importanceof the number fiveis also recognisedby the
Hindus.2
The

mystic notions

same

colour

of

and

the

like

by the Malays as
obtain in the case
of the Javanese days of the week
:
thus
colour
Maheswara's
is yellow white
(putek
of yellowa man
kumng] : if you go out you will meet
white complexion,or wearing yellow-white
clothes ; it
is a lucky time for asking a boon
from a Raja, or for
then received is
doing any kind of work ; good news
attached

are

divisions

these

to

true, bad

Kala's
you

go

it is

an

hears

is

news

colour

out

is

will

you

out

Communicated

But

man

and

is due

is

black

white

(hitam merah
the

fowl
one

must

good

bad

the

to

have

or

3); if
quarrel;

news

true

one

illness

ghost (hantu orang),

a
; in cock-fighting
this time, but when

at
not

face

towards

connected

with

the

etc.

west,

wood

black

altogether:

fightyou

to

on.

bad

time

will beat

settinghim

meet

untrue,

occurringat this
and
the remedy
cock

so

reddish

unlucky time
turns

black

false,and

of the India

by

Sir

George

Bird-

Office.

invocations

in Bali S'ri is the wife of Vishnu,

usuallyof Shiva.

p. 89, siipra, and

Cf. such words
in Malay

ing ; vide

as

pancha-

of five colours),
warnaorpancharona(\\\..
of the rice-fields she is called S'ri
of
five
metals),which
panchalogam (lit.
and has temples on
the sawahs
of
Indian
with
the Indian
[rice- are
origin,
the
roads
between
on
fields],and
pancharangi, panchatantra, etc.
3
them."
"black
to IndoMisc. Papers relating
Or does this mean
red" ?
or
or

more

"

As

rice-plantApp. cix.

goddess
.

"

China, etc., Second

Series,vol. ii. p.

She

red

But

Kala

105.
is frequently
mentioned

in

Malay

to

be

one

is Brahma's
would

colour, and for

priori expect black

appropriate.

KAT1KA

VI

SimilarlyS'ri's
Vishnu's

is green,

LIMA

colour
each

and

is

547

white, Brahma's

division

has

its

known

as

is red,

respective

advantagesor disadvantages.1
Another

version

Moments

is
(sa'af),

diagram, but
its

of this system,

has

based

orthodox

similar

somewhat

on

the Five

Muhammadan

for

names

divisions,viz. Ahmad,

Ibrahim
Jibra'il
(Gabriel),
and 'Azra'il (Azrael).
(Abraham),Yusuf (Joseph),
Its diagram,as will be seen,
is not
quitethe same
that of the Katika
as
Lima, though the generalscheme
of the two
systems correspondsclosely.

So

in Ahmad's

division if you

bullock, it has gone

good

is false

the

southward
received

and

buffalo

or

will be

is true, bad

a
covered
re-

news

auspiciousfor any kind of work,

and very
or
a
sailing,
planting,
voyage,
trading; it is a lucky time for going to
is

must

wear

going on
for
profitable
but you

the

then

news

time

for

war,

to

lose

white

clothes

and

face southwards

Almighty.
by a little east, and pray to God
time
is fairlylucky too, being good for
Jibra'il's
plantingand profitablefor trading,and if gold or
silver is lost then, it will be quicklyfound, but there
trouble in gettingit back ; a lost buffalo
be some
may
1

from
2

See
a

App.
treatise

Both

A'atika

this
Lima

ccxliii. for
on

these

table
have

an

extract

subjects.

and
been

that

of the

reversed

in

which,
translatingfrom the originals,
Arabic
in
the
from
character,
run
being
left.
to
right

or

AND

DIVINATION

548

bullock

after

slighttrouble

time

must

you

the south.
then

out

bad

will

is

green,
Ibrahim's
time

is true,

news

is

involve

to

sure

you

but

wear

be recovered

not

; if

to

go

must

at

war

this

face towards

not

bloodshed

good
going

CHAP.

unlucky,and going

most

other

or

tune
misfor-

thingslost

is false

to

is ruinous, and

of
go, the only way
north, but it is best to stay at
do

you

ART

will be recovered

southwards, but

has gone

some

BLACK

THE

war

safetyis to face to
home
at
altogether

then
if
the
this

time.
Yusuf

's time

in others
and
go

then

war

at

in warfare

yellow.

wear

to

is lucky in

Besides
of the

seven

disastrous
time

should

there is

two

days of

the

of which

the west,

unlucky ; to
business pending
postponed to a

most

any
be

apparentlyof

system

ordinaryweek

in which
is divided

each
into

by one of the
(for'aradl),
bolical
sym-

is characterised

rezki,and
ampa, bangkei,

Unforeseen

is

unlucky

occasion.1

these

five parts, each

words

'Azra'il's time

this ill-omened

towards

face

must

one

is most

favourable

more

respects, but

some

No

aral

Success, Death, Success, and

Obstacle.2

the
(Katika Tujok], based on
Seven
Heavenly Bodies, divides each day into seven
is distinguished
by the Arabic
parts, each of which
of one
of the Heavenly Bodies.
name
first day runs,
The
Another

scheme

"

the times

and
1

See

App.

are

"

ccxliv. for

u2 The

morning
earlymorning (pagi-pagi),
an

extract

table is

from

given in

short treatise

App.

ccxlv.

on

this

subject.

KATIKA

vi

TUJOH

(tVngahnaik],just before noon

noon
(tZngahhari),afternoon
and sunset
('asr),
(magkrib).
For the second
day the

series

of

day
planet in
French

the

the

week

usual

begins

its

is best

the

Mercury

that

; so

appropriate
in the

seen

Mardi, Mercredi, Jeudi,Vendredi, and

names

of the

seven

much
characteristics,

and

Monday.
divisions has its luckyor unlucky
scribed.
in the systems
as
already de-

English Saturday,Sunday
Each

with

order, which

with

begins

and

each

the

(hampir tfngahhart),
(dlohr),late afternoon

in the above
order to
goes on
Mars
for the third day it begins with

Moon,
and

549

day of the week has its own

appropriateoccupations,
according to another system,
at times ascertained
by measuring the lengthof one's
shadow.
Further, it would appear that some
days
account
are
lucky
un: one
unlucky altogether
gives seven
day
days in every month ; another asserts that Thursis unlucky in the months
Muharram,
Dhu-'l-hijjah,
and
Safar ; Tuesday in Rabi'-al-awal,Rabi'-al-akhir,
and Jumada-'l-awal; Saturday in Jumada-'l-akhir,
Shawal,
Rejab and Sha'ban ; Sunday in Ramadhan,
other
third specifies
twelve
and
Dhu-'l-ka'idah
a
;
most
inauspicious
days in every year, viz. the 28th of
Muharram, the loth of Safar,the J4th of Rabi'-al-awal,
Besides

and

so

on,

has been

these, each

while

for greater

convenience

calendar

duced
up, which is far too long to be reprohere, but which closelyresembles the weather

drawn

chart illustrated on

another

page,

list of
the

days of the Muhammadan

heads
somewhat
lucky (baik],
and

Besides

and
year

gives the

whole

classified under

unlucky, very

lucky,
un-

neutral.

this, whole

years

are

lucky

or

unlucky

AND

DIVINATION

550

and,

the letter

construction

of

years

they bear

of these

Most

moreover,

of

CHAP.

Sunday,

ing
in luck accord-

vary

Cycle of Eight.1

divination

involve

calendar, and

of

sort

in the

systems

ART

falls on

the first of Muharram

accordingas
Monday, etc.
to

BLACK

THE

the

requiresome

degree of astronomical knowledge ; but of astronomy

a
properly so-called the Malays have scarcelyeven
smattering,its place being taken by the, to them,
far more
Their
important science of astrology.
ideas regardingthe motions
of the heavenly
meagre
bodies
the
derived, through the Arabs, from
are
Ptolemaic system."
The
seven
Heavenly Bodies
(Bintang Tujok],
mentioned
motions
above, whose
they believe to be
produced by the agency of angels,3retain their Arabic
"

names,4 and
"

rule the

to

which

(Katika Tujok\

moments

depend

believed

are

the

on

"

supposed

are

these

ominous

seven

influences

of

several

the Zodiac

bear
similarly

Arabic

in which

they

to

sidereal

bodies.5
The

signsof
the

the

are

the
not

form

those of the Five

Seven
been

Heavenly
able

for the purpose

Vide

p. 554,

Newbold,

Ibid. p. 358.
The names
are

is another
is sometimes

name

find

to
a

Bodies
much

out

of

op. cit. vol. ii. p. 354.

for
known

one

will be found

infra.

about

the methods

of the

diagrams

another

on

and

Bintang
Bintang.
5

given supra. Katib

Mercury, and Venus
as
Bintang Kajura

tions
Constella-

quite so common
Times
and
(5-square)
I have
and
(/-square),

Ominous

copy

the Twelve

bear

is not

of divination

working it,but

of divination

principalpart being called

(BintangDua-Ulas\*
This

as

form

pellation
ap-

p.

Maxwell

2 1
6

of
used

page.

Bali

vide

Kl.,

s.v.

in /. R. A. S., S. B., No.

Newbold,

op. cit. vol. ii. p. 355.

7,

BINTANG

vi

According
prevalentone,
other

or

find

to

to

luck

man's

zodiacal

which

is

the

is

perhaps
determined
by

one

in order

constellations, and

it is,the

one

55'

which

view,

one

every

of the

out

DUA-B'LAS

is

followingdirection

given :

"

the numerical

Reckon

"

of the

and

name

equivalentof
his mother
by

of

name

the

person's

the values

of

accordingto the system of the Abjad ; add

numerical
two
equivalentstogether,and divide
is i, his sign is
total by twelve; if the remainder

the letters
the
the

constellation

Each
which

has

the above,

is the

to

possess

the

case,

name

life of the

whole

the

constellations

few of the other

this
and wherever
Malay names,
usually to be
given appears

having no
quiteoriginal,
obtaining among

with

connection
nations

with

the

which

clature
nomenare

we

familiar.2

more

In

addition

to

system

by

curious
into

number

shatras

lunar

There

Dua-VIast
a

is

too

short

above, the

which

treatise

long

mansions

on

the

give

to

Bintang

elsewhere

'Bintang'Mayang,

a
possess
is divided

month

found

in

Hindoos,

Spring-gun, or

in full,of

will be

extract

of the

App. ccliv.
2 The
of constellafollowingnames
tions are taken from Klinkert,
Bins.v.
tang and

lunar

the

Malays

Rejang. According to
twenty-eight
Rejangs resemble the Nac-

"the

or

the

of parts called

Newbold,

which

characteristics

of

series

supposed to influence
who
is subjectto it.1

known

on."

so

are

person
Besides
are

Bull, and

if 2, the

the Ram,

than

rather

rather

Spring-spear-

trap (also called by its Arabic

name

Orion.
al-jubar),
Bintang Bidok, or Bintang Jong, the
Great Bear (lit.
the Boat or Junk),

Others
e~

bear

more

familiar

names,

the

Virgin (lit.the
Bintang Utara or Kotub (?),the
Star (lit.
North
Spathe
Palm-blossom).
Star).
Bintang Part, the Southern Cross (lit. Bintang Kalat the Scorpion.

Pole-

of

the Skate

Bintang

or

Sting-ray).

B lantek

(C.

and

S.) i.e. the

Whilst
"Wain."

Bintang Alnasj (Alnash) is

the

DIVINATION

552

the Anwa

AND

"

of the Arabs

BLACK

THE

and

it is

ART

CHAP.

priorivery probable

their

that

originto this Hindu

system.
But
their application
has been generally
is usuallyraised to
misunderstood, and their number
Each
thirtyso as to fitthe days of the lunar month.
of these divisions has its symbol, which
is usuallyan
animal, and the first animal in the list is (inalmost all
the horse.
A horse's head is also the figure
versions)
they owe
by the Malays

of the firstof the

be

littletrace

Nakshatras, but there

Hindu

seems

identityin the remaining figures,

which
for the sake of comparison are
given,side by
side with the Malay symbols,in the Appendix. The
in a
this system
series of
Malays have embodied
mnemonic
verses
(known as Sha'ir Rejang],of which
there are
several versions, e.g. the Rejang of 'Che
Busu, the Rejang Sindiran Maiat, and others.2
The Rejangs are also dealt with at lengthin prose
identifies the Rejangs
treatises : one
of these, which
with the days of the lunar month, begins on
the
first day of the month, whose
rejang is a horse, God
Almighty created the prophet Adam
; this day is good
for planting,travelling,
and
and
sailing,
trading on
this day will be profitable
; it is also a good day for a
wedding, and on this day it is luckyto be attacked (i.e.
in war),but rather unlucky to take the offensive ;
received (at this time)is true, bad news
is
good news
false ; property
lost (on this day) will soon
be recovered
to

of

"

the

with

scanty hair,a

house,

under
.

the

property

the

care

Newbold, op.cit.vol. ii.p. 355.

Colebrooke's Life and Essays, vol.
p. 284.
2 A
Shamir

it is short

of

has

been

Cf.

lished at

iii.

from
reader

Rejang

of stature,

face,a slender figureand

round

yellow complexion;
a

stole

who

man

pub-

has
dark

placed in

been
man

...

if a

Singapore,and for an extract

the RPjang of 'Che
Busu, the
is referred to the Appendix.

DIVINATION

554

month,

"

Second, the Persian

month

BLACK

the

and

twenty-nineto
of
to the end
alternately

on

to

THE

AND

second

the month.

The

month, and

so

mode, viz. thirty

days to each

first is in

with greater accuracy,

CHAP.

the year.

that of Rum,
and, thirdly,

ART

i.e. thirty-one
days
Some

generaluse.

calculate their year

at

354

few,

days

eighthours, intercalating
every three years twenty-four
and thirtyhours, or one day to make up the deficiency,
three days for the difference between
the solar and
lunar years.
"

But the

majorityof

the lower

classes estimate

their

and
by the fruit seasons
by their crops of rice
adhere to the lunar
only. Many, however, obstinately
of
months, and plant their paddy at the annual return

year

the lunar month."

"

of

The

seven

Malay months have been divided into weeks

of the Mohammedan
days,marked
by the return

Sabbath.
with

Natives

who

have

had

intercourse

day and nightinto twentyfour parts, but the majority measure

the day by the
sun's apparent progress through the heavens, the crow
of the cock, etc.
The
at
religious
day commences
Europeans

sunset,

like that of the Arabs

"There
and

known

the

dour1

The

the

divide

are

Hebrews."
from

cyclesborrowed

two

only

and

to

few, viz.

the

besar, and

latter is sometimes

other
seen

of

one

of

the Arabs,
120

eight,dour

in dates

years,

kechil.

of letters,and

by
adopted by us of distinguishing
letters the different days of the week, substituting
eight
for the seven
days. The order of the letters is
years
follows : Alif-ha-jim-za-dal-ba-wau-dal-Ahajazdab
as
The
da.
present year (1251)is the year Toun-za.
of Patani, in my possession,
In a Malay MS. history

resembles

the mode

"

Qu. da/war?

I
\*T'":::x:v
/"."":: vW

7f

x
.

"

v*\

"

:": \
X!
"

"

\^s

Jt *^

"

"

"

"

"

"

\
"

^v.
*

\ "^"\
\ -V
!/!""*!" "\-\*:"
"

"

v* BK.

WMS

Eki

MAGIC

VI

SQUARES

555

designatingthe different
of animals adopted."
years of the cycleby the names
if not all these systems of reckoning seem
Most
to
have been treated by the Malays from the astrological
point of view as forming a basis for divination,and
of
these crude notions of the lucky or unlucky nature
I find the

Siamese

certain times

and

mode

seasons

of

are

to

some

extent

systemat-

ised

by or in some
degree mixed up with the idea of
the mystic influence
of numbers
and
geometrical
figures.
Of the mysticfigures
used in divination,the first in
importance is, no doubt, what has been called the
"magic square,"a term applied to "a set of numbers
that the vertical,
arranged in a square in such a manner
shall give the same
horizontal,and diagonal columns
sums."
The

ordinaryform of magic square, which

in use
in Europe, is the following
; it
found even
the Malays.
among

Magic Square

But
the

Magic Square of 5.

the

Malays

form

of

is the

same

merly
for-

was

is

sionally
occa-

Magic Square of 7.

magic square generallyused

figurereversed.
1

Newbold,

loc. cit.

by

AND

DIVINATION

556
Magic Square

THE

BLACK

Magic Square of 5.'

ART

CHAP.

Magic Square

stands
likelyunderordinaryMalay astrologermost
of a magic
very littleof the peculiarproperties
unfrequentlymakes
square, and consequentlyhe not
mistakes
of the figures. I believe,
in the arrangement
also,that in usingthe squares for purposes of divination
and counts
he now
straight
usuallybeginsat one corner
guished
the beginning place being almost
always distinon,
and
crescent
crescent
or
by a small solitary
coloured
the square.2 When
star
just over
squares

The

introduced, as

are

squares,

the

is the

of 25

sum

with

case

squares

or

groups

doubt

thus

day

retain

the

Occasionallythese

is subdivided

of the

5-

into five

each, a different colour

of five squares
being assignedto each group.

sets

several

These

colours would

no

comparative values usuallyassigned

squares,

instead

of

being reversed, are

turned

sideways,

:"

The

crescent, or

of the

crescent

(lunar)month.

and

star,

are

here

used

as

emblems

of

the

1st

ORDER

vi

to

them

OF

COLOURS

THE

557

by Malay astrologers.Thus white would be

of all ; yellow,as the royalcolour,little,
if at

the best

all inferior

white

to

colours

medium

brown,

black

would

blue,
be

bad, and

of
again, the names
deities already mentioned
will be
they appear
arranged,in which case
divisions of the day, described
above

Sometimes,

of Katika

however, there
and

not

violate

these

square, which
equal number

the

(3 x
into

the

magic

the

name

squares,

larities,
irregu-

present

each

square

shall have

running each
squares
shall be an odd one.

way,

an

and

the

as

bud

and

full-blown flower,

the like.

analysisof

the squares

in the illustrations shows

Thus, in the
have

matter

whose

no

of the

always the

means

of the order

given
colours,

same.

of the five colours,

:"

In Plate

(?red).
yellow.

6-10

and

26, Fig. i,

1-5 brown

black.

11-15
16-20

21-25

white.

21-25

in the
:

"

matter

figure,

(redis substituted by
mistake
in No. 9).

white.

And

in another

1-5 white.
6-10 black

11-15
16-20

find

figuresare

that the order

deities,and planetsis by

we

to

of small squares
right number
7x7), but instead of a subdivision
3 or 5 x 5 or
of alternative
sub-groups,have merely an arrangement

An

we

refer

under

which

similarly

of
easilyexplainable. Some
fundamental
rule of the magic

emblems, such
or

five Hindu

of small

exhibit

on.

found
to

be

so

insists that

that this number

Others

other

are

are

kinds

would

so

the

this class of

Besides

Lima.

red

or

red.

(17 is made
mistake).
yellow.
blue

of the order of the Five

black

by

Deities

AND

DIVINATION

558

26, Fig.

In Plate
1-5 Brahma
6-10 Bisnu

Maswara

11-15
16-20

21-25

and

are

yet another

Maswara
Bisnu

21-25

Brahma.

(Maheswara).
(Vishnu).

21-25

PL 26,

an

7-square

ascertain

to

that this form

appear

the best time

operation,
e.g. to start on
find the following
:
we

of

day
journey.

"

1-7 Shams
8-54 Mirrikh
15-21

(Vishnu).

it would

Fig. 2,

is used

of the 5-square

of

(Maheswara).
[a diagonalcross].
[a small circle].

16-20

11-16
16-20

Maswara

11-15

In

(S'ri).

containingthe names
Fig. 2) is composed as follows :"

(PI.26,

commence

figure,

5-square

1-5 Bisnu
6-10 Brahma.

to

CHAP.

by mistake).

called .SW

From

1-5 Besri
6-10 Kala.

by

24

ART

in another

and

i,

is called Kala

(17
mistake).1
Kala
(23

Deities

BLACK

(Brahma).
(Vishnu).
(Maheswara).

S'ri

And

THE

(Sun); Sunday (i).

(Mars); Tuesday (2).

Mushtari

(Jupiter)
; Thursday (3).

(Saturn); Saturday (4).

(Moon); Monday (5).
29-35 Kamar
36-42 Ketab1*- (Mercury); Wednesday (6).
Zahari*
(Venus); Friday (7).
43-49
Zuhal

22-28

This

y-square

alternate

day

is

is based

skipped,thus
This
used

Mon.

to
to

methods

magic
7.

"

Heptacle

the 7-square

the
1

use

The

on

which

is based.

of
order

be Kala, S^ri.

is

those

come

squares,

depend

(itwould

of square

diagrams which
should

"

evidently
ascertain the best day of the
commence
any operation.
in
the
importance to
of divination
by the use of

Next

FIG.

every

form

(S)

week

heptaclein which

on

seem)

"

upon

"

aspect,

I propose

to

For

'Utarid.

For

Zuhrah.

which
"

andinvolve

call

"aspect-

ASPECT-COMPASSES

vi

these

Of

compasses."

the

559

is

form

commonest

ing,
draw-

placesusuallyoccupiedby the points

of certain
of the compass
are
occupied by the names
things (usuallyanimals or birds)which are supposed
be naturally
to
opposed to each other. Thus in one
find (vide PI. 25,
of these compass-likefigureswe
Fig. 2) :"
the

in which

[st'f]
(N.) opposed
Crocodile
(N.E.)
Rat (E.)
Tiger (S.E.)

The

Bird

The

"

The
The

Another

has

And

whilst

(N.)

The

Crocodile

The

Rat

Cat
"

"

"

"

"

(W.)
Stag (N.W.)

to

(S.)
(S.W.)
Cat (W.)
Stag (N.W.)

the Fowl
Fish

"

"

"

"

"

"

"

"

"

:"

(N.) opposed

The

New

The

Cat

The

Crocodile

The

Stag (S.E.)

Moon

(N.E.)

to

the Kite
Rat

"

(E.)

"

"

Fish
"

"

"

"

"

"

(S.)

(S.W.)
(W.)

Tiger (N.W.)

alternately
cape and bay.
The
used for diviin which these figures
nation
were
way
is very clearly
shown
by PI. 25, Fig. i, which is
copied from a figurein one of my (Selangor)charmbooks, which had the days of the month, from the ist
written round
it in blue ink.
to the 3"Dth,
Starting
from

fourth

"

"

opposed
(N.E.)

(E.)
Tiger (S.E.)
third

Fish
"

(S.)
(S.W.)

"

Kite

the Fowl

The

The

to

the north

has

aspect, you

round

count

(allowingone
day to each aspect)you
of
aspect correspondingto the number
month

upon

If it coincides
weaker
on

that

which
with

wish

you
an

day.

Start

on

start

the left until

arrive

at

the

the

day of the
your journey.

assigned to one
be most
imprudent
day assigned to one

aspect

influences,it wiU

to

to

of the
to

start

of the

THE

AND

DIVINATION

560

BLACK

you will be all right. If the

consult is not
which
modating
accomyou

first aspect-compass

for your
until you find

enough
others

forms

of

diviningwhether

if

Other

sulting
requirements,go on conwhich is satisfactory.
one
the compass-figureare
used
for
he starts
certain day the man
a
on

will get the better of his enemy,

or
(e.g.a slave or a thief)who has

the

the inner circle

the

seeks

the

The

each

In the

person

In the

away.

those

carried

before, and

as

of the
out

the

outer

in cisely
preheadless

will lose.
who
represents the man
drawn
battle neither party, of course,

case

of

case

figuresis used,
representingthe person

counting is

manner

same

figurein

run

information, and

circle his enemy.

with

meet

circle of human

double

case

figuresof

who

CHAP.

influences,and

stronger

former

ART

loses his head.

the

In

of

case

absconder,

an

single circle

of

figuresis used, the figurespointingtowards the centre

signifyingthat the absconding party will return or be
fying
signicaught,and those pointingaway from the centre
the opposite. In one
case
(PI.25, Fig. 2) there
fourteen human
are
figuresarranged in two opposing
alternate figurebeing headless.
of seven,
rows
every
the right-hand
In this case
you start the counting at
towards
the left.
and count
row,
figureof the bottom
Yet

another

figureis

made
of

number

dark

of divination

form

small
and

of,is shown

use

red

are
light)

and
figure,
beginning at the
about

portrayed
("

down

head.

the

All

at
to

I have

the

PI. 25,

in

(which

drawn

counted

of the

discover

circles

in which

Fig. i

should

the
the

human

be

salient

nately
alter-

points

left in order,

yet been

able

individual
villainous-looking

is the fact that he

Unggas Telang," who

was

is said

to

described

here

represent
to

me

to

as

one
an

-5

:"
'"*"

"9
-"""""""'*"

4.V^" 1P_^J"J
"""

.""

OMENS

vi

561

(kulubalangtua] of the Sea-gypsies

(Orang Laiti}and the Malay pirates.
Figuresof dragons (naga]and scorpions(kala)are
"old

war-chief"

sometimes

used

in

similar

manner

known

and

there is also

the

or
Rajal-al-ghaib
I inazah Sayidna 'Ali ibn Abie Talib (the body or
bier of Our
Lord 'Ali,the son
of Abu
Talib),which,
accordingto this notion, "is continually
being carried
the
different quarters of the
by angels1 towards
faces tobe faced \ for if one
not
heavens, and must
wards
it,one is sure to be defeated in battle or fight."
The
varies from
day to day,
aspect to be avoided
turningtowards each of the eightpointsof the ordinary
Malay compass three or four times in the lunar month.
The subjectof omens
in generalhas been shortly
dealt with at the beginning of this section, and also
with
various
mentioned
in connection
incidentally
life.
It would
human
and
departments of nature
hardlybe possibleto make a complete or systematic
listof the thingsfrom which omens
taken.
are
Apart
from
those depending merely on
Times, Seasons,
Numbers, and Aspect,which have been alreadydealt
with at quite sufficient length,it may
be noted
that
drawn
from earthquakes,
omens
are
thunder, "houselizards,rats, and other four-footed things,"
according
the times at which
to
they are observed, from the
of soil (inchoosing buildingcolour,smell,and nature
from birds,and, in fact,from a very largevariety
sites),
of matters
which cannot
be classified under any general
head.
The lines of the hand are, of course,
interpreted

an

aspect-compass

as

1
Possiblythis notion is partlyresponsiblefor the ridiculous European
coffin being
legend about Muhammad's
heaven
and earth,
suspended between

of which
trace

amongst

selves,

idea

there

seems

the Muhammadans

to

be

no

them

THE

AND

DIVINATION

562

BLACK

ART

CHAP.

the Malays, as elsewhere, as

signs good
among
It has not been
evil fortune.
possibleto collect much
of

and

the

subjectof Malay chiromancy,but

for the benefit of European adepts in "palmistry"(as
be
be
to
it seems
usuallystyled nowadays) it may
while mentioning that the Malays attach
portance,
imworth
indication of long life ('alamat
as
an
panjang
the base
to the intersection of the line round
'umor),1
information

on

of the thumb

with

the

(simpeian'Afi),while

which

one

line

broken

the wrist

round

runs

the

palm
be a sign of
to
(retak putus) is believed by them
(tanda penggetas, t(j bulek di-tikam).
invulnerability
Upright lines running up the lower jointsof the fingers,
line as the fingersthemselves, are
in tfiesame
a
sign
wealth ('alamat
'nak di-panjatde' duit,
of prospective
tanda
kayo), and a whorl of circular lines on
orang
the fingers(pusat belanak]is a sign of a craftsman
('alamat orang tukang].
believed
More
important,perhaps,are the omens
be

to

derived

several

be

from

different

to

one

dreams,
methods

system

of determines

dreamt

the
the

of which

across

there

to

seem

of

cording
interpretation.Acinitial letter of the thing
luck

thus

to

dream

of

thingbeginning with T is very lucky indeed, to dream

that a visitor from
of a thingbeginningwith H means
L is
distance is to be expected; N indicates sorrow,
a
the poor and
hint to give alms
to
a
needy, and so
forth. According to another system, a purelyarbitrary
of the dream,
meaning is put upon the subject-matter
terpretat
some
slightanalogy is the basis of the inor, at most,
in the
Thus
of a gale of wind
to dream
of sorrow,
of hail
to dream
earlymorning is an omen
1

Another

growing

such

close to the

indication
ears.

is hair

thumb

Double
are

lines round
called retak

the base of the

madu.

dreamed

He

by
he

AND

DIVINATION

564

THE

And

dream.

BLACK

ART

in his dream

he

CHAP.

warned

was

visitant to slayhis wife, this being,

supernatural
assured, the only means
was
by which he could

hope

better

to

his miserable

"Sorely disturbed

in

the proper course

was
his wife the commands
her

desired

to

to

condition.

mind, but

obey, Che
which

he

for death.

prepare

doubting that

never

Puteh

confided

had

received, and

The

unhappy lady

acquiescedwith that conjugalsubmissiveness

Malay legends,as in the Arabian
Nights, is
of

the Oriental

female

to

when

landed

which
so

in

in

acteristic
charsome

predicament. But she craved and obtained

wash herself
to the river and
permissionto first go down
with lime juice. So takinga handful of limes she
the rock called Batu
forth, and, standing on
went
she proceeded to perform her ablutions
Pembunoh,
The
after the Malay fashion.
prospect of approaching
her, for in dividing
death, we may presume, unnerved
her own
the limes with a knife she managed to cut
and
the blood
hand
dripped down on the rocks and
each drop was
borne
into the river ; as
by the
away
a
current,
largejar immediatelyrose to the surface and
terrible

of all natural

floated, in defiance

Puteh's

Che
in

to

the

blood

the

spot whence

wife

tapped itwith
rocks.

all full of

gold.

found

them

of her

husband

As

came.

of the

edge

and

told him

laws, up-stream
each

jar floated

her knife and

On

She

opening
then

of the

to

went

treasure

the
up

pulledit
them

she

in search
of which

suddenly become
possessed. He spared her
life,and they lived togetherin the enjoyment of great
Their old age
for many
wealth and prosperity
years.
clouded, it is believed,by the anxietyattending
was
born
the possessionof a beautiful daughter,who was
rich.
She
after they became
to them
grew up to the
she had

LEGEND

vi

OF

AI

JAMB

565

of loveliness,and all the Rajas and Chiefs

perfection
her suitors.
of the neighbouringcountries were
The
the unhappy
multitude
of rival claims so bewildered
parents that, after concealinga great part of their
riches in various
places,they disappeared and have
never

since

found

by

been

their

to

went

property

was

children, though, in obedience

received
and

Their

seen.

seek

in dreams,

never

to

structio
in-

they braved

sea-voyages
for it in the distant lands of Kacha-

puriand Jamulepor.
with the
Several places near
Jambai connected
legend of Che Puteh are stillpointed out ; at Bukit
and
still lies conburied
was
cealed.
Bunyian the treasure
A deep gorge leadingdown
to the river is the
ghaut down which Che Puteh's vast flocks of buffaloes
"

used

Its size is evidence

go to the river.
number
of the animals, and
therefore

to

great
wealth

of their

Two

owner.

of the
of

deep pools,called

the
spectively
re-

Lubuk

Gong and Lubuk Sarunai, contain a

sunk here
golden gong and a golden flute which were
be
by Che Puteh Jambai. The flute may sometimes
seen
lyingon one of the surroundingrocks, but always
disappears into the depths of the. pool before any
mortal
of Lubuk
can
approach it. The treasures
have passed into human
Gong might before now
session,
poshad
individual
Ulu

Perak

it

not

selected
was

been
as

told in

for the

their
a

covetousness

recipient. A

dream

of the

Malay

of

go and fish in the

pairof betel-nut scissors
to

pool of the gong and to take a

with him.
He was
ately
the kachipimmedito use
(kachip]
Next morning he was
at
on
being told to do so.
and at his first cast hooked
the pool early,
something
the hook
When
it up.
to draw
heavy and commenced
there was
attached
a gold chain
appeared above water

DIVINATION

566

to

up

The

it.

lucky

it,hand

ART

CHAP.

commenced
hauled

and

canoe,

Just then
piped out

more.

any

then

hand, until the

over

BLACK

THE

fisherman

into his

chain

the

AND

boat

to

pull

fathoms

up

of

hardly hold
alightedon a branch

littlebird

could

coupleof notes, which sounded

like kachip. The
for all the world
man
heard, but he
and he went
wanted
on
a littlemore,
hauling. 'Kachip!
said the bird again. 'Just a very little more,' thought
he still continued
the fisherman, and
dragging up the
chain.
Again and again the warning note sounded,
but in vain, and suddenly a strong pullfrom the bottom
the chain, and
of the pool dragged back
before the
Malay had time to divide it with his tweezers, the last
link of it had disappearedbeneath
the water."
close

by

and

Charms

Talismans^ and

"

While

have

invocations

different

few

headings
and

it will

miscellaneous

It should

be

effective

or

while

others

for

come

in

and

influence

to

of the

its

nature

already under
a
variety of

with

ones

that

of another

great

charms

some

amulets
work

of

mass

J.R.A.S., S.B.,

No.

or

Under

love

9, pp.

directly

are

talismans,

only by

mind.

or
securing conjugal fidelity,

course

necessary to refer here to a

of a less elaborate
character.

protective,like
are
supposed to
the

the

of amulets

with

connection

omens

only be

observed

the volition
head

dealt

been

from

ascertain

to

so

direction

matters,

inferences

by

of the nature
by charms
endeavour
they sometimes
or
modify its force. Charms

fate,

talismans

of

and

dreams, Malays attempt

and
of

divination

by

Witchcraft

cing
influen-

the

latter

-charms, charms

for

compelling the

23-26.

TALISMANS

vi

revelation

by

567

another

of
person
like, of which

his

or

her

secret

Malay books of
thoughts, and the
sundry
magic are full ; while under the former come
less medicinal nature
for the puror
recipesof a more
pose
of curing various diseases,of increasing
physical
of protectingthe person
or
or
virility,
against
power
of
evil influences, natural or supernatural. In most
acter
these cases
the modus
operandiis of the simplestcharconsists usuallyof a short Arabic
; the charm
few letters and figures,
sometimes
or
a
quite
prayer
making up
meaningless and conventional, sometimes
of the sacred
names
one
or
more
(Allah,Muhammad,
'Ali,etc.).These charms are written on paper or cloth
the person ; sometimes
and worn
on
they are written
the part to be affected ;
the body itself,
on
on
especially
occasionally
they are written on a cup which is then
Such
used for drinking purposes.
are
prescriptions
infinite in number, and are to be found in Malay charmof a more
matter
books, wedged in amongst
strictly
be quitecorrect
medical kind ; in fact,it would
to say
sacred
that letter-charms (rajah,'azimaf)and
names
have their place in the Malay Pharmacopceia side by
side with spices,
herbs, roots, and the like. But such
charms

also used

are

for many

other

make
to
(sheitan),
from cryingand
the breast properly,
to
prevent them
from going into convulsions,to prevent the rice-crops
from
being devoured
by pigs, rats, and maggots,"
ward

are

off demons

: "to
purposes
children feed at

consecutive

of one
page
these matters.
a

be
and

instances of the
of

the

it is

length,as

not

the

numerous

It would, from

utterlyimpossibleto

charms

exhaust

the

contained

Malay

treatises

nature

of the

this endless

in
on

case,

subject,

dwell upon
it at greater
to
necessary
details of the charms
used (of which a

AND

DIVINATION

568

THE

BLACK

ART

quoted in the Appendix) do

features of generalinterest.1
Far more
is that form
interesting

few

not

are

any

which

to

attempts

"abduct,"

in

CHAP.

rule offer

as

of the Black

way "get at"

(as in the case of the

or

some

person'ssoul, whether
ordinarylove-charm),in order to influence
favour, or, on the other hand, with
operator's
harm, which may take
doing the victim some
another

of madness,
These

results

methods
without

in

and

be enticed.

employed will conclude

somewhat
are
necessarily
it will be

but

arrived

there is

view

to

the form

varietyof
works entirely

by

of

sort

some

contact

the

receptacleinto which his

A few specimensof the methods
this part of the subject
; they
of

that

seen

at

the influence

in others

the victim
to

be

can

it in the

death.

even

of them

some

contact,

between

soul is

disease, or

Art

of the same
applications
of which has alreadybeen

miscellaneous

character,

they are reallyonly different

the nature
generalprinciple,
indicated

in the section

on

the Soul.2

followingis an instance of direct contact

and its owner's body"
between
the soul receptacle
soil from the centre
of the footprint
Take
(hatihati tapak) of the person
wish
to
charm, and
you
for about three days.
it ceremonially(di-puja]
treat
The
ceremonial treatment
consists in wrapping
it up in pieces of red, black, and yellow cloth3 (the
The

"

'

'

"

'

'

analysisof them would, howshow what objectsare most

ever,
generallyaimed at by those who use them.
that the
be safelyestimated
It may
1

An

sexual

relations

are

here

of

the

first

importance,the majorityof the charms

having reference to them, directlyor
indirectly,
2
Supra, pp. 49, 50. The methods
here given are
closelyakin to those of
medicine^, pp. 452-456,,m/ra);butthe

ends

different.

are

The

always professes
his patient,
whereas
is to

harm

cause

affected,or
ence

or

at

here
the

to

the

man

cure

of

the intention
person

to

be

acquirean influthe operator'sown

at least to

him

over

benefit

medical

aim

to

for

satisfaction

(as in

love-

charms).
3

For

the colours

of the cloth used,

and

the purport of the

vide

pp. 50, 51, supra.

number

seven,

$69

ADDUCTION

SOUL-

VI

and hanging it from the centre

yellowbeing outside),
thread
with
of your
parti-coloured
mosquito-curtain
{p$ngganiong-nyabenang pancharona). It will then
become
(the domicile of) your victim's soul (jadi
mony,
semangaf]. You must, however, to complete the cereswitch
from

it with

'

'

cocoa-nut

green

birch of

seven

leaf-ribs taken

(penyembat-nyalidi niyor

times
times at sundown, seven
seven
hijaut^ljoh
'let)
times at sunrise, continuing
at midnight, and
seven
this for three days,and sayingas you do so :"
"

'

It is not
But

earth that I

switch,

the heart of So-and-so.'

(Bukan-nya aku menyembat tanah,

menyembat hati Si Anu).

Aku

"

Then

victim

is

sure

nya), and

only taboo
no

one

he

it in the middle

path where your

it (supayabuleh di-langkahto step over
will certainly
become
distraught.The

bury

of

it is that you should let

soul -recepThe
-mat."
sleeping
tacle

in connection

share

with

your
is the
in this case

lump of earth taken from the

of the victim's footprint.It is said to actually
centre
become
doubt
this is
soul," but no
(the victim's)
the
merely figurative,
though it completely proves
identification of the soul with
its receptaclein the
The
Malay mind.
objectof the birchingis not selfevident,but may be intended to dispelevil influences,
and so purifyit for the incoming soul.
Another
way of obtainingthe requiredresult is to
of the wood
of the floor from the place
scrape off some
where
your intended victim has been sitting.Having
"

secured

this,take

and
footprint
a

deserted

mix

bees'

some

them

of the

soil from

his

or

her

from
togetherwith wax
comb, moulding the figureinto his
both

DIVINATION

570

her

AND

THE

BLACK

ART

CHAP.

likeness.

Fumigate it with incense, and

beckon
the
soul by waving a cloth (lambei
to
semangaf] every night for three nights successively,
this charm
:
reciting
or

"

"

"

'"' '

OM

! ' shout

Stupid and
Be

it again and

dazed

the heart

Thinking

again!

of

of

Somebody,

me.

If you do not think of me,

The
forty-four
angels shall

Another

method

is

follows

as

you."

curse

:"

Take

paringsof nails,hair,eyebrows,saliva,etc. of
victim (sufficient
to represent every
your intended
part
of his person),and
make
them
up into his likeness
with

from

wax

deserted

bees'

figureslowlyby holdingit over

seven
nights,and say :

comb.

lamp

the

Scorch

every

nightfor

"

"

It is not
It is the

After

the

victim

will die.

The
word

seventh

am

time

from

burn

the

descriptionof

for word

from

that I

scorching,
liver,heart,and spleenof So-and-so
wax

the

next

charm-book

that I scorch."

figure,and

your

is

taken

ceremony
which

I obtained

Langat Malay (named 'Che Indut),and which

is stillin my possession. As it illustrates several new
and as such charms
are
pointsabout these wax
figures,
exceedinglyrare and all but impossibleto obtain, I
here give a word
translation of the whole
for word
Malay version of which will be found
text, the original
in the Appendix : *"
This
refers to making images to harm
people.
You
make
an
image to resemble a corpse out of wax
a

"

Vide

App.

cclxvi.

IMAGE

WAXEN

THE

vi

step.
lengthof a footIf you want
sickness, you piercethe
to cause
and blindness results ; or
pierce the waist
you
the waist)gets sick,or you pierce
the stomach
(lit.
head and the head gets sick, or you pierce the

from

the

bees' comb,1 and

empty

an

eye
and

of the

breast and

the breast gets sick.

death, you

transfix

the

buttocks,
then

twig ;

the

This

am

to

you

it

Ho, Prophet 'Tap,in

would

you

middle
the

of

person

step

may

praying

were

it in the

to

want

you

as

if you

that he

so

jromuti-pa\m

place of

the

to)

charm,

as

bury

you

when

to

being
image

the

over

goes

to

refers

be

Lo, I
I

wish

you

Peace

across

bury the image"

chargethe

whose

earth

is,

buryingthe corpse of Somebody^

(todo so) by the Prophet Muhammad,
he (thecorpse)was
a rebel to God.
him or making him sick :
assist in killing

bidden

am

Because

Do you
If you do not
You
shall be

him

make
a

do

sick, if you
rebel againstGod,

not

kill him,

rebel

It is
It is
Do

againstMuhammad.
I who am
not
buryinghim,
Gabriel who
is buryinghim.

you

Grant

too

ilaha"

There
got from
resemble
of the

grant my

appeared,
it by the grace
La

pray
then

'

transfixer

enshroud

you

path (which

whom

"

'

If you want
to cause
head
rightthrough to

the

it from

the

you
corpse, and
the dead
over

it.

571

are,

body

no

doubt

I have

as

charm.

corpse

class this with

the

that

has

the fold of the Creed

said, several

pointsto be
the image
make
it of the length
intended
victim);

You

must

the

instances

of

(between the soul and

gradients(clippingsof hair, paring of

have

to

be

worked

make

must

; you

of its owner), because there is

whatever
that the usual in-

nails, etc.) would

day

within
petition

that
footstep
(doubtless

indirect contact

very

etc.

this
a

of my

this
petition,

and

prayer

of the

with

up

new

the wax,

and

mentioned, because
8

that

they are

not

understood,

Generallycalled kabong when

cul-

tivated,or (h)?nattwhen wild (Arenga

L., Palmeoe).
scucharifera,

DIVINATION

572

piercethe

must

you

AND

want

to

the

head

downwards

BLACK

part which

kill your

you

THE

ART

want

you

CHAP.

to

affect

transfix him

man,

you

must

with

the

twig

of

if

from

gomuti-$a\m
used as
(thatis to say, with one of the black splinters
by the Malays l); you must
pens
wrap the image in a
shroud, and read the burial service over
it ; and, finally,
in order to absolve yourselffrom
blood-guiltiness,
you
shift the
the

burden

Archangel

of your crime
Gabriel !! !

There

of

are,

actual ceremony.
insertion of the
"

And

many

Sometimes

pins into

the

shoulders

of

slightvariations of
the wizard, during
image, exclaims :

the

to

on

then, after

the

that I

wax

the

the

"

slay2
liver,heart,and spleen of

It is not
But

course,

So-and-so"

"

waving the figurein the smoke of

the incense, and depositingit in the centre
of a sacrificial
he invites the spirits
to
tray (anchak),
banquet
upon his victim's body :
"

"

"

I do
But

banquet

not

the

on

the ceremony

When
usual

way

you

is

Make

method
the

the

image is buried
victim's door-step.

over

in front of the

Another

anythingelse,3
spleenof So-and-so."

upon

liver,heart,and

is described

as

follows

in the

:"

figurein the usual way and with the

usual ingredients.At sundown
take parched rice,with
chew
white, black, green, and yellow(saffron)
rice,a
"

wax

"

"

of
the

betel-leaf,
a

representativeof

incense, and
1

and
2

taper

wax

Cp. the charm

App. Ixxxiii.
Bukan-nya aku

and

fowl

recite this charm

on

p.

183, supra,

mtmbantai

lilin

Akum?tnbantaihati,jantong,limpa
Si Anu.

an

egg

"

this latter

('iskarat
ay am).

as

Burn

:"

Bukan-nya aku mfnjamu sakalian

lain,
yang
Aku
mtnjamu had, jantong, Kmpa
Si Anu.

"

DISSENSION

SOWING

vi

573

Earth

Genie,
Earth-demon, Bull-shapedWorld-spirit.
Bull-shapedEarth-spirit,
Come
down, I pray you, and accept the banquet I
hither,come
be with

Peace

you,

offer.

I want

something that I want

order,
to give you an

1 want

to

I have

aid

to

get you

for,

you

me

C sickness
assist

And

causingthe

in

me

"

or

( or
of

This

death

God,"

rebel to

case

may

be),

wife

for

"

of

two

that

taking care

the wife.

the other

etc.

sowing dissension between

(pembencki):
the wax
figuresin the ordinaryway,

charm

and

Make

resembles

one

Sit down

the

husband

and

with

your legsstretched
the figuresface to face while

you, and hold

thrice,and
repeat the charm

before

you

(asthe

accept the banquet I offer

is

husband

out

Somebody.

If you do not
shall be
You

but

"j

madness

the

at

end

of each

Then
lay the
repetitionbreathe upon their heads.
man
your rightside close to your
upon the ground on
at the
thigh,but lookingaway from it ; and the woman
that they
side of the left thigh in a similar position,
so

look away

both

recite the

and

and

man

put

back

thicknesses

round
them

to

of

over

back, and

after

seven

burn
times

days and

incense
over

up

the
Now

woman.

them

of tukas? and

them, repeat the charm

up

the

wrap

colours

seven

Then

twenty-two

times

of the leaves

thread

other.

charm

same

twenty-two

them

with

each

from

in

tie them

seven

round

times
wrapped seven
and
bury them.
Dig
if theyare stillthere.
see

If you
find them
the charm
has failed,but if not, it
will work, and
The
they will assuredlybe divorced.
charm

runs

as

follows

"

Benth.
Probably Ventilagoleiocarpa,

(Rhamneae).

DIVINATION

574

"

AND

"Ndit

Fatimah

Allah

harimau

Fatimah

Which,
mean

harimau.

sabenar-benar

Harimau

Allah

Dengan

berkat"

far

so

hulubalang,

di-atas dunia.
d.

s.

it is

as

tentangkan Muhammad,

Sapertikambing tentang
Muhammad

CHAP.

kambing,

Si Muhammad
Kalau

ART

yndit !

marangan

Angkau

BLACK

THE

b.

intelligible,
appears

to

:"

"

Fatimah,

Thou,

Muhammad,
a goat facinga tiger.
as
in very truth is the Chief,

will be

Muhammad

of God

The

Tiger

By

the grace

contact

earth.

upon

of,"etc.

followingis

without

tiger.

is face to face with

If Fatimah

The

goat ;

is God's

Muhammad

She

art

clear

example

of soul abduction

:"

simplestway, perhaps,of abducting another

clears
the
sun
person's soul is to go out, when
the
(matahari mencharak, at sunrise?),or when
looks
red, and standing with the
newly-risenmoon
big toe of the right foot restingon the big toe of
of your
a
right hand and
the left,to make
trumpet
charm
through this improvised
recite the appropriate
The

speaking-trumpetthrice.
blow
through the
you
follows

as

runs

"

'

the

end

of each

fist.

hollowed

recital

The

charm

:"

I loose

OM.'

At

shaft,I loose

my

it and

the

clouds

moon

over,
I loose
I loose

it,and
it,and

the

sun

the

stars

is

extinguished,

burn

the sun, moon,

It is the stalk of the heart
But

it is not

dim.
and

stars

that I shoot

of that child of

the

at,

congregation,

So-and-so.
Cluck

! cluck

Come

and

! soul of So-and-so,

sit with

me.

come

and

walk

with

me,

sleep and share

cluck ! soul,"etc.

Come

and

Cluck

method

second

SHADOW

THE

BEATING

vi

is

575

pillow.

my

beat

to

shadow,1

own

your

this method
ceremonially
; according to
you take a
cane
(ofrattan or rotan sega\ in lengthas long as your
body, fumigateit with incense and recite a charm over
shadow
with tlie cane
it seven
times, striking
your own
night,
once
aftereach recital. Repeat this at sundown, midcoverlet
and earlymorning, and sleep under
a

assuredlycome

for will

wish

the charm,
"

curious

very

to
one

Let

the

Queen

to

come

is

if

And

take her breath

And

depositthem
if she

you
Until you
And

your
do

me.

follows
Take

The

',
"'

her

rise,

bringthem

of her

endeavours

not, you

shall be

of

rightfoot

bringthem

to

God,"

rebel to

me.

etc.

"

lime

which

branch

suspend

Thus

the female

reapers

of

has

the

it from

influences

from

it, before

charm,

however,

to reap in

(Irupi)as
points out

that their shadow

may
the rice-soul in the basket

fall upon
their
sides
at

not

(videpp. 242-244, supra}. No doubt

is expected
the speaker'sshadow-soul
to fetch the woman's
body-soul,and the
is perhaps
beatingof the shadow-soul
purely ceremonial, to drive away evil

it starts

merely conjectural. The

the

between

first line of

in

which

his shadow

strikes it with

by

referred.
no

doubt

the woman's
when

the
name

the cane,
connection

clearlythe
body-soul(or puppet-soul)

most

the

on

suggestionis

the shadow-soul, to which

and

is

he

on

top of your

its journey,but this latter

speaker addresses

are
enjoined
specially
line facingthe sun,
straight

limes

seven

the first ripepadi

so

to

abductinganother person'ssoul

explanationof this ceremony

is supposed in some
embody or at least represent

here,

left side.

is that the shadow

to
way
the soul.

make

her soul and

and

in my

utmost

singlestalk,and
1

"

of the great toe

make
her get up,

method

Another

hold

can

use

If you

"

is
following

sleep,

take

Do

as

The

you.

soul you

awake,

Somebody
you,
Stir her and shake her, and

Do

is

the

Irupi,Shadowy One,

Ho

But

cloth,and

of white

of five cubits

made

The

coverlet

the
soul

it arrives.

or

I have

white

cloth

soul-cloth,into which
is

expected to

enter

AND

DIVINATION

576

THE

BLACK

ART

CHAP.

three successive
on
mosquito-curtain
nights. When
suspend it recite the charm alreadygiven (beginning
you
! shout it again and again ! ')."
Om
is one
in which
The
the soul of
followingceremony
*

'

is abducted
without
person
the soul-receptacle,
which

another
between

the soul-owner.

head-cloth, and
follows

The

this

is

case

directions

are

as

"

out

the

on

(fullmoon)
yourselfon a male
month

bring you

and

on

night

of

the

lunar

successive

nights; seat
(busut jantan] facing the

two

ant-hill

repeat the charm

leaf
(betel-)

the lime

Dab

fourteenth

incense, and

burn

"

in

contact

"Go

moon,

direct

any

:"

chew,
Ferocious,
Distraction's daughter, to
to

it,Prince

to

chew.
Somebody, Prince
sunrise
be
of
for love
distraught
Somebody at
me,
be
love
f
or
sunset
of
at
me.
distraught
Somebody
For

As

remember

you

parents, remember

your

As you remember

your house

and

When

rumbles, remember
me,
remember
wind whistles,
me,
the heavens
rain,remember
me,

When

cocks

When

the dial-bird tells its tales,remember

When

When
For

Let

remember

crow,

at

not

your

moon

! soul of

! cluck

to

mean

soul

me,

the sun, remember

remember
at the moon,

look

up
you look up
in that self-same
you

Cluck
I do

come

am

Somebody

night
turban

wave

for

three

the

me,
me,
me,

there.
come

hither to me,

let you have my soul,

hither to mine."

of your
detar)in the direction of the moon
Here

me.

thunder

When

When

me,

house-ladder,remember

end

successive
and

(detar)home
1

head-cloth
seven

(punc/ia

times

every
take
the

nights. Then
place it under your

p. 570, supra.

pillow

DIVINATION

578

another

"

and

First

take
a

follows

as

are

make

from

the

rim

charm, when

you

will be

affect

to

of

ART

CHAP.

it here.

The

give

deserted

it

white

able

well

as

cup,

to

see

the

taper'sflame
puchok apt}. The

in

didalam

orang-nya
follows :

of

out

taper

wax

BLACK

:"

wax

some

stick it upon

wish

THE

of soul-abduction

form

instructions

AND

bees' comb
as

and
the

you

can

repeat this
person

you

(buleh di-tengo
charm

runs

as

"

"

the

I know

originfrom
of the
glitter

From

the

Come

down

Stemming
Cluck

then
both

! cluck

Come

which
White

you sprang,
Blood.

mother,
tides,
souls of Somebody,
togetherunto me.
to

ebb

your

and

all of you
Whither
would
ye go ?
Come
down
to this house

flood

and

house-ladder

of yours.
is
house
and
house-ladder,
solitary
taper
your
Since already the liver,
stomach, heart, spleen,and great

This

maw

Of all of you have

the more
So much

been
have

given into my
the body and

all of you been given into my

Grant this by the grace of my use
Of
the prayer
called divination
Of

care,

life

care.

by (secret)cognizance

of Somebody.
(tilekmalrifat]

length of thread, with

colours
strands, and
seven
seven
running through
the strands (benangtujohurat, titjoh
warna
melintang
of the sugarbenang],and a pen made of a splinter
palm (puckok kabong],and draw a portraitof the
(menulis gambar orang itu}.
person
you wish to charm
is finished you
When
the portrait
suspend it from the
of the parti-coloured
end of a pole by means
thread,
fast the lower end of the pole to the branch
and make
of a tree, fixingit at an angle,so that the portrait
may
hang free and be blown to and fro without ceasing
"Next

you

take

fathom's

INIMISM

vi

579

every breath
love you."

by

This

of wind.

will

her heart

cause

to

underlies
generalsimilarity
of soul-abduction
in spiteof their
these several methods
and
the diversityof the objectsin
apparent variety,
On this point it is imposview in the different cases.
sible
has
of this book
to enlarge here : the purpose
been
primarilyto collect authentic specimens of the
in vogue
the Malays of
various magic practices
among
of the
the Malay Peninsula, and to indicate the nature
these practicesare
beliefs on which
based, leaving it
It will be noticed

for others

draw

to

that

them

from

such

inferences

and

to

comparisons as may throw further lighton

deemed
been
desirable to
the subject. It has not
such inferences and comparisons here ; but,
anticipate
without
trespassingbeyond the scope of the present
work, it may be noticed that there is a specialappropriateness
of
in concluding it with the above
account
such

make

the various

of soul-abduction.

methods

From

them,

togetherwith what has alreadybeen said on the

be gathered of the
a
complete idea can
fairly
subject,1
Malay conceptionof the Soul ; and it is hardly too
feature
much
to say that this conceptionis the central
of Malay magic and
of the whole
folklore,
system
taken

from

which

all the different branches

applications
appear
root-idea

The

to

with

spring.
to

seems

be

all

an

involvinga certain common

and
Nature, which,
(scmangaf)in Man
Animism,

more

The

suitable

word, has

of
application

their various

this

been

here

pervading
vital principle

Supra, pp. 47-54, 76, 77, 452-456,

Vegetation,Minerals, etc.

and

under

the

for

called

general theory of

want

the

of

Soul.

the universe

headings Birds, Beasts,

DIVINATION

5So

to

the

the

this

whether

Soul,

minerals,

captured, subdued,
will of the

however,

this

analysis too

of

universe

far

in

this

destiny

die

he

it is

pressure

can

he

be

but

it be

eternal

purpose

use

be

cajoled

to

Malay

bear
in

avoided

he

has

of God.

escape

from

certain

time,

But

to

to

the

great

how

knows

one

incur

be

as

no

not

act

the

the
;

meet
course

if

we

danger.
alternatives,

three

moral

where
to

ordinary

and,

may

but

Divination,

selves
our-

expose

for occasions

which

regarded

Sometimes,

certain

not

or

the

over

particular hour

of

Ill-luck,

and

at

need

Charms,

(Resignation),when
whether

if

it, we

of

is

do.

Thus

brought

can

the

all

die

to

may

need

we

detecting dangers
come

by

events.

avoided

doing

viz.

theory

Luck

there

therefore, for

are,
seem

of

is fated

stop

so,

of

course

be

the

can

push

to

the

with

which

forms

cases,

can

for

it would

must

the

subject to

mistake

side

by

ideas

its influence.

that
There

tables,
vege-

influenced,

in Muhammadans

man

cannot

we

unlucky

know

the

are

side

and

whatever

ill-luck

to

in

if

be

by souls,

extreme

must,

though
be

for

preordained

presumably

extent

notion, strong

world, of

made

probably

words

threatened, there
the

which

by

be

may

way

Malays,

animals,

men,

not,

some

animated

appropriate

and

in

or

the

by

methods

gods,

what

constitutes

magician.

It would,

the

the

of

vi

CHAP,

man

conceived

as

in

or

ART

individual

consist

to

BLACK

THE

the

Art, which,

said

be

of

requirements

Magic

may

AND

assist
course

finally,Islam
the

inevitable,

of Fate

or

the

APPENDIX

CHAPTER

NATURE

Creation

[ij

INTRODUCTION

BAHWA

of the World
TO

PAWANG'S

"

BOOK

[Chap.

i. p.

2.

ini fasal

pada menyatakan surat pawang

pertama-tama katurunan
yang
Rasul
Adam, dengan berkat mu'jizatNabi kita Muhammad
Allah sail' Allahu
'aleihi al-salam dengan berkat Dato' Kathi
Rabun
Jalil,yang
diam
di Medinah
sembahyang di Ka'bat Allah dengan berkat Toh Sheikh
yang
A'alim
Puteh yang
bersandar
di tiang 'arash, yang tahu 'kan Lokh
Mahpar yang
dua
kali
mahshadat
serta
menyuratkan
mengedap di pintu Ka'bah
dengan
yang
berkat Toh
Saih
Panjang Janggut yang diam di Beringin Sonsang serta dengan
berkat Toh Kuning Ma'alim
Jaya yang berdiam di Gunong Ledang dengan berkat
Puteh
Toh
Sabun
Mata
di Gunong Berapi serta
diam
dengan berkat Toh
yang
Ma'alim
Karimun
berdiam
di
Pulau
serta
Karimun,
dengan berkat Toh
yang
Daun
Lebar
diam
di
hulu
di
lembah
di bukit
Patawalau
Lambang
Palembang
yang
berkat
Pok
Saguntang-guntang tempat pinang beribut, dengan
Dang
Dang Leni,
dengan berkat sakalian Wali Allah, dengan berkat Ibu serta Bapa, dengan berkat
mu'jizatBulan dan Matahari, dengan berkat Daulat Sultan Manikam
yang diam
di Puncha
sakalian benih anak Adam
ia itulah ada-nya.
'Arash, yang memegang
Tatkala
Klam
di-kandong Kabul, Kabul
lagidi-kandong Klam, lagididalam
hewanan
rahim
diam-diam
Tuhan
belum
bernama
aldiaman, Bumi
Bumi, Langit
belum
bernama
Allah
belum
bernama
Muhammad
Langit,
Allah,
pun
pun
pun
deripada Nabi

belum

Allah

bernama

awang

pun

belum

'alamini, maka

Muhammad,
ada, maka
la-lah

Pawang

'Arash
sedia

belum, Krusi pun belum, Samad

awangterjali
dengan sendiri,yang jadikan sakalian
pun

Tuha

itu saada-nya. Maka

jadikan Bumi
ia-itu 'alam-nya Pawang
dulang Langil sa-lebar payong, maka
ada-nya,
maka
maka
datang-lahia berahi sedia itu dengan sendiri-nya,
terpanchar-lahsri
manikam-nya itu di hati bumi sa-tapak[k]adam2itu,tersunjamtujoh pelalaBumi,
tersondak
ia-itulah
tujoh petala Langit,maka
bergetoh-lah3 tiang 'arash, maka
kuderal
Pawang ada-nya.
Shahadan
adalah asal-nyaPawang itu terlebeh dahulu
deripada dahulu, ia-itu
1ah Allah serta di-thahirkan-nya
chahia
bulan
dan
ia-itu
matahari, maka
dengan
kanyala'an-nyapawang
ada-nya.
yang sabenar-benar-nyapawang
yang

lebar

1 Note."

that

the

It may

Malay

evidently corrupt,
been

found

emendations.

be

as

texts

and

well to observe generally

here
often
given are
that it has not always

possible to suggest
satisfactory
A comparison of several differ-

versions

ent

necessary

of each

charm,

preliminaryto

really sound

text,

Ou.

Qu. Bcrgctar.

Ka

dalam.

etc.

would

the establishment

be
of

a
a

APPENDIX

582

itu menjadikan pusat Bumi

tiang Ka'bah,
sa-pohun kayu,di-namai kayu itu Kayu Rampak,
di halaman
Allah maka
Kayu Sinang, Kayu Langkah Langkapuri, kayu tumboh
ia-itulah tumboh-nya ; dan
ampat chawang kayu itu,dan sa-chawang bernama
Taubi, dan sa-chawang nama
Sajeratul Mentahar, dan sa-chawang bernama
Nasrun
Khaldi, dan sa-chawang bernama
'Alam, sa-chawang ka [dak]sina,sachawang ka pa'sina,dan sa-chawang ka mashrik, dan sa-chawang ka maghrib,
bharu-lah
bernama
maka
ampat penjuru 'alam.

Menyatakan

maka

sri

CHAP.

tumboh-lah

Maka

pusat Bumi

memblit

Bumi

itulah

Allah

bernama

yang
itu.1

sa-tapakNabi

firman

Maka

manikam

mana

ia di-'ibaratkan

Ular

ia-lah

Sakatimuna,

ta'ala didalam

yang

rahsia-nyakapada Jibrail Palukan-lah

Ular Sakatimuna
besi tongkat Kalimah
aku
itu, ambil uleh-mu
terjuntei
yang
di ambil-lah besi itu serta di palukan-nyakapada ular
di pintu Langit itu," maka
itu maka
putus dua ular itu,sa-k'rat kapala-nya ka-atas Langit menyentak naik,
ka-bawah
Bumi
ekor-nya
pun menyentak turun.
Dan
itu
kapala-nya
menjadi Jin Sri 'Alam, lidah-nyaitu menjadi Jin Sakti,
dan benih yang didalam
matamata-nya itu menjadi Jin Puteh ; dan ruang-ruang
itu
Dato'
itu
sakalian
Mentala
dan
chahia
Guru,
jadi
jadi
Jin,Jin
mata-nya
nya
itu jadi Si Raja Jin.
Hitam, Jin Hijau,Jin Biru, Jin Kuning, dan nyawa-nya
Dan
hati-nyaitu jadi Lembaga Nyawa dan buah mata-nya itu menjadi limau dan
tahi mata-nya itu menjadi kem'nyan ; dan salupatmata-nya itu jadi kapas ; dan
hujut-nyaitu jadiJin Si Putar 'Alam.
Dan
dan jantong-nya itu jadi Jin
prut-nya itu jadi Jin Si Lengkar 'Alam
itu
Bentara
'Alam, dan chahia manikam-nya
menjadi Jin Gentar 'Alam, dan
itu menjadi Halilintar 'Alam, dan chahia pedang-nya jadikilat.
Dan
suara-nya
hawa
pedang itu menjadi tujuSi Raja Wana.
Dan
pedang-nya itu menjadi plangi,dan hulu pedang jaditunggul-nya,dan
sengkang hulu pedang-nya itu menjadi bantal-nya; dan darah-nya itu jadi
Sina ; dan haba
Mambang
Kuning dan chahia darah-nya itu menjadi Mambang
darah-nya itu jadiapi.
Dan
Dan
ruh-nya itu menjadi angin, dan jamjam-nya itu menjadi ayer.
itu
mani-nya itu jadi bumi, dan sirmani-nyaitu menjadi besi, dan bulu roma-nya
menjadi rumput, dan rambut-nya itu menjadi kayu, dan ayer mata-nya itu
sri mani-nya itu jadipadi,
menjadi hujan, dan ploh-nya itu menjadi ambun
; dan
dan
dirmani-nya itu menjadi ikan, dan darah pusat-nya itu jadi upas ; dan
datang deripadanur.
penyakit datang deripada sir,penawar-nya
Maka
inilah fasal yang ka-atas (langit).
Fasal ekor-nya yang ka-bawah
itu menjadi tanah lembaga Adam, yang bharu,
maka
di-namai
Maka
uri, tembuni, pusat, tentuban.
yang ampat inilah menjadi
sakalian
itu
Dan
di-bawah.
jatoh ka bumi menjadi
darah-nya
penyakit yang
uri
tembuni
Dan
Hantu
Puaka.
Jembalang
pusat tentuban-nyaitu jadi
semangat
Polong Penanggal.
Dan
bulu mata-nya itu menjadi Jin Bala
Saribu.
Waktu-nya sapertikilat
manikam
ia-lah
dan
itu,
Dewa, dudok-nya didalam bulan dan
menjadi Mambang
ia-itu tiada mati,dan Toh
dewa
dan
matahari
sebab di-katakan
: maka
mambang
Toh
Mambang Hitam dudokMambang Puteh itu dudok-nya dalam matahari, dan
Dan jikalauka laut di-katakan
Mambang Tali Harus didalamnya dalam bulan.
ia Toh
'Alam, yang
Jin Puteh Gemala
Jikalau ka darat di-namakan
nya itu.
diam didalam
matahari, maka Toh Jin Hitam
Lembaga Adam, yang diam didalam
2
itu terhimpun kapada
bulan, maka dem'kian-lah
Pawang sakalian-nya
aton-nya
kalimah
la ilaha,
d. s. b.
Ampat
1I ) Sri 'Alam
(2) Si Gentar
1

Kuderat

kanyata'ankapada

'Alam

Newbold, op.

"

"

cit. vol. ii. pp.

Pawang
ruang-ruang
nafar kita.

mata

kita.

,,

84 and

199.

2 Em.

Atoran.

NATURE

(3) Si Putar
(4) Bentara

'Alum

kanyata'ankapada jantong kita.

'Alain

kalimah

,,

,,

(Pawang

itulah Toh

Asal

(1)
(2)
(3)
nyawa

583

Kathi

Jin Hantu,

Kabun

d.

s.

itulah nyawa

Pawang.

Jalil.)

b.

Jin deripadapancharan manikam.

Sheitan deripada brahi Adam, tatkala beluin bertemu
dengan Hawa.
Jembalang Puaka deripada uri,tembuni, pusat, tentuban (menjadi
kapada tanah, diam di gaung guntong, busut,kayu, batu, tras).
Asal
,,

"

[ii]

ASAL

Inilah risik S"mar

Hitam

A YANG

AN

"

'aleikum, hei Jin Hitam,

Jembalang Tunggal, Jin Kuning,
l
Allah Tunggal.
Hei Jin Ishma
Al-salam

Isma Allah
kaluar deripadabayang Allah mu
yang bernama
Jin
lagi yang dahulu ; tatkala ashikkan 2 diri-mu bernama
ashikkan
diri-mu
bernama
Tunggal rupa 'kan diri-mu maka
Salenggang Bumi
di pintu
diri-mu
mu
Raja Jin Sahabak
tinggal rupa akan diri-mu ashikkan
nenek
langit yang pertama bernama
Bgrumbung Sakti bertekak hitam berdarah
putelibertulangtunggalberoma songsang hulubalangyang asal maka tinggalrupa
3 bernamakan
Dewana
'kan diri-mu masa
maka
jatoh deri atas pohun narun-narun
maka
maka
datang uleh Suri Peri yang baik rupa-nya
terpandang atipak uleh
satitek maka
che'rah gilanggemilang maka
berchita si kaluar mani
Dewana
maka
terpandang uleh Suri Peri maka di-ambil uleh Suri Peri maka memiling4 maka
kaluar-lah anak ampat orang
sa-hulu-hulu,sa-hilir-hilirakan Dewana
tinggalrupa
maka
kern bali'kan diri-nyamaka
mengashik akan diri-mu kamana jatohura-masa
sedia
kala
kahar
lah angkau rupa-mu
angkau-mu
bersipatdengan sipatyang
rupa
minta
maka
sakian
Tuhan
lama
maka
bernama
Isma Allah tatkala sujucl
[kapada]
menjadi negrikayang-kayangan, antara langittudongan 6 bumi maka di-benar uleh
memohun
maka
Tuhan
maka
kapada Tuhan
hilang akan diri-nyadia ka-mana
bernama
Dewa
Asal
maka
jatoh ura-masa,
jatoh kapada awan
yang kuning maka
maka
akan
dua-b'las
talum
maka
berikat
'umor
tinggalrupa6
Yang Tunggal
tapa
dirimu-nya,maka
di-bangkitkanAji Pesuna, maka
tutup lambongan kiri,tutup
t'rus sa-b'lah
ekhlas ; maka
lambongan kanan, tujoh-tujoh
pandang sa-b'lah awun
sa-b'lah
t'rus
maka
sa-b'lah wetan,
pipiran
pandang
pandang sa-b'lah wetan
awun,
t'rus sa-b'lah pipiran,
pandang sa-b'lah pagalan t'rus sa-b'lah pagalanpandang turun
tujohpetalabumi t'rus tujohpetalabumi, pandang naik tujoh petala langit,t'rus
tujoh petala langit maka
negri
di-jadikansatu
di-jadikansatu hikmat maka
7 diri-mu
kamana
jatohdidalnm
kakayangan tujoh maka masokkan
jatohura masa
manikam
maka
negrikakayangan, didalam negriratna gading pgtah tinggimutu
aku sa-orangBentara
'Umar
di-jadikanDewa Bentara 'Umar di-tilek uleh Dewa
Guru
diri maka
di-tilek uleh Bentara
Bentara Guru, maka
di-jadikanDewa
orang
aku-lah
aku-lah
Dewa
Asa
Dewa
dahulu,
asal,
tunggal,Jin
yang
yang
yang
asal yang
Dewa
mengakukan diri aku-lah sa-orang-orang
tunggalcherah gilang
.gemilang,terlalu baik rupa-nya bersemayam terlalu malu akan Dewa yang katiga,
maka
sujud,maka lalu berpesan tinggaljikalaurosak didalam
negri kakayangan
di-sebut akan
aku
Isma
Allah
aku yang
asal lagi dahulu, maka
nama
nama
Tahu'kan

n.iina

1
-

yang

asal-mu

awal

Isma.

Qu.

'ashikkan, and

this section.
s

i.f.

Kenny in.

so

infra throughout

i.e. Bunting.
Ou. dengan.
6 Beralih
rupa.
;'

Km.

Meng'ashikkan and

so

infra.

APPENDIX

584

CHAP.

diri-mu kamana
jatohdidalamawanyanghitam niaka
jatohuramasamaka
sa-b'lah hidong
Jin Sagebang Langit,sa-b'lah hidong mengidukan langit,
tinggalrupa akan diri-mu mengashik tatkala mutu-mutu
mengidukan bumi, maka
maka
bemama
'kan 'alam dunia maka
Sa-halilintar,
tinggalakan rupa
Jin Hitam
diri-mu
maka
mengashik jadi mengambor naik ka kayangan tujoh maka di-tilek
berikat tapa di-bawah
baloh matahari
ampat penjuru'alam maka mengambor turun
maka
di-tinggalrupa-mu
mengashikkan
Ajai Biku Puteh
jatoh bernamakan
Anak
berdiri di pintu langit
diri-mu
bernama
Jin Sakti 'Alam
tunggal maka
sa-b'lah kaki jatoh ka tanah Jawa maka
sa-b'lah kaki berdiri di pintu bumi
masokkan

bernama

bernama

Alan

Semar.

CHAPTER

MAN

AND

HIS

II

PLACE

(a)
[iii]

IN

Creation
ASAL

THE

UNIVERSE

of Man

PAVVANG

[Chap. i. p. 4.
[Chap. ii. p. 19

kun
kata
payah l
Menjadi
jadiurat,
Urat jadibatang,batang jadi daun ;
Kun
kata Allah, payah *
kun
kata
Tanah
sa-tapakpembahagian Tuhan,
Tanah
sa-tapakdidalam Tuhan ;
Ada
Bumi, ada Langit,
Kechil Bumi
sagelangdulang,
Kechil Langit sagelangpayong.
Kun

"

"

kata Allah,

"

"

Muhammad

benih, benih

"

"

Bertitah
"

"

"

Allah

ta'ala

Muhammad

Jangan angkau engkar Jibrail,

Bumi."

Pergi ambil hati

Ta' dapat ambil
"

Aku

ta' kasih

hati Bumi
"

kata

Bumi.

Pergi mendapat Nabi Israfil,

dapat juga ambil hati Bumi.
Pergi mendapat 'Ijrail,2
Tiada juga dapat hati Bumi.
Pergi mendapat 'Ijrail,3
Bharu-lah
dapat hati Bumi.
Sudah
dapat hati Bumi bergunchang 'arash dengan
Dengan sagala 'alam.
Dapat hati Bumi di-buat-nyalembaga Adam,

Ta'

Menjadi kras pula hati Bumi

Ayer

krusi

itu.

lembut

pula masok

lampau
pula,
api,bharu di-tempa lembaga Adam.
Sudah-lah
bangkit lembaga Adam,
Minta
kapada Allah ta'ala.
nyawa
Masok

Em.

Supaya.

Em.

Mikail.

i.e. 'Azrail

: so

infra,in iv.

APPENDIX

586

CHAP.

menolakkan
'Ijrail-pun
angkau tidak kasih-pun aku mengambil juga,"kemdian
Bumi
lalu
hati
Bumi
dengan tangan kanan-nya, dan tangan kiri-nyamenchapei
lalu
b"tul juga warna-nya
mengadap
'Ijrail
puteh. Kemdian
pun
di-dapat-nya,
di-tfirima
sudah
hati Bumi
ta'ala menyembahkan
Allah subhana
wa
; kemdian
Allah
ta'ala
maka
ta'ala hati Bumi
Allah
subhana
itu,kemdian
wa
di-panggil
kemdian
kemdian
Jibrailpun datang mengadap Allah subhana wa ta'ala,
Jibrail,
ta'ala kapada Jibrail"Angkau
bertitah Allah subhana
wa
tfimpa lembaga Adam
tidak buleh jadi sebab
kemdian
itu ;
Jibrailhandak menSmpa lembaga Adam
lalu
Buboh
bertitah Allah subhana
ta'ala
wa
ayer,"maka Jibrail
keras, kemdian
terlalu banyak ayer jadi chayer pula, kemdian
di-buboh
Jibrail
ayer, kemdian
terlalu chayer,
ta'ala menyembahkan
wa
pergi mengadap Allah subhana
pun
"Buboh
subhana
maka
bertitah Allah
ta'ala kapada Jibrail
wa
api,"kemdian laluKemdian
sudah
lah Jibrail mdnempa
jadi Adam, kemdian
lembaga Adam.
baga
lemta'ala memintakan
wa
Jibrailpun pergi mengadap Allah subhana
nyawa
di-bri Allah ta'ala nyawa
Adam, kemdian
kapada Jibraildan Jibrailpun
dan
Siti Hawa
dengan tangan kanan
lembaga Adam
nyawa
pegang
nyawa
di-buka
di-sablah
kemdian
di
kiri,
Jibrail
tangan
sampei
tengah
jalan
tangan
dan
ta'ala
Siti
balik
Allah
subhana
Hawa
wa
kiri-nyakemdian
kapada
nyawa
Adam
ubun-ubun
Adam
lalu
lembaga
di-hinggapkan kapada
lembaga
nyawa
sudah
kemdian
Siti Hawa
jadi,
itu,lalu-lah hidup lembaga Adam
pun
nyawa
hamil
kemdian
lalu
Siti
kemdian
lalu-lah kahwin
Adam
Hawa,
sama
lembaga
Siti Hawa
lalu beranak, kemdian
gelap
bulan, kemdian
lama-nya sambilan
Adam
lalu Adam
tidak
handak
anak
itu, kemdian
gulita
tampak
mengrat
pusat
mengambil serban-nya lalu di-k6baskan
kapada anak-nya, lalu-lah trang : ituitu di-timbunlah asal terbit badi kapada anak
dan uri-nyaanak Adam
Adam,
Adam
itu
anak
kan
didalam
dan
tanah, dan itulah asal jadi bijeh,
chahia-nya
dan
itu jadiamas.
jadi intan,
darah-nya anak Adam
adapun sahabat lembaga
Adapun terbuat Pawang itu kapada lembaga Adam
"

"

Adam

itu

am

pat orang,

nomber

satu

Kedus, nomber

nama

dua

nama

Kedim,

itulah

Mcrjan
ampat orang
Kempas, nomber
ampat nama
asal
di-jadikanAllah subhana wa ta'ala.
dua
Dan
satu, dia-nyatinggaldi hulu ayer ; dan yang nomber
yang nomber
tiga tinggal di-sablah
tinggal di-sablah matahari
hidup ; dan yang nomber
lautan.
matahari
mati, dan yang nomber
ampat tinggaldidalam
Pawang [?]; (3) anak Pawang Rusa ;
(l) Anak
Pawang Hutan
; (2) anak
di-satuanak sakalian Pawang-Pawang melainkan
(4) anak Pawang Bijeh. Maka
Allah subhana
lah l terbit (?)dan ta'lok-nya,
dan
itulah Pawang yang di-turunkan
ta'ala ada-nya.
wa
nomber

tiga nama
Pawang yang

"

(b} Sanctity of the Body

[v]
It is

impossible for want

quoted in the text.

of space

to

[Chap. ii. p.

illustrations of this

give

23.

subjectother

those

than

For

further

Newbold,

107;

details,vide
British

Settlements

176, 178; J.R.A.S., S.B.

67-72.

No.

Leyden, Malay Annals, pp. 20-24, 95"

of Malacca, vol. ii. pp. 83-86,
No.
28, pp.
pp. 87-89; J.R.A.S., S.B.

alia

inter

9,

in

the Straits

(c) The
INVOCATIONS

yang

[Chap.ii. p.

SOUL

THE

[Chap.vi.

Mengalih semangat

[vil
Al-salam

TO

Soul

'aleikum

hei Run

yang

berasal
1

Qu. Disitu.

berusoh2

kamari,

Mari

Ruh

Mari

Semangat kamari,
2

Em.

Berusul.

47.

p. 454.

Mari

Kcchil

Mari

Burong kaman,

Mari

Halus

Mari, aku
Mari, aku

kamari,

puja

dudok

melambei

nm
mu

Balik

kapada ntmah
tangga mu
Kapada lantei sudah jongkat-jongkatan,
Atap sudah bintang-bintangan
Jangan angkau berkechil hati

[vii]
Kur

Si Anu

Semangat

dudok

hela

Aku

dudok

sru

Aku

dudok

Mari

pada

mu
mu

lambei

mu

Ka

rumah

Ka

mak

ka-dalam

tangga

kampong

bapa,

[Chap.ii. p. 48.
[Chap.vi. p. 455.

Si

Ka

yang

Inilah mak

rumah

tangga,
ka mak

ka rumah

bapa

'kau

kampong 'laman,
bapa ka kaum kalurga:

Mengadap
Jangan 'kau sara-bara,
Pulang ka rumah-'kau

kamu

[Chap. ii. p. 50.

[Chap. vi. p. 454.

Version

ka-tujoh
Balik-lah

ini

Anu

Si

'laman,

kamu.

sarong

Anu

sakit,

salerang tuboh

Another

semangat-semangat

pada katika

ini, mari

waktu

ini.

ini yang

kamu

[viii]
Kur,

Aku

Riang Semangat

Kembali-lah

587

Jangan angkau berkechil rasa

Jangan angkau mengambil salah
Jangan angkau mengambil sileh.
Aku
dudok
puja urn

kamuri.

dudok

SUPERNATURAL

THE

WITH

RELATIONS

in

tangga sendiri,

datang memanggil,

sendiri.

[ix]
The

Malays

believe

that it is very

bad

for

to

one

suddenly,and
greatest gentleness,

be awakened

when
coolie is waking another, he does so with the
one
in an ever
callinghim softlyby his name
varying tone until he has succeeded in
aroused
until they wake
awaking him.
Rajas and Chiefs are never
naturally.
The European passionof being called in the morning is regardedby the Malays
of the madness
which
is known
to
as
more
only one
symptom
possess these
people.l
even

CHAPTER

RELATIONS

WITH

THE

The

[x]

SUPERNATURAL

"Ashahadu
ashiidu

Allah
anna

'

ilaha-illa-'llah

the

[Chap. iii.p. 56.

Shibboleth
Ya

Muhammadu-'l-rasul

Part ii. No. 3,

Hikavat
Raja. Budiman,
Publications
of tltt Straits Branch
of
Royal Asiatic Society. For other charms

35,

PAWANG

Pawang's

Allah.

p.

WORLD

Magician

'ISHARAT
The

Wa

III

saudara-ku

Jibrail,Mikail, Israfil,

'Azrail,

Angkau
connected
esp.

sees,

berampat
with

the

berlima

Soul

vide

dengan
infra

aku

Chap.

ccxiii,ccxiv, cclxv, ccfxxv.

VI.

APPENDIX

588
di Krusi

Allah

dudok

Aku

tiang 'Arash
bertongkatkan di pusat tiangKa'bah,

Tembuni

La-ilaha, d.s.b.

Bumi, sengga

S'ri 'Alain, Si Gen

Sheikh

'Alam, Dato'
diam

Yang

di

penjuru
diam

Yang

Langit

Pendinding Pawang

[xi]
Hei

'Alam

tar

Si Putar

kandang
'alam

di

penjuru

besi

Hu

Ghaib-lah

puteh ampat

Zabur

'alam

Puteh
Rasul

Asap
Asap

dikau

the

to

Yang berulang ka Ka'bat Allah,

'Kan
pemanggil aulia Allah,
Yang diam di Pintu Lawang Langit,
Yang berulang ka Intan Puteh
2
Dahulu
Misir, petang dan pagi,
Tahu
menghidupkan ranting yang mati
Tahu
bunga yang layu,
mengembang
Tahu
menjawatkan kata Allah,
Dengan berkat la-ilaha-illa-'llah,

kem'nyan,
abu-'kau,

tujoh Petala Bumi,

tujoh Petala Langit,
penyeru
sagala ruh yang sakti

kramat,
aulia Allah, yang
matahari,
gang

diam

tepong

Katiga dengan tepong

Jikalau buleh kahandak
(The tepong tawar
selaguri and sambau
bottom

di galang-

Rice
tawar,

and

then

(d) Tepong

at

tawar,
'mas

Naik-lah

wang

(c)Tepong

Paste

up

Bukan
Toh

laksa.

tepong jati,

Kerakap
Allah

turn

Muhammad

menawar,

of
the

aku.
tawar,

tawar

punya

Bukan

aku

yang

punya

tepong

tawar,

Dato'

La'ailbau

yang

punya

tepong

aku

Bukan

tepong jati,
boh di batu,

di-riba

runtoh

tepong
punya
yang
Sheikh
Puteh
Gigi yang

Dato'

tawar,

leaves

first at

aku

tawar

dapat.

pounded

is censed

brush

tepong

jadi,
'ku chinta, aku peruleh,
di-pinta samua-nya
yang

(d)Tepong

sprinklethe tepong tawar.}

Gunong

jati,
Kadangsa,

sa-mula

tawar

to

with

water

The

it.

in

being used

berkati-kati,

tawar,

Tepong
Barang
Barang

Jangan sakit,jangan mati,

Jangan chachat, jangan binasa.

of rice-flour and

mixed

dara

be-ribu

[p. 8

Charms

hati

the top before

tepong

Allah.

Rasul

and

Invocations

jati,
Kadangsa,

is made

Katiga dengan tepong

Naik-lah

yang

Muhammad

[xiii]

[p.75.

Spiritof Incense

asap-'kau,
nama-nya
Allah asal 'kau jadi ;

(a) Tepong

RITES

OF

dikau

'Kan

kalimah

kandang

Hu

Invocation

Daki

di-dalam

aku

kandang hulubalang ampat

Hijau nama-nya
Bajang nama-nya

Zabur

tidor

La-ilaha-illa-'llah

[xii]
Zabur

di-luar,liputchahia ensan,
di-luar,liputchahia Hu.1

tidor

Ensan

'Alam,

NATURE

Ruh

pata

ya

Lul-uyu-bi-'l-athim

alas-ku.

akan

Bumi, satahan

Hak

rabi-ku

arastu

La-ilaha-illa-'llah

di

bersandar

Allah

Ya

Aku

Aku

CHAP.

Betala
tawar

Kabul

punya
yang
Guru
yang

tepong
punya

tawar,

tepong

Allah, d.s.b.

men-

jampi,
(e) Ini
ambil
dan

daun

tanah

menurunkan

'isharat

ati-ati daun
Hat

Bunyi nafas

puteh

yang

padi ;
gandarusa daun

ini tawar-nya

masok

"

maka

daun

dahulu

sadingin daun

pertama

sipuleh

"

Allah," bunyi nafas

2

tawar

tepong

ribu-ribu

Em.

yang

di hulu.

kaluar

"

Hu,"kata

orang

Malayu.

PANTHEON

MALAY

THE

589

Tcpong tawar, tepong jati.

bcrkati-kati,
Dapat amas
bcnis padi
tawar
mcnepong
berisi maka
menjadi.

Aku
Sudah

CHAPTER
THE

MALAY

PANTHEON

Gods

[xiv]
LIST

A
A

Vishnu

AND

RELIGIOUS

English.

Malay.
Tuhan, Allah.

Dewi.

Praise,adoration.

Batara.

Heaven.

Fuji,puja.
Swarga.

Hell.

Naraka, Patala.

Guru.

Bisnu.

The

Durga.

Durga.

Fast.

Puwasa.

Varuna.

Baruna.

Idol.

Brahala.

Yama.

Batara

Buddha.

Buda.

Satrawan.

Brahmin.

Brahman

Astrology.
Astrologer.
Charm, spell.

guide.
Spiritual

Guru.

Hei,

Yama.

a.

INVOCATION
Mentala

Toh

OF

Sakti

Guru

THE

Aku-lah

yang

Aku

berdua

Sgdang
S"iang

Guna, ubat, mantra.

hutan, aku

di rumah.

membuat

aku

kuasa

[yang

sa-pgmukol

Sa-pfimukol gSndang

angkau
aku

aku

ggndang

ka-hilir.

Pendinding

Sa-pemukol gendang ka laut,

Sa-pemukol gendang ka darat,
sakalian
Yang aku pinta, mana-mana
anak
chuchu
angkau.
anak
chuchu
aku,
Tolong-lah kawalkan
Jangan-lah rosakkan, jangan 'kau binbla

Mana-mana

yang

Mana-mana

yang

Mana-mana

yang

Mana-mana

yang

Mana-mana

yang

Mana-mana

yang

Mana-mana

asakan,
Mana-mana

Panchalima.

ka-hulu,

[xvi]

Angkau

di

meminta

Perminta'an

bersaudara.

Saleh nama-nya
Sidi nama-nya

Nyawa.

kahandak].

Mentala

di rumah,

Sakti yang

Guru
Kita

Dato'

bernama

soul.

EARTH-SPIRIT
'Kau

yang

di hutan,

88.

God.

dewata.

Batara

(?)

TERMS

Vishnu.

[xv]

'

[Chap.iv. p.

Malay.

deity. Dewa,

god,
goddess.
great god.
a

MYTHICAL

OF

English.
A

IV

Mana

pleherakan-lah,
sakalian

Mana-mana

yang

Mana-mana

yang

anak

chuchu

angkau

bertapa di gunong,
bertapa di bukit.

Extracted

from

bertapa di
bertapa di
bertapa di
bertapa di
bertapa di
bertapa di
bertapa di

yang
sakalian
itu, aku

minta

busut.
tras,
akar

kayu,
batang,
dahan,

daun,

bungkul,
kawalkan

Ampat penjuru ladung-ku.

Jangan-lah angkau mungkirkan
kapada aku :

Crawfurd, Mai.

Cram.

p. cxcvii.

satia

APPENDIX

590

Mati

Jikalauangkau mungkirkan,
Mati-lah
angkau di-timpa tiang Ka'bah,
Mali

Kawi,

Besi

di-sula

of various

Relation

[xvii]

Batara

Guru

Batara

Kala

di balei,

nama

di

deripada ayer
pegang
is identified with
Laut

Panjang Kuku

with

Ujan, di-suroh

gigirimba,

timpas sampei
Tali
Mambang

Pemburu.

Batara

memarentahkan

[p. 90.

di hati rimba.

nama

Raja Kala
Raja Guru di

the Hantu

Deities

nama

Kuku

Panjang

Ibni al

di-panah halilintar 'Alam,

ada-nya !

la-itu-lah

Guru

naik

ayer

Haras

or

membri

sakali.

besar
Nabi

Khidhr

hukum

kapada Jin
berjalanbawa sum-

ra'yat-nya : dia sendiri

pitan chari makan.

Nama-nama
Si

Raya

Ranai

[xviii]

HANTU

TANGKAL
Fasal

Hantu

Hitam

Jin Hitam, Lembaga Adam,

Yang berjijakdi hati Bumi,
Yang bergantong di pintu Langit,
sendiri
Sidi terjali
Berkat
Menjadikan sakalian 'Alam !
Barang aku chinta, aku peruleh ;
dapat
Barang 'ku minta, samua-nya
taku asal-nya Tanah,
Aku
Uri

tembuni

Si

aku

tahu

tiada

Hei

saudara-ku

Angkau
!

berlima

di Krusi

dudok

Aku

bersandar

Tembuni

ganggit1

di

akan

Bumi

Ya

rabi-kum

Ya

hulallah
Ali

Hil

jadi,

INVOCATION

TO

'aleikum

Al-salam

jadi,sa-pachal Nabi
Muhammad
asal 'kau jadi
Ali asal-nya mulaSa-pachal Baginda
'kau jadi
Diri-mu
tanah
lembang, turun
bertudong
daun
golah4
Jadi diri-mu pagi-pagi,Raja Sinar namatahu

tiang 'Arash

satahan

diri ;

nama-nya

Jadi diri-mu
nama-nya
1
2
3

tengah naik,

Raja

Paksi

diri ;

tengah hari, Raja

diri

Bumi
Allah

arastu

ya katu hul Ali

illah billah
kuwata

yilAli.

Tanah

Jadi

diri-mu

tengah
diri ;

Jadi

nama-nya
diri-mu

Diam

diri.
nama-nya
'kau di rimba
besar, Sakat

'

nya

nama-nya
Diam
'kau di

Raja

turun,

petang-petang,

Kilat

kayu

ara,

Si Chakah

nya 'kau,
Diam
'kau di tunggul buta, Si

nama-nya

4
5
6

Senja

Rendang

'kau,

Golah, daun kayu sakatilima.

akar.
Rempenai, nama
Rimpun, nama
kayu.

nama-

Rempenai5

'kau,
nama-nya
Diam
'kau di busut
jantan, Si

Buana

Kilu

'kau,

i.q.usik.
i.q.larang.
i.q.kekal, pusaka.

EARTH-SPIRIT

THE

asal 'kau

Jadi diri-mu

aku

dengan

Allah

alas-ku

ia-itu Nyawa
Memanggil Jembalang Tanah
yangderi uri tembuni tentoban,d.s.b.

Aku

menjadi

Jibrail, Mikail, 'Azrail,

berampat

Aku

Hak

angkau

buleh

Israfil !

Sangga Langit, ya

asal-'kau

[xix]

talakkan2-lah
manah.s

itu,

Anu

Karana

naik

[P-93-

HITAM

Aku

jadi :

angkau

Jangan

mak-nya, tinggal

nama

dtidok di pusat Bumi

pusat tentoban

asal-'kau

Mula

Laut

bapa-nya, tinggaldi kuala, Madaruti

nama
anak-nya,tinggaldi tengah.

nama

di hulu, Wa'

Hantu

Rimpun

"

THE

IV

'kau di gunong

1 ":.un

11. in

Diani

i. in

'kau

Mat!
Ka

tengah padang,

Si

Hampar

anak

nama-nya

Si Belunchau2

ayer,

'kau

Si

ayer,

Mati

Linchir

Mati

'

satia
Jangan-lah angkau mungkirkan
kapada-'ku !
Jikalauangkau mungkirkan,
mati berkalentang,
Mati berkalentong,8

[xx]

ORIGIN

the twins

When

Habil

till the

thumbs

both good
spirits

into

OF

which

ground Jin
Darah
For

the

menjadi

Berkat

daulat

Berkat

tawar

Kamalu-'l-Hakim,
Maliku-'l-Rahman

[P-94-

SPIRITS

THE

Hantu
in the womb

were

and

came,

spurted up

the clouds

reached

Kabil

when

of their mother
born

they were

to

heaven

(awan) became

Kunchi

became
Hitam

Jin

Charm

to cast

out

Evil

pekak, daun pegaga

Katiga dengan mali-mali
Aku
ada,
pinta'mana
yang
sial dengan pemali.
Membuang

[xxii]

Incantation

An

Sa-Raja Ayer
that which

; and

Jin Sa'ribu, or

Bi-smi-llahi-i

Jin

Thousand

-rahmani-r-rahim

Allah

akan

kata-ku

sa-benar-nia

yang

Spirits

Siah

Badala

di rimba

Siah

Rimba

di

Sri

Janu, jinjanu, jin pari,jin amah,

Jin manusia, jin bahdi, jin pela, jin

pfidaka
Jin jfimbalang, jin beranang, jin ebni
jana,
tahu asal mula-mu
Aku
jadi
Imam
Jamala nama
bapa-mu
Siti Indra
"Rubiah

the

the Procession

a
Pawang -when commencing
important series of operations}

Hei

that

Influence

(It is the first

formula used by

hak

fell on

I^ang Pok Lang Melini,

Katiga dengan awan
Shurga,
Di-tepok jangan-lah tangan kiri,
Aku
ada.
pinta'mana
yang

called Arak-arak

of the

Kata

they

turned

kiri,darah sagenggan
Darat.
kanan, itu-lah asal Hantu
sagenggan
rest, uri menjadi harimau, tembuni
menjadi buaya, bali (talipusat)
gajah,tentoban menjadi Hantu Ayer.

Daun

Eve

the blood

Puteh.

[xxi]

Hei

pcnjuni

alam.

evil.

and

which

blood

The

and
blood

ampat-

La-ilaha, d.s. b.

Asal

bit their

di-panah halunlintar,4
di-sambar
kilat senja,
di-timpa malaikat
yang
puloh-ampat,
di-timpa daulat
ampat

Mati

'kau,
n;ima-nya
Diani
di mata
'kau

59'

tergantong di awan-awan
bumi t;i'sainpei,kalangit ta' sampei,

Mati

'kau.

nama-nya
'kau di

Diani

'

Si Betoto'

guntong,

PANTHEON

'kau,

v.i

di

MALA

Sendari

Jamin

Hakim

Liar

Chichit

Malim

Suri

Piyat Berangga

mak-mu

nama

datoh-mu

nama
nama

moyang-mu

di hutan
Sakti

di belukar

langit
Alam
Jambalang Makar
di-sru sakarang Tungku

raja-an)di

(iya yang
Malim

ka-

burnt

Sang Berangga Bumi (iyayang di-sru sakarang

Tungku Setia Guna) yang
bertegak di pintu bumi di Bukit Kaf.
Bantara

Alam

di

awan-awan

di angin
Sang Rangga Buana
Berangga Kala di gunong
Tambar
Boga di bukit
I^anggi Tambar
Boga di pangsa tanah
Berangga Kala di barat
Sang BSgor (iya-lahNasahi) di timer

Betoto' (not Betutu), i.q.bersama-s.im.-i.

Btlunchau, i.q.ayer

berjalan.

an

Berkalentong, ta' tentu.

Halunlintar, i.q.halilintar.

APPENDIX

592

CHAP.

Nasahu) di-utara
DSgor (iya-lah
Rangga Gampita{ iya-lahNasahah)

Sang
Sang

Jin Pari
Jin Bota
Rangga
Sangka

di selatan

Gambira( iya-lahNasahud)

Sang Rangga
di tanah

datar

Pancha-mahbota

di tanah

Jamshid di tanjong
Sangka Kala Degor
Siku

Anei-anei

Belang

Si-B6dut

di

di

mata

d6rut

di busut

Dalik

Sri

Rani

padang

\l-salam

Yang
Yang
Yang
Yang
Yang
Yang
Yang

Mezat
ruab

busoug

aleikum,

Pemburu

diam

di rimba

Bang-

Indra

di

arus

di tasek

pulau
di kuala

sungei
Siti Udara

Salam

di

bersandar

di dalarn

Adas

di rumah

Sang

Lela

Al kanas

kampong

di dalam
ruh

manusia

hewani

nama

niawa-mu

Gardam-gardin kapada tampat-mu

Kayani nama
Penghulu-mu
Aku
jangan angkau pechat-i.1

berbulukan

Hantu

chuchu

diam

banir,

'ku.

tukas,

Mati-lah

angkau di-timpa daulat ampat

penjuru 'alam,
di-timpa malaikat yang ampat puloh

resam,

lerek,

daun

Mati

medang

ampat,
Mati

di-timpa tiang Ka'bah,

Mati

di-sula

Mati

di-panah halilintar,
di-sambar
kilat senja,
di-timpa Koran
tigapuloh juz,
di-timpa Kalimah, d.s.b.

Mati
Mati
Mati

CHAPTER

Besi

Kawi,

CONNECTED

RITES

MAGIC

["p.
105.

Yang bersusu ampat susu-nya,

Yang menaroh
jala lalat,
Yang bergendang kulit tuma.
Jangan-lah angkau nmngkir satia kapada

jelawei
Tali buayan-nya samambu
tunggal,
Kernia
Tungku Sultan Berumbongan
Yang diam di Pagar Ruyong,
Rumah
bertiang t6ras jSlatang,
berbendul
Rumah
batang bayam
(Bertaborkan batang purut-purut),
Yang berbulu roma
songsang,
di

Songkei

pinang boring,

daun

bertilamkan

to the Hantu

sa-kampong

dibawah

bertedoh

WITH

DEPARTMENTS

OF

SEVERAL

THE

NATURE

Air

[xxiv]

CHARM

TO

Timangan
Mari-lah
Ureikan
1

di

Nabi

anak

di chSroh

berbuai

Sitnun

di dusun

Simun

Invocation

dudok

Gampita

batu

[xxiii]
.

di

Jala

mati

di tasek

JijiAzbar JijiDang
sungei

tras

di dani

'

di ayer
laut

arus

Sri Gantala

Kala

Danglit di

di

di pay a
di ayer

Sri Gemuntar

di permatang
di lurah
Sri Permatang
Sri

Misei

bendang

Chandra

Sang Begor

jerulong

Changhong di gaung
Sang Rangga Berhala di tanah
di tanah
Rakshasa
Sang Grahab
di guha
Sangka Rakshasa
Sang B"gor Indra di teluk
Purba

Rahab

Lela

kana

ayer

di

Cardan

di

di danau

Sangka Pana di
Indra
Mambang

pangkal tanjong
ujong tanjong

Lela di pSrigibuta
Sang Kabul
Sang Lela Ma-indra
Panchalogam di
Shah

Kala
Kala

Sang

di

Tanin

Siku

Anin-anin

di

Tanei

Si-Kuda

16pan

kayu

Sri di umah

Dangga
di tanah

Apa-apa Sipar Tapa

Astara

di

N.

and

Q., No.

CALL

Inche, mari-lah

97,

[Chap.v.

Memanggil Angin

rambut-'kau

4 sec.

WIND

THE

issued

yang
with

Tuan

panjang lampei.
No.

17

of

the/./?.A. S., S.S.

p.

107.

APPENDIX

594

Another

[xxix]
Hei

Version

of the

anjing-nya,
istri-nya,
Nyah-lah angkau ka kinchah
mahang.

juru-juru,3

di

Teletak

Gagak-pun
Tabong

mani,8

antara

Kapas

Si Pintau

Charm

Another

[xxx]

laki, mak

Berburu

Kumbang

nama

Si Lansat7

nama

Si

Muntong nama
Rangkesa nama
Dang Saleh nama
Dang Mesa(h) 8

pulang malu,

mahang.
anjing-nya,
anjing-nya,
anjing-nya,
anjing-nya,
anjing-nya,
nama
anjing-nya,

Dang

nya,
Buara

Aku

tahu

Si

Lanang,
kita
13

Mentara

Yang

Yusuf11

Nabi

On

Sebab

mahu

hati

makan

kapada
burong

12

chendrawasi.

Dengan berkat,

d.s. b.

[p.132.

Ceremonies
nenek

Ayam
Ayam

used

Charms

settingout

merajok

bertaji besi,

sahya bertajibuluh.

belukar.

dan

[xxxii]

mata-nya.

nama

bunda-nya

Si Tempawi,
menyabong

rimba

[p.119.

asal-mu, orang petapa'an,9

dudok
di bukit Gunong
Ledang 10

Anak

Fowling

Mari-lah

menjadi

Langkat Langkapuri batang lembing-

Hu, Allah

sudah
6

Pemburu.

againstthe SpectreHuntsman

Kedeh,

[xxxi]

disini,

tiada pula disini,

Si
Hantu
mengenyahkan

Aduan

Si Hantu

benchah

ka

sakali

Pemburu

raut,

Si K6dah

tiada

Si Aduan

'Nak

panjang ulu
pSraut pinang berbulu,

Pisau
Akan

nama

Si Aduan

Si

nama
kris-nya
\sic\nama
sekin-nya,
nama
anjing-nya,
nama
anjing-nya,

Silambuara

Si

tertuntong

Silambuara

Si

buta

buta, Hantu-pun

nama

Si Kusanun

mahang,
Sirih-pun kunta,2 pinang-pun kunta,
kinchah

ka

Pergi berburu

[p.119.

same

Si Merbah

Kadim,

kamu

Kedah,

CHAP.

in

Snaring

Wild

[P-135-

Pigeon

"

Bukan-nya aku yang menggrak,

'Toh
Bujang Sibor yang menggrakkan.

Kinchah

Kunta

benchah.

terkena

orang

of the
Juru-juru, sc. mulut, the corners
Gagak : lit. a crow, but here said to
the steed of
the goat-sucker or nightjar,
mean
the Spectre Huntsman.
*
upside down, the
Tertuntong, turned
panies
accomphrase signifyingthe vomiting which
caused
the sickness
by the Spectre

mouth.

Antara

mani, explained as

and
the
noon
dlohor
(early in the
the time
of day when
most
*"

hour

of

meaning

tween
be-

"orang

the
into the

which

Si Kedah

carries

on

his back

with

ease

which

the

"

petapa'an
readings,
might pass

the

two

one

other

versions

of the

charm

same

is taken

into

consideration.
G.

Mount

Ledang

is,of

the

course,

well-known

of this part of the Peninsula,

Mount
Ophir of Malacca

of Penance
the so-called

territory.
11 Anak
Nabi
Fz"z"/"looks like an interpolation/but fresh versions will no doubt explain it.
Chendrawasi,
possibly due to confusion
"

with

the

berek-berek

but

this

investigation. Mr.

Si
Pintal,
Dang
Mesa(h), also called
always accompanies Si Lansat.
9
of Maxwell's
1. 18
Cp. this line with
tahu asal angkau mula
menversion, "Aku

supposed, he says,
See
chendrawasi).
13

the

confusion

Clifford

similar

text,

of

point also

(anjingbapa tepok di-dokong uleh-nya).

"

Orang

are

form
other, possibly through a medial
"orang katapa'an," will be readilyadmitted
of Malay,
the
by students
especiallywhen
of this version
to
general family resemblance

called

prayer,

afternoon), that being

the Spectre Huntsman
commonly strikes people with sickness.
Si Hantu
plained
Pemburu, here definitelyexBatara
Guru
as
(Shiva).
to me
Si Lansat, also called Si Sukum, a lame

old hound

and
and

10

Huntsman.
5

"

Katapang."
Katapang"

jadi,

(?).

supra.
p. in,
i.q,antara.

commoner

has

recorded

(the berek-berek
to fly feet upwards
note

on

sions,
ver-

requires further
a

being
like the
in

chandrawasih

CHARMS

BIRD

595

After sounding the decoy-tube

"

minta'

Aku

reachingthe

On

hut

bernaina

Bumbun

Si

Dfikut bemama

Raja Sakti,a
Raja Gila8

kami.

Gila Kapor, gila Puding, gilaSarap,

[p.136.

ranting,tindeh ranting,
Pulang 'adat sedia kala.

Patah
5

When

Scatteringthe

Rice

Melukut

Tabor

[xxxiv]

Hilang-hilang di-j6put
turun.
Di-j6put di-bawa

Indang-indang melukut
Indang di lapek8 purun,

longer Version of the

[xxxv]

kami.

gendala

Version

Ding,4 punei Do'ding

Madukara

masok

Gila

Another

Katiga punei

'

gendala

"

[xxxiii]
Do'

iringkan,

arak, minta'

kadalam

Masok

same

di-sambar

ka
atas
Terbang
rajawali,

Indang-indang melukut
Indang di sumpit purun,
Hilang-hilang di-jeput
turun.
Hilang di-bawa
Ta'turun
makan
menturun,7
Ta' datang, makan
benatang
Hinggap di ranting terpelanting
mati terbahan.
Hinggap di dahan
ular daun
di
daun
di-petok
Hinggap
tanah
Turun
ka
di-petok ular yang

Kalau

sikap

ta' turun.
! Si Raja Kapor,
Puding, Dayang Sarap !
ka balei
berkampong
Raja

Kur, semangat
Putri
Turun

Suleiman,
8

dokoh

Mengenakan

lolah

Raja

Suleiman.

bisa,
When

fxxxvi]
Tepong
Menawar

Sprinklingthe

Rice-water

tawar,9 tepong jati

sakalian

bisa, menolak

1
nienala
(v. in/r.)
Gendala, elsewhere
it in the
find nothing nearer
to
(a) I can
dictionaries
than
gendala (with a crossreference
plains
exto
kendala) in Khnkert, who
it as meaning an obstacle or hindrance.
If this is right it may
perhaps be translated
"
Hold-fast,' as a euphemism for " snares
;
most
(b) on the other hand, if,as seems
likely.
is the correct
menala
form, it may simply stand
for mendala
so
(= ban Jala, a bundle), and
sack"
"enter
even
mean
my
; (c) or it may
'.

sakalian

pigeon

called rangob, which

is
Klinkert'sdictionary.
8 Madukara
was
explained

Malay

the

to

circular
circle

meaning
however,
the

Raja

my

circle

"

Raja

the decoy-tube (buluh dekuf).

is evidently a name
Do' Ding
given in
kind of pigeon,but the only
allusion to some

euphemism

for

which
all near
it is
at
comes
is quite possiblethat this may
told
right,although one of my informants
of
that it was
meant
to refer to a kind

pigeon

fouiing.
be
me

inwoven

'
7

name

It

punei

kind

of

jambu.

rnadoe-kara
as
with
gold

meaning
or

to

given
by

me

in

pigeongenerally
Klinkert
"silken

embroidered

only
stuff
with
a

Lapek, v. 1. sumpit (a rice bag).

of the bearcat
Menturun, the Selangorname
(Arctictisbinturong).

Dokoh
rather

is a crescent-shapedbreast-ornament
than
necklace
in the ordinary
a
Still it is suspended round the neck of

sense.

the wearer,
translation.

"

concealed
inside it.
Distraction,"
Gila, " Prince

referringto

not

specialpattern,"etc.

(referring

explanation.
SaJtti.
Magic Prince," a euphemhut (bumbun) ; possiblyin allusion

ism for the

'to the wizard

enter

natural

most
2

seems

"

word
hut), from a Sanskrit
disc (v. Kl. s.v.). This,
or
far-fetched,and perhaps (b) is

as

called

gives

"

conceivablymean

bala.

"

and

necklace

I may
remark
(dokoh) is often worn

and

present

to

some

perhaps the best

that such

"

by Malay

be
even
may
of an
animal, such
it is dressed
sent
up and

bridegrooms,
decoratingthe neck
buffalo, when

is

lace
neckbrides

and

great

seen
as

the
as

man.

Tawar
to neutralise
means
(the power or
effect of) anything. Hence
it is applied even
to
the neutralising
of the power
of diseases and of
evil spirits,
well as of noxious
as
potions and
"

influences.

Tepong

tumbun

Turun

limbok

Naik

kabaleian

kati,

beribu
a

gading
perak, susoran

Hamparan

Indang-indang (di)sumpit bgras,

Raja Suleiman
menyuroh dSras,
Indang-indang ujong melukut
Indang-indang di sumpit purun
Hilang-hilangdi-jSput,
turun.
Di-j6put di-bawa
Indang-indang melukut
Indang di sumpit garam
Hilang-hilangdi-jfiput,

tepong jati,
berisi,

tawar,

Tambah

suasa,

Nyiru.
kalangkiri2
Kembang
bunga Si Panggil-Panggil
Turun
berarak, turun
berderei,
Raja Suleiman
datang memanggil.
Tuan

Hidangan

Putri

Sa-lebar

Arak-arak

[xxxviii]
Kur
Si

When

Bawa

Sounding

the Call

Putri Puding,
semangat,
Raja Kapor, Si Raja Sarap,

Masok-lah

kadalam

Hinggap-lah

di

mgnala

ampeian

Kembang

turun

[xxxix]

gading.

Tgtak

dahan

Tetak

tfikan

Another
4
6

mengkudu

Charm

used

version

[xl]

to

Kur

Turun

si

Ampeian

about

the

dokoh

and

lolah

at

Sulei-

Raja Suleiman.

each

corner

;
"

version

of these

this,of course, refers

Palace-yard."

lee. batang.
a
Mengkudu,
Malay

Morinda
forest-tree,

to

ka

Turun

deri

tanah

of the

Turun

deri selatan
deri timor

Turun

deri barat.

ini

[p.138.

the Hut

to enter

the

puloh.

tumpu

utara

Turun

Si

nama

Si

bernama

Raja

shrub
in the

of some
variant

Sakti

Raja Gila

this looks

Sa-nila-nila:
name

or

as

tree

if it ought to be

(ftila,
indigo);

second
of these two
is the most
charms
likelyto be the rightreading ;
in which
Si Raja Nila (or more
case
properly
Nyila) might be translated as " Prince Invitation."
Si Raja. Nyila is, in fact, the name
sometimes
given to the long slender wands
which
with
the
with
fine nooses
the end
at
but

the

wild
lee. tetak.

sambilan

saratus

Turun-lah

Buluh

Var.

Var.

Dengan

Bumbun

gading

tinctoria.
6

Putri

Mengenakan

Kabaleian, v.L ka-ampeicM, which would

railingsin front of '.he hut.
Kalangkiri appears to be corrupt. Quaere

around
railing
4

Si Raja Kapor,
semangat,
Puding, Dayang Sarap,
berkampong ka balei Raja

'

merpati

sa-nila-nila

kanan
kiri ?
The
commoner
lines has "iring-iring."
3

Sulei-

man,

refer to the

the

balei

Raja

be repeated both in the centre

When

Hati-hati

ka

man,

"Palace-yard" (halatnan)

[xli]

occasion

same

Datang berkampong

Pelaung buluh pfilaung

Pelaung merpati utan
Tujoh lorah tujoh pematang
Ka
dekut-ku.
lampau suara
Turun-lah
Si Raja Kapor, Raja Puding,
Si Dayang Sampah,

Tetak

the

on

tekankan,

Yang dekat datang dahulu

Yang jauh pesan-pesankan ;
Yang bertelor tinggalkan telor
Yang beranak
tinggalkan anak
Yang buta datang berpimpin
Yang patah datang bertongkat.

Alternative

menturun

datang makan
benatang
Hinggap di ranting terpelanting
Tujoh lorah tujoh pematang,
Pergi ka bukit ta' dapat makan,
ta' dapat minum.
Pergi ka lembah

Panggil-Panggil,
beriring

Si

bunga

berarak,

datang memanggil.

makan

turun

Pp. 137.

Ta'

Arak-arak, iring-iring
Turun

(mglaung)
Suleiman

Raja
Ta'

kami.

kadalam.

an

pigeon are

allusion

being clearly
snared, the name
pretended character.

to its

CHARMS

BIRD

Gila

berkampong

'nak

bale!

ka

Raja

Kapor, gilaPuding,
Lela Sarap,
Hinggap di ampeian gading, d.s.b.

Hati-hati

Gila

Futik

Gila

kelampati '
Si Raja Nila (orNyila)
Si Raja Sakti
bernama
Si Raja Gila.
bernama

akar

Bumbun
Dekut

Arak-arak,

(And

(withthree

etc.

lines

following

Mali

as
previouscharms)
3
datang mati mampeh
rnawah,8 mati sapepak

Ka

lorah

Ka

darat

Kalau

Turun-lah
rimba

down

raya

minum

Turun

ta' buleh

makan

Masok

turun

kembang

Alternative

ka 'laman

Nabi

Allah

Indang-indang

melukut

Alternative

appears

giving

to be

the

corrupt; the prereading (si

correct

8
Mati
"iafi
was
explained as
mampeh:
or
"a/a,fatherless;
perhaps matitinggalbapa,
to die leavinga father(the converse
of
father=

"

less").
;

was

explained as

"

mati

motherless, but query ?

in Khnkert, but evidentlyof
: not

Beriak

meaning to ber-ingin.
Sa-pfpak: was
explained

cognate
"

datang,

Ka

makan

Suleiman.

makan

mampik8

benatang,

mati

as

meaning

i.e. through
the
sa-kcliling rimba
raya,
length and breadth of the forest.
" Fatimah, as
of the daughter
being the name
of the Prophet (Muhammad),
is often used
in
Malay charms when they are intended to affect

Nabi

kandang

Allah

Tetak

batang mengkudu,

Tetak

tekan

Suleiman.

tekankan.

Version
Turun-lah

telang,buluh perindu
Katiga dengan buluh bulang-baling,
Turun
limbok
sapertibulang-baling,
Buluh
telang,buluh perindu,

"*

turun,

Ta'
Mati

Buluh

'mak

Ta'

Allah

menturun

mawai,'
sengk'lan bulu,
Mati
telan tulang,
10
Hinggap di akar di-lilit akar,
di
daun
di-petok" ular daun,
Hinggap
Segra-lah angkau turun

Allah

Suleiman.

[xlv]

mawah:

Nabi

ka 'laman

Mati

Nabi

3 Mati

"

indang di sumpit purun

kundang, aku jeput,
jeput,aku bawa turun,

Turun

iring-iring
bunga Si Panggil-panggil
Kembang
beriring
Datang berarak turun
Suleiman
Nabi
datang memanggil
Memanggil anak burong merpati hutan

Kelampati:

lalu."

"

Aku

Arak-arak

ini
tumpu
Fatimah
mahaligei

Aku

Suleiman.7

ceding charm
merpati).

turun
kembang ber-ingin
sapepak B rimba raya.
Raja Kapor, etc. (asin No. xl.
to barat
)

tanah

ka

Aku

hutan,

'laman

xxxviii. )

Version

Pglaung buluh pfilaung

Pfilaungbuluh merpati utan
Tujoh bukit, tujoh lorah,
tujoh pelaung,
Tujoh permatang,
Akan
burong merpati
pelaung anak

Ka

No.

in charm

as

bfiriak 4

[xliv]

Mengampongkan

'kau

Kalau

ta' buleh

'kau

rest

Kembang

in

Ta"

the

Version

Alternative

[xliii]

Raja

Version

Alternative

[xlii]

lolah

Suleiman.

Putri

Raja Kapor,
semangat
Puding, Dayang Sarap.
Si

dokoh

mengenakan

'Nak

Suleiman
Kur

man
Raja Sulei-

balei

ka

berkampong

Turun

siang, gilamalam,

Gila

597

limbok

Mendengarkan

beribu-ribu,

bunyi

merindu-

buluh

rindu.
Tanam

Malay

sulasi tumboh

woman

without

di-julang,
her

name

being

is used under similar

(Muhammad
the name
In this case
circumstances
of men.)
"Fatimah
passes" is evidently considered a

mentioned.

lucky

one

for

pigeon-catching,Fatimah,

representingthe female
course,
7 Both
below
the
here and
Allah

Nabi,

but

the emendation

of

birds,

originalreads
seems
clearly

necessary.
8 Mati
mampik : this word is not in Klinkert.
Vide note on mampek
(supra).
9 Mati
vitie note on mawah
mawai:
(supra),
it appears
for which
word
be a variant
to
form.
10

11

Di-lilitakar:\. \. chelar(fhelaM)bakar.
ing.
meanDi-petok: v.L di-chetok,with same

APPENDIX

598
di

Menyelisih angkau
kasih

Tundok

bumbun

Terbang melambong tinggi,di-sambar

rajawali,
Jika tidak datang ini hari,
Ka
laut ta' dapat minum,
ka darat ta'
dapat makan
Mali
mengklan bulu, mati mengklan

orang,

aku,

bumbun

ka

CHAP.

salempati,anak itek nyila-nyila,

gila Puding,
rimba
Gila (di)hutan
raya ;
Yang patah datang bertongkat,

Anak

Gila

Kapor,

meraba-raba.

buta

Yang
Ta'

datang

Ta'

turun

makan

Hinggap
Hinggap
Hinggap

tergfilinchir,
tergglanchar,

di akar

di ponggor,

ponggor
di-patok ular

tanah,

di-atas

hutan

rebah,

Turun-lah

tanah.

Ka

When

[xlvi]
Wak-wak

Yang dekat, datang-lah dahulu,

Yang jauh, pesan-pesankan.
Kur
anak
semangat
burong merpati

menturun,

di dahan

ka

Turun

darah.

benatang,

makan

the

Pigeons are

Snared

Aku

para

Di-sungkopdengan kapala tempurong

Berkuak-lah
angkau bujang juara,3

angkau berkampong
kandang Nabi Allah Suleiman.1

[P-

'nak menjeYat
merpati hutan.

leher

anak

burong

Earth
CEREMONIES

BUILDING

[xlvii]

Directions

a Suitable
for selecting

Site

Fasal
tanah
pada menyatakan melihat warna
berbuat negri atau kampong
jahat,jikalau handak
kadiaman

sentosa

Bermula

baik,

tempat itu

jikalaubumi
beruleh

'alamat

amas

kakaya'an ada-nya.
Dan
jika bumi itu
kasih

akan

Dan

CHARMS

AND

for Building

dan
rupa
dan dusun

[~p.
141.

baik dan
rasa-nya
rumah
atau
sepaya

"

itu warna-nya
dan
perak
merah

warna-nya

hijau kuning bau-nya manis dan pedas

sampei pada anak chuchu-nya beruleh
rasa-nya

masam

baik

sagala kelurga-nya

dia.
bumi

jika

itu Iain-lain warna-nya

dan
bau-nya busok
dan penyakitbanyak padah-nya.

dan

hanyir

'a-

dukachita

lam at beruleh

Dan

manis
maha
jika bumi itu warna-nya
puteh bau-nya harum
rasa-nya
dan
kapala baik kadiami, barang siapa diam disana banyak beruleh amas
Dan
Iain-lain bau-nya
perak dan sentiasa bersukachita.
jika bumi itu warna-nya
p"das kelat manis banyak kelurga-nyadan jika bumi itu hijaukuning dan merah
dan perak lagi beruleh
bau-nya manis rasa-nya pfidas'alamat beruleh laba amas
anak dan sahya.
itu warna-nya
Dan jika bumi
hitam,bau-nya busok tertalu jahat,barang siapa
diam
disana papa lagidukachita
bumi
itu yang baik
padah-nya ada-nya. Bahwa
di-diami
merah,
katiga-nyakuning, ka'ampat
pertama-tama puteh, kadua-nya
k'labu, kalima hitam mesri ada-nya.
Dan
Pertama-tama
hitam bgnar, ka-dua
yang jahat b"nar delapan perkara :
bglah-belah,katigabursurut-surut,ka-ampat berlobang-lobang,ka-lima berbusutbusut, ka-anam
ber-mSnggul menggul, ka-tujoh tere'ban-re'ban,
ka-d"lapan bersungei sungei bersurut-surut,akan papa padah-nya.
utama

"

Vide

note

on

Wak-wak,
apparently could
extension
Another
case

v.

of the

reading

it would

only

mean

(ace.

to

which

Klinkert)

roof over
the kitchen
in
is ncwak-ruwak,
"

mean

rack."

last charm.
1. sengkuak, d.s.b.

heron

on

the

rack.
which

kitchen

sense.
3

This

latter

seems

to

make

the

means
Juara
(i) the umpire or manager
of ceremonies
cock-fight,and (2) a master
Klinkert,j. v.).

best
of

(v.

BUILDING

CEREMONIES

599

Dan

jikalauberlobang-lobanganak istri akan mati dan hamba

sahya pun akan
raya) kahilanganpadah-nya.
Dan
lagijikalautanah itu rendah ka mashrik tinggika maghrib baik 'alamat
beruleh laba ada-nya. Dan jikalautanah itu rendah ka maghrib tinggika mashrik
tiada baik, akan papa dan kamatian
dan katurunan
harta padah-nya ada-nya. Dan
harta dan
jikalautanah itu rendah ka selatan tinggika utara 'alamat katurunan
miskin
dan
padah-nya
ada-nya.
papa
Dan
jikalautanah itu rendah ka utara tinggika selatan maha
[b]aikberuleh
sediakala ada-nya. Dan
sentosa
jikalau tanah itu berbukit-bukit dan berpusardan papa
padah-nya ada-nya.
pusar tiada harus di-kadiami, sediakala dukachita
Dan
jikalautanah itu berlobang-lobangitu pun tiada baik di-kadiami, 'alamat
anak istriakan mati hamba
sahya-nyaakan lari padah-nya. Dan jikalautanah itu
dan
berbukit-bukit
diami
dan
tergban-rfiban
itu pun
tiada baik di-kaberpusar-pusar
sahari-hari hamba
itu
akan
berbukit-bukit
habis
dan
harta, yang
sahya-nya
akan
itu
chelaka
karugian lagi penyakitan banyak tempat
padah-nya ada-nya.
Bahwa
itu rata
tanah
atau
baik-nya di-perbuatrumah
kampofng] atau
yang
dusun atau negriada-nya, dan lagijika handak
berbuat negri dan kampong dan
dusun atau rumah
atau
mengkalei barang suatu-nya pertama-tama
terangidahulu
itu lebar-nya sa-dgpa bujor-nya [?] sengkar kalang dengan kayu ampat
tanah
sebut-lah yang
penjuru, maka
pdgangan, kemdian
gali tanah itu ambil
punya
sa-kepals"but nama
yang mgme'gang tanah itu.
l.trirabia (? rimba

Hei, anak

"

Aku

Mentri

Guru

mtJmohunkan

dudok
yang
ini."

tanah

[Sebut-lahapa
11

'alam

di-perbuat]

Jikalau baik tunjokkan 'alamat baik,

Jikalaujahat tunjokkan 'alamat jahat."

Maka

bungkus

bantal

kita tidor,tatkala handak

tanah itu

"

handak

yang

penjuru

ampat

kain

dengan

puteh,asap dengan
tidor itu berniat-lah.

kemenyan

Jikalau baik tunjokkan 'alamat baik,

Jikalaujahat tunjokkan 'alamat jahat !

taroh di-bawah

"

Lalu-lah

tidor ; jikalaubaik, perbuat-lah,

jikalaujahatjangan di-perbuatada-nya.
menchhari
maka
lagijikalau handak
terangi
tempat akan berbuat rumah
dahulu
tanah
itu kira-kira arah (?) ruang
mati-mati
ambil
kayu
tengah-tengah,
tandah-kan
chhari ranting kayu mati timbunkan
(?)buat ampat penjuru kemdian
kadalam-nya, bakar telah hangus samua-nya
jadi habu kumpulkan baik-baik
demkian
tudong, mak[a]
kata-nya.
Dan

"

Hei, sagala orang

Kama

aku

tanah

mgmggang
yang
berbuat
rumah

handak

Jikalau baik tunjokkan 'alamat baik

Jikalaujahat tunjokkan 'alamat jahat !
Pada
baik

hari buleh [buka] tudong itu pagi-pagihari

jahat : w"aleyhi al-salam.

[xlviii]

Lucky

Unlucky

lagi pada menyatakan jika

dan jahat-nya didalam

katahui

baik

kapada

bulan

Muharram

bulan

Safar

bulan

Rabi'-al-awal

Dan

and

kapada

rumah

itu.

rumah

itu

mendirikan

bulan
Dan

mendirikan
rumah

mendirikan
Rabi'-al-akhir

penjuru

'alam

Seasons

rumah

yang

itu

duabglas

mahu-lah
"

satelah

sudah

rumah

rumah

baik

kapada bulan Jumada-'l-awalmendirikan

di-

Pertama-tama

banyak haru-biru-nya.
banyak beruleh harta dan sahya.
mendirikan

(?tanda-i)

for Building
mendirikan

handak
bulan

tandahi

Allah

rumah

rumah

"

esok

dan

Dan

ini ampat

Dan
Dan

kapada
kapada

itu tuan-nya mati.

sentosa

rumah

ampunya
yang
itu 'alamat kahilangan

harfta]dan pakeian. Dan kapada bulan Jumada-'l-akhirmendirikan

penyakitan lagiperchinta'anpadah-nya. Dan kapada bulan Rejab

APPENDIX

6oo

lagiharta kahilanganitu ada-nya. Dan

mendirikan
rumah
di-kasih sagala Raja-rajadan
kapada bulan Sha'ban
orang
akan dia sakalian ada-nya.
Dan
besar-besar bun rahmat
dirikan
menkapada Ramthan
itu 'alamat kadatangan amas
dan perak ada-nya. Dan
rumah
kapada
itu 'alamat terbakar
mendirikan
rumah
bulan Shawal
lagibercherei dengan kasih
Dan
atau
istri-nya,tiada baik padah-nya ada-nya.
kapada bulan Zulka'idah
rumah
akan beruleh padah-nya ada-nya. Dan
mendirikan
itu 'alamat kasukaran
rumah
beruleh
harta dan
sahya dan kerbau
kapada bulan Zulhaji mendirikan
dan lembu
di-negrahiAllah ta'ala akan dia : w''aleyhial-salam.
mendirikan

rumah

jahattiada

CHAP.

terlalu

fxlixl

balik

for Building

Directions

Pp. 143.

Dan

lagijikalauhandak mengorek lobang tiang,jangan kena bayang-bayang,

mendirikan
tiang,tiada baik kasusahan-nya lagipenyakitan terlalu
jahatpadah-nya. Dan tatkala mengorek lobang tiang itu bacha-lah do'a

handak

atau
amat

ini dahulu

"

'

'

Bismillah

al-rahman

Ani

enta

Hei

aslak

Benuri

Berahmat-ku

Amin,

[11

Ceremonies

in

al-rahim

Kelbi

ya
amin."

'aleyhial-salam

(?)
ma'rifat-ku
al-rahim

fixing the

al-rahimin

Foundation

Tetar

Posts

of the

House

Rumah

di lobang tiang
[Ambil] sepang, tahi besi, kayu arang, inggu : masokkan
di
semblihkan
ka lobang itu,
sadikit-sadikit,tiangs'ri. Kalau besar puaka
ayam
biar tumpah darah-nya ka dalam-nya, krat kapala dengan kaki, buat lapiktiang
s'ri. Kalau
besar lagi,[ambil]kambing atau kerbau ; kalau kechil puaka, telor
telor d. s. b. itu menjadi upah Jembalang Tanah.
Kalau
'nak
pun jadi. Maka
tijakkan(?)tiang baik pakei chinchin di kelingking,akan membujok jembalang
itu.
Kemdian
Iain-lain ramuan
sudah, masokkan
tersebut, tegahkan
yang
tiang.
Pagi-pagipukol tujoh lebeh mengadap utara, katakan :

Bumi,
"Sang Bumi, Berakam
Hantu
SSdang Prahun
Ayer,
SSdang Janggi Maharaja Lela,
"

Aku

minta

pertengahan,aku

ma'af
memegang
yang
'nak dirikan tiangini,
'

'

berkat

Dengan

La-ilaha,"

[li]

d.

mengajar

aku

minta

undor

dengan

Guru-ku

b.

s.

Mendirikan

Handak

bumi,

Tiang S'ri

Ambil
mangko' sabun isi ayer, Jetakkan di bekas tiang s'ri,asapkan dengan
Esok
kemenyan.
pagi tengok ; kalau isi ayer pula, baik, kalau susut burok ;
benatang masok ka mangko', kalau hidop, baik, mati, burok.

[liil

Tetar

Hei Dato*
Si Maharaja Lela !
Jangan 'kau lalu, anak chuchu
Siah angkau kasana, ka 'alam

Tanamkan

takut

Tanah

luas

tahi besi,bijitimah, buah

("p.
144.

Rumah

Padang Sanjana, ka bukit Kaf.

deripada guru-ku Si Ann.

Berkat

'Aleikum

kras (atau

al-salam.

gorek),bliongpatah,duit

satu

602

APPENDIX

CHAP.

rumah
itu beruleh kakaya'an lagi
jikatiba kapada Lembu, orang yang ampunya
di-permuliaiorang lagi-pun barang kata-nya pun di-dengar orang ; jika tiba
itu berkat sagala pencharian,jikalau
rumah
kapada Gajah, orang yang ampunya
berniagaberuleh laba ada-nya ; jikatiba kapada Gagak, rumah itu sudah (?)tuannya mati atau sakit payah bageimana-pun merugikan jua : w"aleyhi al-salam.

[ivii]
I.

The

used

Rhyme

Naga umbang, naga gentala,1

bulan ;
Naga beredar sagenap
Ka
mana
pergi tidak gendala,2
Sakalian
terjumpa menjadi
yang

for

this

Asap api didalam

hutan

VI.

Beruleh

IV.

V.

Lembu

suasa

Tuah

Anjing hutan s'rigala3

malam
Menyalak rusa sagenap
Barang di-buat jadi gendala,6
Didalam

VII.

rumah
besar

VIII.
;

Sakti
19

BEAST

14

pendapatan

sudah-lah

besar
sudah

Rumah

tengah ladang

datang,
mati.

tuan-nya

CHARMS

The

[Iviii]

besar

Bala

bertikam.

orang

kota

Tiadamenanggongchachat15binasa
Gagak hitam melayang16 malam
Hinggap17 di rumah
Maharaja18

tahun.

sagenap

laba.

membuang
9

didalam

rumput ;10
Pagi petang menanggong
sampei barang di-chita n
Modal-nya banyak satengah luput
(?)12
Gajah besar penaikan Sultan
bersalut
(?)13 tembaga
Gading

sanantiasa,

laba

rimba

Tidak

'AH membakar
kapor ;
sapi tengah prahan,
Tengah di-prah mati tersungkor.
Singa gagah, singa perkasa,
di ujong tanjong ;
Singa bermain
rumah

pendapatan

pernah

Kaldei

Inche

Tuah

besar

Tiada

Anak

III.

didalam

Pergi beranak
Tuah

taulan.
II.

[p.146.

purpose*

Elephant

[p.153.

Pendinding Gajah
!
O Dato'
Moyang Kaban
anak
Jangan-lah bmasakan

is explained as the name

Moyang Kaban
and callingupon
him
Elephant-folk),
by name

of

chuchu.

the

Raja Gajah (King

is considered

to

be

of the

sufficient

protection againstwild elephants.

[lix]

Charm

for blindingan
Perabun

Elephant

Gajah

liat,tanah perabun
;
Ka-tiga dengan tanah merkah
Melihat, mata
angkau rabun,
mata
angkau pechah.
Memandang,

Tanah

DIRECTIONS

HUNTING

FOR

THE

ELEPHANT

RHINOCEROS

OR

[p.155.

[lx]

berjumpa jijakgajah atau badak, perhatikankalau ada kayu mati

rantingkayu mati itu,dengan tanah sa-besar jagong deri

Mula-mula
didalam

*
The
in another

1
4
5

jijak,ambilkan
followingvarious
version

Jintala.
Menyalak

Chelaka
6 Rumah
8 Sadikit

sudah.
tidak.

found

1"

Menchabut

Di-kata.

l2

13

Berpalut.

14

"

Binasa.

kadalam
besar

readings are

sudah

S'ri menyalak.

hutan.

datang.
1
"

Sudah

datang.
Di tepi.

rumput

tidak

1S

Sadikit

le

Terbang.
Raja.

18

pagi.
petang
Modal
liputsudah
Bukan
buatan.

tanggong.
17

Singgah.

19

Chelaka.

rugi.

BEAST

CHARMS

603

dalam
tapak-nya, kalau sa-orang sa-buku, tiga orang tiga buku, sampei tujoh
kita bungkuskan rantingsama
tanah
orang tujoh buku, lebeh ta' buleh ; kemdian
sa-buku
diclalam daun kayu, kita jampi,kata-nya:
"

"

Tanah

Kabul

Tanah

Kabul-lah

liat,tanah benchah,
deri kabun
memandang
Melihat, niat.i IIV.L pechah,
rabun,
Memandang,
mata-nya
Kabul
Allah, kabul Muhammad
Kemdian

ambil

labu
daun

Kalau
:

la-ilaha," d.s. b.

Kabul-lah

aku."

badan, snapang

Badi, Badi

Mak
!

hitam

kan
sa-kabong,kata-

tabu

asal 'kau

Nabi

Badi

Panji, Mak

kayu, pulang ka kayu,

pulang ka ayer,
Badi batu, pulang ka batu,
diri kita !
Jangan rosakkan

jadi,
tiga titek

Adam

asal

'kau

Badi

tanah

pulang
busut
pulang
gajah pulang

Badi
Badi

Hadia, kain

ka

tanah,

ka

husut,

ka

gajali,1

Ta'

kulit

dengan

puteh

[Ixi]

BersSnu
tabu

Sheikh

Hei

asal 'kau

Abuniah

Charm

Berkaih

jadi

Lahah

'kau

[Ixii]

Kasap

Charm

Mulut

[Ixiii]

Pengunchi
A

Si Odoh

nama-nya

Balang nama-nya

Lidah

'kau

'ku

Charm

Or

Hum

badak

is

mak-nya
tuboh-nya
lipat, mulut-kau

as
(rhinoceros),
probably a form

the

tujoh petalalangit
tujoh petala bumi
ta' simpang
kapada Allah, d. s.b.

Mouths

of
2

Hum

Buas
Wild

aku

Beasts

patahkan sakalian yang

ber-

taring
Berkat

Muhit

do 'a

negri Siam.

Rimau

for lockingthe Tiger'sMouth

'ku

simpei.
'tingpatah ranting

'kau

'kau

Benatang

for lockingthe

Gerenchang, Si Gerenching,
Patah
ranting titian angsa
Tertutop terkunchi berkat 'Ali Mustapah

biar

Tigers

away

Kalau

Si

Pantang-nya jangan

[p.167.

Derhaka

Pengunchi

sidang

itu.

Simpang
Simpang

Abu

anak

rosakkan

Rimau

to drive

puchok ubun-ubun
di tapak tangan

1'usat-nm

"

Tiger

Penjauh

Hei

aku
di

sadikit.

badak

gajah atau

The

Guru
buleh

manusia.

sadikit, kain

hitam

bergesilkulit kita

Aku

ayer,

Berkat

jadi !

Susu

kain

dengan

Badi

Buta

Darah

'Tah

Jamal,
kapada aku,

"

Aku

Si

Lebai

Kabul

mati benatang itu,di-kSbas

sudah

Badiyu,

Hei

Allah

aku,

kita sisipdi pusat, maka

pembuang bau badan, bau snapang, kita
kayu, daun sa-cherek, daun kerakap sirih,daun chapa (sambong),
ambil daun
itu, patahitu,mula-mula
ayer puteh ; sudah dapat daun
"kalau
berbau
daun
itu dengan tangan kiri,di-pejam mata, katakan
:

kayu ini,berbau-lah

"

Guru

do 'a Guru

daun

daun
kan

Rasul

Baginda

case

of the

be.
may
Buddhist

Patah
Angsa
dengan Si Gomok
Tertutop terkunchi
Bujang malas tidak mengapa.
'Alam
terakai Pafar Allah
Rap.

OM

Malay

form which the latter takes in

"
is usually " Ong
or
Hong."

though the

"

magic

APPENDIX

604

Sampei
terakai

Allah

Pafar

buka

Buka

!"

'nak

rumah

ka

Rap.

Waman
Ental

[Ixvl

takun
koho

berasulillahi

seliseh,salamun

Tersiah

[Ixvi]

serta

kanan

Harimau

Si Gempar
'Alam
Gegak gempita !
besi akan

Jarum tembaga
Ular

akan

Harimau

Di-siahkan

Baginda

ruma-ku,
ruma-ku,

one's

marah

handak

atau

aku

la

membina-

ilaha, d.s.b.

Kun

the

kun

paya

masok

chahia

ka tubch-ku

aku
Siapa chakap melawan
Singa pasih B akan lawan-nya !
Ah, sagala yang bernyawa
Tiada-lah
mata-ku,
dapat menentang

pengri2-ku,

Were-Tiger story

Heart

(and add)

janggut-ku,
tongkat [mulut]i-ku,
di

Allah.

[p.168.

own

kapada

berkat

Dengan

Rasul

Hati

Penggarang

atau

sakan

Gajah mendring bunyi suara-ku,

Suara-ku
sapertibunyi halunlintar !
Bibir terkatup,gigi terkunchi
!3
Jikalau bergrak bumi dengan langit,
Bergrak-lah4 hati angkau
For

Allah, satru buja lawan-ku,

Allah, di-siahkan Muhammad,

akan

mendram

off

Di-siahkan

Handak

bisa akan

Buaya

'Alam

tajumi.

driving him

and

Di-siahkan

Ah

Jarum

"
"

toho

nas-ra

forfascinatinga Tiger or hardening

Charm

Selisch Harimau

salamun,

Penggrun kapada

katakan

Harimau

for blindinga Tiger s Eyes

Charm

tersileh ;
kiri tersiah

dia dendam

(?kahul) as-dupin ajar miha

Perabun

Tersalah

tidak

Tangkal

[bay]

Seliseh

kalau

CHAP.

Aku

reader

mendapat

yang

Dengan

berkat

is referred

menentang

la

mata-nya

ilaha, d.s.b.

Clifford's In

to

Court

and

Kampong,

pp. 66-77.
idea is traceable,with

The

there
goes

difference,as far back

is

among

kind
the

[Ixvii]

Minta

Si
Si
Si

tuan
Sidi,
patek Rabun
Lailanang, Si Laigan saudara
DSripan, Si Baung, Si Bakar,
Songsang, Si Berhanyut, Si Pongking,
Temungking,

1
said
Tongkat ; the tongue is commonly
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
shows
mulut
for tongkat, because
the context
that this is what
is meant,
the tongue
being
(not inaptly)compared in shape to a crocodile.
Tongkatcan hardly be used here in the sense
of a 'staff"; even
if mulut
is not actuallyread,

it

must

still be understood.

alia
to

Chinese

Sometimes

"
"

the town,

and

killed."

Deer

[p.174.

Rusa

Asking for
Hei

1416

A.D.

(inthe Ying-yai Shhig-lan} relates,inter

human
of tigerwhich
assumes
a
shape, comes
is
when
it
is
it
recognised
people ;
caught and

The

Si

as

of Malacca

account

Deer
minta

Aku

sa'ekor

rusa

jantan,

sa'ekor

betina,

Yang tumpul tapak,yang bangkar kSning,

bebat
pingYang jurei telinga,yang
gang,
2

Pengri

was

above
the
elsewhere.
word

explained to me
chin, but I have

Here

Bergrak-lah

Pasih

unless
mean

the

the

mistake

cunning

or

be taken

must

fasih

was

for
savage

the

met

never

speaker addresses

or

the indentation

as

something

tigerdirect.

with

word

the

handak.

given me
else, it must

(qaxr"fastk).

CHARMS

BEAST

buleh

Sabuleh

jombang, yang berttk :

luju, yang jombang,

Yang luju,yang
Tidak

605

Berkat

yang bertik,
Yang burok, yang

Tanda-nya di-panchong kayu, di-tikamkan

'Che Induf*

[Ixviii]
minta

Fasal

katakan

rusa,

Teletak

Aku

Version

penjuru

To turn

back Deer

Kalau

angkau balikkan
ta' dapat minum,
Ka darat 'kau ta' dapat makan,
Berkat
dengan kata Allah,
kata
Kata
Muhammad,
Baginda

patah DClik,
tfpianlalang,
Kata
berturut jijakberbalik,
Hanchor
daging bgrbalun 3 tulang !

Balikkan

Baginda

Hei

balikkan

rusa

Rasul
aku

Allah

Allah,
Sena
dengan

Kabul

Directions

Hei

' '

Hantu

berkat

for hunting

ka hutan, katakan

masok

Mula-mula

ta'

laut 'kau

Ka

("Ixxl

[p.179.

upon their Tracks

mari

Muhammad

rusa."

Rusa

hilir DClik,

Allah

jembalang

mengangkatkan
Membalikkan

Balikkan

rusa.

buta, Jembalang buta,

[Ixix]

Balikkan

k"san

meminta.

"

di-atas

Hantu

Lfitak

katibin

aku

tanda

Sirih lontor, pinang lontor,

"

Hei

ari

k Iranian

Inilah

kechar,

kunis, yang

pinta pinla1 kami

buleh

(ini)
bekari,8

yang

kata

ki rain

an

Rasul

katibin,

Guru-ku.

[p. 174.

Deer

"

Bakar

Bakar, Jembalang

Berkuak-lah
Aku

aku."

jumpa tapak-nya tengo'tapak-nya. Kalau sengkat sa-blah,

Kalau
terjingketkuku, 'alamat mati-nya didalam
tujoh
masok
jumpa dengan anjing, anjing pun menyalak, bharu-Iah

sudah

Kalau
adalah

groh

hari.

Sudah

berkuai

angkau,
melepaskan hulubalang

sedikit.

"

[P-175"

Hei

Si

Si

Angkau
Turun

Jangan

Bukan-nya

Lambaun,
Becheh,

Lanang,

Si Ketor,

Si

berampat gembala rusa

kapada anjing !

'kau

Derhaka-lah

ta' turun,
'kau

kapada Allah,

d.s.b.
Derhaka
kapada Muhammad,
Bukan-nya aku yang berburu,
Pawang Sidi yang berburu,
On

[Ixxil
Masok

ka dalam

poko' dengan chakap bagini

yang

punya
punya

anjing,
anjing ;

Dang Durai menyembrang lautan,

Tenggalong tinggalkapada aku ;
berkat
Kabul
deripada Guru-ku
Raja
Lebeh
jadi deripada aku
Berkat

enteringthe Jungle

hutan, bawa

yang

Sakti

Pawang

'kau

aku

la

to set

jaring sudah

Ton

ilaha," d.s.b.

the Snare

jumpa

kesan

rusa

pohunkan

satu

"

Pinta-pinta=permlnta.'an, request.
Aribfkari
: so pronounced
by Che Indut
is in no
Blkari
and
other
Langat Malays.
dictionary that I could And. and I only came
bigari by accident in Klinkert, who only
upon
however, a cross-reference to plgan,
gave,
a

form
he does not give in its right place.
I found bffari,however, in Piinappel,
q.v. s.v.
He explains it as
to
meaning
appear," "to
similar
to
light." A
phrase occurs
in
come
which

cclxvi,infra.
3

v.l. Membalun.

APPENDIX

606

'aleikum, Nabi Allah

bumi, d.s.b.

"Al-salam

Yang
Aku

mulai

'

"

'

masok

"

berkata

pegang

Si Gombak

nama-nya

rotan

nama-nya

jaring."

"

di-tapakan,2
magan
kita
bunohkan
juga !
Jaring
Kalau

uru-uru,1
Si Mambang
Kuning !
Kuning tahu
Mambang
Akan
salah-sileh-nya.
Jaring kita, jaring berdua,
Jaringjangan di-bri magan
Guru

Kalau

di orang
magan
kita
bunohkan
Jaring
!

'

Delik

dan
' '

Bubohkan

Kalau

Badi, mak

"Ah
Badi

Snare

"

berakar-akar
kulit

"

do'a

bila mahu

pemalun tulang
kalintingbakar.

katakan

memasang,

"

Teng bunga satengteng,

Mudik
sungei yang kadua ;
Kalau
suka berglang berchinchin,
Sorongkan kaki yang berdua."

Rindu

rindu

"

rindang rindang,3

Sulasih

tumboh

Dudok

'kau

Tonak

kasih

di batu

rindu, berjalan'kau
ka

rindang,

jerataku."

itu

"

Kalau

Badi,
sambiian

puloh !
Aku
tahu asal 'kau jadi :
Badi biawak
asal 'kau jadi,
Deri tras asal 'kau jadi,
Mambang
Kuning asal 'kau jadi,
Kembili-lah
ka mana
tempat 'kau jadi;
dakan
menchiJangan angkau menchachat
saratus

[p. 175.

jerat,kata-nya :

Habis

buang badi-nya rusa

'nak

kayu mendulang

pula pgrindu jerat,kata

"

juga

Rusa

Tetak

Kena

Menetapkan bau,

bau

memasang
'

berkat, d.s.b."

Dengan

Preparing the
kayu

anjing,
juga

bunohkan

Kalau

Jaring

ambil

di

magan

Jaring kita

[Ixxii]

Bila mahu

"

Si Chinchin

Guru,

Mentala

Dengan

jaring,sa-habis-habis,dan bagikan dua jaringitu, sudah

kajarjaringserta kata-nya:

itu,buka-lah

Sudah

bagi dua,

kayu
jaring.

tambat

jaringserta

buka

"Tap,

memegang
pohun ini

'Nak

Kemdian

CHAP.

'kau

chachat

menchidakan, 'kau
sumpah,
Di-makan
kutop kabintongan.di-hempap
Koran
tigapuloh juz,
Di-timpa daulat ampat penjuru 'alam
Dengan berkat, d.s.b.
di-makan

Uru-uru:
is that

ke
i^ert
fish

made

"

Chinese
looks
-

the
of
of

copper

a
a

only

kind

sense

of

cocoa-nut

coins.

given by Klinto decoy

some
shell, and

rattle used

But

in this context

like a double
most
rhyme to guru.
Qu. di-tapakan, i.e. by footsteps.

it

3
was
Rindang
gemar).
A""fo/

rindu
explained as
(suka
-5z#/"7""vi" benchkasusahan.
kaki
ana,
Teng- explained as
sablah, as in tengkis. Bertengteng jalan
kaki
sablah.
The
Bunga satengteng is also
=

tutop.

called

the Satawar.

BEAST

Serapah

[Ixxiii]

Charm
dua

sabulan,

Asa

CHARMS

anjing mengejar Kusa

waktu

Dogs

used when

tiga

sabulan,

sabulan,

sabulan,

lima

Ampat,

tujoh

anam,

anjing aku

Patek

Toh

berburu,

Sang

Sidi yang

Kadadat

Sang
Sunting Hari
Hei

ka

berburu,

ka

turun

ra'yat

bfila !

Srigala
Raja Anjing,
Rinching Kaki,

Si Lansat, Si
Si

Menyalak

Ekor

bun

"

masok

hutan, kata-nya :

Lingkian, mu
salipatin
(?)
Jangan 'kau tudong, jangan endapkan

Hantu
Hantu

medan

yang

ramei,

didalam

rimba.

"

Kalau

ka

(On enteringthe Jungle)

rezki kami

"

Si Rim-

[Ixxiv]
Kalau

Halaukan

patah,
lumpoh

Langau hijau ;
Tinggal
Ta' tinggalkan Langau hijau,
!
Si Patong rimba
Di-sembar
kain panjang,
Lengah membuka
kain pandak.
Lengah membuka
belulok
ka
tebing
Terjun
de' besi belimbing,
Di-tikam
tuah anjing nenek
Batin Tualang
Berkat

Sukum

Menyalak

'kau

Si

rusa,

punya

Deer

'kau

Melompat
Mengram

Siamang

gembala
yang
!
Betala 2 Guru

Tintanah

Turun

yang

aku

Bukan

hunting

are

Tujoh telok, tujoh tanjong,tujoh mahali

gei,
dua biji,
Pisang masak

sabulan,
Bunohkan

607

Kalau

'kau

Di-sumpah

lindong, 'kau endapkan,

de' Allah

ta'ala

"

kesan-nya,katakan

ikut

Raya, Si Buta
berjalan,anak

"

Raya,

Ta'tabek

beranak,

Aku'nakmenempohhantuyangbanyak.

[Ixxv]

rimba

yang

raya

J'rat
(On setting
any

Menchachak

of Snare]

kind

jeratsabarangjerat,katakan

"

Kalau
di-pandang mata
Terpandang, mata-'kau

Bukan-nya jerat,bukan-nya reman,

Kalang kaki sa-mata-mata,
Kfina pferabunRaja Suleiman,

buta

buta

Rusa

[Ixxvi]

[p.176.

(Aftersettingthe Snare)
Dua

sabulan, tiga sabulan,

Ampat

mengadap
Serba

Tuan

Anam

sabulan, tujoh sabulan,

Malam

sabulan,

di-angkau, siang di-aku.

itu, masok

Sudah
betul

lima

sabulan,

ka

tujoh langkah meninggalkan jaring di blakang

dapan, di-panggilkan:

Saidi

patek

yang

rusa

punya

i. Si Lambaun

asal-nya rusa,
Lanang gembala-nya,
Halaukan
ka jaring kita.
rusa
Ini titian batu jalan yang
raya,
Si

Pasar
yang
Kasuka'an
Arak-arak

medan,
orang

yang

ramei

iring-iring,
Em.

berdiri

"

Jin Tanah.

Kembang
bunga Si Panggil-panggil;
Datang berarak, datang beriring,
Jaring-ku datang memanggil !
Hei
Rusa
Malang, Rusa Chelaka,
tidak ber-orang !
Jalan-ku masok
Di kiri orang
berlembing
Di kanan
berlembing
orang
Dimana
jalan 'kau masok
De' situ angkau jalan balik !
2

Or

Petala,i.e. Katara.

APPENDIX

6o8

itu

Sudah
'

'

di-jumpa itu

dia pun

rusa,

Raja Muda, Putri Dandi,

Bangun-lah angkau dengan segra-nya!
Sarongkan dokoh berdandan
kiri dan

itu,orang

kanan

Charm

rixxviil
menikam

Waktu

kata

To

[Ixxviii]

'

triakkan

Bersorak

used when

the

Si

"

kuai

"

is

Si

kembali

dengan

de'

turun

Dibawah

tadi

[p.177.

'Ijra'il
yang

Serang,

Bukan

Buta,

Mak

Si Panchur

Mak

Bukan-nya

aku

Tuli
yang

badi,

Muda

buang badi,
yang
buang badi ;
yang
aku yang
Bukan
buang badi,
Serafil yang
buang badi !
Bukan

aku

Mika'il

Bukan

aku

yang

buang

aku

buang

badi

buang

yang

badi,

Anak

buang badi
yang
asal-nya badi,
Jin Ibni Ujan

Diam

di

Mukarael

buang

buang badi ;
yang
aku
buang badi,
Bukan-nya
yang
badi !
Rukiah
Pran
buang
yang
Pran

samua

bukan.

batang k'ladi kertah !

batang Ifipasanjing ku
sakalian
benatang !

"

Badi

Badi

yang
hilir

baju hitam
tangkap, buang-lah dia punya badi : maka mahu-lah
kalau
daun
tada
dia
sabarang
badi,
hitam,
kayu
baju
buang
punya
serta
di
di
di
kaki,
buntut,
sampei
deripadakapala-nya
ponggong-nya

urut

Hei

Badi

(Another version)

buleh

Paling !
saparoh Badi,

lokan

sudah

Kalau

berkata

Kulit

Siah

[Ixxix]
yang

gantong pada poko' kayu.

rotan

Hei

kapala,
kapala,

de' ekor

turun

berampat,

yang
1"

Palis Si

de'

turun

kayu,

Deer

"

de' ekor,

turun

orang

bhagian-kau

Lanang, Si Biding Baun,

dengan ggmbala-nya !

Badi

Deer

Lambaun,

Si Becheh,

Meliok, Si MSlimbai,

M6rak

"

sama-sama.

strikingthe

Bujang

Badi

!
!

tiga kali ka bawah, dengan kain hitam-pun

sapertisendayan, atau poko' paku) pun buleh,

Lanang,

di-chuchok
'isharat-nya

Another

bersorak

"

Ambil

Mfirak

'

Mischief,aftercatching the

dapat, kebaskan
kayu (pemakanan rusa

Ambil

Si

bi

"

Bukan-nya aku yang menikam

Pawang Sidi yang menikam."

Si Ketor,

Si

bersorak

'

"

cast out

"

Hei

Sambut

pun

sudah

Kalau

buleh, daun

pula kata

Raja Suleiman,
beriringsambut

Hei

Sudah

deri tidor,kita

bangun

Aku

tahu

awan

guntong.

guntong,
angkau ka awan
menchela
Jangan angkau menchachat
aku
!
kapada
Aku
tahu asal 'kau jadi,
Anak
Jin Ibni Ujan asal 'kau jadi.
Kembali

badi,

mulut, hidong,
mata, telinga,
itu, ambil sadikit deripada dia punya
kaki, tangan, bulu, hati,jantong,limpa dan tandok (kalau jantan),tarok di daun
kayu, tarokkan di jijakdatang-nya serta berkata :
Sudah

"

Merak

Language,"
that it should

Bhasa
Hantu," or " Spirit
sirih, and it is in this sense
The
apparently be taken here.

in the
means

"

ordinary meaning
nonsense,

of

merak

(peacock) makes

APPENDIX

6io

Tanam
Hati

Si

Kujut
Si Lompat

Aku
hati.

peransang

rusa-ku,

nama

anjing-ku,

nama

ta' kuat

Kalau

berang

berang mata
mengenakan

Aku

angkau mengejar !
angkau mengejar

Kuat-kuat

selara arang
arang
l
Si Padi-Padi
;

Kayu

CHAP.

jantan saudara

Kalau

betina

to

make

Dogs

'kan

berkat

Dengan

Charm

[Ixxxii]

al-salam.

surut

Kalau

'kau,

bini 'kau !
d.s.b.

la-ilaha

courageous

Penggagah anjing
Tilek

Pulih, pulih,Sidang Pulih !

Bukan

memulih

aku

Si Pulih

yang
buleh.

Tilek

yang

memandang

Pandei

[Ixxxiii]

jangan bri magan,

de' ayer, jangan bri magan,
bunohkan
tikam
anjing-ku,

Salah

sabulan,

yang

Charm

to

d.s.b.

anjing aku, jangan di-arabil,

jangan di-pSpah,
Jangan di-ikut pulang ka rumah, sahari
Bunohkan

bunoh

turun

salah

anjing-ku,

bantai, bunohkan

Salah
Asa

bisa,

nama-nya

anjing, anjing-ku, jangan bri

magan,
de' rimba,

Tilek

Selang kayu lagipulih,

Lagi rimbun, lagirampak,
Lagi pulang bagi dahulu kala :
Kunun-lah
anjing kita lagipulih,
rimbun,
lagirampak,
Lagi
Lagi pulang bagi dahulu kala.
Si Lampeh
mansor,
nama-nya
Si Kubah

de'

pula

rusa.

sileh,

[p.183.

Dogs from barking

prevent Wild

Tangkal menyalak anjing

Pulang-lah angkau kapada sungei

benchah
Menyalak anjing didalam
si
!
anak
t6dong 2
Menyalak
'kau
tSkum
pechah,
Menyalak
Menjilat lidah 'kau kudong !
Undor
sa-tapak,
sa-tapak,mara
Jikalauundor, lepas kembali,
Jikalau mara, patah kaki 'kau !
Datang 'kau menfilSntang
Pulang 'kau meniarap !
Pulang-lah angkau kapada rimba sakam-

tiada

Mali

Pulang-lah angkau kapada

yang

gaung

gun-

Hei

di-tikam
tebu

Pulang-lah angkau

kapada

kain

Berkat

daun

Ramu-ramuan-nya

bergali,
berorang,

duri landak

hitam, kladi hitam,

yang

hitam,

la

d.s.b.
ilaha-illa-'llah,

sa-cherek, daun

tukas, daun

lenjuang merah,

hitam.

[Ixxxiv]

Charm

Semawi

to

prevent Wild

babi

nama-nya

jadi lomba-lomba,
4
jadi babi sungko' nama-nya,
Bata
sakat bengkarong ; 5
bawah
binasakan
sawah
rosak
Jangan 'kau
ladang 'ku !
Ka

laut

Ka

darat

There

is

called

grass

rumput

pad:

bu-

rong.
2

Tcdong

which
s

tiada
tiada

Segra-lah angkau pergi lari

tong

Ah

yang
yang

tepi prigi, di-pukol dengan

Di-tanam

besar,

kain

tasek

mata
[tiada]kring
Kapada
ayer yang
kembali, matiJikalau 'kau tiada mahu
lah angkau,
Di-sumpah kalam yang awal
Mali angkau di-sondak
segar kabong
Mali di-sula chuchok
rabong

pong,
rimba

kolam

Kapada
Kapada

yang

berulu,

means

appliedto

colour.

no

doubt

play on the word,

(ulartedong) but

cobra

only
cocks (and query
not

dogs?)of

certain

Boars

[p.188.

from damaging Crops

Jikalau 'kau rosakkan,

'Kau
mati mampe' ,G mati mawei,
mati
Mati
pangkalan
pangkalan darah
tulang
Mati
pangkalan bulu !
Jikalau tidak 'kau rosa'i
3 Semawi
is said to be the
addressed.
the wild pigs are
4
5
*

name

by which

Sungko' : quaere sungkor.

Unintelligible.Bengkarongmea.T" "lizard.
mawei:
apparently the pigs are
Mampe,

threatened

with

various

terrible forms

of death.

"

CHARMS

VEGETATION

belaksa,

'Kau

kcmbang beribu, kembang

Kembang sayap1 rimba blukar
'kau ka rimba jauh !
Hckua'

'kau

[tahu]asal

Aku

611

anak

I .ampin

jadi :
asal

Fatimah

inula

'kau

jadi.

charm, which was copiedfrom a book in the possessionof 'Che Daud

Naning, Malacca, is evidentlycorrupt in places.

of

This

Charm

[Ixxxv]

againstRats

Tangkal
Inilah asal tikus
Nabi

Allah

Yusoh

Tikus

ia-ini haris-nya-(?)
baktal 3(?)
didalam
lobang hidong babi masa
baktal-nya. Dan

deripada Nabi

kaluar

[p.192.

Adam

deridalam

sadikit bulu babi,

kita masokkan
jikalaudi-jadikantangkal padi, handak-lah
dan sekam
itu,di-tanam
padi sadikit dan tahi besi sadikit,di-champor tiga-tiga
kita.
fasal
Dan
ka-dua,
penjuru ladang
ampat
petangyang
perasapan-nya
petang, tiga petang atau tujoh petang : pertama-tama minyak tir sadikit,dan
ka-dua
kapor tohor sadikit,dan ka-tigabalerang yang kuning, bakar petang hari
didalam
ladang kita. Maka inilah do'a-nya,bri salam kapada Nabi Yusoh :
"

'Al-salam
'

'aleikum

fatihah akan

bacha
'

Kul

huallah

'

Kul

a'uzu

'

Kul

a'uzu

tikus.

Charm

used

(A Malay Charm
Pisau

collected

pisau renchong
[di]banir pulai,
laut, hantu kampong

Hantu

Minta'

undorkan

hantu

Here

blow

the tree

upon

Pisau

hantu

and

scrape

Kulit

version

bernama

Explained

fayii/","afar

as

off."

Putri

Orang

"

Laut

")

Raja

Kemoeban

bernama

Ranting

(collectedfrom

the

Meligi (?Ma-

bernama

Raja Menjulei.
Raja Melenggang
Raja Melayang
Raja Mfintri.

(intoyour basket).
"

Orang Bukit ")

bernama

Changgei Putri.
Meninjau,
Daun
bernama
daun
t'rap,
Daun
t'rapjatoh melayang
Jatoh [ka] lubok Indragiri
Tidor
sa-g'lapbangun ku dayang
Ingatkan rumah
tinggalsendiri.
Puchok

(?)

bernama

bernama

Ranting

banir

bernama

the Tree

bernama

off the combs

pisau renchong
pulai.
.- Hantu
laut, hantu [kampong],
Kuching meniti dahan pulai.
Akar
bernama
Raja Bersila
Batang bernama
Raja Berd'rei
Dahan

the

Puchok

raut,

Menchato'

from

climb

Dahan
laut

Raja Bersila
Raja Berd'rei.

[Ixxxvii]Alternative
"

to

Daun

bernama

Batang

[p.204.

haligei)

rimba.
bernama

bernama

Putri

Raja Menganjor
i.y.banyak.

makan

disitu.

TREE

Kulit

raut

Ters'lit

bermaki

atau

CHARMS

commencing

on

Pantang-nya jangan

berklahi

SIALANG

THE

kali.

akhir-nya'(tigakali)
(tigakali)
bi rabi nuasi' (tigakali)

atau

[Ixxxvi]

satu

bi rabil halaki'

VEGETATION

Akar

Nabi

kapada ladang itu jangan binasa

dalam
berjalan-jalan
ladang atau

Niatkan

(tigakali)

'aleyhiNoh'

Noh,

(tigakali)

salam'

Kemdian

petang petang.

petang

Noh

Qua-re emend

Explained as i.y.perminta'an.

Explained

as

i.y.bahtru.

APPENDIX

612

On

reachingthe top
Chinchang
Chinchang

:-

chinchang

chendawan

[Ixxxviii]

EAGLE-WOOD

Pemanggil

Hantu

nenek

Duita
Mambang
gharu,
jauh, tolong katakan,
Kalau
dekat, tolong katakan.1
Dato*
O
Bgtala
Bumi, Jin Tanah,
Jembalang Tanah,
Berhala
Besi, anak Ruwani, Si Bujang

Gharn
Aku

[p.2IO.

tunjokkan [hajat-ku]:
kau tunjokkan
[Kau] derhaka
kapada Allah, d.s.b.
Sir Allah, Sir Mangga
tangan,
minta'

Kalau

tidak

Dat

Allah

hati-'kau,

Sipat Allah mata-'kau,

Pergi kau jgputkumbang jantan dalam
hati jantong-'kau.

Ruwani,
Si Bujang Bandan,

Wayah,

bintang

dewana

mambang

bri tumboh.

TREE

Kalau

Anak

mari

Jangan

THE

Hei

Pfisan

buloh,

buku

mari

CHAP.

"

GUTTAPERCHA
Charm

[Ixxxix]
Al-salam
Hei

'aleikum

used by Gutta

Aku

handak

minta'

Derhaka

THE

COCOA-NUT

'kau

kapada Allah,

d.s.b.

Al-salam

[p.2

PALM

pijakpangkal batang-nya bachakan

'nak

isi deri takek,

menang

sa-titek.

darah

[xc]
Waktu

tidak

Kalau

[p.215.

isi deri takek

Menang

Raja S'ri Bali

Raja S'ri Bandang,

anak

Anak

Collectors

!
'aleikum, hei Abubakar
jaga pada umbi

katakan

6.

"

Jangan ghalip tunggu

Panjat sampei satengahbatang :

:"

'aleikum, hei adik

Dara
Dang Bidah !
jaga pada tengah batang !
Mari-lah
bersama-sama
dengan aku
Naik
sampei atas pelepah.

Al-salam

Jangan ghalip tunggu

Pegang puchok, gunchang tigakali,katakan

'aleikum, hei adik

Al-salam

Jangan ghalip tunggu

Turun-lah

Mula-mula
bacha

melentor

tiga kali
Besir

Putri

Satukum2

berhalun

berhilir4 Si Mayang,

Si Gedebeh
Putri

Mayang,
tujoh Dara Dang

Mari

kechil

Mari

senik

heard
2

When
at

the

kamari
kamari

voice
is

the

from tokong, to
totepng,
3

Busu

!
!

puchok, gunchang

Mayang

Mari

burong

Mari

halus

tiga kali,

memaut

menyanggul rambut-mu,
sada' s gading mahu
bawa

Uri

the

Kelantan
cut

leher-mu,
basoh

muka-mu.

of

!
!

Aku
Aku

kamari

kamari

Aku

gharu -spiritis

night.

Satukum

Putri

jaga pada puchok

dengan aku.

pegangkan

mayang,

"

"

'aleikum

Al-salam

Yang

bersama-sama

form

of

sa-

to

the

the hair.

Besir, lit. incontinent, referring

manis,

running

of

the

tembuni

sap

manis,

when

tapped.
4
Berhilir, i.q.berleler.
5
i.q.
pisaii sadap.

the

is
flower-spike

CHARMS

VEGETATION

Manis
Uri

satupci ka jarimanis
manis, tembuni
inanis,

Kolam
gading menanti dibawah-mu
kolam
didalam
Bertepuk berkSchar

sampei ka muka
mayang
gading meranchong kanni,
gading menadahkan-mu,

Manis
Sada'
Kacha

RULES

Kolam

Maharaja Bersalin.

bernama

VARIOUS

PLANTING

FOR

gading,2

Ftual petua bertanam

["xcil

613

PLANTS

[p.217.

tumboh-tumbohan

tengah hari,jadimanis jaditerkringayer-nya tinggalhati :

pagi panjang mas, kalau tengah hari pandak. Tagong, 'nak tanam
Pisang, nak galilobang
prut kenyang ; penugal besar, besar-lah mayang-nya.
makan
besar, piantan petang. Bangat petang, lepas
petang jadiberisi. Kledek,
'nak bintangbanyak, jadibanyak isi-nya. Labu, timun, bulan glap piantan-nya,
uleh api-api. Niyor, kalau kita 'nak sangat berak lari bawakan
jangan di-makan
tangan ; kalau lurus patah
niyor itu champak ka lobang, jangan di-luruskan
Padi, pagi-pagi
Piantan
tandan.
lagi rendah buleh berbuah.
petang supaya
kechil pagi lagibangkit.
kira-kira pukol lima, sebab budak
Piantan

kalau

tebu

tanam

tanam

[xcii]
The
Malacca
30, pp.

[p.218.

RICE-CULTIVATION

of rice-cultivation as carried on
Malay originalof the description
will
be found in J.R.A.S., S.B.,
is too long to quote, but
territory
286-296.

CHARM

USED

IN

CLEARING

PATCH

GROUND

OF

in
No.

DRY

FOR

RICE-PLANTING
Tetar

[xciii]

[p.219.

huma

O Dato' Mentala
Guru, Saraja Guru,
Gampitar 'Alam, [Jin]Saraja Malik ;
Mari-lah
bersama-sama
dengan aku !

Tujoh lorah, tujoh permatang,

Tujoh antaran
tempat ini :
Jangan angkau berbalik-balik

Aku

handak

meminta'

Kalau

'kau

berbalik, kaki-'kau

Aku

handak

tebang

Kalau

'kau

memandang,

Aku

handak

tempat ini
tebas

sakalian

tanam

tumboh-

tumbohan.
Sakuntum
Hei Satinjau Rantau,
Raya,
tujoh bersauOrang bertujoh beranak
dara,3
Pergi-lahangkau ka bukit Siamang Biru,

CEREMONIAL

WHEN

USED

fxcivl

Mcnurunkan

'kau

Telinga
pekak
Bukan-nya
-

Datoh

SOWING

benik

patah,

mata-'kau

buta,

telinga

menengar,

'kau

!
aku

Mentala

Dengan

kamari

yang
Guru

kata,

punya

yang

punya

kata
,

berkat, d.s.b.

THE

RICE

SEED

[p.229.

galang dapor di tengah ladang pada tempat yang di-tetar. Di

penjuru-nya(i) anak pisangpinang satu batang, (2) poko' serai satu batang, (3)
blaka.
ebu lanjongsatu batang, (4) kunyit satu batang, akan buleh hidup samua
berkuak,
i tengah ayer sa-tempurong.
Besok
kalau
tengo'petua :
galangdapor
anei-anei
atau
ta' buleh
jadi; kalau tidak tumpah tempurong, kalau semut
baik
masok
baik
juga. Jika
tempurong
petua-nya tugalpadi tujohHang dengan
tugalsatambun, bacha :
Di-buatkan

"

yang
2

Explained

as

dt-isi ayer

i.q. tagok, bekas

Explained as kawah

3 The

buloh

mayang.

tujoh orang

'nak tnasak
bersavdara
are

gvla.
explained

Raya,
to be (i)Satinjau Rantau, (2) Sakuntum
Karimun, (4) Si Ali Pachi, and three
(3) Malim
Guru.
others, children of Mentala

APPENDIX

614

Bismillahi-'l-rahmani-'l-rahimi

NabiTap,

'aleikum

Al-salam

bnmi

gang

Kur

"

Fuji padi," or

Sri

Dangomala,
kirim

anak

AT

Dangomali

of
spirits

illustrious

be fruit

there

Let

the

and

sun

nine
(offspring)

moon

months

royal

it from

all preserve

nurses,

ness
sick-

fever, vertigo and

and

ache.
head-

May

Dangomala

to

and

Moon

again.
young
it become
forward.

the old become

backward

Where

unequal

Where

colourless

Where

short

may

it be

may

made

green.

long.

of the Ocean.

waters

the mountains

as

equal.

made

it be
may
it become

may

the

as

High

the full stature.

it reach

and

Where

Green

May

Invocation

An
Sun

ta' kejap di-per-kejap;

di-per-sama ;
Yang ta' sama
Yang ta' hijau di-per-hijau
;
;
Yang ta' tinggidi-per-tinggi
Hijau sepertiayer laut ;
Tinggi sepertiBukit Kaf.

hence.

se-

Yang

bulan

sambilan

! kur

semangat

TIME

SEED

of the padi."
propitiation
of the
Dangomali, spirits

! kur

mangat

Sagala inang, sagala pengasoh ;

Jangan bri sakit,jangan bri demam
Jangan bri ngilu dan pening
Kechil
menjadi besar ;
Tuah
jadi muda
;
O

la-ilaha, d.s.b.

semangat

Gading

CEREMONIES

Handak

ka-tujoh
datang mengambil balik,

Dengan
anak-ku

[xcv]

Sri

yang

Aku

meme-

akan

bulan

Anam

menumpangkan
S'ri Gading, Gemala

Aku

"

CHAP.

of Kaf.

[xcvi]
A

of
description
hyperbolical

each

of

months

the nine

during

which

the

grain is

maturity ; the tenth,or harvest time, is compared ivith the birth of

coming
Mahomed, and the incantation closes with a prayer for an abundant
crop.
to

Bintang

di

limpat
Ka-tiga limpat di bumi ;
Ka-ampat
ayer sambayang ;
Ka-lima
pintu mazahap ;
Ka-anam
pintu rezuki ;
Ka-tujoh pintu mahaligei ;
Ka-dilapan pintu shurga ;
anak
Ka-sambilan
di-kandong
The

Ka-sapuloh Mahomed
Jadi sakilian jadi.
Bayan Allah didalam
Lagi ada rezuki ;

limpat ;
langit;

chuacha

mara

Ka-dua

Deri

are

lighting

full

fulness

"

The

pouring
The

foui

fifth the

The

gates

of

the

world,

plenty.

out

sixth is the

door

of food

The

seventh

is the

The

eighth the

to

the

abundance

portalof the palace ;

floor of Surga or Heaven
;

The

ninth

The

tenth

rezuki
bertambun.

Bertambah

the first ;

batu.

daksina

ka

Manghantar
ibu ;

refulgenceis the second ;

the earth is
spreading over
the third
;
causing abundance
fourth the blessed waters, harbingers
of fertility
;

The
The

sina

rongga

deri hilir

mengaref

Deri

gloriouslyresplendent stars
the firmament

hulu

Saref

jadi.

the

pregnant mother

the
(i.e.,the harvest) month
(the luckiest
birthday of Mahomed
day of the year) ;
all prove

May
May

prosperous,

dry grain prosper.

May the hand of the Almighty appear in
the hole
of the husk, as
the filling
in a rock is shut up by degrees.
let plenty
from
From
below,
above,
always flow,
From

and

East
ever

West

increasingpour

may
in.

abundance

[xcvii]
An
Hei
Dewa

Invocation
Noh

yang

Imbang

of the Earth-spiritNoh

dalam

bumi,

deri udara,

and

Dewa

Imbang,

of Air
sprite

Anak

sarajajin ketala bumi,

Yang

memegang

bumi.

VEGETATION

Hail!

Noh

And

who

within

dwellest

earth

thou,

Imbang.who

CHARMS

the

Sonofthespiritwhorulesthefieldsofearth,
Who
the gates
guardest with thy power
of earth.

ruler in the air,

art

615

[xcviii]
An
Hei

Tuanku

Yang
Aku

Setia

memegang
bertarohkan

Sri Chinta

Hail

tujoh lapis

anak

aku

Aku

Guni,

I shall

An
some

upah,"

the

of

payment

or

taste

small
Here

claim

to

come

him

Let

attendants,
"

wanes

the

unto

sixth

lay my child upon thy breast,

My child, the darling of my heart,
With
his full following of nurses
and

The

the fifth moon

when

And

earth,

I herewith

follows

mu.

itu

manda

rule the seven-fold

dost

Earth-spirit

an

Sampei lima bulan ka-anam

datang mengambil balik
Jangan angkau bagi rasa binasa
inilah upah-kan
Chachat
chelah

guni
bumi

Setia

! Lord

Gum,

chukup dengan inang

rasa

Pengasoh kanda

Who

to Setia

Invocation

is

him

back

harm

no

or

again.

evil,great

or

thy reward.

services of

the

spirit,is generally as

"

of betel-vine

bunch

egg,
"bras

bertik"1

and
roasted),

ketupat" or

"

leaves,some

the white
(i.e.,

pulp

little woven

"

bras kunniet"

which

exudes

basket

of cocoa-nut

(pryzagtutinosa),

from

rice

grainswhen

leaves filled with

rice.
After

ground,
Hei

this
and

invocation

the

! Tuanku

Yang
Aku

rasa,

The

"

is then

The

anak

etc.

Hail

aku

(asin

the

pawangs"

into the
or

rice

Malim,

air,and

rather

"wise

the

sprinkled on
of the air :
spirit
are

"

who

dost supremely
sky,
in pledge with thee,
darlingof my heart,

folds

seven

lay my child
My child, the

last).

sorcerers,

of

raised to the

ka-raja-an
langittujoh lapis

this the rice is thrown

After

loadfuls

Guni

Malim

memegang
bertarohkan

Sri Chinta

Setia

of

followinginvocation

rule

of

the ceremony
men"
who

is

completed.
skilled in these

are

in great request at the sowing of the padi crop.

The
above five charms
extracted from
entitled
are
a paper
Seedtime," by A. W. O'Sullivan,inf.JR.A.S.,
S.B., No. 18, pp.

etc.

incantations,are

first two

are

from

work

by CaptainJames

Low

on

the

Soil

' '

Ceremonies

at

362-365. The
and Agricultureof

I'enang, 1836.
CHARMS

[xcix]

USED

IN

REAPING

THE

used in the Procession

Prayer

Bismillahi-'l-rahmani-'l-rahimi.
Al-salam

Aku
"

gang
tabu

'aleikum, Nabi
bumi

Tap

yang

asal-nyapadi
S'ri Gading, Gemala
Gading
Yang di ujong ladang, yang
ladang,

[c]
Ruwak-ruwak

Bertenggek

meme-

di

pangkal

On

Arrival

ffrat bertih

terplanting,
Yang terper'chik,
yang
silambada.
Yang di-orong semut
Hei Dang 'Pok, Dang Meleni,
Dang Salamat
menyandang galah !
Bertapok bertimbun
dayang kamari,
Salamat
rezki di-bri-nyaAllah.
Dengan berkat, d.s.b.
at

the Field

parched

angkau Rengkesa,

letakkan

'Nak

"

[p.238.

to the Field

Berkuak-lah

sakandang desa
panah.

di bnuran

CEREMONY

"

rice

bakul

(W. S.).

di-atas

tanah.

616

APPENDIX

[cil

On

Al-salam

Akan
Aku

Nabi

'aleikum
'ku chachakkan

Inilah

Planting the Sugar-cane in

Tap

tebu

Aku

ini,

Kur

the

Sheaf

bawa

The

Sapuloh
"

Allah,
Muhammad,

Ka-tiga, Ayer Sembahyang

kur

ka istana-'kau.

semangat

kur

'kau, S'ri

Do'a

[cii]

["p.
239.

ka rumah,

semangat
semangat

'nak mengambil semangat

Gading,

Ka-sa,

'nak

'kau.

sandaran

Ka-dua,

CHAP.

lima

Ten

Ka-sapuloh, anak di-jadikanAllah ;

Tuhanku
Jadi, karna
jadi, jadi karna
juga.

waktu

sa-hari

sa-malam,
Indra,
Ka-ampat, Pancha
Ka-lima, Pintu rezki-ku terbuka,
Ka-anam,
Pangkat
Mahaligei

]"p.
240.

Prayers

'Isa,karun !
Musa, karun
Yusuf, karun
Daud,

tujoh

pangkat,
Ka-tujoh, Pintu Rengkiang terbuka,
Ka-lapan, Pintu Shurga terbuka,
anak
Ka-sambilan,
di-kandong bunda-

Karun

!
!

karun

sakalian

pintu rezki-ku, di Bumi,

Langit, deripada Allah.

di

Dengan

berkat

etc.
la-ilaha-illa-'llah,

nya,

[ciii]

On

Arrival

at the House

Di-chinchang galenggang batang,

Di-chinchang di muka
pintu,
Di-tentang melenggang-nya datang,
Anak

aku

Sunggoh sahya sabrang sungei,

Besar
maksud
datang kamari.
Bukan

itu.

rupa-nya

Di-chinchang rebong lumai-lumai

penuba batang ari,
Charm

Al-salam

'aleikum

Nabi

Besar

Charm

gantang

maksud

kahandak

used

by the Reapers after

fillingthe

Tap,

yangmeme-

used

by

lada.

the

hati.

Baskets

[~p.
244.

Jangan rosak, jangan binasakan,

Jauhkan deripada Jin dan Sheitan,
Dengan la-ilaha,d.s.b.

gangkan bumi,
Tetapkan anak aku,

[cv]

gantang

Gantang berisi hampa padi,

Bukan-nya datang datang sahaja,

Buat

[civ]

Pp. 243.

Reapers daily on

Layang-layang jatoh bertimpa,

Timpa di laman kami,

beginningto Reap

[p.245.

Bayang-bayang dengan Rengkesa,

Jangan berchampor dengan kami.

[cvi]

[p.247.

Charm

to

confinethe

SpectralReapers

Bismillah, d.s. b.

Boundaries

to the

of the Field

Bayang-bayang dengan Rengkesa,

Rengkesa di sempadan,
Dengan berkat, d.s.b.

Layang-layang jatoh bertimpa,

Bertimpa di tengah 'laman,

Tempat

[cvii]
Charm
Hei
Mula
Buah

quoted in connection

Padi, aku

-with

Mythical Legend of the Origin of Rice

tahu

Datang

asal

angkau jadi !
kelubi asal 'kau jadi,

This

and

the

Sel.Journ.,vol.

next

iii.No.

Nabi
Ka

four charms
iz, pp.

are

extracted

I96--20O.

from

deri

Adam
bukit

paper

Shurga

di-bawa

dengan

Hawa

Kaf.

by the author

which

appeared in

APPENDIX

6i8

Yang
Yang

tujoh,
Menjadikan sengk'la-mu,
akan
makan-makanan-mu,
Pisang sa-biji
makan-makananTebu
sa-katang akan

miskin

Allah

kudgrat

Dengan

ta'ala.

Raja sagala burong

raakan-makanan-nya,
di hilir,

Mengantarkan

di hulu, yang
di laut, yang

Yang
Yang

mu,

akan
kulum-kuluman-mu,
sa-biji
Dengan kudgrat Allah ta'ala
Mengantarkan rekzi-mu

Telor

darat,

di

unta
bertujoh ekor
Mengantarkan rezki-nya,
Dan
lagigajah puteh sabrang
Mengantarkan rezki-mu.

Anak

Insha'allah
lautan

Dengan

Dola

[cxiv]
Allah

Mabirah

mati

munsha

kaya jelah-jelaleh
ya

Mengantar makan-makanan-nya,
Humah
menjadi suatu niat

Allah

Nabi

Musa

Ya

Nabi

Abubakar

Ya

Nabi

'Sman

Ya

Nabi

'All illahi 1

Ya

Nabi

'Umar

Ya

illahi !

tuanku

illahi !

Sejok dingin aku

Tada

illahi !

Terbuat

kuasa

Melainkan

hamba-nya

isi laut dan

'alam

Allah

darat

berchita-nyakapada aku,
Dengan berkat do 'a chintamani.

kat

ini
ini

aku

ini

ampat
kubor,

Didalam

aku

Humah

memakei-nya.
yang
jadi sa-pohun kayu

yang

Di

tengah laut yang puteh

langitdengan bumi.
Disana-lah
tfimpat burong chendrawasi
Bertelor bersarang menetas.
Menjadikan anak ular chintamani.1
Ya Allah
Ya Jibra'il
Humah,
Salamat
kabajikan aku,
semperna

bayang ku kasih Allah.

bayang ku kasih Nabi.
bayang ku kasih mala'ipuloh ampat,

Salamat

Yang kechil menjadi besar

Yang tua menjadi muda,
Yang hina menjadi mulia,
Yang miskin menjadi kaya,
Kaya deri rumah
tangga-nya

ular

do 'a

Antara

la-ilaha-illa-'llah.

aku

memakei

besar,

Tiada

aku

sapertiular chintamani,

siapa yang
chintamani,

illahi !

do 'a aku

sa-bala-

bala,
Laba
dunia, laba akhirat.

illahi !

Makbul

Bayang
Bayang
Bayang

berkat, d.s.b.

Chendrawasi

Ya

Berkat

sa-'lei di-bglah

Rambut

menjadi mulia,
menjadi kaya,

hina

CHAP.

pebuatan aku,

semperna

Salamat

semperna
sapertiular

Aku

kabaikan

aku,

chintamani,

Insha'allah,
Berkat

la-ilaha,d.s.b.

Raja sagala

burong,

CHARMS

MINING

[cxv]

Balai

Charm

used

-when

the

Asal

Ular

the snake

be the snake
hand, the eggs
to

turn

into the

at

sea,

you

angkau deri dalam

pejal !
Jikalauangkau t'ada kaluar,
Derhaka
angkau kapada Allah !
Hei Bijeh,Si Apong-apong,
Apong di laut, Apong di darat !
Timbul-lah
angkau didalam kolam

yang

chintamani

may

overburden) is reached
batu

yang

springs from the eggs of the bird chandrawasih.

(chendrawasi), which fall into the sea ; if you
find dust (aiu) or a piece of sugar-cane
inside a
cocoa-nut-shell
floating

or

Kaluar-lah

'aleikum,

ambun

ckintainani

[p.265.

stratum
Karang (tin-bearing

hei Bijeh?2
menjadi ayer
Asal ayer menjadi buih,3
Asal buih menjadi batu
Asal batu menjadi Bijeh.
batu
Bijeh terkandong dalam
pejal,

Al-salam

Lumbong

know

into the doves called

hill,they turn
after
Sometimes, however, even
they take the shape of bananas, sugarcane,
falling,
that is why
hen's eggs
or
; and
cane,
sugarif upon
merbo'

it

chintamani.
If,on the other
fall into primeval forest, they
titek aim,
doves
called merbo'

aku

the
2
3

"

apt.

and
hen's eggs,
Soul of the Rice

"

bananas
used
are
is fetched home.

when

Bijeh, i.q.biji,tin-ore,lit. seed, grain.

Buih, i.q.buhi, foam.

Jika

t'ada

derhaka
kapada Muhammad,
kapada Baginda Rasul Allah.1

Derhaka

angkau

dcrhaka

timbul.
Allah

kapada

619

CHARMS

MINING

Tangkal Lumbong

nenek

Raja

Kalau

sa-kisah bharu

Hitam

Undor

siah-lah angkau deri sini,

deri sini
tidak angkau undor

Raja Suleiman
'nak menebang

!
hutan

tidak

memegang
Suleiman

Raja

Kalau

memegang

Kaki
melangkah patah,
Tangan menengkan (?)sompong
menchelek
Mata
pechah

memegang

Mata

hutan,

Kuning

hutan,

Raja Suleiman
hutan

Merah

yang

duri trong asani,

tras sepang
di-lantak
Tangan
Lidah
di-sayatsembilu telang
Sudah
di-sumpah nenek Sakernanaini-

Aku

menebang hutan,
yang
Tetapi di-bri orang yang berdua.
Bangun,

bangun,

nya
Sirih

Si

Didalam
roko'

tiga kapor,
tigabatang '2
Mai
Mump, O Si Mai
yang

yang

Merah,

Di-kutok

Si

Kuning
Merah

Kalau

di-bawa

Kalau

di-bawa

Aku

yang

Itu asal
Kita

Dan

Ground

Charm

'aleikum

Sheikh

minta'
'Abdul

used

Sheikh

puteh berchampor puteh.

last two
one's

to

Muhammad
stances

Han
bimba

'Abdul

Pawang

Mana

aku,

[p.268.
Pawang

di Rimba

aku

yang

Mana

pada

Muda

Tua, Pawang

Mari-lah,

handak

salah

yang

jamu

minta'

kurang,

!
;

ampun,
minta'

tabek

samua-nya.

lines must
be said quitein a
the name
of God
or

pern

pas

under
any circumin the mine.

pah

darah.

self,as

must

be

ampu

'aleikum, hei Puteh,

Al-salam

'Abdul

nanah

nanah

during Fumigation

tabek

Sheikh

working

Asal

hari ini !

The

bijeh,
pasir

dan

Asal

Ghraib

Rahman

'Abdul

Tolong-lah kapit

memegang
dan dedak.
sekam

Yang bertapa di selisiAwan,

Berhala
Hei Marang Kuan,
Muda,
Nang Kriak, Raja di Gunong,
Hei Si Arang-arang, Si Arong-arong

Kadir,

whisper

batu

to start

'aleikum

[cxviii]

Dan

dan

mas

memegang

Tangkal Lumbong

kapada Malai'kat,
bapa-ku Ayer,
Hei Nang Terni, Kun
Pali, Jin Puteh,
Jembalang di Bumi,
Jin Hitam,
Nang Prak songsang,
Yang bertapa di kulit Bumi,
Jin Kuning,
Nang Prak Weihah,

Sheikh

sama

Angkau

Bumi,

Kapada

sa-bapa

Aku

Beforeclearingthe

Al-salam

asal

wadi

[cxvii]

Ibu-ku

merah,

darah

Bahagian asing-asing:

berjunteijamu watang
Kalau
sa-kisah bharu
jadi

angkau jadi.

pesok,
dulang pechah,

Ali

Al-salam

asal

tahu

tiga puloh juz,

dengan Langit
angkau jadi :

Bumi

I),i rali hitam

lauk

Jamu-lah jamu

Koran

Di-kampar

di hilir ayer,
di hulu,
yang
di
tengah ayer),
(yang

Hitam

Si Gadek

Putajaya (?)

daun

Selan,
bukit gunong
'kau kechal
Bila 'kau kechok

Diatas

Hitam,

Si Gadek

Si Mai

di-tikam

naini

menunggu-

yang

Gadek

datang,

Suleiman

Aku
Aku

[p.266.

fellingthe Jungle
Before

[cxvi]

mentioned

never

aloud

Tika terlanggar

atau

tersepek,itulah

akan

dendang-nya (i.q.ubat-nya) maka

sa
ekor, tanam
isharat-nyaayam
kapala,turndan

APPENDIX

620

when

Then
Hei

the tapers

Raja

Puteh

Angkau-lah

di Rimba

sakalian

Mehukumkan

'Kau

bumi

di

disini !

Sang Kremaseni,

Invitation

An

Si Arong-arong, Si Arang-arang,
Marang Kuan, Raja di Rimba,
Rang Jana Rut Jana, Sang Merlin,
Sah Merlin, Sang Bujok, Ummai
Bujok !
Sah Jihinnama
anak-mu,
ibu-mu.
nama
Marang Kuan
Hei Marang Kuan
!
Raja di Rimba
Angkau-lah yang
ra'yat di
memegang

[cxx]

Mari-lah

Batin

Hamba,

sungei,

Muda,

sagala

memegang
!

ra'yat

bala

jamuan aku ini.

tolong-mu,

minta'

Aku

'nak

buka

kalian

ini.

di

yang

di

hulu

[p.270.

bukit

atas

ayer

turun

ka

turun

ka

tengah

di kuala sungei mudik-lah

ka tengah
sungei,
Berkampong-lah angkau disini 1
Bukan-nya aku yang memanggil,
Dato1
Batin Tua
memanggil,
yang
Batin Muda
memangil,
yang
Pawang Tua yang memanggil,
Pawang Muda
memanggil,
yang
Berkampong-lah sampan,
sarap, chichak,
kalerik,1lipan,kelmayer
Makan
jamuan aku.

Jin
Invocation

'aleikum, hei anak

Jin

tahukan

asal-mu

('Mu) dudok

kapada

awan

yang
!

Aku

handak

buka

Aku

handak

buat

tempat

ini,

ku:
Bukan

aku

Pawang
Dengan

Salaka

meminta'

yang

Tua
berkat

yang

minla

d.s.b.
la-ilaha-illa-'llah,

Tunggal

to the

[p.272.

Silver-Spirit

S?laka

kun

arai,

lombong,
Kalau
'kau ta' datang, ta' berkampong,
'Kau
aku sumpah,
Jadi abu angkau, jadi angin angkau,
jadi ayer angkau,
Berkat
petua guru-ku, kabul perminta'an-

Katapa'an-mu di laut Balongan Darah,

Katapa'an-mu kolam m6rata sungei,
Tempat menjadi-mu di telok mali angin,
Hei anak
Jin Salaka Tunggal

\^t

Tunggal,

(kapada)

Sa-gantang, dua gantang,

Sa-sentong, dua sentong,
Berkampong-lah bijinasi, bijibaiam,
Biji'makau, bijisekoi, bijikantan,
Berkampong-lah 'kau disini !

Yang

[cxxi]

yang

Sa-arai, dua

sungei,

"

makan
'nak

datang bawakan
bijeh
Sa-ketong, dua ketong,
Sa-genggam, dua genggam,

bawah,

Aku

suroh-suroh.

sagala ra'yat bala-mu,

sahya-mu ; budak, kanak-kanak-

aku

guntong

tantra

Al-salam

'nak

mari

Aku

Mana

gaung
suak

memegang
Dato'
Batin

Yang

mu,

Mari

Tua

memegang

(Bijeh)

aku

angkau

Panggil

Mining

Dato'

Yang

Dermaseni

di rimba

hutan

Sang

the Spirits

to

Hei

Yang
Yang

telah,

jamu-nya aku,

[cxix]

Pp. 269.

"

sena,

sa-ka'indra'an

yang
makan

Mari

Dato'

disini

Putra

dan

sisa bukan

Sulong ka'indra'an, sulong Dasman,

Al-salam
!
'aleikun, hei Sang Gana
Al-salam
'aleikum, hei Sang Gani !
Al-salam
'aleikum, hei Sang Krema-

b'lakang ka langit,

Yang

offerings
ready,say

Bukan

ra'yat di

memegang
yang
di hutan

rimba

the

lightedand

are

\"

..*Kalerik, not given in dictionaries,

i.
nor
for it. The /
jintu-jintu, which is another name
sound
of a lizard's chuckle
is considered
a good
at this juncture.
omen
aries,
Ketong, not in dictionbut explained as a grain (sa-biji).Arai,
not
given in dictionaries,
but explained as
a

full (sa-chupak). Sentong, lit.

V'cocoa-nut'shell
basketful here, the basket being such
basket
=

c'

"

is filled with jungle produce and fitted to the

Makau
stands
for ternof the carrier.
is probably Nicolaia
Kantan
bakau.
hnperi-

as

back

alis Horan

(Scitamineae).

Mari-lah
Aku

jamu
Kalau

tuak

dan

her-

Derbaka

'kau

Derhaka

'kau

kapada Allah,
kapada Nabi Allah

Sulei-

man,

Nabi

Aku-lah

pada katika ini,

ta1 kamari

'mu

handak

"ku

bersemah,
'arak

ini,

ini, katika

waktu

kapada

handak

621

CHARMS

SEA

Suleiman

Allah

Water
CHARMS

CEREMONIES

AND

WITH

CONNECTED

SEA

THE

[p.279.

[cxxii]
Invocation

to the

Spirit,used at the insertion

Water

of the

'aleikum

Jangan

Hei

Si Hantu

Kembali-lah

Ayer

Anak

Laskar

bernama

Bersahabat

Ayer,

baik

Tali

Kalau

petak ruang,

didalam

Al-salam

Medang

'aleikum,
Katanah

bakar

Raya,

Medang
Jangan angkau bercherei dua beradek :
'nak menghantar sabuleh-buleh-nya
Aku

[cxxivl
Stand
Hei

Invocation

and

aku,

saudara

Uri

'nak

Charms

Buni

Pulau

say

'kau

kapada Allah, d.s.b.

tabor

kemenyan,
katakan

Ka

kunyit ; jintekkan

bras

"

mana-mana

tidak,

Kalau

le mpat

angkau

handak
derhaka

pergi.
kapada

Allah, d.s.b.

Spirits
; asking them

the

facingthe bows,

b'layerka
Ampang larang aku
Tunggul batang aku

Aku

to

Musa

its Journey

on

jintekkanapitlempang,

kemdian

Allah

aku

Startinga Ship

[cxxiiil

serempu,

prahu

Nabi

ta' berbalik

kau

Derhaka

Harus,

Jangan 'kau imbang-imbang

Dudok

uri tembuni

Kapada

Allah,

dengan Mambang

hampir-hampir
kapada tempat-'kau,

'kau

Al-salam

Twigs

in the Masthead

to

point out Rocks,

etc.

fp. 280.

"

Tukun

Tentoban,

Angkau

Pinang,

Inilah

ta' tahu,

pulau

aku

ta'

tahu.
yang
b'ras sa-genggam

tabu,
buni, d.s.b.

ta' tahu

and

Ceremonies

used to

Bersahabat

[cxxvl

the
propitiate

Orang

Sea

Spirits

Laut

(di tali harus), Si Munas

yang tengah (di puchok gelombongsu (di tepipantai),[itulah]anak Raja di Arongan (?)
sahabat [-nya]
tali harus yang besar ; mak-nya Si Julam. Tanda
memegang
sa-ekor
sirih
:
puteh
[katakan]
tigakapor, ayam
tigabatang,

Si Minas

bang), Si
yang
roko'

yang tua
Ganas
yang

"

[Si Anu]
sampeikan kapada
\tempat anu\
Jangan rosak, jangan binasa.
Hei

Aku

sahabat-ku
minta'

menjaga puting bliong ayer memusing hamba-nya yang bernama

Awang, dada-nya berbulu, mata-nya merah, kulit-nyahitam, rambut'nak timbulkan
itulah yang naik ka puchok tiang. Kalau
beting,
:
nya kreting
prahu, panggilkan.
tabor bras kunyit tiga[?kali]keliling
Ini

yang
Penglima Si

a rock.
i.q.tokoHf,a rocky islet,

APPENDIX

622

[cxxvil
Hei

Toh

Mambang

bang

Hitam

Yang diam di
Melempahkan

of the

Invocation

General

Toh

Puteh,

Mam-

'Nek

bulan

matahari

dan

sakalian

'aleikum

Tali

Harus,
Pauh

kawan-

sahabat-ku

Dewata,

yang

diam

di

nama-nya

yang

diam

di

'Alam

nama-nya

Layang

nama-nya

Dato'

yang

Bujang

Sri

di awan-awan,
Mala'ikat
Chitar

Ali

nama-nya

yang

puting bliong,
Ali

nama-nya

angin,
memegang
Mala'ikat
Sir Ali nama-nya
ayer laut,
Putar
Ali

Mala'ikat

diam

yang

yang

gang
meme-

yang

nama-nya

yang

palangi,
memegang
la-itulah
ada-nya : ya Nabi,

Sina

Mambang

Dewati,
Tali

Dewani,

Mambang

geda-

geda Allah
Aku

Mata,

Wali

ya

Allah,

Tertegak panji-panjiMuhammad,
Laksana,1

Bujang

Batin

di laut ;

yang

Hei, Sidang Saleh, Sidang Bayu,

Sidang Mumin, Sidang Embang,
Sidang Biku, Mambang
Sagara,
Mambang
Mambang
Singgasana,

An

nama-nya

memegang
Mala'ikat
Sabur

kawan-ku.

Imam

Jfiboh
tanjong,

Dato'

tasek

pusat

Janggi,
Sampeikan-lah pesan-ku ini
Kapada Dato' Si Rimpun 'Alam
minta
Aku
tolong p'leherakan

Mambang

di

di laut,

ka

berulang

Mambang
Mambang

diam

yang

telok,

Mambang

Hei, sakalian

Spirits

nama-nya

Joring

asal-nya
'Nek

sahabat-ku

Yang

other

Rendak

'Nek

'alam

pawang,

Hei

and

bawah,

Menyampeikan sakalian hajat-ku,

Melakukan
sagala kahandak-ku,
Al-salam

Laut

Hantu

minta

Berkat

Harus.

kramat

Pawang,
Mengkudum

kramat

Dato'

Puteh
Imam

Jalilnama-nya
Ransang nama-nya

di laut,

Berkat

hulubalang

kramat

daulat

Sultan

Iskandar

Sah

ada-nya.

di laut,

CROCODILE

cutting and planting the stake (towhich the floating

platform with
the bait is loosely
attached)
[p.296.

When

fcxxviil

'aleikum, Nabi

Al-salam

Allah, 'Tap

Nabi

bumi
memegang
Khailir yang
memegang
Setia yang
memegang

Nabi

Alias

Nabi

Noh

Yang
Nabi

Aku

buat

tern

ini

Yang

pekiri-

alternative

An

Tetap

shorter

Version

Aku

gang
meme-

memohunkan

panchang

'aleikum,

Nabi

Noh

tanam

kayu,
1

[Sic.

i.q.Ma-khdum,

1 Laksamana.]

perhaps

or

mukaddam,

chief.

kayu
alir

Kalau

membunoh

Kalau

ta' membunoh

ini 'nak

4 Pekiriman:
which
is sent,

lit.

31,

28.

p.

"sending,"

and

hence
being the bait.

telentang8
telangkup.

kau

'kau

of crocodile
catching. Thus
tnengalir
catch
crocodiles
in this particular way
described
alir
the
above). Rotan
line attached
rattan
to the bait.

the

Ulubalang, or hulubalang^a captain or

the
champion
(v. Kl. s.v.): in this context
"

crocodile is of
6 Pematahan:
i.e. the central
7 Alir:
the

course

intended.
lit.the

"break"

name

of the

bay,
break).
of this particular method

point(from patah,

to

thing

present,

Telentang:

refer

to

some

from

the way

was

not

buat

J.R.A.S., S.B., No.

present

pematahan 6 telok,
'aleikum, Jin Puteh,

dudok

di ujong tanjong :
Yang dudok
Jangan-lah angkau berkachau-kachau!

kayu

'aleikum, Nabi

Al-salam

"

di tali harus,
'aleikum, Jin Hitam,

Al-salam

bumi

"

Tali

Mambang

dudok

Al-salam

pat meletakkan

cxxviii
iii]

'aleikum,

kapadaulubalang5dirantau.

man4

Al-salam

Yang

ayer,

langit,
kayu,

kayu

tanam

Al-salam

Harus,

memegang

yang
yang

pohunkan

'Nak

CHARMS

this and

to

(as
long

the next line probably

which
is taken

form
of omen
in which
the

falls ; but this

The
the time.
"supine position" in this case would no doubt
be an
allusion to the position of a dead crocodile
which
has " turned
to be
turtle,"whe_reas
would
be its natural
"prone"
positionas it
swims.

explainedto

me

tree
at

REPTILE

When

[cxxix]
Al-salam

'aleikum

gang
Al-salam

ayer,
'aleikum

Tabek,

di

Raja

Harus

Khailir

Halaukan

meme-

Si Anu
Nabi

Tetap

Tali

Laut, Mambang

berdosa

yang
!2

itu yang

makan

darah

Kalau

berdosa
yang
tiada
berdosa,

yang

di-halaukan,
Biak * k"mbang
beribu-'kau,
Di-mudahkan
Allah rezki-'kau,

tolong

[cxxx]

hanging up

When

the Bait

Agak, Sambu
Agai !
pekiriman Nabi Allah Suleiman,
tujohpengikat ;
Sa-tanjong ka hulu, sa-tanjong ka hilir
dalam
hari akan
satu
Sambut
katiga !
'kau
ta' sambut
Kalau
pekiriman Raja

at

the end

Satu

Nabi

of the

Suleiman

Rod

hari akan

katiga,
mampek, mati mawai,
Mati
di-sumpah kalangan darah
Ka
laut ta' dapat minum,
Ka
darat ta' dapat makan,
Dengan kata kita Nabi Suleiman.
Mati

Sambut

Suleiman

berkat

Dengan

Repeat

[P-297-

Jikalau tidak di-halaukan

Mati
mampek, mati mawai,
Mali
di-sumpah kalangan 3

meme-

lepaskan

Sambu

623

Pole in the Water

plant the

memohunkan

Mana

to

I mini,

gang

Aku

Nabi

about

CHARMS

itu,

this

charm

same

when

you

blow

out

the chewed

betel

on

the head

of

the cock.

[cxxxi]

Alternative

Version

Arak-arak, iring-iring

Mengempas patah munchong-'kau,

Menguniah patah gigi-'kau!
O Si Jambu
ikat tujoh
Rakai, aku
pengikat,
Aku
barut tujoh pembarut,
Di-orak
di-kembang jangan :

Kembang
bungi si Panggil-Panggil,
Datang berarak, datang beriring
Raja Suleiman
datang memanggil.
Hei Si Jambu Rakai, aku tahu asal 'kau
jadi,
Buku
tebu
akan
puloh ampat
ampat
tulang 'kau
Tanah

liat akan

Lulum-lulum
Hei

Gula
Tikar

tuboh-'kau,

burok

akan

kulit-'kau,

Pelepah nipah akan ekor-'kau.

Duri pandan akan
ridip-'kau,
akan
Tunjang
berembang

gigi-

'kau,
Melibas

patah ekor-'kau,

\ 'ang berdosa

guilty crocodile
eaters, who
eatinghuman

:
or

this,of course, refers

crocodiles, i.e. the

considered

are

to

have

"

to the

sinned

man"

in

flesh.

2 Si Anu
of the victim
: the name
should be mentioned
here.

or

victims

3
I the

Kalangan
exact

it looks

it is difficult to see
darah
:
of this phrase ; at first sight
the curse
of the barringof the

meaning
like

blood," but

"

Malay authorityinsisted that it

blood-bars," and that it was
an
allusion to the bones, which
were
supposed to
"
bar off" blood
from blood, and
that the real
of the
"choked
to
phrase was
significance
with bones."
death
It looks
to
however,
me,
much
like a mistake
more
for,or variation of,
the phrase mengklan
there
darah, of which
instances
are
plenty of examples ; but until more
meant

the

my

"

bharu

'kau

tfilan.

Si

sambut-lah
Rakai,
Jambu
Putri Rundok
pekiriman Tuan
Datang deri Jawa ;
Jikalauangkau tidak sambut,
Didalam
dua hari akan
katiga
Mati mampek,
mati mawai,
Mati mfingk'landarah,
Mati
Putri
Rundok
mengk'Ian Tuan
deri Jawa !
Jikalau 'kau ambil,

pinang akan urat-'kau,

chayer akan darah-'kau,

Akar

[p.298.

collected
the explanation must
be considered
doubtful.
"* Biak
and
kembang, d.s.b.: "increase
multiply" is the only sense
given to biak or
bijak (v. Kl. s.v.),but the phrase may possibly
be corrupt.
5 Sambu
in other
Agak, Sambu
Agai:
"
charms
Rakai
is given, which
dently
eviJambu
and
is
correspondsto " Sambu
the name
the human
to
being who,
given
undoubtedly be the
according to what must
older (pre-Muhammadan)
morphosed
metalegend,was
into
The
the
crocodile.
story
which
makes
the first crocodile a playthinginto
which
Muhammad's
Patimah
daughter
gave
at
life,must
any rate in that respect be much
modified
by Munammadan
ideas,but there arc
indications
here which
to
seem
point to the
are

"

A^ai,"

interweavingof

two

separate

stories (".snf"ra).

APPENDIX

624
hulu

ka

Sa-rantau

aku

di-bawa

Jikalau

Another

bulat,
sa-biji
Pengikat tujoh pengikat,
Pengarang tujoh pengarang,
Di-orak
di-kembang jangan,
masak

Ambachang

angkau

Tidak
Dua

Mali

mampek,

Mali

tersadai

Gunong Ledang

:
"

niati mawai,

pangkalan tambang

angkau sambut,

Kalau
Dua

de'

Rundok

hari

Ka

darat

sambut

Ka

laut

lalu di-telan

Lulor

Version

pekiriman Putri

Jambu Rakai, sambut

Si

Raja

La-ilaha-illa-'llah, d.s.b.

hilir, chondong

[cxxxiil
Hei

chondong

Suleiman

kata,

punya
ka

hulu,

perkata'an

berkat

Dengan

Raja

ka

hilir,

ka

hulu,

ka

'kau

kau

kata,

punya

yang

Suleiman

di-bawa

Jikalau

hilir.

aku.

di-situ-lah 'kau nanti

Bukan

ka

sa-rantau

CHAP.

jangan tiga,
'kau dapat makan,
'kau dapat minum

hari, jangan katiga,

[p.301.

Crippling Charm

[cxxxiii]

Pehimpoh
Aku

asal 'kau

Fatimah

Or

Aku

buku

shoulder

"

upih,
gula, dada-'kau
Gigi-'kautunjang berembang,
atap.
Ridip-'kau chuchoran
Darah-'kau

jadi
'kau jadi

tebu

(jampi)

blow

Then

liat asal

Tulang

niyor

asal 'kau

tahu

Tanah

t6bu

umbi

else this version

upih,
kunyit
Mata-'kau
bintang Timor,
Gigi-'kautunjang berembang
Ekor-'kau
puchok nipah.
Darah-'kau

jadi,

liat

Di-kepal di tanah
Tulang-'kau buku
Kanala-'kau

Dada-'kau

jadi

asal kau

tahu

Mani

asal 'kau

of it over
the end
the line, and
your
carry
upon
with
its
end
thrice.
the
of
boat
then strike the bow

thrice

backwards, and

If the

[cxxxivl

jadi,

Si Pulut

nama-nya

taken

daun

sulasi

tutop hati yang besar,

lidah yang
Aku
fasik,
gantong
Jantong-'kau sudah 'ku gantong,
Aku

Hati-'kau

'ku rantei !

sudah

when

Berdgrei

jantang, pasu renchana,

Tutop pasu, penolak pasu,
kapada aku,
Angkau menentang
mata-'kau,
Terjentang
Jantong-'kau aku gantong
Pasu

Hati-'kau

Fight

Crocodile shows

usar,

sudah

'ku rantei,

Rantei

Allah, rantei Muhammad,

Rantei

Baginda

Rasul

Allah

FISHING

Al-salam

'aleikum,

Khailir

hei

Allah
Nabi

Tap

Allah

'aleikum,

hei

Mambang

Noh

!
di

Bajau

ing
Al-salam

gok

'aleikum,
!

hei

Mambang

di

Kun-

'aleikum, hei Mambang

!

'aleikum, hei Toh

Pawang

To-

'aleikum,

Al-salam
Tua

Tali

Al-salam
Allah

Al-salam

'aleikum, hei Mambang

Al-salam
Hams

'aleikum, hei Nabi

Al-salam
Olak

hei Nabi

'aleikum,

Al-salam

Al-salam

[p.315.

Kelong Invocation

[cxxxv]

hei

Toh

Pawang

626

APPENDIX

[cxxxviii]

Jermal

'aleikum

Al-salam

Kalam

Musa

Bima,

Sedang

Allah

Pertama

Mari-lah

Allah,1
Sedang Buana,

Tali

Mambang
Jangan 'kau

Harus

fishingwith

kail-'ku

imbang-imbang

aku

di

addressed

Charm

rabut, mata-'kau

AS

kanan,

angkau

di

ini,
Allah

[P-

!
chabut

CHAPTER

RITES

di

the Fish

to

perambut !
putus, jangan rabut

Kalau

MAGIC

aku

tali

Sambut
Biar

kail

Jikalau angkau hampiri kail aku

Angkau kasumpahi dengan kata

kiri,angkau di kanan,

[cxl]

Hook

kiri !

ini !

Jikalaukail

tiangjermal.

and

Line

Jikalau

Laut

sama-sama

Kail

Serapah
When

kita

Berchachak

[cxxxix]

Hei

Juara, Raja

Sedang

Pawang

Tua,

Pawang

Charm

VI

AFFECTING

THE

LIFE

OF

MAN

BIRTH-SPIRITS

[cxli]

Charm

Langsuir

di kuala !
Jintek-jintek
Jauh tajam mata-nya,
Dekat
tumpul hati-nya ;
Terbuka

batu

Terbuka

hati

Charm

[cxliil

maiat

Terbuka

hati satru

hati

Berkat

dalam

tanah,

lawan-'ku.

memandang

aku

326.

memakei

aku
do 'a

Silam

Bayu.

'ku.

lawan

satru

Terbuka

Sayu

tanah,

dalam

[Chap.vi. p.

for laying a

Pontianak, mati

fp. 327.

Pontianak

beranak,

Mali

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

Another
continues

version

is

exactlythe

same

as

far

as

the

words

"

Jembalang, Jembali,
Daun
lalang gulong-gulong,
Datang angkau kamari,
'Ku tetak dengan parang
gudong.
(Here expel your breath
1

forcibly.)

Em.

Kalimu

the specialtitle of Moses.

'llah,

Jin Pontianak,

but

BIRTH-SPIRITS

VI

627

Alternative

Tangkal

[cxliii]
Lada

kechil, lada

hi tarn

kechil, adek
yang
Ann
terkena
samhar

Adek
Si

Jin

Pontianak

Aku

asal

tahu

rimba

'kau

jadi

Minta'

hitam

yang

(ini).

hitam,

Chatok-lah

prut

Kabul-lah
Kabul

diatas

Sa-lembar4

minta'

jampikan.

do 'a Pontianak

Guru,

kabul

aku,
la-ilaha,d.s.b.

berkat

for layinga Penanggalan

Chatok-lah

put eh,

ayam

'kau
tawar,

Dengan

Charm

Kur, ayam

(Pontianak}

Berutnah
a

P6ri

[cxliv]
Kur,

Anak

'

muda

Sanipei ka tunggul

Mail

Charms

Manjang

yang

terjela-

hati,jantong, limpa Manjang

itu,
Dengan berkat, d.s.b.

jela itu,

Hei

Si

Ular

a
for laying(lit.neutralising)
Polong

Charm

[cxlv]

Tinjak, Si Tertib,
lipanberkelamfintang!

Datang 'kau menelentang,

Pulang angkau meniarap,
Pulang-lah angkau kapada jinjang angkau,

dan

terber'sin,

Terbato'
Berkat

menangkal

aku

bajang

bantu

di tanah

Asal-'kau

Pulang-'kau ka
Pulang

polong dengan

sakalian.

Hei, Dato'

kang,5

'kau

ka

[cxlvi]Charm

Ulan, Dato'

Puteh,

Tfitap-lahangkau kapada tempat angkau,

Kapada hulu aycr paya berlgndang

tanah

kang,
dengkang,
tanah
dengkang,

Berkat, d.s.b.

di tanah

Asal-'kau

[P-329-

for killinga Polong (apparentlyaddressed

to the

Pelesit)

Hu, aku tahu asal 'kau mula

menjadi,
'kau mula
Si Ruchau
nama
menjadi,

menelentang, pulang 'kau menelangkop,

Terlangkop jinjangguru-'kau,
Dengan berkat la-ilaha,d.s.b.
Datang

Tangkal

[cxlvi
i]

Sa-pertama-nya Nyawa
Ka-dua-nya Darah
Ka-tiga-nya Daging
Ka-ampat-nya Prehat ! 8
Hantu
asal 'kau jadi,
orang
Tanah
puteh asal 'kau jadi,
Tahi
asal 'kau jadi,
Adam
Tahi
Bali 7 asal 'kau jadi !
Jangan 'kau dengki,
Jangan 'kau aniaya
Kapada anak sidang (manusia)
Jikalau 'kau dengki,
1
-

'"*

Di-sembor

kapada

yang

kena.

jadi hitam

sapertijantong di-bembam.
"*

Qu. selintbar,a plant?

Tanah
kang : explained

allusion to
as
an
which
is beneath
the
that part of the lower jaw
(tnulut di-bawa.lt HdaK), the intention
tongue
evidentlybeing to allude to the "pelesit's"
In the next
coming out of its owner's mouth.
tanah
line but
one,
dengkang is similarly
5

[P-330-

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

Karimun8

yang

punya

tawar,
Tawar

tersurat

Sidik

di

pintu Ka'bah

Guru, sidik-lah aku,

Dengan

berkat, d.s.b.

explainedas alluding to the roof of the owner's

to
return
mouth, so that asking the "pelesit"

;'.c. rumah

Orang

Pontianak.
kena
Pontianak
yang

Pelesit

it is tantamount
it to fly back
to requesting
its owner's
throat.
And
thus,three lines
its "embodiment
to
later,it is requested to return

to

down

"

"

(Jinjangan).
i.f.amah
J in.

i.e. sa-habis-habis

burok.

Apparently a demi-god,descended
ing
(accordto one
account) from Batara Guru.

APPENDIX

628

In the

of

case

pelesit(kalau

CHAP.

sakit merepet kata

orang

kuching) add

"

Aku

tahu asal 'kau menjadi ;

Minyak niyor hijau asal 'kau menjadi.
Kalau

ta' undor

Kena

salang
angkau,
melentang mak 'kau

'Ku

sula

[cxlviii]
The

deri sini,

mak

BIRTH

[p.334.

CEREMONIES

of the umbilical

follows :
The
as
generallysomewhat
fingertips (di-gentildengan abtt),and
kneaded
towards
the child (di-urut-nya kapada budak), the words
Bismillah
wadi
mari kamari
the
Then
it is tied
moment.
same
being pronounced at
round
with strips
of the wild bread-fruit bark (talitrap) in seven
places,each a
breadth
thumb's
from the next
and a
(pengnkor ibii tangan}. Saffron (turmeric)
laid upon
which
the cord
coin,1 over
a
piece of charcoal (arang saketul)are now
is drawn
the cord is severed at a point between
the second
tightly
; and, finally,
third bindings,by means
and
of a splinter
The
severed
(sembilu) of bamboo.
ends
cooled with
betel-leaf water
rubbed
are
now
(di-jehimdengan ayer siri/i),
with pounded garlicmixed with fine dust (bawang puteh di-giling-nyadengan hati
2 and
covered
with mengkudu
a6u), plugged with a roasted peppercorn
(di-tekup)
cord

treatment

is rubbed

with

dust

is

cord

between

"

the

"

"

leaves,after which
the dead

days
which

had

Within
(di-bedong).

the child is swaddled

end

of the

cord

will fall off

inserted

previouslybeen

will

be

from

three

to

3 with
(uri) is depositedin a small rice-bag(swnpit)
salt,black pepper, and
then
tied
in
The
is
and
roasted
such
a
bag
gelugor.
splitstick (sepit)
up

used

fish.

for

cooking
premises (where

back

When

After

this it is dried

it is

subjected from

the child

by being kept
time

walk, the uri is buried

can
treatment).
the nail,candle-nut,brazil-wood, etc.,mentioned

is

usuallyplanted to mark
however, the bag with its contents
the

the
is

it

into

thrown

the

is

sirih

ground,

In this

buried.

was

sembor

in the

hole

as

case

Sometimes,

nearest

river

or

sea.

[cxlix]
Kalau
Bena

If the
sakit benar, di-kemam

mudik

ka

Labour

asam

hulu,

[ell

When

putting the

difficult

garam,

Marks

katakan

(pangkahan)

on

the Mother
lior

buluh

tSlang,

Ayer

serba

bersisa

Menawar

In the case
of a Raja's child as much
as
dollars should
be used, but for poor
(silver)
will do.
cent
one
people even
2
Cp. Report of Dutch
Expedition to MidSumatra, vol. i. p. 266.
such
(bit/am),

as

lalu.
menengo' anak Si Anu
pengajar guru-'ku mestajap
kapada 'ku
Dengan berkat la-ilaha-illa-'llah.

Tgtak

small wallet

"

'nak

Tfitak

Kabul-lah

ten

Or

is

Aku

KeVpok-keVpak
pematah paku,
Ambil
ijok 'kau pengikat si alu-alu
De' tujoh bukit, tujoh kuala.
Berkuak
bersiah-lah
angkau !

the

to

elsewhere.4

spot where

merely

in

asam

fire in the

the

near

time

to

with

cocoa-nut

seven

(tanggaltali pusat),and the pepper

poured out (di-chichir). The caul

is often

used
and

by Malays
betel.
In the

and

[p.336.

gilang gemilang
serba

to

Child

hold

yang

their

bisa.

supply of

tobacco

*
of a boy, a piece of paper
and
case
sugar-palm twig (such as the Malays use
be added
for writing with) may
to the other
objects.
a

TOOTH-FILING

CHARMS

629

ADOLESCENCE
When

the Rice, and applyingthe Tepong

scattering

[cli]

to

Tepong
Fatah

tawar.

puchok

When
[clii]

jati,

tepong

Patient's

Hu, kata Allah !

Hak, kata Muhammad
Uru

Teeth

al-rahman

[cliii]

To

Bismillah
Aku

destroythe

al-rahman

Hei, Bismi

"

"

Venom

tabu

asal 'kau jadi !

menjadi chahia Allah,
Angkau menjadi mani Allah,
Ada
aku, bharu
angkau ada,

Al-salam
Al-salam

To

charm

the

firstlayingthe

'aleikum, Nabi
'aleikum, Nabi
'aleikum, Nabi

Bismillah

al-rahman

aku

al-rahim

matikan
do'a

mgngantok

berkat

Steel

la-ilaha-illa-'llah.

(buang bisa besi)

Tiada

aku, tiada angkau ada

Kalau

'kau

derhaka

'Ku

buang

ka

laut D6mi

Hak

tiada

aku3

bisa,

Kalau

aku3

Kabul

berkat, d.s.b.

File

kapada aku,

bisa, derhaka

dalam

!
memakei

do'a

Si

the Teeth

across

is presentedto the Patient

[p.357.

Awang

berlebih,
berlgbih,
Berbaju aku berlebih,
Bersaputangan aku berlebih,
Berkain

Kuat

aku

kuasa-ku

Kabul

[clvi]

aku

berkat,

berlebih

d.s.b.

[p.360.

Circumcision

ceremony

equivalentto

five and

Tuhan.

kapada

Berjalan aku

L6bih

aku

me"makei

Egg

afterthe Operation

matahari

between

aku

the

or

Tap [yang memegang

bumi],
Khailir Tyang memegang
ayer],
Elias yang memegang
poko.'4

Hong sarangin bulan bintang matahari

!
ruh-ku
Tegak
saperti bulan
bintang
Kabul

si in Allah

Kabul

Betel-leaf
(jampi sirih)which

[civ]

of the Rings

any

Wasam

of the

Aku

Al-salam

[p.356.

Kabul

al-rahim

When

beforecommencing

amas.2

[cliv]

with

al-rahim

Allah, kopak-kapek
Kadim, pauh 1 mfinyemblah

Aku

Tawar

Teeth

Buangkan sial dengan pemali,

Dengan berkat la-ilaha-illa-'llah.

niali-niali ;

touchingthe

Bismillah

filethe

circumcision

is

performed

in the

of

case

girlsat

"like
the sting of a gadfly"
years of age, a wound
(sapertidi-gigit
pikat),i,e. justsufficient to draw blood, being inflicted by means
of scissors wielded by a Bidan
(who offers prayers and burns incense). In the
of a boy the skin parted from
case
the wound
is received in a cleft stick (sepit),
and after being dried is made
into
of
and used as a charm
to secure
sort
a
ring,
up
leaf and
invulnerability
(pelias)in war, or else carried out on a piece of banana
thrown
stanch

with
away
the blood.

(?)Kau.

Mutatis

seven

ashes
The

from
small

the

hearth

Qu. angkau.

The

Filer of Teeth
explainedthat the file
of iron,and hence
of earth,
emblematic
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

latter

are

used

dealt
girlis similarly

the

to

with.

the three " Prophets"

in
be
charge of those desupposed
The
of creation.
explanation,howpartments
it is more
is not a satisfactoryone, and
ever,
have
taken
the place
probable that these jines
older invocation
of an
now
forgotten. Their
was

mutandis.

being

(abu dapor),which

bit of skin got from

who

necessary

to invoke

are

Arabic character
this point.

on

to

in itself is almost

conclusive

APPENDIX

630

CHARMS

PERSONAL

Charms

[clvii]

for

Tahan
Hei benang, bertali benang,
Tujoh besi, peratus1besi,
Tujoh pengikat sangka raya !
Maka
[kalau] menguchap maiat

Maka

aku

di-atas

orang
yang
di-binasakan

dalam

Di-sahut-ki
Maka

!
dalam

[clviii]

[clix]
'kan

Nabi

muhammad

Raja

Brahil

payong-ku

di kanan-'ku

tunggal.

'Kau

jadi pagar

Kain

Asadasan

berampat,
yang
badan-'ku.
Asadusin,

'kan

la-ilaha,d.s.b.

Pendinding

Nur

Puteh

Maharaja Besi,

Serta

Mala'ikat

Puteh

yang

diri-

didalam

blakang,
Tolong kawal
Ann

ampat

berkat

Dengan

Dengan

di-kiri, di-kanan,

di-hadapan,

pleherakan

aku

ini

di-

berkat

(or

Dengan
Dengan

berkat
berkat
salla

[clxi]

daulat

Sultan

Muhammad,

mu'jizat Bulan

dan

Mata-

hari,

ini)!

mu'jizat Ibu serta Bapa,

mad
Muhammu'jizat Nabi
Allah, d.s.b.

Pendinding

kling,3besi tembaga4
melilit 5 di pinggang-'ku
tidor, angkau-lah jaga,
Qu. beratus

temukan

dengan Nabi,
puloh ampat hari
Dengan berkat daulat Anak
Raja Bulan
mengambang,
angkau

Didalam

'ku,

'a tahan

ganti tudong-'ku !
kalimah
Terlindong-lah diri-'ku didalam

di

Allah,
Yang menunggu
Jin Puteh Maharaja Dewa,
Pintu Langit.
Yang menunggu

Aku

do

saudara-'ku.

Astabarukin

Astana

Besi

memakei

in front.)

mala'ikat

Turun

Mimbar-'ku

[clx]

Besi

aku

'Kau-lah

hadapan-'ku !
Turun
mala'ikat
berampat,
yang
Terkunchi
terkanching pintu bahia-'ku.

Si

Berkat

Itulah Jin Sa-Raja Jin

!
Jin Puteh saudara-'kau
Jangan angkau rosak binasakan
menchedra
Jangan angkau menchachat

Serafil di kiri-'ku !

Yang

Tahan

di-binasakan, d.s.b.
Allah, tahan Muhammad,
Baginda Rasul Allah,

Pendinding ('Che Muntil)

Allah

Hei,

telor

dunia,

Pendinding

O Jin Sa-Raja Jin,

Jin bernama
G6mpa di Rimba,
Jin bernama
GSmpa di Bukit,
Jin bernama
Gfimpa di Baru,2
Saribu
Garang
Kapala Tujoh
angkau,

Hei

di-atas

ayam

right,to left,and

to

di-binasakan

aku

Tahan

kubor,

Allah

tidak -lah aku

Maka

(Then blow

[p.361.

Sagala benatang yang bernyawa,

bahia,
Sagala musoh
Sakalian
!
anak
sidang manusia
Maka
dalam
[kalau]berkokok
ayam

dunia,

Sagala benatang yang bernyawa

maiat
Jikalau tidak menguchap

Rasul

Protection

Tanggal

kubor
Di-sahut-ki

CHAP.

or

sa.ra.tus
4

The

1
breastbone.

Datang marabaya, grak bangun

bangat-bangat,
Datang de' kiri,grak di-kiri,
2

Qu. baruh.
5

The

backbone.

The

neckbone.

sa-

PERSONAL

vi

Datang
Datang
Datang
Hei

de'

kanan, grak di-kanan

de'

kapala, menjunjong naik,

kaki, nicngangkit bangun,

de'

mala'ikat

yang

bri

membri

nyawa
rezki

Jibra'il
yang

membawa

wahi

baik-baik

tuboh

badan-mu

chachak,1 berhadoh

Biar

lepong-lasa
tegoh-tegap
Bagei turns di tengah 'laman
Pulang tetap pulang nin
kacha
Bagei ayer di taman
:
Simpan chawan-nya
Dengan berkat, d.s.b.

hanal,

Pemanis
dalam

batil besar, sapu

[p.363.

Budak
muka

di

Bachakan

misei-nya.

ini yang

"

Matahari

beralun

Nabi
Daud,
sapertisuara
sapertirupa Nabi Yusoh,
Nabi
aku
saperti chahia

bulan

Suara

aku

mala

Rupa

aku

lima,
aku,
ka dagu aku,
Bulan
di kening aku,
pernama
'2
Semut
di biber aku,
berliring
di gigiaku,
Gajah sa-kawan
ampat,

Bintang tujoh ka
Bintang berayun

Ombak

Children

for Beauty, used by

[clxiii]
ayer

(khabar).

Biar

Charm

kita

for Health

bersengitriang

Ambil

angin di badan
sagala makhlok.

mengambil

Jangan bri sakit dan pgning,

Biar segar-degar,sehat pulang pulis
Pulang pulissedia kala
dahulu
Bagei 'adat zaman
;

sebut

'kau

sakalian

memegang

Charm

S.ilira reksa

Berchelah

ta' grak bangun,

kapada Allah,
Berdosa
kapada aku,
d.s.b.
Dengan berkat la-ilaha-illa-'llah,
Kalau

'Azra'il yang
Mika'il yang

[clxii]

631

Derbaka

Isrufil,
Isr.Uil

Jangan

CHARMS

di lidah

aku

Chahia

Mu-

hammad,
memakei
aku
pemanisan sama
jadidengan aku
d.s.b.
Dengan berkat la-ilaha-illa-'llah,
Berkat

[clxiv]

Another

Version

Pemanis
Sub

kalubi

'Arash

kalubi

anta

mandi

krusi

Loh

mandi, kalam

Aku

mandi

Mandi

Chahia

Baginda Rasul Allah.

Bintang tiga berator di dada-'ku,
S"mut
beriringdi bibir-'ku,

'izat Allah

sifat

didalam

Allah,

kandang

kalimah

la

ilaha, d.s.b.

[clxv]
Hong

Version, combined

si

bintang tujoh,
aku,
perlimaa di muka
Ombak
mengalun di lidah 'ku,
Semut
beriringdi bibir 'ku,
Angin bertiupdi-serta-nya,
Gajah puteh sabrang lautan,
bulu,
Songsang tapak, sonsang
gading,
Songsang belalei, songsang
Itu lagibertemu
kapada 'ku 1
Ini 'kan pula Si Anu
itu
Bulan

"m.

Berchela

chintamani

Ular
Berkat

Another

chachat.

Nur

mandi,

didalam

didalam

Mandi

chahia
Nur
Hai, chahia-ku
Nur
Muhammad,
Allah,

mandi

'-

i.e.

di lidah-' ku.

'ku memakei

with

chahia

Charm

Love

Bagitu-lahgilakasih

sayang

tiada

Di-bawa

makan

Di-bawa

tidor tiada

Berchinta

Nur.

kasih

tertidorkan

sayang

Panah

ma'rifat-'ku

Sudah

terkena

kapada 'ku,

termakan,

kapada

'ku !

terlekat

Terpaku kapada jantong, hati, rah,

Si Anu
limpa, mempadu, semangat
itu.
Kabul

berkat, d.s.b.

also hiring.
beriring,

Qu. pernama

or

6erfintat

APPENDIX

632

For

[clxvi]

Beauty

Pcmanis

lior sa-titek

titek,ayer

'ku

di-atas

Aku-lah

Muhammad

kasih

ummat
sayang
aku.
memandang

Sapertiasam

garam

Chahia

bertentangan chahia

S'ri

Berkat

bulan

memakei

aku

do 'a

Lebih

aku,

rupa
asam

garam

Aku-lah

manis

yang

Berkat

Another
Pemanis

Manis
Ta'

Makan

S'ri

sirih

bercharik-charik,

s'ri ka muka

aku

Aku-lah

s'ri manis

chahia

Beforestartingon

burok, sekam

Tundok

hantu

tepilaut

chahia

Baginda

Muhammad,

Rasul

Allah

Journey

Undor-undor

bharu,

'ku 'nak

tindeh

Muhammad

ummat

bunyi guroh halilintar,

menengo' chahia muka-'ku
lebeh,
Allah,

yang
Chahia

temuning manis,

[Di-]tampi terlayang-layang,
Jangan

Baud

manis,

yang

laut

Nabi

[clxviii]
Sekam

di-pandang

si kulita' si kulita'

Tepi

manis, temuning manis

Bukan-nya

la-ilaha,d.s.b.

(makan sirih}

"Tik, pinang 'ku titek,3

Naik

aku,

aku,
Allah, chahia Muhammad,

Version

Titek

batu

muka

dada

[clxvii]

di-atas

ka

ka

sakalian

perampuan,

pagi di-bawa(h) petang,

petang di-bawa(h)pagi.

Lebih

manis, tengkuling2manis,

S'ri

naik

turun

Chahia
s'ri aku,

Muhammad

ummat

laki-laki sakalian

aku,
Matahari

manis, tengkuling manis,

manis.

yang

Di-pandang

permeidani,
Tundok

s'ri

Bukan-nya

Bismillah, d.s.b.
Titek

Angkah-angkah,
Hantu

lalu,

Bathing

[clxix]

tundok

Aku

bayang-bayang,

Pemandi

langkah.

Charm
bersikat

Si Anggul-anggul
Merak
Anggul-anggul atas kota
ikat sanggul,
Gerak
S'ri naik
Chahia

[clxx]

beribu-ribu
ampun
S'ri 'Alam
S'ri Paduka

Ampun

al-'Alam

muka

ampun

Jamad-

Asam,

with

till the oil and

come
sugar
the top ; this is called tengguli.
out and float on
3
V.I. 'Ku titek pinang 'ku titek
'Ku titek di-atas batu
'Ku makan
pinang sadikit
Naik
s'ri ka muka
aku.
Tintek, is from titekka to hammer, and so
sugar,

and

cooked

tuboh-ku.

Makan

Sultan

which
from
the
land, is
comes
from the sea, and
salt,which comes
ihe two
bring out each other's qualities.
2
Tengkuling, or tengguli,is said to be made
with the squeezings of cocoa-nut
pulp mixed with
mixed

aku,
ka

melampar

Mengajar

tuanku

Tabek

ka

Jolong menggali lembah

Derit tiang panjang
Tiang sudut menti 4 dulapan
Si
Sa

smash,

to

'ku titek
'ku kachipkan,
the betel-nut scissors ?

hence

with

I break

Temuning,

v.

I.

tengkuling

or

tengguli (z".

supra).
kulita'
should
probably be
seqq.
meaning " Ta' si kulita' stands for
Tepi laut bunyi guroh halilintar."
Cp. " 'TaA 'tingstands for patah ranting,"

Ta'
taken

si

as

etc.
4

below

is explained
Menti
that of mentri.

as

minor titleof rank,

APPENDIX

634

Charm

[clxxv]

CHAP.

againstOld Age

Tangkal jangan jadi tua

Nur

puteh, Rum
puteh,
buleh menjadi hitam,
Hitam
buleh menjadi puteh,
S'ri Jaya sifat-nyaaku,

Aku

Puteh

Kabul

S'ri

Berkat, d.s.b.

Allah, S'ri Muhammad

jadi di beringin songsang,

berkat

aku

memakei

do'a

Lenggundi Hitam,
Sudah
mati hidup sa-mula,

BETROTHAL

[clxxvi]
Waris

At

sa-blah

the

Inspectionof the

jantan pareksa betina

Hei

berbuah

Gunong

Girl

katakan

[p.364.

"

gadong satela,
di tepilaut ;

Bantan

Antah

chelaka,

bertuah, antah

Kapada

Tuan

hati

Choba
[Kata waris betina
menengo'
patah, antah buta."]
"

tersangkut.
kerbau

aku, kerbau

lepas;

antahkan

rabit,antah

Tinggi tinggimatahari
Anak

kerbau

Salama
Inilah

[clxxvii]
Rumah

mati

kechil

lima

para-nya

menyalei ikan kerisi ;

hei, Inche, sahya bertanya

Brapa-kah_hargaintan
Tali

tahil sakati

Itulah harga intan

Kalau

tidak

Badan

dahulu

di-kandong,

mas

di-serahkan.

di tanjong,
rengas
beringinpagarkan dulang
tiada mas
Kalau
di-kandong,
Jangan inginkan anak orang.

tiada

Ribu-ribu

lima,

di tanjong
rengas
di hulu di-rebahkan
;

Meski
Asal

batang rumbia
;
hutang 'ku tanggong,
pinang anak dia.

sa-ribu
'ku

mahu~\
[ICalati
Saputangan jatoh ka laut,
^ Jatoh dengan kalas-kalas-nya;
Panjang tangan sahya menyambut,
Satu

tidak akan

'Che

Ungku
kain

Kalau

yang

Kalau

'Plam

yang
'Che

mudik

ka

dalam

de' budi

hati-'ku

panchor

hanchor.

ma"u]

Kalau
Nasi
Kalau

paya

di

tidak,

ta'

Tilekkan

Amat

Jatoh tergolekka

td

tidak,

tumboh

baik, baik

Kalau

hulu

itu, biar-lah dahulu,

lain, barang bila-nya.
Dol

Baik

Tegal

nila-nya;

basoh

kalas, baik

Lenggundi

balas-nya.

\Kalau

Ambil

Baik

batang terpanggong,

dudok

'Kan

disini.

tidak

Pandan

Kalau

Kalau

panjang-nya lima
pengail ikan tenggiri;

'Kan

[p.367.

Ambit

disini ?

kail

Tujoh

Menghantarkan Blanja

Tempat
Aiu

tertambat

sahya menchari,
bharu
sahya mendapat.
ini

dapat dengan

hikmat,

tuju prang
ta' rapat

maya.
de'
puan

kunyit panggang
ta'

dapat Tuan

Langit sengit,dunia

bingku

ayam

di-aku,
karam

635

MARRIAGE

VI

MARRIAGE

[p.381.

Melawa

[clxxviiij

naik tangga, [kataj waris sa-blah

Kalau

'Che

Diri-diri pagar
anak

"

menyebut nama-nya.
'Nak
tajok,tajok-lahpuan,
Remunggei batang berduri ;
ta' tahu

masok-lah

masok,

'Nak

tangga-nya

naik,

terdiri mari-lah

Sahya

Naik

waris sa-blah

Kata

Inche

Tatang puan, tatang cherana,

;
Tatang bidok S'ri Rama
Datang-lah Tuan, datang-lah nyawa,
bersama-sama.
Datang-lah dudok
Galu-galu

betina

Timbang-lah chukei

Tuan,

negri.

'adat

jantan :

"

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

chinchin

Di-brikan

di-chabut

atau

tigaampat ringgit.

wang

MEDICINE

[clxxix] Beforeremoving the

Nob

Nabi

yang

Nabi

bumi,

memegang
Suawa'm
yang

Nabi

'Tap

'aleikum, Nabi

Al-salam

Aku

langit,
kayu,

memegang
memegang

yang

hei Tanju !
angkat jadi wali

Al-salam

'aleikum,

Angkau

'ku

[p.411.

Mouths

menanam
kayu,
yang
Khailir yang
memegang
ayer.
Anu.
memohunkan
tengo'ubat-Sz'

Elias

Aku
Tahi

Angkau

yang

berasal,

berusul, yang

holdingthe

When

[clxxxi]
Al-salam

'aleikum, Mustia

Angkau

'ku

Rice

angkat jadi
'kau

minta'

over

the Censer

Didalam

Aku

tahu

After throwing the

[clxxxii]

Al-salam
Nabi
Nabi
Aku
Akan

[clxxxiii]

'aleikum, Nabi

Noh

Rice

ubat

When

'aleikum, Gandum

Si

jamjam
Anu

jadi,

[p.412.
'kau

asal

'kau

into the

'Tap yang
kayu,

yang
memegang
Khailir yang
memegang

memohunkan

'kau

ini sakit Si Anu.

yang

endah.

mungkirkan

janji

atau

satia.

sampei sakarang,
asal 'kau jadi :

dahulu

tengo'kan

taman

Jangan

berasal
Deri

asal

Muhammad

mata

Aku

'ku

berusul

yang

asal

jadi.
suroh, 'ku sfiraya,
Angkau
Barang sa-bagei 'kau rupakan,

akan

saudara,

sunggoh

tahu

Siti Hawa

Kfimbang,
wali

sampei sakarang
'kau jadi,

Deri dahulu
akan

saudara-ku

Al-salam

Jar

After removing them

[clxxx]

Kalau

the

from

Calladium-leaves

ayer

Jars

memegang

bumi,

ini

itu.

holdingthe
!

Angkau 'ku 'nak suroh, 'nak sfiraya,

Menengo' penyakit Si Anu I

Rice

over

[p.413.

the Incense

Jangan mungkir janjiatau

Tengo'kan penyakit ini
Adam,

satia,
anak

chuchu

APPENDIX

636

Nabi

Ummat

manusia
Kalau

Muhammad

sidang

suchi

Tilek
method

of

The

directions

(preferably) woman

for this ceremony

"

run

follows

as

cup containingsaliva

"

a
(or failinga woman,
man), to chew up for you
of betel-leaf (betel-leaf
with meeting leaf-ribs (sirihbertfmu
ztrat)
Receive
the saliva in a cup and
it over
with a betel-leaf.
cover

"

chews

best).

then
the

of the

the

remove

signswhich

1i ) If it looks yellowishit shows

the heat

covering,and

that the

look

must

you

patienthas

"gaze"
for

been

that

stopped-up well or buffalo-wallow.

(Kalau rupa berlubok-lubok,kena prigi buta
affected

the Heart

by

berurat

rupa-nya

(6) If you

panjang

see

in it

Before

anything that

to

commence

you

Barang apa
ini,

that

the

patient

an

te'ras

tree-stump.

ant-hill.

cloth

resembles

or

ring,it is a

chinchin, semangat yang

atau

"gaze,"

menyakitkan

yang

soul which

recite the

tunjokkan, kalau

Kalau

buatan

Then

perform

ada

the

kamudah-

taken

ceremony

method
from

deripada tujoh

of

anak

cloth, a mat
cocoa-nut
"green"

with

the

using

the

different

seven

cubits of white
seven

"

sheitan, benchar-lah

bantu

puaka tunjok de' kanan.

Kalau
ta' sarasi, tunjok-lah
berator melintang matahari.
Kalau
'kau ta' tunjokkan, d. s. b.

tunjok de' kiri,

orang,

"

water

followingcharm

Kalau

orang

buat, )

'kau.

Kalau

of the text.)
N.B.
Another

of

affected

sirih-nya, kena

terjantang ayer

mudahan,

sorts

been

it.

(Kalau rupa-nya ada kain

ambil

rain in

by

of Wood.

(5) If frothy,he has been affected by

(Kalau ada buih, kena busut).

'Kau

it (tilek)

kubangan.)

atau

(4) If round, he has been affected by a hidden

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

has done

affected

patient has

the

(3) If it has long streaks running rightthrough it,it shows

(Kalau
ada-nya.)

at

"

kuning rupa chahia-nya,kena hujan panas.)

(2) If it is pitted(with hollows)it shows

has been

day.

(Kalau rfahak-rechak

with

yang

Fumigate it with incense and

intently. The followingare

kelebu

Penyakit

water-gazing,"by lookinginto
produced by chewing betel

"

Get

is the

by

dalam

hal

satu

[clxxxiv]

three

Bergrak-lah

Si Anuf

datang

Another

CHAP.

sungei).

three

Then

p. 410

seqq.

jarsand fillthem
tujoh buyong, diget ready (kalengkapan-nya)five

jars is
streams

jars. ( Vide

water

buih

to

take

seven

(ayer buyong

on
(tikarsa-gulong tempat dudok), a birch
sitting
and the necessary
twigs (lidiniyor hijautujoh 'lei),

for

of rice.
Now

the

Pawang

summons

the

as
spirits

Jin,Saraja Jin,
Makkah
tanah
Jin yang memegang
Ka'bat
Allah
Jin yang memegang
Anak
Jin Puteh, Tanjak Malim
Kaya,
So,

at

least

on

the first night;

on

follows

:"

Pari Lang, Bintang Sutan,

[Mari mendapat jinjangan kamu,
d.s.b.]

the second,

"

Lanchang Kuning" (sic)and

MEDICINE

vi

Tunggal

Samambu

"

On

"

place of

Bwmg
'aleikum, Nabi
memegang

yang

Maduraya

Allah

M.idaruti

naraa

mak-'kau,

Si Krk.is

nama

anak-nya

Sambut

Khailir,

pekiriman

Si

adek-'kau,

Jangan

sakit pening, jangan kembong

pekiriman adek-'kau.

[p.424.

Ambang-ambangan

Jembalang Jembali Hantu

ini bhagian
'Kau
ambil

'kan

'kau tidak

Kalau

Tanah

upah-

Aku

pah

sum

baikkan,

dengan

kata

la-ilaha

d.s. b.

'kau,
baikkan

Bin tang Sutan.

KSkas,
Inilah

[clxxxvi]

'Kau

and

[p.423.

ayer

Lang

limas

bapa-'kau,

nama

1'ari

unconscious.

becomes

(Pawang)

[clxxxv]
Al-salani

in

invoked

are

their arrival the wizard

637

Si

Ann.

[clxxxvii]

Charm

againstthe Cramp
Tawar

Senak

Batang penak, batang pejam,

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

[clxxxviii]

Charm

againstAbdominal
Tawar

Kra

chika

Kembong

[clxxxix]

Charm

Prut

Kembong
untut

segah

Swelling

jari-nya,
untut
jadi-nya.

against Convulsions
Tangkal

Sawan

(in Children)
Budak

Songko1 kopiah 'Arab,

Uri

Pusat-ku

Tentuban

Darah

bernilam,
mani-ku
manikam,

'Arash

akan

tembuni

Aku

akan

tempat-nya,

saudara

menangkal

yang
sawan

tua

kembong.

tiang-nya,

The
for kembong the words :
followinglines are the same, substituting
(I )
tergtger,(2) terstntap,(3) terjun,(4) angin yang
hitam, (5) angin yang
merah,
(6) angin yang
biru, (7) angin yang
(8) angin yang
ungu,
kuning, (9) angin
then
follows:
(
10)
Aij'au,
sa-mulajadi,
respectively;
yang
"

"

Terbit

kapada mak dengan bapa-nya,

menangkal sawan
ampat
yang
puloh ampat.
Marikan
kapada bapa-nya,
Kabul
pengajar guru-ku

Aku

Masok

kadalam

Si Anu

Ujut anggota
Berkat

urat

sendi

salerang

itu,
Si

Anu

itu !

la-ilaha,d.s.b.

Ramuan-nya lekar jantan tigakrat, sapanjang tapak orang yang sakit,sakat

mengkarong tigakrat, kaki benang 'mas, mempulor bawang puteh,jintanhitam
sadikit, jintan puteh, bawang merah, sabut pinang kotei, kem'nyan puteh ;
bakar, taroh dalam ponggong
niyor jantan,champor ayer nasi sadikit,chontingkan dahi dan sendi-sendi yang sakit itu,sapertikaki
ayam.

APPENDIX

638

Cholera

[cxc]
It is related
wife and

CHAP.

that

Malay

named

children, both

two

died

lived

Kuala

at

of cholera

Selangor,had

and

(apparently) became
wife enters
the right-eye
socket (chengkong?) of the cholera
Sapu-laman ; and the two children, who enter the left eye,

The

cholera-demons.

Satuba, who

of whom

patient,and is named
called Sapu-negriand Sapu-rantau.
are

(when his wife and children died) ran off to the woods,
kramat, who gave him this charm againstcholera :
orang

Satuba
met

an

there

and

he

"

Ya

kayun

Ka

hatal

Muhammad

baka

kallah

Makah.

charm, or the charm against Prince

Lick-upThe
wife's name
in
(Raja
Jilat
juak kapal prang}.
the-men-of-war-ships
and
the
Arabic
and
children's,
was
Adayatu'llah,
Hidayatu'llah
Ayatu'llah
respectively.
The

is called Satuba's

charm

'

"

for neutralising Poison

Charm

[cxci]

Tawar

Berkat

puteh,
puteh,
Bertijakdengan pinggan puteh,
Bergantong di langitputeh
Terbang burong garuda puteh
Hak

gerang
Brunei

guliga

do 'a

Raja 'Brahil3 di-suroh

Dengan

'

In the second
"

However

venomous

the snake

Yet

venomous

be

case

more

berkat, d. s.b.

place upwards (ttrutka-atas);

(urtitka-bawah).

to

In the first

which

is within

which

the snake

comes

ourselves,

it)."

(tomeet

"

However

venomous

the snake

Yet

venomous

be

more

explainedthat

Qu. lianyiran from

the

iutnyir.

' '

which

the snake

(in either case) mtttatis mutandis

was

sungei

"

'

It

the

it downwards

(turunkari),rub

it to subside
say

bertapa di hulu
(dihulu Misir)

and Scorpions
of Snakes, Centipedes,

Venom

bring the poison out (naikkan),rub

To

Dato"

the
for neutralising

[cxcii] Charm

and

Sa'iran

Muhammad

do 'a

peated.
re-

Karimun

kramat

Yang

Allah

kapada

tawar

memakeikan

aku

tawar

Membawa

case

Muhammad,

Malim

deripada Allah,
deripada Allah,
Penjadian tawar
Pohun
tawar
deripada Allah,

cause

Tawarkan

Kabul

kasaktian.
Asal

bisa

pemadam
Allah,

Baginda Rasul Allah.

[Seven times
telap tap.
]
Kabul
aku penajam gabus
Do'a-'ku
tajam sapertikundor
Tangkas bah sapertikilat
D'ras sapertiangin,

bisa,

t'ada

yang
memakei

aku

Tawarkan

Waya

bisa,

bisa

aku

Berkat

t'ada

pun

! sakalian

Ah

Tawarkan

bisa,

bisa,
t'ada bisa,
pun t'ada bisa,

Rachun-pun
Ular

tawar,

t'ada

Muhammad

ya

sagala bisa
sagala tawar.

Naik-lah
Tawar

t'ada

Upas-pun

Ipoh

haniran

upar-pun2

Muhammad,

Turun-lah

deri gunong

Membawa

[P-425.

rachnn

puteh, penawar

Idu

Turun

'

"

snake

for

it),

(to meet

comes

which

is within

ourselves."

centipedesand scorpions.

which

is wi'hin

Qu. tifau,

snake.

ourselves

"

(ular dalam

dirt

i.e. Jibra'it,Gabriel.

kita)
"

639

MEDICINE

vi

the

and

"

the

means

of the

muscle

Charm

[cxciii]

Berkat
Aku

Menaikkan
Hu

! Muhammad

Baginda

tawar

Berkat

Tawar

bisa,

yang

[cxciv]

katurunkan

tawar,
Dato'

tawar

bisa,

Gunong Tujoh Tanah

Mirah

'Ali

sakalian

menawar

the loins

Bisa

Bismillah. d.s.b.
Hu

that similarly
(tulangbatang leher),
(ujongsoldi).

the neck bone

against Venom
Tawar

Allah

and
(urat belikat),

shoulder-blade

centipedewhich is within ourselves" is

is within ourselves"
the scorpionwhich

Another

Allah, d.s.b.

of similar Import

Charm

Tawar

Apa-apa mestapa,1

Kembali

Terlayang-hiyang, terLitok-latok,
Teranai-anai, sira-sanai,2

Datang [kamu]

sempang
ampat
deri bakal,3

Kembali

ka

Dudok

Datang

di sempang
ampat,
Bersandar
di pinang boring
kamu

Datang
The

deri sempang

rest

kamu

kamu
kamu

Kembali

ka

bakal

kamu

deri lubok

tada

berikan,

tada

berikan.

ka

kamu

lubok

ampat,

is of the same
construction,the firstline of each couplet
with kembali
kamu
ka ; the
deri, and the second
datang kamu
are
tunggul buta, tras tentnjam^ fadang fa' berumput, gating gunsa-kampong, sakat rambai, nibong alai, Mambang
Knning, hujan
of the charm

beginning with
other

words

tong, rimba
patias, kapialuBajau, after which
Kembali-lah
Kalau
'Kau

[cxcv]
Siti

Daya

di-sumpah

Ranai

uama

laki-mu,

nama

bini-nya,
anak-nya,

nama

ombak

hempasan

Ka

kamu
tidak

Another

Maduruti
Wa'

'kau

it ends

Maduruti

de'

Charm

Ka

Kita

bersaudara

sakarang

nama-

Anu
Minta"
De'

dahulu

sampei

tidak
'ku
d.

[cxcvi]

Penawar

Orang

sagala yang
salerang badan tuboh

dalam

'Kau

chabutkan

Kalau

deri

Jangan 'kau mungkir janji,

Jangan 'kau mungkir satia !
Aku
pinta' tolong, pinta' tumpulkan
sagala yang tajam,
Aku
pinta'turunkan
sagala yang bisa
De'
dalam
tuboh
Si
salerang badan

nama-mu

lama

of similar Import

Jin Terkilat nama-mu,

tanjong Katimuna
nama-mu,
anak
Muna
sungei Hantu
nama-mu,
tali harus
Tali
Hams
Mambang

Ka

"

Jin ibnu-'l-Ujan.

telok

Ka

ka takok, ka tanggam
balik,

'kau,
Ka

thus

s.

'kau

bisa
Si Anu

chabut,

sumpah

dengan

kata

la-ilaha,

b.

Darat

Sirih gunta,

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

The

i.e.

are
ingredients

Nestapa.
Tracks, qu. bangkai.

two

or

three

leaves

of sirih gitnta,

Explainedas meaning

''Thrust

deeply down."

"

to

an

areca-nut,

roll in

black

anything sticky."

APPENDIX

640

CHAP.

bawang mcrah, chttkor,bunglei,lengkztas, brazil-wood

(sepang), ebony
pepper,
(kayu arang), jerangau, and a porcupine quill(duri landak). Grate these and
when
there is a slightstorm
well up together,and
mix
them
on
(hari ribut
and
spit it out upon the patient. The
kechil),take the mixture into the mouth
mentioned

only taboo

is that neither

the amulets

with

contact

of the

Tawar

[cxcvii]
Hei

rimba

Hantu

cats

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

Pulang

ka

mati,
mati

sakat

de' sakat

besar,
Datang
Pulang ka sakat besar ;

[cxcviii]
'1-rahimi

sakalian

tawar

Allah, d.s.b.

Berkat

do

in

come

la-ilaha, d.s.b.

'a

Ipoh puteh
menawar
Ipoh merah
Ipoh puteh bena'

Rasul

tawar

Si Kadua

Bukan

aku

Karimun

Bukan
aku yangKemal-ul-Hakim
Bukan

aku

Malim

Saidi

Bukan

aku

yang

Malim

tawar

bisa.

sagala yang

[p.427.

ramuan,

yang

ramuan

punya

tawar,

punya

yang
Karimun

tawar,

punya

yang
punya
Petala Guru

"neutralising" Ceremony

punya

yang

Toh

tawar

Tawarkan

for

yang

Guru

Petala

Berkat

Accessories

Allah

Kamamai,

tawar,
yang
punya
di Pasei yang
tawar
punya
aku yang
tawar,
punya

Malim

Allah,

the
collecting

[cxcix] When

Berkat

Bukan

Rasul

Si

Toh

ipoh puteh

darah

tawar

Hitam

bisa.

yang

merah

Berkat

ipoh merah,

menawar

punya

tawar

menawar,

yang

menawar.

Badi

[cc]

Uri

Hong badi, mak badi,

Badiyu, badi sengkiyu,
sambilan
Badi saratus
puloh tiga!
aku

Sakalian
Aku

Kabul

Ipoh

Kayu medang, kayu patani,

di padang merbani,
Tumboh
Akar
tersunjam tujoh petala bumi,
tersandar
ka angkasa ;
Puchok
Putri deri angkasa
Tuan

Bukan

to

Penawar

Bismillahi '1-rahmani

Membawa

allowed

Datang de' brok besar,

Pulang-lah ka brok besar !
Aku
tahu asal 'kau menjadi :
Brok
besar asal 'kau menjadi !
Tidak
'kau pulangkan semahgat Si Anu,
Mati
di-kutop berkelentong,
Mati
mati mampeh,
mawak,
Mati makan
sengklan darah tulang,

raya

be

must

Darat

Hantu

aku

Patahkan

fowls

nor

patient(di-langgarkantangkal-nya).

tahu

bernyawa
asal 'kau

[cci]

yang

Si

berbadi

Kalau
Aku

jadi :

To cast

out

the

of

tentuban

pusat

asal

'kau

'kau

badi buatan

sendi

deri urat

darah

daging

I
tiada

turun,

sumpah dengan

an

kata

Image

la-ilaha,d.s.b.

[P-43

'"

orang

wanted
: e.g. limau
(i)ptirut,(2)pftgar, (3) lelang,
are
three of each kind,
lentang, (6) hantu, (7) abong. Take
with incense, and say :

seven

(4) kasturi, (5)

fumigate them

Anu

Mischiefproduced by

Buang
Limes

'kau

Turun

berbadi,

yang

tembuni

jadi !

kinds

krat

"

APPENDIX

642

replies:
spirit

the evil

which

To

"

datang lagikapada Si Polan,

datang lagi,

tidak

Aku

aku

Kalau

buah

Langkas-langkas

buah

Masak-masak

Di-bawa~angin lalu,

di hulu ayer,
yang
di hilir ayer,
di darat,
yang

Dato'

Dato1

Dato'

di

yang

Yang
Yang
Yang

Padang

orang

yang

memegang
memegang

gaung
rimba

raya,

memegang
naik
Mari-lah

guntong,

Ka

sungei,
lanchang ini berkampong
suak

di-bawa

Another

Si

Kasang, Jambu

Dato'

Hei

ka

ini,hantarkan

Ann

yang

ta'

darat

kamari

dapat makan,

Menangkop
Dengan berkat

Agai

Lanchang

la-ilaha, d.s.b.

telok,

Another

[ccviii]

Charm

Sa-r6king nama-nya
tanjong,
Si 'Abas
anak
tokong pulau.
Minta'
langsongkan persembahan
Tali Harus.
Mambang

telok,

membrikan.

Sa-r6kong2nama-nya

Lanchang

juak-juak yang bharu datang,

Pechah
Jong laut-lautan
di-tiupde' angin,
Di-sepak de' ombak,
Hei

ka

[p.436.

Charm

makan
Menjajar naik menchari
Tujoh buah negrisa' orang bernama

'aleikum

Al-salam

berombak,

berumput,

ayer hilir,

[ccvii]
Trima

laut ta'

ka

melintang bumi,

ramei-ramei,
Buleh

ta'

Jangan-lah angkau berbalik-balik

Jikalau angkau berbalik kamari,
sumpah,
Angkau di-makan
Ka
laut ta' dapat minum,

memegang

bukau

bukit

merkah,

Pergi-lahangkau

baru,1

Berkampong-lah

tanah

Di-bawa

yang

Dato'

[p.435.

Charm

Lanchang

Another

[ccvi]

betik,

rembia,

meng'ram di hutan,
enggang
kita berjumpa lagi.

Men6tas
Bharu-lah

CHAP.

'Alim

Palita

Sa' orang

Sa

bernama

Merah

Muda.

the names
last,only substituting
Senik Salih,
Busu, (2) Sa Jebat Lalah, (3) Sa Palik Gila, (4) Awan
(i) Sa Malim
Yalim, (7) Sutan Muhammad,
(8) Sutan
(5) Satu Karagan Daulah, (6) Salamat
Hamat
(Ahmad ?) :

followinglines

The

the

are

same

as

the

"

Hei

al-salam

'aleikum

Sajembul

Awan

Hulubalang
Hei

al-salam

lidah

Hidu

Dana

puak-'kau,

kaum

kamari

Berkumpul

kechil

besar,

tua

dan

muda,

Tepak

tempang,

buta

berkumpul

habis

dan

Sakalian

'nak

bersembah
waktu

katika

kapada angkau
ini !

angkau mengutib hasil

chukei
Masu
negri,
krajab sagenap
tanjong,
Sagenap telok, sagenap
Sagenap pasar lorong rumah orang dalam
negri ;
Tnilah aku buat tukar ganti pada angkau.
Kama

bergulong,

'aleikum

sakalian

Mari-lah

Aku

Kapada

Lebat,

dan rungga,
kamari
!

(To dismiss the spirits)

Jangan

'kau

Undor-lah
yang

pada tempat ini!

pergi pada tempat

dawa'

tuntut

angkau

Karna

Kalau

lain ;

1
a

Or

Em.

sudah

angkau !
angkau

chukup
ta' undor,

Baruh.

Si-rekong,Si-reking; pronounced Serkong, Serking.

'ku

bagi

pada

MEDICINE

V!

Derhaka

Nabi

angkau pada

man
Sulei-

Allah

Sidik

!
Aku-lah

643

anak

Nabi

chuchu

Suleiman,

[ccix]
Al-salam

'aleikum, Telok

tolong sampeikan

berdaun,
di-timpa ponggor
di-sumpah !
tahu asal 'kau jadi :
Aku
asal 'kau jadi 1
Nar
Al-salam
aleikum, Jin Ibni Ujan
hukumkan
ra'yat balaTolong bantu
Mati

Rantau,

pekiriman

'Kau

Si

Polan,
'kau chachat, chelakan,
Jikalau 'kau chachat, chelakan,

Jangan

'

mati di-soloh1 pagar

melintang
di-pukol samambu
kuning,
Mati
di-junjonglesong tembok,
Mati di-timpa upih tersangkut,
'Kau

Mali

[ccx]

Charm

Lanchang

Another

Angkau

sidik-lah aku,
berkat, d.s.b.

guru,

Uengan

"Lanchang''' Invocation

tantra-mu

tidak,

Kalau
Aku

used

in

sum

kata

pah dengan

summoning

the

d.s.b.
la-ilaha,

Tiger Spirit [p.439.

Lagn Pemanggil
Laut

Inche, mari-lah

Mari-lah

'aleikum, Penglima Lenggang

Al-salam

elok

Endah-nya bukan alang kapalang

Lanchang Penglima Lenggang Laut !
Lanchang bernama
Lanchang Kuning,
linggam gading
Lanchang bersudu
Lanchang berturap ayer emas.
Tiang-nya nama
Raja Mgndela
Perak
nama
belfipeh
Temberang-nya
Jari Lipan
Dayong-nya nama
Anak
dayong dua kali tujoh
Tepi bernama
Pagar tenggalong
LSbah
Kemudi
bernama
bergantong
bernama
Sawa
Dandan
mengampei,
Ula-ula 2 menumbok
kurong,
Gada-gada bermain
angin,
Pfimepah berkibat-kibatan,

Healing Charm,

[ccxi]

Tuan,

lanchang

edarkan

Sedang
Jgrbatu 3 bongkar-lah sauh
Jgrtinggijuak-lah layer,
Jgrmudi 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, m"niti riak
Jangan-lah leka, jangan-lah lalei,
lekas Penglima Lenggang Laut,
Baik-lah
Jangan lengah di tfilok rantau,
Jangan leka di gundek chandek
Turun
mendapat jinjangan.

the last

with

used

one

Tatang puan, tatang chSrana,

Tatang dengan batang satawar,
Datang-lah tuan, datang-lah nyawa,
ubat penawar.4
Datang membawa
In

the

quatrainsthe

other

1st

and

of the firstquatrainrespectively
; the 2nd
follows

as

Tatang
Datang
Tatang
Datang
Vatang
ng
1 Ou.

dengan kait padi-nya,6

dengan baik hati-nya.
dengan tunjang nyirih
dudok

are

the

the ist and 3rd

as
given,accordingly,

same

4th lines only are

explainedhere

to the foremast.
stern.

i.e. jura batu.

Tatang
Datang
Tatang
Datang
Tatang
Datang
4

Sula.

given
It
the

as

short

Plmfpah

was

to

was

poop,

"whipped."

or
flapped ajgainst

sirih.

bermakan

dengan lembah
paku-nya,
dengan tfingkahlaku-nya.

is the 'name
UlU-ulA
the mainmast.
attached
to
to
length that it reached

the

lines

and

"

was

3rd

kait-kait-nya,a
baik-baik-nya.
batang 'bola-nya,7
ayah bunda-nya.
chandit-chandit-nya,
gundek chandek-nya.

Or else this first verse

Tatang puan,
tatang cherana
Datang oidok pagi hari
Datang-lah tuan datang-lahnyawa,

pennon
of such
it
which

Memanggil

Gada-gada

attached
pennon
the standard
at

dengan
dengan
dengan
dengan
dengan
dengan

tuan

datang kamari.

i.e. Penuwei.
8 /./. Polco' kait-kait.
7 Or Kembola.
8

APPENDIX

644

After

these

quatrains

seven

the

CHAP.

following

is added

"

Telipok bunga telipai,

di hulu,
Bunga kantan
kgmbang
limbei
bertepok membuang
Bangun
Anak
jantan sahaja bagitu.
Here

rise and

"

dance

"

(bangkit menari),

Mari-lah

Turun

meniti
leka

Jangan
Jangan
call the

leka

spirit-steeds:

"

Tuan,

leka

Jangan-lah

Here

mari-lah

Inche,

saying

jangan-lah lalei,
tali Bayu,
chandek.
di gundek
di hamba
sahya.

"

Mari-lah

kuda

Mari-lah

kuda

Pulau
Lengkong
Nibong Hangus,
Sa'ekor-nya kuda
Lang Jengkat
Sa'ekor-nya kuda
Raja Jin PSria.1

[ccxii]

Sucking

Charm

[p. 449.

Serapah Mengalin
Al-salam

Mati

Bisa

Mati

Bisa
Bisa
Bisa
Bisa
Mati

'aleikum, Bisa di bayang,

lagi,
jangan bersenang
jangan bernaung lagi.
jangan olang-olitan,
di-puput Bayu lalu,
Kuning,
di-puput Mambang
kilat tanglong,
di-sambar

The

[ccxiii]

Mati
Mati
Mati
Mati

Pisau

Hantu

Mabok.

angkau,

Mabok

Kabul-lah

Riang

berkat

gat
For
vide

sees,

other

Anu

Masok

sifat

kampong,

Dudok-lah

nyah-lah angkau

Mana

kundang

balik

jasad
angkau

mana

Berkat

seman-

aku,

melintang

la-ilaha, d.s.b.

[p. 456.

'kau

angkau

Si

kanan-ku

Semangat

deri-sini

Jangan-lah

kiri-ku,

di

Pulangkan-lah

pisau renchong,
kapada dinding ;

Inchit-lah

b.

ampat-blas di
Payong Si Lanchang

Bulan

raut,

laut, bantu

s.

[p. 452.

Bintang

Orang

TersSlit

d.

Dough figure

lalu

[ccxiv]

berkat,

Kabul

Si

Layang-layang,
ka-dalam
mangko',
Layang
Terlintas
saperti bayang-bayang,
Aku
do 'a Bintang
mengenakan
Krfitas

kilat sfinja,
di-sambar
di-panah halilintar,
di-timpa ujan lebat
di-ampuh ayer bah,
di-tunda
undong-undong
di-alun
tfipong pglunas,

yang

Si

Ann

itu,

tetap-tepap
datang,

jangan

ikut.

la-ilaha, d.s.b.

itu,

charms

vi-viii, supra

connected
and

with

the

cclxv-cclxxv,

medical

infra.

or

magic

treatment

of the

soul,

[ccxv]

MEDICINE

Malays,
be

may
the

the

patent

is

This

Indian

whole

diseases

the

with

of the

chest

effect is
'

the

expel

to

the

of

of

the

from

cold

the

Mix

with

leaves

senna

body

their

moist
and

with

leaves

senna

of

some

dates, and
itself

(daun

Mecca

of

senna

sana-

experience.

with

leaves

senna

drug

"

virtues

and

stalks

bark,

the

give strength
This
candy.

to

to

sugar

to

If this is taken

sugar.

the

pound
duits.

weigh out a quantity as heavy as three Java

its propertiesare
If this is swallowed,
honey.
to disappear.

Mix

Third.

as

prescription is

Malay

the

among
well-known

then

mixed

Second.

"

sources

the

all doctors

among

some

fine, and

up
be

this

Take

the

that

of

diseases
as
many
of grapes,
mention

cures

The

show

explain

to

is famous

First.

it

that

seen

may
Arabic

or

designed

ina"ki), which

be

advertisements.

modern

ingredients

as

from

translation

"

It will

pillsof

pomegranates
"

an

interest.

of

science

example of the present state of medical

following translation of instructions for the use
As

Senna."

the

645

MEDICINE

vi

Let
all

cause

internally,

organs.

gives strength to

bones.
'

'

the

Mix

Fourth.

is taken

this

it will

days

and

clarified butter

with

leaves

senna

three

for

all bad

get rid of

humours

moist

sugar.

in the

body,

If
and

will

give health.
Fifth. Mix the senna
The
added.
properties of
brain

and

to

remove

"Sixth.
antidote

any
the

Mix

poison

to

this

bad

mixture

are

in the

taste

butter
to

This

curds.

from

prevents evil consequences

and

to

which

salt has yet been

the
to cleanse

no

and

headaches

cure

mouth.

with

leaves

senna

fresh

with

leaves

"

mixture

operates

as

an

it.

of
accession
an
goat's milk, it will cause
existed just before.
strength,though complete weakness
is removed
taken
be
with
If
dates, everything offensive
senna
"Eighth.
the mouth, and the body is made
from
healthy, and a good appetite is established.
with
If senna
be taken
"Ninth.
strong,
pomegranates, the body becomes
of
addition
is
there
nevertheless
be
the
strength,
an
and
old,
patient may
though
of the chest are
and the organs
cleansed, and the appetitesare stimulated.
were
it gives lightto the eyes which
with grapes,
If senna
be taken
Tenth.
dim.
This is proved by experience.
fever accompanied
with vinegar, it cures
If senna
be drunk
by
Eleventh.
"

If

Seventh.

be

senna

with

taken

"

"

shivering and
and

cleanses
"

and

If
If

"Fourteenth.
been

boiled, it
"

will

cure

diabetes

was

quite
with

is taken

senna

from

mischief

the

stomach,

thin

the

dew,

in

heat

juice,all internal
orange
fat.
will speedily grow

with

taken

be

before
is drunk

senna

expels all

bones, and

chest.

in

water

bright
eyes become
which
pomegranate

and

is

clear.

peel

has

dysentery.

cures

Fifteenth.

the

leaves

who

man

Thirteenth.

of

of the

organs
If senna

Twelfth.

removed,
"

trembling
the

If

is boiled

senna

and

gravel, by

with
the

cocoa-nut

will

of

God

water
ever

to

internally,it
praised and Most

taken

and
be

Hieh-"
f

Thus

the

properties

of

the

senna

of

Mecca

headings.1

J.R.A.S.,

S.B., No.

17,

p. 116.

are

concluded

under

fifteen

APPENDIX

646

SPECIMEN

WORDS

SPIRIT

THE

OF

Bhasa

[ccxvi]

LANGUAGE

USED

SpiritLanguage.

betel-leaf

sirih

bird

burong

b'layang
simbangan

blood

darah

kasai

candle

lilin

juice

cane-sugar

ayer

me'rak

talong
tebu

tuwak

(tuak)
dapor

cat

kuching

rimau

child

anak

dSmit

daylight

siang

sinar

dead

mati

dwelling-place

tempat

eye
fish

mata

merat

ayam

jinjangan or
bintang
sampah laut
mSndong

tinggal

head

kapala

hulu

house

rumah

balei

ill

sakit

'rayu

jar

buyong

lobok

life

nyawa
kilat

kSlbu

malam

silam

babi

ikan

fowl

lightning
night
Pig

panah

rice

b'ras

pandak
gandum

sleep

tidor

merapat

spear
thunder

lembing
guroh

lodan

sandaran

daun

or

kayu

lodan

kaki

jSr'ba
bintang

or

ton ok

tobacco

tembakau

water

ayer

ranting berjela
jamjam

wind

angin
kayu

jetun or jeitun

wood

WANGS

Hantu

Malay.

English.

PA

BY

bayu

DANCES

[p.464.

[ccxvii]
The

Gambor

Dance

which, however, is far

It

Gambor} should
long to be given in

(Main
too

Paduka

di-sambut

Tuan

tengah
di-makan

chunda.
sagara,
kuda
;

Udara

Dewa

chunda
anak'nda.
Di-pobunkan turun
diatas papan,
Anggrek dewana
kuda
Jatoh sa-kaki di-makan
;
Tabek
Batara
Tuan
Kuripan,
Di-pohunkan Tuan sakalian anak'nda.

The

the Sha'ir

Radin,

"

Anggrek dewana
SSlang berawan
Tabek

by

begins :

Anggrek dewana
berjambangan,
Kapala Gempa Raja Wolanda
;
Tuan
Dewa
Tabek
Kayangan,
Handak

be illustrated
extenso.

ending

Anggrek dewana
Kapal kembali

is :

Anggrek
Daun
Tabek

di tengah sagara,
burong Garuda
;
Batara
Indra,

dewana

di-makan
Tuan

anak'nda.
Di-pohunkan turun Paduka
di-sambar
dewana
helang,
Anggrek
kuda
;
Bunga-nya habis di-makan
Batara
Tabek
Tuan
Gugelang,
anak'nda.
Paduka
Di-pohunkan turun
Naga Sari,
Anggrek dewana
Meraksi
Tabek

kain
Tuanku

Di-pohunkan

Wolanda

Batara
turun

Sari,

Paduka

anak'nda.

"

berjambangan,
Jawa ;

lalu ka

Tabek

Tuanku

Dewa

Sudah

kembali

chunda

Kayangan,
anak'nda,

Anggrek dewana
Sfidangberclaun
Tabek

sakalian

Sud. illkembali

"li

tengah

di-makan
isi

An.tk

Pekulun
Sang Perbu,
Kayangan
terjalanDewa
Semperna pekulun Batara Guru,
kembali

Monkey

Dance

Si Munaya !
Datang Berok Tunggal
Menggunchang-gunchang
Tanggok siapa ini ?
Pati.
Tanggok Si Mara
lambai

tanggok.

Main

di-anggit,
Di-anggit mayang
Di-anggit di pantat pasu,
'Ku
panggil dayang 'ku panggil,
bersatu.
'Ku
panggil turun
'ku anggit,
'Ku anggit mayang
'Ku anggit di poko' tua,
'Ku
panggil dayang 'ku panggil
berdua.
'Ku
panggil turun
'ku anggit
'Ku anggit mayang
di
'Ku
poko' gSliga
anggit
'Ku
panggil dayang 'ku panggil,
'Ku
bertiga
panggil turun
'ku anggit
'Ku
anggit mayang
'Ku anggit di poko' pfirepat,
'Ku panggil dayang 'ku panggil
'Ku panggil turun berampat.
'ku anggit
'Ku
anggit mayang
'Ku anggit di poko' delima,
'Ku
panggil dayang 'ku panggil
berlima.
'Ku
panggil turun
'ku anggit
'Ku anggit mayang
'Ku anggit di poko' kSrfinam,
'Ku panggil dayang 'ku panggil

'Ku
'Ku

anggit

anggit mayang
anggit di pangkal buloh
panggil dayang 'ku panggil
1

i.e.

sakit penghabis-habis]

[p.465.

Invocation
B'rok

Ka

mimpi bayok-nya1 B6rok

seYok,2kaserangan,

Ka

sambar,

'Ku

si mukan

ka

B"rok,

danau

tengo' ka

antah

Hok

bukan.

[p.466.

Invocation

Mayang
Bidadari

Pinjam
'Nak

turun

tukol

menukol

Pinjam

dusun

Menurunkan

Pinjam
'Nak

tukol

menukol

Pinjam

dusun

Menurunkan

Pinjam
'Nak

tukol

menukol

Pinjam

dusun

Menurunkan

Pinjam
'Nak

anak

anak

Pinjam

anak

anak

Kahwin-nya.

bidadari.

pinjam landasan
gerongok Pari,
pinjam 'laman

tukol

menukol

Pinjam

bidadari.

pinjam landasan
kapala Pari,
pinjam 'laman

dusun

dusun

Menurunkan

bidadari.

pinjam landasan,
gelabang Pari,
pinjam 'laman

tukol

Menurunkan

bidadari.

pinjam landasan,
bfelakangPari,
pinjam 'laman

menukol

Pinjam

'Nak

bertujoh.
pinjam landasan
tengko' Pari
pinjam 'laman

anak

bidadari.

Pinjam tukol, pinjam

'Nak

menukol

Menurunkan

Pari,

pinjam

anak

ekor

menukol
"

'laman

bidadari.

Pinjam tukol, pinjam

'Nak

landasan

ensang

Pinjam dusun,

beranam.
'ku

menulis

dudok

masa

Hendikl

Palm-blossom

turun

kasihan

dedap, daun simpor,

Tertudong ladang kami
Lelap-lelapnenek tidor
Dengarkan b'rita kami.

[ccxix]

bias
wakil

Daun

Olong meniti batang,

Titi teranggok-anggok.
'Ku mimpi Dayang ku mimpi

Bidadari

meminta'

Antah

Si

'Ku

Serta

'Ku

Si Mundi,

! O

lusa

Terkenangkan

Lok, Si Mundi,

lambak

Esok

Didalam

Main
Lok

put ;

orang

karaja'an.
Kapada
Tamat
kapada bari-nya Khamis,
Perkata'an
banyak tiada berjenis;

Jangan Tuan berpauh (?)padi,

Jikalaubidok sfcrSmpu juga ;
berjauh hati,
Jangan-lah Tuan
Jikalauhidup bertfimu juga.

[ccxviii]

Tuan

tuan

sakalian.

chunda

jambangan,

rum

kayangan
pula 'ku j6m put.
Kayangan,
[Tamat-lah Sha'ir Dewa
balei pengadapan ;
didalam
Tamat

anak'nda.

Mu

Sudan

memakan

rus.i

Kembali-lah

Udara,

chunda

kfimbili didalam

Tanam

sagara,
kuda
;

Adoh

647

DANCES

VI

landasan

Pari,

i.e. JSrok.

APPENDIX

648

anak

Menurunkan

Tatang puan tatang cherana

Tatang bidok S'ri Rama,
Datang-lah tuan datang-lah nyawa
bersama-sama.
Datang-lah dudok
Tatang puan, tatang cherana
Tatang dengan tunjang nyiris(nyirih)
Datang-lah tuan datang-lah nyawa
makan
sirih.
Datang-lah dudok
Tatang puan tatang cherana
paku-nya,
Tatang dengan ISmbah
Datang-lah tuan datang-lah nyawa,
Datang dengan tengkah laku-nya.
Bidadari
turun-lah
bertenggek
[Maka
diatas mayang
itu]

pinjam 'laman,

Pinjam dusun,

bidadari.

Gali-galihalia,
Dapat sa-jaridua jari,
Chhari-chhari
padang mulia
anak

Menurunkan

bidadari.

Gali-galibunglei
Dapat sa-jaridua jari,
padang

Chhari-chhari
Menurunkan

anak

yang
bidadari.

Gali-galis6rei
Dapat sa-jaridua jari,
Chhari-chhari
padang yang
anak

Menurunkan

Gali-galikunyit
Dapat sa-jaridua jari
Chhari-chhari
padang yang
Gali-galiISmpoyang
Dapat sa-jaridua jari
Chhari-chhari
padang yang
anak

Menurunkan

j"mor

sulit

bidadari.

anak

Menurunkan

sukor,

bidadari.

anak

Menurunkan

s616sei

bidadari.

Gali-galit6mu
Dapat sa-jaridua jari
Chhari-chhari
padang yang

loyang,

Main

ku
mayang
ka chawan

Di-hantar

Dayang

Di-hantar

ka

lansar

puteh,

di-hantar

puteh.

awan

ku
mayang
ka chawan

lansar

'Ku

lansar

'Ku

lansar

'Ku

hantar

Dayang

'Ku

hantar

ka

'Ku

lansar

'Ku

lansar

mayang
ka chawan

'ku lansar

'Ku

hantar

Dayang

'ku hantar

ka

hijau

awan

Ku

hantar

'Ku

lansar

'Ku

lansar

'Ku

hantar

Dayang

'Ku

hantar

ka

'Ku

lansar

'Ku

lansar

awan

hitam,

'ku hantar
hitam.

hijau

'ku lansar
mayang
biru.
ka chawan

awan

'ku hantar,
biru.

'ku lansar
mayang
merah.
ka chawan

'Ku

hantar

Dayang

'Ku

hantar

ka

'Ku

lansar

'Ku

lansar

'Ku

hantar

'Ku

hantar

'Ku

lansar

'Ku

lansar

awan

'ku hantar
merah.

'ku lansar
mayang
ka chawan
ungu,
Dayang 'ku hantar
ka

awan

ungu.
ku lansar
mayang
ka chawan
kuning

'Ku

hantar

Dayang

'Ku

hantar

ka

awan

ku

hantar

kuning.

[p.468.

bemban

Lukah
Ka

sikutari

'nak menengo' lukah

menengo' kaya Allah.

Ka

ch6ti

kambing

Ka

tasek

ka

gumba

ka

kSbun

menari.

lorah, mudik

Hilir

bemban

I'.alau ada

jangan,

'Nak

hati

Ingat-ingatdalam
tadi lupa jangan.
Kata-ku
Di-bisekkan
"

kSbun

mangko' kSrang,
Jangan
Berhimpun kita ka^balei Dato'
Si Banding gilasa'orang.
Mak
Siku

cheti

[ccxxi]

kita ka

di-bSli

siat lukah,

Banding

Si

Kalau

lansar

! Tahaseh

Tahaseh

'Nak

lansar

'Ku

Fish-trapInvocation

[ccxx]

Mak

'Ku

'

bidadari.

Tatang puan, tatang cherana,

Tatang di tengah taman,
Datang-lah tuan, datang-lah nyawa,
di tengah 'laman.
Datang-lah dudok
Tatang puan, tatang cherana,
Tatang puan pagi hari,
Datang-lah tuan datang-lah nyawa,
kaki.
Datang naik membasoh
cherana
Tatang puan tatang
Tatang bidok di sglasar
Datang-lah tuan datang-lah nyawa
'nak bentang tikar.
Datang dudok
Tatang puan tatang cherana
Tatang dengan kait padi-nya,
Datang-lah tuan datang-lah nyawa
Datang dengan baik hati-nya.

Jumpa

CHAP.

Jangan 'kau bri malu,

Bangkit-lah menari."
Bangkit-lah dia.

lorah,

sikutari

di-p8mudah
menengo' lukah menari.

APPENDIX

650

berkirim
disini
ma'yong pa'yong kapada nenek yang kramat
dengan panjak pengantin pran tua dan pran muda 'nak minta'
jangan-lahdengki aniaya khianat pun dan jangan-lahbri rosak binasa dan minta'
berlak
deripada nenek sakalian kaum budak nenek jangan-lah bri budak nenek
pajan dan 'nak minta' -lah deripada nenek jangan bri rosak binasa berchela
sakalian puak ma'yong dan 'nak minta' biar sejok dingin sapertiular
chachat
handak-lah

serta

sakali

ka-samua

chintamani.
Al-salam

'ku

'aleikum

'nak

'ku yang
bernama
gunchang deripada nenek
menjadi dan jadi-nyaitu dengan jasad jadi. Maka
baluh bulan dan Guru
Guru bertapa didalam
ber'amal
didalam
kendong matahari
'ku berbajukan manik
dan Guru
hijur dan Guru 'ku berdarah puteh bertulang
berurat kajurbertSngko'itam lidah fasih ayer lior pun
tunggal beroma songsang
masin.
karna
nenek
ku orang
bersidi sakti sabarang pinta'sabarang
Dengan
buleh
maka
nenek
menjadi dan barang kahandak
barang
pun jangan bertulah
seksa
sakalian
sakalian
pada
pa'yong ma'yong
panjak pengantin
papa kadapatan
dan pran
dan minta'
tua
nenek
hulor kaki kaki hamba
sujud dan
pran muda
hulor tangan tangan hamba
hamba
handak
minta'
jabat
puteh mddong
peuawar
bersila deripada nenek
sendi-sendi
kramat
hamba
'nak minta'
nenek
yang
turunkan
titek
kasaktian
hamba
'nak
sakalian
serta
mu
tiga
dengan
perchik
sakali dengan panjak pengantin
pa'yong ma'yong pran tua pran muda ka-samua
dan
nenek jangan-lahbri 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
awal
awalan
mula
mahligeitujoh astana yang atas astana
menjadi dengan
yang
jasadjadi. 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' jfindraingat ta' ingat dengar ta' dengar tengo'ta'
aku
grak deri luar lantas ka dalam anjong tujoh astana
tujoh.
tengo. Maka
khabar
Jangan du' ralib tidor beradu ! Jaga sa'orang,jaga ka-samua
mendengar
tutor-'ku ! Jaga mendengar petutoran-'ku
!
Karna
tutor-'ku tiada gha'ib dan
berasa-'ku tiada lelapjajaran-'ku
tiada luput. Maka
jaga-lahpa'yong menjembakan
pa'yong,jaga ma'yong menjemba ma'yong, jaga pran bersama
pran, jaga
jiirugendang bersama
juru gong, jaga
juru gendang, jaga jura gong bersama
pengantin bersama
pengantin, jaga panjak bersama
panjak ! Jangan berlak
berosak
bri
binasa
dan
chela
pajan,jangan
jangan
sumbing runting berchachat
sakalian pa'yong ma'yong sagalakawan
didalam
ma'yong mana
perbaruan.1
yang
P"tra

Guru, guru

[ccxxiv]

awal

The

mula

Same

Ceremony

as

described by 'Che

[p.511.

Hussein

kapada kramat yang memegang

Pasang lilin tigabatang, satu minta' ampun
disini,satu pada guru kita (Batara Guru), satu kapada sagalajinma'yong.
Sudah
itu,mendpong tawar, katakan :

tanah

Invocation

to the Earth

Panggil Hulubalang
Hei

Hantu

Tanah,

Aku

tahu

asal 'kau

Bintang

Timor

asal

Jembalang

Tanah

mula

jadi.

Berkat
Dato' Batara Guru,
Dato' jangan menyakitkan,

Romanized

(Jin Tanah)

Dato'

jangan membisakan,
jangan membe'ngkakkan
Biar suka sagala hamba
Allah
Mendengar permainan kita !
Dato1

jadi :
'kau

Spirit(s)

from

the Set.

Journ., vol. ii. No.

26,

pp.

424-426.

To

[ccxxv]
To

Hei

bernama

Kulit

bernama

bernama

sakalian

Panahkan
mad

hati

Hei

Muhammad,

dengar permainan

kasuka

Yang

ta'

Aku

kita.

sukakan,

angkau
sumpah dengan

Kalau

kata

Allah,

To the Kramat

Kapada

Kramat

! undor
Jin Tanah
angkau tigatapak
Ampat penjuru 'alam
Tujoh j"rong dulapan desa ;
Hei

'nak

Jangan

!
Terjalinuri Muhammad
melemahkan
sagala hati ummat

Siti

Angkau

Muham-

ummat

[ccxxvi]

Aku

Lime

Raja-nya (Batara Guru}

Raja Berdiri,
Raja Bersila,
Raja Bersenam,
Raja Bersula,1
Raja Berpanah,

bernama

Daun

(jampi) the

bernama

batang

Dahan

Guru

Batara

charm

Sama

Akar

651

EXHIBITIONS

THEATRICAL

minta'

buka

'kau membri

Pran

panggong
sakit dSmam,

Kapada panjak pengantin, yang bermain

sakalian-nya,
Yang pukol buloh, yang gesek rebab,
tua,

muda.

pran

pfining,

kelu,
Perkata'an

[ccxxvii]
Kramat

The
words

di

Kramat

Kapada

kampong,

tabek

di

kampong

for the word

similar, only substituting
kampong the
are
darat,
laut,
(6)
rimba,
(4)
(3) gunong,
piilau,(5)
tively.
respec(i) padang, (2)
six lines

next

sa'orang samua

Tabek
Mana

rata

sSbut, ta' tahu nama,

s"mbah, ta' tahu tempat.

Mana
Hamba

'nak

mohun

bermain.

tempat

Jangan bri sakit dSmam, pfining,kfelu

Sagala panjak pengantin, d.s.b.

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

satu

"

Hei

aku

Semurah

[ccxxviii]
Al-salam

hei

Jin

menanam

yang

Another

'aleikum

purut, limau

limau

Bukan

Hitam

limau.

menanam

Invocation
berhati

to

the Black

Pada

hitam,

Berjnntong
Berhampedu
Berdada

lelang! 3

kak

limau,

badan

tuboh

hitam

berpeparu hitam,
bergigijongan,

beroma

merah

Adam

Sah

Bertulang tunggal saribu rupa,

jenissaribu maya,
Saribu jadijangan 'kau menggoda

Kalau

Saribu

seksa

Kalau

berlagaatau
3

anak

'kau

pada tempat

yang

pindah

'kau pada Allah

la-ilaha, d.s.b.

Qu. Bersulor.

bertandingpun gantong
Bangsa limau butan.

Allah
chuchu

Derhaka

1
3

ta'

hamba

pindah-lah
awal

songsang,

din

Muhammad

ummat

hitam

Genie

juga

dua-dua.

dengan berkat

APPENDIX

652

[ccxxix]

'aleikum

Al-salam

'aleikum

'aleikum
Muri

'Abdul

'Abdul
Hei

Hei

Jin Hitam
Jin Hitam
Jin Hitam

Hei

Al-salam

Anak

Sheikh

Al-salam

!
Sheikh

Sheikh

Sailillah berkat

sagala

membawa

kaum

Sarukup Rang

Sahalilintar

'aleikum

Jin

JinHitam

Sagempar

bernama
Jin Tunggal
yang
'aleikum
hei Jin Tanah
!

tahukan
asal nama
bapa-mu :
bapa-mu,
Sang Gala nama
ibu-mu
!
Sang Gading nama
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 !
di
Mu-lah
membawa
sagala Jin yang
di
kampong Jembalang
kampong,
Mari

blaka

Sa

[ccxxx]

Saribu

kechil besar

ka-samua

tua

dan

muda

Tepok-tepak,

buta,

tempang,

rungga,

meraba,
Mari

Jin Bala

hei anak

Hitam

etc.

Aku

Sailillah berkat

Jin !
Raja Jin bernama

Al-salam

of the World,

'aleikumhei

'alam

Sagertak Rang Bumi !

Sagunchang Rang Bumi !
Satumbok
Rang Bumi !
!
tujoh bersaudara
'aleikum
hei Sang Gala
Raja

Jin Hitam

Hei

Corners

Al-salam

Hei

Hei

Sheikh

Four

'Ali !

Jin Puteh
puak-mu
Jin Hitam
Bumi

of the

'aleikum

Al-salam

'alam

Sailillah berkat

Kadir

'Abdul
Al-salam

Sheikhs

Sailillah berkat

penjuru

ampat
Al-salam

to the

Invocation

CHAP.

trimakan
berkat

Dengan

jamuan

aku

ini

la-ilaha,d.s.b.

nama
Raja Jin ber-

Lakun

Darah

Specimen of a Mdyong
Lagtt dudok

atau

{Siapa-siapa
pun

bertabek

Song

[p. 513.

(Patani tua)

bulehjuga bernyanyi)

dondang dang dondang dondang we dondang dondang yong de-de hehilangrayuk l timbul timbul tersebut jaman ( zaman) dang d'ulu
de-de
abong ada d'ulu ada sakarang hubong berhubong hikayatma'yong
yong -we de
de-de abong e s(i)apamenengar
we
hikayat ma'yong s'apa b'las s'apa ta'
yong
rawan
bagei burong chandrawangsih bagei ular we chintayong -we de abong we
mani yong we
de abong we
bagei ambun
katujoh titek jadi pengasoh di badan
hamba
de de-de abong we
chari di laut dapat di laut tujoh hari berjalan
we
yong
jauh yong we de abong we tujoh hari berjalanjauh re(z)kita' putus sapanjang
jalanyong we de abong we ruyak hilang berita timbul timbul tersebut sabuah
negriyong we de abong we negrib(h)arubersalin rajadudok beradu di balei besar
Abong

e-e

he de-de abong

de

we

yong

habis.

WAR

[ccxxxi]

Charms

AND

to render

WEAPONS
Warrior

more

formidable

[p. 522.

Penggagah
Hei, Bali-Bali, aku

tahu

mula

asal

jadi,
Ruh
Jenaban asal mula mu jadi ;
Turun
ruh Jenaban ka pusat aku,
Naik

darah

brani

ka

muka

aku

mu

'Ku

tSntang matahari

Tiada
Ah

tertSntang

! aku

katujoh,
yang
lawan-'ku
!

angkau anjing !
d.s.b.

Here
mouth

'rimau

Dengan berkat,

satru

draw a long breath, puttingthe tip of the tongue up

(tongkatkan lidah di langit-langitmulut).

Em.

ruayat, i.e. kesah.

to the roof of the

WEAPONS

AND

WAR

VI

Penggagah

[ccxxxii]

besar

'Ali !

Nyah

! HAH

(sic)

LP-

menikam

Batu

di-tikain, batu

kandang Kalimah

Sifat didalam

batu,
blah,

La-ilaha-

ilia-'llah !
! Hu

Allah

Hu

Papan di-tikam, papan timbus,

Ayer di-tikam, ayer kring,

Allah

Lesong besi, anak tembaga,

Ah (?)kuat-'ku sapertiBaginda 'Ali,
Fatimah
!
Gagah-'ku sapertiummi
Aku
besi, tulang aku tembaga,

tembok,

di-tikam, bumi

sifat Allah

Sifat aku

'1-rahimi

Bismillahi '1-rahmani
batu

raya

Penggagah

Urat

pCtenggang

! HAH

HAH

[ccxxxiii]

Bumi

niCmakei

Nyah angkau

Si Kem-

Baris

do 'a

! HAH

! HAH

HAH

'Ali,

Aku

mati, di-langkah patab,

mengenakan
bang Maiat.

Aku

'All, gCntar 'Ali, gCntar bumi

Kai

de' hft,a
Hinei di-surat,1bacha
Si Dayang Melena,
'Ku asal lulus,3
Di-soroki

653

Rumput di-tikam, rumput layu,

Gunong di-tikam, gunong runtoh,
Langit di-tikam, langitruntoh,
'Ali.
Tegak terdiri di halaman

Allah

Aku

bernama

harimau

Hah

! Berkat

la-ilaha,d.s.b.

[ccxxxiv]
Bismillah,

d.s.b.

Besarkan

Allahu, ya

tuanku

Sifat-'ku

in Mah
Muhammad,
junjong Nabi
guru-ku,
Sangka8 mata, jadi pendinding api na-

La-ilaha, d.s.b.
! kulit ku

Hu

Jalan

raka,
! Hu

Allah

Hu

tiada

Dengan

Tinggi 'ku, tinggikan besar-'ku,

membri

tiada

jalan,

kulit ;

membri

belulang kSring

Bernama

Samad

Allah

Allah

kandang Kalimah,

Sifat didalam

Ta"

Hak

bernama

aku

sifat Allah

berkat, d.s.b.

Penggagah

[ccxxxv]
Hei

Blah

Balu

dudok

Hei

Blah

Balu

dudok

'Nak

turunkan

Naik

darah

telapak tangan kanan-'ku,

telapak tangan kiri-'ku,
gemburoh ka pusat aku,

darah

brani

ka

muka

aku,

sagala lawan-'ku,
Di-gentarkan Allah, d.s.b.

Gen

hati

tar

Penggagah

[ccxxxvi]
Hong
Lalu

lampang 6
tegak di pintu raya

Kunum

besar

lalu,
Tinju rejang7aku
Panchong-ku panchong 'Ali,
Panchong-ku sapertikumbang
Hinggap di ayer lagikring,
Hinggap di batu lagiblah,
lagiruntoh,
Hinggap di gunong
8
Hinggap di langitlagitembok
lalu, ah

Di-surat, Le. aku.

Ha, i.e. angkau. (Hutgu. etn. e/o'afor dS
ha.)
is from
me," i.e. " it rests
* " Penetration
1

Hanchor

"*

me

whether

QK. ia.

you

penetrate

or

not."

nyawa
lulu

musoh

satru

sapertitimah

dangan
Saperti ambun

di

Allah

Di-bisakan

Muhammad,

Di-bisakan

Baginda

peren-

Rasul

Allah.

sa-hingga.

Em.

*"

Gampang(p.

Rejang, said

to

Le

Achinese,equivalentlo

tinju.
"

lawan-ku,
dalam

ujong rumput,
jari-'ku,

Di-bisakan

with

lagilembang,

di bumi

Hinggap

anak

7V;/;3oX-= menchedok

ayer

(?)"

APPENDIX

654

Penggagah

[ccxxxvii]
tang,1tang besi,

besi

Hong

CHAP.

Brat

ber'ja,
bertentang sangga
!
Sangga bSr'ja,sangga bunoh
Hei, Maya-rnaya.
'Ku
titik,'ku pijak-pijak,
Sapertibangkei tengah jalan,
Kabul

memakei

aku

do

'a

Brat
Brat
Brat
Kabul

Pelawan

aku, menahan

Kukok

aku,

Datang Jat (?)2bunga saribu ;

Tala talor datang gajah sa'ekor
Tongkatkan halilintar 'alamkan3
bayang 'ku ;

to

!5

tar

yang
Pergi-lahambil

nyawa

orang

thin

the Kris

stripof

kubor,
satru
(?)4

lawan

'ku.

Enemy

Ampat

apa

sebab

'kau bersaudara

dengan

aku,

from

cocoa-nut

menunggoh6

'Kau

Measurement
Measure

madu

Kama

itu,

[ccxl]
1.

khianat

aku

'Kau-lah

with

aku

angkau dengan
harap :

Bersaudara-lah

Jangan

telor,

Bawa-lah
!
pergi kamana-mana
Jikalau 'kau ta' mahu
mengambil,
'Kau
di-makan
sumpah !

Jembalang Tanah,

Si Ali Li

Jin Hitam,

dalam

Saudara

'aleikum,

Jin Tanah,

maiat

destroyan

Tangkal

Hei

dalam

ayam

Berkata

bayang-

Charm

[ccxxxix]

Al-salara

berkat, d.s.b.

hati,

membrat

[ccxxxviii]
Tahan

sapertibatu terbgnam,
sapertibatu tersgnjam,
sapertik6dei raya.
sapertitangga maulana
sa-brat bumi
dengan langit

Brat

Besi

pintu pagar

of K^ris

the bottom
leaf about

di

of the blade
half

aku.

[p. 530.
to the point
(inthe centre)
Cut the stripto this

inch wide.

an

off
length and fold it trebly; notch one of the third parts at the fold ; measure
thirds
the
blade
from
the
bottom
towards
the
the length of the two
on
remaining
Then
off the remaining
the blade at this distance.
measure
point,and mark
See that its extreme
follows :
end exactly
the blade at this mark
third round
as
the blade at right
coincides with the left side of the blade, and stretch it across
angles,bending the stripof leaf round the edge at the exact spot reached on the
opposite edge of the blade by making a dent but not severingthe leaf. Then
the
it a second time from the dent thus made, making a second dent on
measure
third
when
this
third
time, making a
dent,
a
Repeat
stripat the point reached.
the dent on the stripof leaf should be found to come
exactlyin the centre of the
blade, if the blade is a good one.
If it falls on either side it is bad, and if it requiresfour measurements
(instead
There
will never
be more
be good.
of three) it is very bad, though five would
"

five.

than

This

measurement

is called

the

Malay

measurement

{Ukoran Malayu)

as

tinguished
dis-

from
the hilt,
nearer
(Ukoran Bugis), which is made
Bugis' measurement
off the remaining two-thirds from the
Begin as before, but measure
point instead of ;he hilt. This will give a mark farther up the blade, and the
stripof leaf must then be folded round the Kris to see where the notch (between
2.

as

The

follows

"

1
Tang = kit a
kantu).
2
Quart.

in the

spiritlanguage (bhasa

4
6

Qucere.

Em.
Mengadu.
i.e. Halilintar.

Ampat.

These

four
6

are

the Saudara

Qu. Menunggu.

the second

and

third

the breadth

which

will
divisions)

of the

WEAPONS

AND

WAR

come

k'ris will go

from
Merely measure
the
until the notch is rightover
it is good, but if in the centre
or

the

on

into

the end

655

the

blade.

The

division

third

of the third division

blade.

If it

the

at

comes

number
is

of times
of

now

portance.
im-

no

before, continuing

as

left side

of the

blade

rightit is unlucky.
called
Ukor
Toh
of
Another
method,
Mujud Date? Lukut (themeasurement
3.
Toh
by Selangor Malays.
Mujud, chief or founder of Lukut), is used especially
unfaithful with a Kedah
and
The
Mujud's wife was
man,
story goes that Toh
searched
that her husband, being jealousto desperation,
everywhere in vain for a
would
settle his adversary. At length,however, in a dream
vision
Kris which
a
in
and
told
him
look
for
Kris
the
to
to
him,
a
sapukal
possessionof a
appeared
kind
r/mis
of
mollusc
Toh
who
was
or
?).
digging up
tepeh (a
man
Mujud
look
for
the
and
with
to
went
on
one
so
accordingly
meeting
occupied at
man,
Labuhan
Pulau
Bilek, near
Tanjong Tuan, found that he had a very old and
which
he
Armed
with this
thereupon bought from him for 25 cents.
rusty Pris,
then
found
his
Toh
and
slew
and
the
k'ris
adversary,
Mujud
proportionsof the
here given.
corresponded with the measurement
lucky weapon
Fold the stringor stripof leaf,and cut it in half.
Take
of the halves,
one
from the pointupwards as far as it will go.
fold it,and measure
Mark
the spot,
of the Kris at that spot : there must
off the stringin breadths
and measure
be
of the string
be in
at the measuring of the tenth the end
must
ten breadths, and
the

on

of the blade, if it is to be of any use.

Then take the other half, fold it also in two, and

the centre

blade

of the

in the

the blade
within

4.

far

ant

an

length of
to

stringwill go : there
half string,
and the end
of
the
blade, or, as
edge

the

of the

up
be

must

of the
the

from

the bottom
breadths

seven

stringshould

Malays

say,

"

of

come

leaving

pass."

method

Another

measure

the folded

as

hair's-breadth

for

space

as

is known

the

as

Ukoran

GZnap,

Ukor

or

Mandar

(of

obtained

on

Celebes).

of

stringin
commencing

the

Fold

the blade,
the

two,

is contained

blade

and
the

at

off the

measure

Then

bottom.

in the whole

half-lengththus
how

see

length

of

the

times

many

the breadth

string,which

should

be

fourteen.
how
thumbs'-breadths
there are
many
way of measuring, to see
lengthof the blade, is as follows. It is not considered of much importance :
the foot of the blade near
the hilt,and the thumb
Lay the rightthumb across
of the left hand also on the blade immediately above the other ; continue placing
in front of the other until the point is reached, repeatthe thumbs
one
alternately
ing

5. Another

in the
"

first thumb's-breadth

for the

for
(fall),

runtoh
which

the

with

recommence

thumb

to

third

the

point

the

and

gunong,

the

word

(mountain), for the second

stgara (ocean), after

gunong
the

(honey), for

madu

is

blade

so

on.

good

fourth

If gunong
but not
one,

or

madu

brings

if it is runtoh

the
or

sfgara.
6.

Another

is thus

measurement

described

"

Put

the

tip of

the

rightthumb

the

the hilt joins the blade, with the back

of the first joint
spot where
upon
the
blade
this
the
left
thumb
the blade,
to
next
across
against
horizontally
;
put
and continue
the first joint of the rightthumb
with the breadth
of
to alternate
the left tillthe

point of

For

the

For

the breadth

And

so

length of
on

the Kris

is reached,

the firstjointof the

of the left thumb

alternately

.....

repeatingas

rightthumb
.

follows

"

bfrjong.
btrkapal.
sampan

tunda.

fa? bfrtali.

bPrubong.

bMampal.
makan.
ta" tfrchahari.

APPENDIX

656

in which

only good blades are those

bZrjongor bZrkapalat the point.
The

[ccxli]

CHAP.

Fencing

of measurement

gives

Terms

the young
to split
downwards.
(lit.
cocoa-nut),to cut straight
undergrowth),to make a horizontal stroke.
from left to rightwith an
upward motion at the end

B'lah

mumbang

Tibas

(lit.to cut down

sepak, to " cut

Tebas

this method

"

of the stroke.
Paras

"cut"

to

gantang,

downwards,

as

Panchong Malayu,
end

in

"

' '

to

from

rightto left with the back of the hand

of rice.
a measure
levelling
from rightto left with an upward motion
cut

turned

"

"

at

the

of the stroke.

Of

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

"

"

"

DIVINATION

[ccxlii]
Al-salam

Hei,

Dato'

BLACK

THE

the Whereabouts

To ascertain

'aleikum

AND

Lost

of a

Batara

ART

of Property

Piece

Terjali (?) nuri

Siti

Guru?

Muhammad

[p.534.
raja-

'kau,

!
bagi makan
Aku
tahu
asal
Tanah
!
Jin
[jadi]
asal 'kau jadi,
Bintang Timor

Batara

Ini 'ku

Hei,

(Here

mention

'kau

the article whose

The

Five

Minta

tolong menilek

Ominous

Katika

hulubalang.

'ku membri

whereabouts

Katika

[ccxliii]

Guru

Inilah

you

makan

wish

barang.
to

ascertain.)

Times

Lima

[p. 545.

Maswara

Ini pada menyatakan katika Maswara

: jika berjalanbertemu
dengan orang
melihat
atau
laba
puteh
kuning
kaya puteh kuning warna-nya
; dan
perampuan
lari
matahari
dan
ka
rumah
hidop
jika
pergi-nyapada
neschaya
puteh jua,
orang
kadapatan jua ; dan berniagaputeh, laba ; dan harta hilang,orang puteh kuning
menchuri
maka
[dia?] di-taroh-nyapada kapala-nya tidor tetapi berbulan
J
khabar
baik
khabar
tiada
jahat
sunggoh jika
sunggohan jikasakit
dapat ; jika
tiada
sebab
baik,
baik;
[?2]; jika di-serang orang
jika menyerang
orang
hitam
alah, jika marga [satwa ?] puteh cli
puteh menang,
jika menyabong ayam
hitam di kiri ; jika zakat puteh kuning warna-nya
dan perak
kanan
sapertiamas
dan di-brikan kapada fakir dan miskin.
As

an

illustration of

the

in which

way

(from Naning, Malacca) is here given :

Malay

MSS.

vary, another

version

"

:
kalakuan-nya puteh kuning ; jika berjalan
pada katika Maswara
berbangsa pakeian-nyaputeh
dengan orang puteh kuning atau orang
manis, jika
kuning ; jika kita di-perjamu orang
[pada] katika itu Igmak
baik sunggoh,
baik, atau barang kerjapun baik ; jika warta
mengadap raja-raja

Bab

bertemu

1
2

Some

word

like

On.

Itantw,puaka,

sunggoh-nya.
buatan

orang,

or

the

like,is missing here.

APPENDIX

658

menchuri
dia tiada mengapa,
handak
(jikal harta hilang, perampuan
deri kanan
di [?] bersinggah [?]kembali) ; jika [membuaf] bilah pandak
panjang
deri
kiri ; jika bijigenap
bilang-nya ; jika luka
hingga prut ka dada-nya ;
sakit
akan
ubat-nya
[sakit]
puteh
tetapi
payah deripada sheitan ;
(jika
warna-nya,
maka
kekal
dapat jua-nya[?]).
hilang,
jika
perampuan
deri

kiri ;

Katika

Brahma

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

Bab

(ini)pada

kita

Katika

Bismi

(ini) pada (menyatakan) katika Bisnu : kalakuan-nya hijau ; jika kita

tabuan
dengan ayer besar atau kita mendapat hujan atau
atau
berklahi
kita bertemu
serta
(bermusoh)
dengan orang
(kita pun
berkalah); jika
kita di-perjamu orang,
dengan sayor ; jika di-riba-i hilang laki-laki memaling dia
Bab

berjalanbertemu

hamba

itu

lari atau
kahiberparut pada tuboh-nya ; (jika hamba
di-bawa-nya ka selatan pergi-nya tiada mengapa) benda itu ditaroh-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
kita
jua jika
berjalankasana lagipun ia menyebrang sungei besar ; atau [?]laba
kita pun
madu
atau
atau
[?]
ayer
ayer susu
ayer chak [?]jika [merga ?] satwa
kiri
di
di
kanan, puteh
hijau
; jika belayer neschaya karam
padah-nya, atau
sakit tiada mengapa) ; jika
angin besar; jika sakit payah, jika perampuan
yang
khabar
jahat,sunggoh, jika khabar baik, tiada sunggoh ; (jikakahilangan harta
tiada akan dapat, sapertijatoh ka dalam
laut ;)jika mengadap raja-rajaberhenti,
kita melihat
darah ; adapun pada katika itu
lagi orang di-merka-i
raja,atau
men/bus
jangan kita berjalan atau
sahya, jangan kita mendatangi orang baik
dan jika di-datangi orang
tiada
baik, berdiam
neschaya ada kuat-nya, tetapi
mendahului
handak
barang
pakeian-nya pun
juga sa-lapishijau senjatamenang,
busar baik ; jika menerka
[?]hijau deri kanan
puteh kuning deri kiri ; jika
nya
[membuaf] bilah panjang deri kanan
pandak deri kiri ; jika luka lutut-nya kabaivah : Allahti a'tam
(la hula wa lakut alah billah 'aleyhial-'athim : tamat).
atau

langan

harta

orang

itu

Qu.

dia

bersunggoh.

659

DIVINATION

vi

Extract

[ccxliv]

Sa'at

from

the

"

Ominous
Sa'at

Fwjw/and

[p.547.

Moments"
'Azrail

itu baik, jikakita berjalanatau

mengadap pada orang
sa'at Yusuf
baik, jikaberniaga banyak laba salamat ; jika ada khabar jahatjadi

Jika pada
besar

pun

baik-nya,jika ada khabar jahat [sic]jadi sunggoh-nya ; jika kahilangan amas

atau
perak tiada [di-]dapat-nyatetapi ka timor pergi-nya,jika di-dapat-nya
tiada di-dapat-nya; jikapergi prang salamat
terlalu banyak bichara-nyakemdian
dan
ka
barat
kita mengadap
pakeian kuning insha' Allah
sakalian-nyamemakei
'Azrail
itu
ta'ala.
jahatmengerjakan, yang baik jadijahat dan datang
Jika sa'at
jamuan tiada buleh laba dan tetapi rugi [?]; baik jadi jahat dan nigi yang
s"rahkan
wa
kapada Allah subahanahu
mengambil itu orang banyak melainkan
baik tiada
kita ; dan jika khabar
membunoh
ta'ala dan
sahaja-nyaia handak
sunggoh dan khabar jahatsunggoh : jika kita pergi prang banyak mati atau jadi
rosakan
kapada kita dan jikaada bichara pada sa'at itu nantikan pada sa'at yang
lain karna sa'at itu terlalu jahat : tamat.1

This
be

the

table
as

same

is read

downwards,

in the Katika

The

[ccxlvi]

in columns.

[There
one

versions

two

are

has been

alluded

Besides

given here.

to

these two

parts of the day appear

to

lime;

Seven

Katika

The

The

Lima.

Tujoh

of this system
differingentirelyfrom each other.
The
other has a different order, and is

in the text.

there is yet

third,which

is much

It takes the Celestial bodies in the reverse

into greater detail.
with Zuhal
(the Moon).]
(Saturn), and ending with Kumar

longerand

goes

order, beginning

pri mengatahui katika yang tujoh karna Allah ta'ala menjadikan

langityang tujoh lapisdan bintang yang tujoh dan hari yang tujoh. Adapun
Kamar
: ia-nyapada langityang
pertama,
bintang yang tujoh pertama nama-nya
merah
pad^ katika itu, ada-lah
; apakala melangkah kita
adapun warna-nya
merah
jua,atau benatang atau buahan atau makanbarang yang bersua melainkan
sakit
atau
atau
darah
luka
makanan
atau
atau
jangan-lah
ajal-nya; maka
melangkah pada katika itu karna terlalu jahat katika itu.
Bab
ka-dua, bintang Katib 2 (?)nama-nya,
diam-nya [pada]langityang
yang
hitam ; apakala kita [melangkah] pada katika itu,ada-lah
ka-dua, warna-nya
barang yang bersua hitam jua, atau orang yang jahilatau benatang atau buahan
kita tiada
melainkan
makan-makanan
hitam
atau
jua bersua, barang kahandak
sampei ; jangan melangkah kita pada katika itu, atau barang pekerja'antiada
jadi; kembali jua hanya kapada tempat yang sedia.
Bab
ka-tiga,nama-nya
bintang Zahari,3diam-nya pada langit yang
yang
ka-tiga,warna-nya
puteh ; apakala melangkah [pada] katika itu barang bersua
Bab

ini

1
-

The
For

substance
'UtariJ.

of the rest of this short

treatise will be found

3 Zuhrah.

in the

text.

APPENDIX

660

CHAP.

saleh kain-nya puteh atau

benatang atau makanyang
orang
puteh ; inilah sa-baik-baik langkah pada katika ini sa-baik-baik
(?)kahandak
[pada]katika itu.
barang pekerja'antiada terbelintang
Bab
nama
Shams,
hijau; diam-nya
bintang-nya
ka-ampat
warna-nya
yang
pada langityang ka-ampat ; apakala melangkah kita pada katika itu ada-lah
bersua
kras uleh kita atau
dengan orang yang besar-besar,atau benatang yang
ular yang
besar-besar, atau
besar, atau
angin yang besar-besar, atau barang
pada katika itulah kita
;
sabagei-nya besar-besar jua, hijau-hijauwarna-nya
karna
kusmus
(?) pada katika itu ;
melangkah
pekerja'anjangan-lah
hanya

puteh jua,

atau

makanan

pun

wa'llahu

a'lam.

merah, hitam,
bintang-nya Marikh,1 warna-nya
ka-lima
katika
itu sakalian
pada
;
diam-nya pada langit yang
bersua
ada-lah
itu
amat
binasa, hanya barang yang
benatang yang
pekerja'an
sakit atau
binasa
atau
bika-bika
luka, atau
merugi, atau
(?) atau
orang
sakali-kali
kita
binasa
jangan
melangkah pada katika itu
;
kadatangan ajal atau
atau
binasa
berbuatan
kita
atau
hampir ajal-nyadatang : wa'llahu
jua,hanya
Bab

yang
hijau, biru ;

ka-lima,

nama

a'lam.
Bab
ka-'nam,
bintang[puteh kuning ; nama
nya]
warna-nya
yang
Mushtari, diam-nya pada langityang ka-'nam, warna-nya
puteh kuning ; apakala
melangkah kita pada katika itu,ada-lah langkah rezki dan barang yang bersua
makanan
makan
atau
barang
benatang atau
puteh kuning jua, orang atau
pada langkahan ini salamat ; dan sa-baik-baik
[?]; ada-lah
pekerja'an atau
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
ka-tujoh,nama
yang

ka-tujoh,warna-nya
pada katika itu atau
deripada baik sangat

bintang-nya Zahal,2 diam-nya pada langit yang

puteh, kuning, hitam, hijau,merah, dan barang pekerja'an
perlangkahan baik pun ada jahat pun ada tetapi jahat
wa'llahu

and

Lucky

[ccxlvii]

a'lam.

Unlucky Days of the

Week

[p. 549.

terlalu baik, barang di-chita-mu

Ahad
Fasal pada menyatakan malam
segra
Ithnin itupun terlalu
padah-nya ; dan jikapada malam
di-peruleh: demkian-lah
baik barang pinta-mu segra di-peruleh; demkian-lah
padah-nya ; dan jika pada
akan
baik juga 'alamat
Thalatha
malam
menjadi mentri atau penghulu besar :
itu jadi pertapa,
Arba'
demkian-lah
padah-nya ; dan jika pada malam
orang
malam
Khamis
baik
dan
barang yang
jikapada
jikajahiljadijahat,padah-nya ;
malam
terlalu
dan
dia
melihat
kasih,
jika
pada
Jum'at
padah-nya
;
jadi
jadi
Sabtu
beruleh
baik akan
sukachita, padah-nya; dan jika pada malam
amat
'alamat

! Ya

dan

berkat

beruleh

Amin

salamat

di-bri Allah

ta'ala.

Rabb'-al-'alamin.

Days -which

[ccxlviii]

are

Unlucky

in certain Months

pada tiap-tiapbulan :
nahas
dan
kapada
pada
bulan
hari
nahas
dan
Safar
bulan
i
dan
nahas
kapada
1 5 pun
kapada
juga ;
Rabi'-al-awal
bulan
I hari
dan
nahas
hari
bulan
kapada
kapada
juga ;
3
pun
Rabi'-albulan
nahas
dan
bulan nahas, kapada 2 hari bulan
kapada
juga;
pun
akhir I hari bulan nahas kapada 7 hari bulan pun nahas juga ; dan kapada bulan
nahas ; dan
nahas
'1-awal 2 hari bulan
kapada 15 hari bulan
Jumada
pun
hari
bulan
hari
bulan
nahas, kapada 4
pun
kapada bulan Jumada-'l-akhir2
hari
bulan
nahas
hari
bulan
kapada 13
nahas; dan kapada bulan Rejab II
lagi

Dan

nahas

pada

bulan

Pertama-tama

bulan

Muharram

yang

dua-b'las

only

kapada 5

itu

hari

"

bulan

Mirrikh.

Zuhal.

DIVINA

vi

661

TION

kapada bulan Sha'ban

3 hari bulan nahas kapada 4 hari bulan
nahas
[?]
hari-nya
juga ; dan kapada bulan Ramthan
pun
pun
pada 9 hari bulan nahas kapada 20 hari bulan nahas ; dan kapada bulan Shawal
Zu-'lbulan
6 hari bulan nahas, kapada 7 hari bulan
pun nahas ; dan kapada
Ka'idah
2 hari bulan
nahas, kapada 9 hari bulan pun nahas ; dan kapada bulan
Zu-'l-Haji16 liari bulan nahas, kapada 7 hari bulan pun nahas juga ; wa'llahu
Nabi sail' Allahu
a'lam bi-'l-sawab,telah di-wasiatkan
'aleyhiwa'1-salam kapada
Amir
rathi
Allah
'anahu
'All,
Al-Mu'minfin]
ajm'ain kapada tiap-tinpbulan
didalam
nahas
besar
tahun
satu
nahas,
dua-puloh anipat kali 24 yang
punya
yang
besar ada-nya : wa'llahu a'lam.
nahas

juga ;

nahas

dan

dan

[ccxlix]
Ini

Days Unlucky

nahas

di-k'luarkan

pada tiap tiap

-

Allah

dan

kapada lima
'aleyhial-salam ;

ta'ala Nabi
hari

bulan

bulan

Allah

Month

in any

Pertama-tama

"

Allah

kaum

ta'ala

hari

deri dalam

'aleyhial-salam

Adam

di-karamkan

kapada tiga
Nabi

bulan

shurga ;

Allah

Noh

di-buangkan Allah ta'ala akan

Allah
Yusuf
Nabi
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
tatkala itu sumbing
al-salam
didalam
laut ; dan kapada lima lekor hari bulan
gigiRasul Allah sail' Allahu 'aleyhiwa'1-salam.
dan

hari bulan
kapada tiga-b'las
di-buang uleh saudara-nya

[ccl]

Ltickyand

Fasal

pada menyatakari bulan

handak-lah

Months

is missing ; it is generally believed to be

(Mtiharram

kasakitan

Unlucky

membri

padah-nya. Jika pada

dan
semper[na] dunia

bulan

beruleh

Safar, orang

sedekah

tujoh

Rabi'-al-awal

kali

maha

pada

dukachita

sabulan

baik orang

lucky]
lagi (lagi)

demkian-lah

itu beruleh

itu

sukachita

padah-nya. Jikalau pada bulan Rabi'-al-akhir

dan lagi di-pujiorang
[itu?] uleh sagalataulan
kasih
bulan
padah-nya. Jika pada
Jumada-'l-awal itu pun,
handaki-nya (?)
handak-lah
itu
beruleh
laba demkian-lah
juga orang
padah-nya. Jika pada
demkian-lah
bulan Jumada-'l-akhir'alamat akan beruleh kernia rajaatau
mentri
benar
khabar
padah-nya. Jika pada bulan Rejab 'alamat orang itu akan beruleh
di-b'ri Allah
ta'ala orang
dan
n'emat
itu demkian-lah
padah-nya. Dan jika
pada bulan Sha'ban 'alamat orang itu akan sapertidi-pleherakanJibrail'aleyhi
al-salam
pada
datang pada orang itu,barang yang di-pinta-nyadi-peruleh-nya
baik di-bri
Allah
maha
ta'ala,demkian
padah-nya. Jika pada bulan Ramthan
benar
Allah ta'ala pahala Mikail 'aleyhial-salam
itu berbuat
handak-lah
orang
demkian-lah
padah-nya. Jika pada bulan Shawal 'alamat pahala sapertiIsrafil
'aleyhial-salam, orang itu akan memegang
karaja'anyang benar demkian-lah
inilah besar
padah-nya. Jika pada bulan Zu'1-Ka'idah
pahala-nya saperti
handak-lah
'Izrail 'aleyhial-salam
di-bri Allah
amanat
ta'ala akan
itu,
orang
demkian-lah
juga membunoh
padah-nya. Jika pada bulan Zu'1-Haji terlalu
akan
ibni Al-Khattab
amat
baik, di-bri Allah ta'ala pahala-nya saperti'Umar
Amir-alkatika pahala-nya,sapertiAshmat
ibni
Afan
saperti
(?)
(?)pahala-nya,
Mu'min[in] 'aleyhirathi Allah 'asanat (?), di-negrahkanAllah ta'ala orang itu
ada-nya.

itu pun

[ccli]
Dan
Bermula

baik

akhirat

terlalu sukachita

Times

when

Storms

are

to

be

expected

bulan angin besar akan turun

:
lagi fasal nahas angin pada tiap-tiap
28 turun
jikalaubulan Muharram
angin ; dan jikalau
kapada 27 atau
"

Or

Zu-'l-hijjah.

APPENDIX

662

CHAP.

Safar kapada 25 turun

angin ; dan jikalau bulan Rabi'-al-awal
23 tuir.n
atau
21
angin; dan jikalau
24 turun
angin; dan jikalaubulan Rabi'-al-akhir
bulan
angin ; dan jikalaubulan
Jumada-'l-awal kapada 9 hari bulan turun
Jumada-'l-akhirkapada 16 atau 20 hari bulun turun angin ; dan jikalaubulan
kapada 13
Rejab kapada 9 hari bulan turun angin ; dan jikalaubulan Sha'ban
hari bulan turun
kapada 1 1 hari bulan atau
angin ; dan jikalaubulan Ramthan
kapada 14 hari bulan turun angin ; dan jikalaubulan Shawal kapada 9 hari bulan
hari bulan turun
atau
12
angin ; dan jikalaukapada bulan Zu-'l-ka'idah kapada
hari
atau
bulan
angin ;
kapada
15 hari bulan atau kapada 1 6 hari bulan turun
7
dan jikalaukapada bulan Zu-'l-haji
turun
hari
bulan
8
hari
bulan
atau
[kapada] 5
bi'1-sawab.
a'lam
wa'llahu
:
angin
bulan

Omens

[cclii]
Depending
Bab

on

the day

of the

[p.550.

Week

which

begins the Year

ini

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

[ccliii]
Depending

Omens
on

the Letter which

the

Year

bears in the Cycle of Eight

lagipada menyatakan laksana tahun : jikalautahun itu Alif, benatangdingin,hujan pun banyak, ayer sungei pun besar,huma
ladang
pun jadi,tanam-tanaman
pun jadiada-nya.
Dan
jikalautahun itu Ha, benatang-nya harimau, laksana panas, orang mudamuda
berniagapun banyak, huma
ladang pun jadiadapun banyak mati, orang
Dan

nya

tikus,laksana

nya.

jikalau tahun itu Jim, benatang-nya pelandok, laksana korang kuat

banyak sakit dan angin pun besar ada-nya.
panas,
Dan
jikalautahun itu Zei, benatang-nya naga, laksana dingin,huma
ladang
akan
manusia
huru-hara
kemdian
tetapibanyak orang lapar,
pun jadi
pun banyak
baik ada-nya.
Dan
jikalautahun itu Dal awal, benatang-nya ular, laksana dingin, orang
banyak sakit,hujan pun banyak dengan ribut ada-nya.
pun
Dan
jikalautahun itu Ba, benatang-nya kambing, laksana lapar,manusia
banyak
orang pun banyak sakit,hujan pun korang,sungei pun kring,kanak-kanak
dan duka hati (?)kahandak
jadi, manusia banyak kasukaran
padah-nya ada-nya.
Dan
niaga
jikalautahun itu Wau, benatang-nya ayam, laksana dingin,orang berderi jauh banyak datang,'wang itu sakejap sahajabanyak, tetapimanusia
banyak bersalahan sebab tiada berbuat kabaktian kapada Allah ta'ala ; angin pun
korang ada-nya.
Dan jikalautahun
terlalu panas,
itu Dal akhir, benatang-nya rusa,
laksana
huma
hujan pun sadikit-sadikit,
ladang pun jadi,tetapibanyak orang di-kuto'ki
Allah ta'ala sebab tiada berkabenaran
a'lam.
; itulah ada-nya : wa'llahu
Dan

manusia

TION

DIVINA

appears to be another version of this

by different animals, viz. :

There

663

Cycle, in

which

the years

are

bolised
sym-

"

the Buffalo (?),Ha

by the Buffalo or Bullock, Jim by the Tiger and
and the Pig, Dal awal
by the Crocodile and the
Dog, Zei by the Mouse-deer
by the Horse and the
Dragon (naga), Ba by the Dragon and the Lion, Wau
1 lawk
and Dai akhir by the Flying-fox(kubong)and the Dog.
(htlang),

Alifby

the

Extract

[ccliv]

from

the

"

Twelve

Bintang
Maka
clan serta

handak-lah

kita

ibu-nya,maka

Constellations

"

Dua~tflas

abjadkan huruf
buang dua-b'las

dan
nama
perampuan
dua-b'las : berapa yang

nama

laki-laki

tinggalitulah

: jika tinggal satu, Hamal

bintang orang itu laki-laki atau perampuan
Thaur
bintang
nama
bintang-nya,jika tinggal[dud],
-nya, demkian-lah
lihat pada sharat-nya itu.1
Bab yang pertama, jikaberbintangHamal, laksana
api naraka, dan nabi-nya
Adam
tikus,burong-nya rajawali,
'aleihi-'l-salam,
binatang-nyabiri-biri,
guru-nya
karang(?),
Mizan, satru-nya 'Akrab, berkata-kata
kayu-nya khorma, teman-nya
Bermula
itu tubohwarna
tuboh-nya puteh atau hitam : wa'llahu a'lam.
orang
rambuni
sadarhana
rendah
dan
lagi
tersangat panas deripadadingin
sir(?)-nya
nya
benar lagipula suroh-surohan
dan orang itu perkata'an-nya
orang dan bhagi-nya
ada parut pada tuboh-nya maha
sapertiayer didalam timba rezki-nya. Bermula
itu tiada mufakat
besar atau tahi lalat,dan orang
dengan kulawarga-nya sagala
sahabat-nya,tetapiorang itu kras, satru-nya pun alah pada-nya,sabermula orang
baik ia berniaga didalam
itu jangan ia berlayer,
negri,karna rasi-nyaapi karna
satru-nya ayer, dan kahidopan-nya pula kuning serta puteh dan jikalauberhuma
Bermula
kapala benih-nyakuning baik didalam pada itu : wa'llahu a 'lam.
orang
baik pada-nya Muharram,
itu bulan yang
hari-nya Thalatha, dan bulan yang
jahat pada-nya Safar, hari-nyaIthnain, clan jika sakit ambil daging kambing
di-makan
di-sembilihkan
dan di-rendangdengan minyak maka
merah
daging-nya,
jangan bergaram minyak-nya, sapukan pada sagala tuboh-nya 'alamat-nyaorang
ta'ala 'afiat ; dan jika
itu penyakit-nya di prut dan ka hulu hati, insha' Allah
memakei
chinchin
handak
kuning permata-nya baik pada-nya dan gha[ib?]
sheitan-nyapula orang itu uleh itulah yang hampir pada-nya dan tempat sheitan
itu pada sagalapohun kayu di-sana-lah
tempat 'kau diam barang siapalaki-laki
dan
Hamal
lain
ka
sana
apabila 'kau lihat tiada menygbut
berbintang
perampuan
'kau tangkap-lah'kau persakitAllah
maka
Allah
Rasul
maka
dan
nama
nama
ia
sakit ayer mata-nya pun mensakitkan sagalatuboh-nya terlalu sakit-nya
; jika
dan ubat-nya
'kau
tiada-lah
buleh
berkata-kata
dan
gilir
lidah-nya
pandakkan
dan
daun Inning (?)
dan kunyet kring dan bawang merah
ambil paroh enggang
di-hasabkan
clan daun mengkudu maka
di-salimutkan
dengan kain puteh maka
ambuskan
deri
dan
bachakan
ini
do
'a
kapala-nya sampei
[sic]di-bawah-nya
Sabtu maka
atau
sapukan
kapada kaki-nya,tatkala mengubat itu petang Khamis
mandikan
: insha'
dengan ayer bermalam
minyak itu pada kapala-nya kemdian
'afiat
inilah
Allah ta'ala
:
'azimat-nya.

nama-nya
nama

Bismillahi

[Here

comes

an

'l-rahimi

stars, each
text, followed by four six-pointed
six
then
come
equilateral
triangleon the top of another ;

Arabic

formed

U-rahmani

prayer

or

by puttingan
"magic letters."]
Bermula
beranak, jikalaki-laki

sets of

Inserted

from

another

Hughes' Diet, of I slain,s.v.

version, which

yang

also

baik

nama-nya

gives the numbers

Ya'kub

of the

atau

Abjad

Endin

; for these

atau

vide

APPENDIX

664

'Abdullah

Salamah

atau

'Abdulsamad

atau

atau

Ahmad,

Saif atau

'Ayesha, didalam

atau

CHAP.

pada

perampuan
a'lam.

[This constitutes the first part of the treatise,which

of about

the

size.

same

The

The

[Where

in the MS.

is

pandei bilang

Malam

ini malam

ka-sa

Chabut

sa-pedang

dewasa

Handak

Hidup
Chakap

from

Extracts

Busu

memarang
kita sama

malam

the

Malam
Che

sa-buah,

bandar

ini malam
orang

ka-'nam

Hati

pada menyatakan Nabi-nabi

tujoh masing-masing dengan adap-nya.
1

VromLi/eanii Essayso/H.

T.

Colebrooke,

varies

luloh,

hanchorkan

dalam

Koyakkan

depending on Aspect which

ini

vol. iii.p. 284.

pandei bilang malam

ka-tiga-puloh:
rejang tigapuloh,
ini

Di-ambil

papan
kain

buloh,

berlanteikan
bekas

from Day

tuboh.

to

[p. 559.

Day

Nabi

Pengadapan
Fasal

552.

Busu

Tamat

Bernam,

Singgah
Pangkor menjemor jala,
(?),
Anjing menyalak, rimau pun demam

Omens

Busu

Kuching di dapor pening kapala.

Kling lalu ka Jawa
Naik
sigeika atas atap,
Ikan kring lagitertawa,
kitab.
Mendengar tupei membacha

Malam

di

[cclvii]

reading

di-ubah.

pandei bilang malam

Andak,

551-

Deri

biasa

sa-patah jangan

Busu

Hughes' Diet,

that the

it indicates

Rejang of Che

Che
Che

in

found

parts
ones

Malay Rejangs.

column

Rejang

the Arabic

doubtful.]

[cclvi]
Che

in the

appears

query

the

consists of twelve

signs are

will be

They

and

Nakshatras

Hindu

Zodiacal

of the

(the Bull), etc.

(the Ram), Thaur

of Islam, s.v. Zodiac.]
Hamal

[cclv]

names

Maimunah

jika

itu wa'llahu

punya

from

Qu.

pengadapan kapada

meinerang

parang

from prang,

or

hari

yang

memarang

APPENDIX

666

CHAP.

kita ada laba padah-nya pada

mati padah-nya, dan jikajatoh di kanan
jika jatoh di kiri kita berchinta mashghrul padah-nya, dan jika jatoh
blakang kita, kita akan kahilanganpadah-nya : wa llahu a'lam : tamat.

kita akan
kita
di

dan

of Dreams
Interpretation

[cclxi]

(by the

initial letter of the

[p. 562.
object}

lihat pada
pri mengatahui ta'fbir]mimpi baik dan jahat : maka
kita
katahui
handak
huruf
huruf-nyaitu,pertama melihat
mula-nya barang mana
is
beruleh
salamat.
[Alif
wanting,
supaya beruleh kabajikan insha1 Allah ta'ala
and
the next
section is imperfect. The
originalMS. from which this is copied
rafa'at
doubt
was
no
damaged in this part.] Jika bermimpi Ba terlalu[?]'ali
baik langkap beruleh
al-hajat(?) Jika bermimpi Ta, terlalu amat
kabajikan
Tuhan
dengan rahmat
padah-nya. Jika bermimpi Tha, barang-barang 'kau
kerjaitu ingat-ingat
jangan di-perbuatneschaya menyesal padah-nya.
Jika bermimpi Jim, ingat-ingat-lah
angkau (sagalabala) itu banyak handak
sabar ada-nya. Jika bermimpi Ha
deri jauh datang padah-nya.
ada
orang
Jika bermimpi Za terlalu baik 'alamat akan beruleh rahmat dan shefa'at padahhati-mu
'alamat segra
Jika bermimpi Ra, barang kerjakan-lahsakahandak
nya.
angkau peruleh atau laba yang besar 'kau peruleh padah-nya. Jika bermimpi
baik paras
Zei, angkau kadatangan kiriman
atau
mendapat perampuan
yang
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
'kau
Jika
peruleh padah-nya.
kerja-mu itu berkahandak
segra
bermimpi 'Ain, segra beruleh lagi beruleh laba 'kau peruleh padah-nya. Jika
beruleh
bermimpi Chain, barang kerja-mu jangan angkau perbuat,terlalu amat
padah-nya.
gusar
laba
Jika bermimpi Pa,1 ada-lah orang kerja 'kau datang pada mu membawa
khabar
baik
padah-nya. Jika bermimpi Kof, ada-lah orang membawa
yang
padah-nya.
Jika bermimpi Kaf, angkau akan beruleh 'negrah deripadaRaja atavi Mentri
sedekah
pada
angkau membri
padah-nya. Jika bermimpi Lam, handak-lah
fakir miskin
demkian-lah
padah-nya. Jika bermimpi Mim, 'alamat angkau
beruleh bhagia padah-nya. Jika bermimpi Nun, 'alamat
kadatangan sukachita
padah-nya.
kita [ ?
'alamat
]. Jika bermimpi Ha, 'alamat
Jika bermimpi Wau,
laba angkau padah-nya.
beruleh
besar
-besar
Jika
datang pada mu,
orang
ada
khabar
baik
terlalu
Lam-Alif,
terbunyipadah-nya.
bermimpi
yang
beruleh
'negrah deripada Allah
Jika bermimpi Ya, terlalu baik 'alamat
subhana
ta'ala padah-nya.
wa
khabar
Jika bermimpi Cha, 'alamat
yang
angkau melihat orang membawa
baik padah-nya.
miskin
melainkan
melihat
datang
Jika bermimpi Tha,2 'alamat
orang
padah-nya.
Jika bermimpi Nga, 'alamat ada khabar pada mu terlalu sukachita hati-mu
mendengarkan khabar itu padah-nya.
baik kasih pada mu
barang kahandakJika bermimpi Pa(?), ada perampuan
demkian
mu
padah-nya.
diturut-nya
Jika bermimpi Ga, 'alamat melihat orang berklahi serta angkau ingat-ingat
demkian
padah-nya.
Bab

ini

Probably

fa

is

intended,v. inf.

Qu\ TJuil

or

Dal.

DREAMS

vi

Jika bermimi'i Ny.i, terlalu

surat
yang gharib,demkian-lah
[cclxii]

Another

amat

baik

667

mimpi

iNya itu,angkau akan beruleh

ta'ala ada-nya.

arti inhnpi itu insha' Allah

Dreams
System of Interpreting

dan kata sidang budiman

:
Adapun kata sagala'ulama dan hukama
Ada
mitnpi rajalebeh deripadamimpi pandita; adapun mimpi pandita labeh
deripadamimpi 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'1-sawab,ada-nya.
"

[cclxiii]

Another

System of Interpretation

Fasal

:
pada menyatakan bermimpi berbagei-bageijinis,ini-lah ta'bir-nya
di-bawah
ini : wa'llahu
setar
a'lam.
Pertama-tama
jika bermimpi
Koran
do'a di rumah-nya, 'alamat beruleh
atau
mengaji Koran atau membacha
atau
'negrahAllah ta'ala atau raja-raja,
lepas deripada bahia dunia dan akhirat
ada-nya. Jika bermimpi menjual apam, 'alamat korang rezki-nya.
baik 'akal bichara'alamat beruleh
istri yang
Jika bermimpi burong makan
beruleh
sukachita.
'alamat
hari,
Jika
bermimpi angin pagi-pagi
nya.
Jika bermimpi angin petang atau bachang-bachang di- lihat -nya, 'alamat
beruleh rahmat
lepasderipadasagalabala.
Jika bermimpi hujan batu,'alamat beruleh harta yang halal ada-nya.
Jika bermimpi klam kabut, 'alamat akan kembali
satru-nya ka negri itu
raja-raja
ada-nya.
orang pun banyak teraniaya-niaya
Jika bermimpi mandi
lepas deripada bala yang
ayer hujan lebat, 'alamat
besar ada-nya.
Jika bermimpi sungeipenoh dengan ayer-nya, 'alamat beruleh harta banyak
ada-nya.
Jika bermimpi telagapenoh dengan ayer-nya, 'alamat beruleh harta juga.
Jika bermimpi berenang didalam
ayer, 'alamat
apa kata-kata-nyadi-turut
barang yang di-chita di-peruleh-nyalagi di-perkenankan Allah ta'ala
orang,
ada-nya.
Jika bermimpi melempah (?)sungei besar, 'alamat memgrentah
kerja
orang
raja-raja
ada-nya. Jikalau bermimpi menyelam di sungei,'alamat akan beruleh

kita

ne'mat

lihat

dunia

akhirat.

atau
Jika bermimpi minum
pahit, 'alamat beruleh
ayer laut terlalu manis
harta dan lepasderipadasagalabahia dan dukachita
ada-nya.
Jika bermimpi di-gantongorang, 'alamat lepasderipadahutang-nya ada-nya.
nasi, 'alamat beruleh harta yang halal ada-nya.
Jika bermimpi makan
Jika bermimpi melihat orang jatoh dalam
telaga, 'alamat di perdayakan
berjaga-jaga
a
da-nya.
orang,
Jika bermimpi melihat burong, mela[in]kanberuleh baik jasaada-nya.
Jika bermimpi menangkap burong belibis atau melihat dia 'alamat akan
beruleh dirham
ada-nya.
Jika bermimpi nyamok atau lalat atau pikatatau maru,1 'alamat satru-nya
datang ka kampong itu.
Jika bermimpi burong Iain-lain,'alamat beruleh sahya ada-nya.
melihat dia, 'alamat bertudongan orang
atau
Jika bermimpi minum
ayer madu
kaya-kaya ada-nya.
Jika bermimpi tuma di kain atau di baju, 'alamat pangsa (?)yang baik-baik,
jikalau(?)ada-nya.
-

Explained as

yang

bising.Kl. "plaaggee-*!."

668

APPENDIX

CHAP.

Jika bermimpi belalangmakan

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
harta

atan

ada-nya.

Jika bermimpi menangkap

merbo'

akau

terkukur, 'alamat

akan

beruleh

harta.

Jika bermimpi kayu hanyut turun, 'alamat katurunan

Jika bermimpi berjalan sesat, 'alamat perampuan
orang

pun

kakaya'an-nya.
dan
sakalian-nya

kasih

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 menge'rat buloh atau [tu]langatau minum
manisan, 'alamat
kena benchana
orang ada-nya.
bersuchi
Jika bermimpi kain berbunga, 'alamat orang sakit hati, handak-lah
diri-nyaserta mandi berlimau minta do'a kapada Allah ta'ala supaya lepas bala
itu ada-nya.
Jika bermimpi orang dudok bermain-main, 'alamat penyakitada-nya.
Jika bermimpi ular besar datang ka rumah, 'alamat orang datang deripada
berlayeratau berjalanberuleh beruleh laba ada-nya.
Jika bermimpi bermain-main
burong, 'alamat beruleh harta deri jauh ada-nya.
menaroh
Jika bermimpi
prahu, 'alamat mendengar warta deri jauh ada-nya.
Jika bermimpi mendengar bunyi gong, 'alamat warta orang mati handak-lah
bersuchi diri-nyaserta mandi
berlimau
lepas deri bahia itu.
supaya
Jika bermimpi naik ka-atas gunong, baik, 'umor-nya pun lanjutlagi,beruleh
harta pada tahun itu ada-nya.
mentah
Jika bermimpi matahari dan bulan dan bintang sapertisusu
chhayahandak-lah
besar
amat
segra-lahlari deri tempat itu, musoh
nya, maka
yang
pada-nya.
ka hulu
Jika bermimpi prahu mudik
sungei, 'alamat orang banyak kena
memakei
bersuchi diri-nyaserta berlimau
penyakit didalam negri itu handak-lah
bauan
bahia
itu
lepasderipada
ada-nya.
supaya
Jika bermimpi makan
nangka atau pisang, 'alamat susah hati padah-nya.
atau
Jika bermimpi makan
daging kerbau
menjabat dia, 'alamat [orang]
berda'wa
akan datang padah-nya.
ular yang besar, 'alamat beruleh kakaya'an deripada
Jika bermimpi membunoh
mentri : [?]w' 'aleyhi
atau
al-salam.
raja-raja
Jika bermimpi serban hilang atau di-makan
api,'alamat kadatangan bahia dan
duka

handak-lah

membri

sedekah

kapada Allah supaya lepas bahia

Jika bermimpi k"mu (?)atau
nasi
Jika bermimpi makan

fakir miskin

atau

kain-kain

serta

minta

do'a

itu.
minum
atau

sungei,'umor-nya lanjut.
amas
kunyit nasi, 'alamat beruleh
ayer

dan

perak.

Jika bermimpi rimau datang ka rumah, 'alamat panditadatang ka rumah-nya.

Jika bermimpi kachang rasa-nya, 'alamat beruleh laba.
melihat
'arak atau
tuwak
atau
tuwak, 'alamat ayer
Jika bermimpi minum
besar

atau

gempa

Jika bermimpi
sampar

tanah
ombak

itu.

bersabong-sabongka darat, 'alamat

akan

berprang atau

turun.

kerbau
naik ka-atas balei atau kayu, 'alamat
memanggil makan.
Jika bermimpi kayu rebah, 'alamat orang besar-besar akan mati.
Jika bermimpi tabuan atau lebah, 'alamat kadatangan panas pada bulan
atau
Jika bermimpi kuching datang ka rumah, 'alamat orang menchuri
datang.

Jika bermimpi di-tandok

orang

itu.
satru

DREAMS

vi

669

Jika anak kuching banyak, 'alamat lepasderipada bahia.

Jika bermimpi landak datang, 'alamat beruleh anak laki-laki.
landak, 'alamat beruleh harta.
Jika bermimpi memegang
kra
datang ka rumah, 'alamat jahatdatang-nya.
Jika lx-rmimpi
bermain-main
kra, 'alamat bersahabat dengan orang
Jika [bermimpi]
handak
membunoh
hantu
Sheitan
satru
atau
Iblis
atau
Jika bermimpi
bcnchana,

dosta.
atau

dukachita.

'alamat

beruleh

kabajikan.
dengan orang-orang.
Jika bermimpi menjerumat
Jika bermimpi mengambil ikan lalu ka laut, 'alamat senantiasa minta makan.
berhala, 'alamat pekerja'anakhirat.
Jika bermimpi membuat
Jika bermimpi ikan banyak, 'alamat musoh datang.
dan perak.
Jika bermimpi limau, 'alamat beruleh amas
dalam
dunia
lagi
Jika bermimpi berpayong, 'alamat beruleh kabesaran
Jika bermimpi mengambil apa-apa,

'alamat

berklahi

kain, 'alamat

sukachita.
lalu bermain

bersenda-senda

Jika bermimpi

serta

menari, 'alamat

beruleh

duka.

Jika bermimpi berklahi dengan orang, 'alamat lepasderipada 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-nyalalu menjabat serta- nya,
'alamat menjadi pekerja'anraja-raja,
jika didalam negriorang segra kembali.
berchukor
Jika bermimpi
orang kapala atau janggut,'alamat beruleh kabajikan
Allah ta'ala.
maha
besar di-negrahi
Jika bermimpi mata buta atau tuli,'alamat duka atau sakit.
deri jauh.
Jika bermimpi meng"rat kuku, 'alamat bertemu orang-orang
ikat
atau
dan
berkain
pinggang, 'alamat beruleh
Jika bermimpi
sapu-tangan
kasih.
sakalian
istri,
menjadi penghulu,
orang pun
jikabermimpi bersalimut kain puteh, 'alamat akan lepas deripada sagala
penyakitada-nya.
Jika bermimpi kain merah, 'alamat orang dengki akan dia.
sakalian orang pun
'alamat akan pakerti-nya[jahat]
Jika bermimpi terpenjara,
benchi.

Jika bermimpi gigi patah

yang

di-atas,'alamat

saudara

atau

kulawarga-nya

mati.

Jika bermimpi
Jika bermimpi
Jika bermimpi
Jika bermimpi
Tika bermimpi
Jika bermimpi
Jika bermimpi
Allah

orang

ikat atau

di-paluorang

gantong, 'alamat beruleh laba lagikabaktian.

berdarah, 'alamat katurunan
[?]

tangan di-kerat orang,

beristri,'alamat
beruleh
melihat

datang bahia
kakaya'an.
padah-nya.

'alamat

berglangperak, 'alamat

akan

dukachita

perak, 'alamat
bintang matahari, 'alamat
amas

dan

hilang.

beruleh

serta

berklahi.
beruleh

kakaya'an di-negrah

ta'ala.

Jika bermimpi melihat bintang jatoh atau datang atau hu[jan?] akan nama
bintang itu, 'alamat beranak istri yang kabajikanada-nya.
Jika bermimpi jatoh kadalam
telaga,'alamat beruleh kabajikanada-nya.

[cclxiv]
Bab

Specimensof Miscellaneous

Charms

or

Recipes

tiada dapat bersuami

: di-surat
pengunchi perampuan
supaya
juma' 2 dengan dia : inilah rajah-nya: h h h TV la 2 J.y
tiada dapat bermukah
dengan orang lain deripada
perampuan

ini 'azimat
*

pada

kalam

Bab

ini 'azimat

kita

[p.567.

bawa

virile.
Membrum
Transliteration
of the

magic

letters and

Coitus.
to be used.

figuresdirected

APPENDIX

670

kita

di-surat

pada

maka

kertas

bri

Allah

wa

kam

2luJ3()j8c)Q()'W'w

him

inilah

di-pakei-nya:

s(a)l(a)ma kamal.
di-surat pada hati tangan (?)taroh atas
inilah rajah-nya: al(a)h gggwwwdd
millah

CHAP.

alu

75 bis-

rahsia perampuan
;
berkata-kata
:
sendiri-nya

dada-nya supaya
and

rajah-nya:

ini membuka

Bab

s(a)ma

linn lu.
.

iv

'a fa

mr

mh

jf

kanak-kanak
suroh
: di-surat pada kertas
jangan menangis malam
rajah-nya[here follow mystic symbols and figures]. Ini 'azimat tanghitam maka
kal sawan
: di-surat pada timah
pakeikan pada budak itu : ini rajahand
of
Ini ubat padi supaya
set
letters].
figures,
[another
symbols,
nya
babi dan
tikus dan hulat maka
di-surat pada tembikar
maka
tiada di-makan
tumbok
(?)jadikan tampung-tampung
(?)maka tatkala menugal maka hamborkan
Allah
tembikar
itu berkliling
huma
ta'ala terpleheraderipada
: insha'
tampung
berkat
bahia
itu
ini
di-surat pada tembikar
:
benatang
dengan
ayat
sagala
yang
Arabic
itu [here follows an
text] sabageilagi ubat padi supaya jangan suatu
bubohkan
di tengah huma
tatkala
penyakit-nyamaka di-surat pada kertas maka
kita menugal : insha' Allah ta'ala salamat, suatu
tiada
penyakit-nyapadi itu :
pun
ini rajah-nyayang di-surat [thediagram is (i) a magic square of 4x4:
in each
of the sixteen divisions is a small circle ; the ends of all the lines forming the
the heralds would
call it ; (2) a smaller square containing
square zx"fleury,as
four mystic symbols].
Ini 'azimat

pakei :

ini

...

[cclxv]

Ambil

Orang,

Semangat
A

charm

or

for hanging up

'

Terbengu-bengu
Hati

Kalau

berseru-seru,

Hong

Penggantong Semangat Orang

Kau

Si Ann

[p.570.

person's soul
'kau ta' teringatkanaku,
di-sumpah de' malaikat ampat

puloh

ampat.

Teringat aku.

Buatan

[cclxvi]

orang

tiada baik.
Maka
di-buat gambar orang
gambar membuat
orang
panjang-nya satu tapak. Jikalau handak buat sakit di-tikamdi-tikam
nya di mata-nya [mata-nya]buta, di-tikam di pinggang sakit [pinggang],
di kapala, sakit kapala,di-tikam di dada, sakit dada.
membunoh
di-tikam deri kapala di-lantas ka ponggong-nya,
Jikalau handak
di-kapankan itu gambar sapertiorang mati,
penikam-nya segar kabong, kemdian
bharu
di-tanamkan
di-sembahyangkan sapertisembahyang orang mati, kemdian
kita
handak
di tengah jalantempat orang
buleh
buat,
di-langkahyang
supaya
Ini fasal

lilin sambang

mati

nya.
Ini fasal handak

'aleikum,

Al-salam

itu

tanam

hei ! Nabi

gambar.

Tap

yang

bumi,

Aku

memegang
ini bertanamkan

Aku

di-suroh
ia

Sebab

Nabi

rnaiat Si

Anu

kapada Allah.
tolong bunohkan

sakitkan

yang

Angkau
Kabul

atau

angkau

bunoh-

Jibrail

bertanam
kabulkan

berkat

aku

dang kalimah

juga pinta pinta

juga
-

kami, ari bekari

atau

Jika tidak sakitkan,

angkau kapada Allah,

angkau kapada Muhammad
Bukan-nya aku yang
bertanam,

Muhammad,

derhaka

buleh

Angkau

Derhaka
Derhaka

ini

meminta

didalam

kan-

la-ilaha,d.s.b.

kan,

la

was

ring to

the

who

was

explained by 'Che Indut as referfigure (gambar), not to the person

A
be charmed.
to
more
complete

identification
person

it would

of the soul
receptacle with
be hard to find,
-

the

BLACK

THE

Buatan

[cclxvii]

inux
Aku
Aku

'nak

Sa'

case

Kalau

orang

laut

terbang ka
terbang ka bukit
bertemu
ka-dua-dua-nya,

Sa' ekor
Tiada

Benchi-lah

kasihkan,

'kau

kapada Allah,

as

the

ini,
ds.b.

laki-bitii

d.s.b.
La-ilaha-illa-'llah,

Si Anu:

akan

Si Anu

or

be) Si Anu,
may
'kau ta' terima jamuan

Jikalauangkau tiada demkian,

J
Neraka
angkau kapada Allah,
Berdosa
'kau kapada aku,
Dengan berkat betua2 guru

chandrawasi

ekor

bunohkan,

Derhaka

Pembtnehi

selang-serayaangkau
minta
sakitkan
(or gilakan,

'nak

t5r-

turun,

[cclxviii]
Rurong

'nak

Aku
Aku

Jemba-

jamuan aku.
pada angkau,
surohkan
angkau,

berkahandak

[p.573.

or

minta

aku

angkau

Mari-lah

Tanah.

Hantu

Jembalang Tanah,
laiig Bumi,

671

orang

Jin Tanah,

hei

'aldkum,

Al-salam

ART

kuching hitam tujoh 'lei sa-b'lah kiri,dengan misei anjingpun

samatujoh 'lei sa-b'lah kiri juga, kain burok koyak-rabak satu percha, bakarkan
di-ginchor3dengan kapor sadikit,silang ampat4di tepi bendul langkah
sama,
pintu.
Ambil

misei

Ambil

[cclxix]

panahbulan gobar,
panah
padam,
'Ku
panah bintang malap,
bulan
bintang
Bukan-nya aku memanah
'ku

Hong

panah,

'Ku

'ku

Kur

matahari

tangkei

memanah
Si

Mari
Mari
Kur!

matahari,
Aku

had

anak

[p.574.

Semangat

sidang

Si Anu,
! Semangat
mari
sa-jalan
dengan aku,
sa-dudok
dengan aku,
sa-tidor sa-bantal
dengan aku !
Semangat anak sidang Si Anu!

Kabul

berkat

la-ilaha,d.s.b.

Anu.

For

[cclxx]

Irupibayang-bayang,
mendapati aku ;
Si
ta' tidor
Anu
Jikalau
Angkau
grak juga, 'kau
bangun,
Angkau ambil ruh semangat

taking another person 's soul

Hei

Taroh

dalam

Permeisuri

Kalau

dia tidor

gunchang
dia

kamari

Bawa

[cclxxi]
Kapor
Tuang

aku

Melambei

kapor perak,

daun

bawa

sa-daun

makan.

Angkau

teringatkapada aku,
lapar,'kau teringatkapada aku,
berbunyi, 'kau teringat kapada

(Di-)makan anak

Guroh

Si

Raja Gila, Si Anu,

kapada aku,
Gila petang Si Anu
kapada aku,
Angkau teringatkapada mak bapa-kau,
Si Anu

1
-

Em.
Derhaka.
Bettiah or pctua

tangga

'kau,
P'rut-'kau

pagi

[p.576.

teringatkapada aku,
teringat kapada rumah

fulit kapor Si Raja Garang

Gila

kiri aku.

Semangat Orang

Lepas jinak 'ka pejinak

vAku

lambongan

ibu kaki kanan,

Angkau pegang
Senjak liar bangkit
Angkau bawa kamari kapada
Aku
juga sabuleh-buleh.
Jika tidak, derhaka, d.s.b.

Angkau
Angkau

keladi,

[?"575-

aku,

Angin bertiup,'kau teringatkapada aku,

Hari ujan, 'kau teringatkapada aku,

Mix

Qturre.

them.

APPENDIX

672

CHAP,

Ada-lah

'kau
berkoko'
teringat kapada aku,
Ayam
Mureiberkichau.teringat'kaukapadaaku,

aku

didalam

bulan

itu.

Ann,

mari

vi

raatahari, teringat 'kau

Kena-dah

Kur

Ambil

[cclxxii]
Mani

Nur

Maya
kapada

'kau

do

Chinta

'a

Berahi,

sa-hari,
sa-malam.

Pulang-lah

ka

rumah

Pulang-lah

ka

istana

angkau
angkau

d.s.b.

berkat,

ini rumah

hati

prut,

limpa,

raya,

sakalian

Angkau

angkau

tangga

jantong,

lagi

'kan

pulang

kapada

aku,
Ini

kapada

'kan

pula

badan

angkau

nyawa

saka-

lian

ini

angkau

pergi

handak

rumah

ka-dalam

Kabul

ini

sa'ekor, buboh

seluang

seluang

itu

kapada

aku.

memakei

ma'rifat

kapada

Si

Ann

dalam

itu.

[p. 310.
mangkok,

di-chuckok

lagi hidup

sakudi.1

dalam

Bakar

kemenyan,

vi-viii

and

"

aku

Bukan

[cclxxv]

the

manis,

Niyor
Si

di

menangis

Ami
Dia

kena

connected

effectof

hikmat

with

the

Ann.

the

Black

Art

bulan,

siamang

tumboh

Kalapa

ikan,

mata

Si

mata

describing

Pantun

charms

berchuchok

berchuchok

Aku

other

tilek

aku

buta

rabit

jarum

dengan

pulang

berkat

Do'a

Mtmbuat

ikan

ikan

sudah

Lagi

tangga

[cclxxiv]

For

kali

sabatang

itu,

bersama-sama

angkau

bachakan

kali

tujoh

mempedal

Ann

Si

angkau

Ambil

tujoh

Gila

Selangkan

ibu-mu

angkau

Kamana-lah

mata

aku.

[p. 578.

Mari-lah

siang, gila malam,

Gila

Dian

Puteh

Darah

semangat

aku

Gila

Dengan

di-tongkatkan.

surut

Mari-lah,

kapada

[p. 577.

aku,

jadi

angkau

asal
chahia

Pasang

brikan

Tilek

kapada

Kur,

'ku
mari

Semangat

[cclxxiii]

Turun

tiada

aku,

kapada

'kau

tahu

angkau,

aku,

kapada

'kau

Berahi

memakei

aku

Kundang
Berchinta

Didalam

aku

Semangat

aku,

nama

berkat

Kabul

Aku

Semangat

angkau,

nama

Awal

Pancha

Gila

kapada

aku,

kapada

Si

'kau

teringat

bulan,

kapada

Si

Semangat

aku,

kapada

aku,
Kena-dah

batu,

menentang

bulan,

aku.

human

soul

vide

sees,

ccxiii,

ccxiv, supra.
1

single

needle

which

has

broken

eye

out

of

score

(needles being

made

up

in

scores).

NOTE

674

"forbade

account

flower

of

the

the

heads

of

which

enough,
the

cases,

The

in

be

territory,

of

has

which

added

is

sacred

capture,
which
character.

Malay,
in

on

further
have
who

thus

Malacca

(which

family

whenever

that,
habit

the

times
some-

in

certain

in

by

doubt
that

no

shrunken

wailing

of

which

the

Malays
it

it

good

in

the

kramat

escaped
natives

in

their

would

come

cnge

belief

released

purposely

was

of

fellows

by

in

keeping

by
a

the

after

overnight,
as

the

newspaper

soon

very

species

somewhere
:

its

from

of

Straits

caught

was

as

or

their
local

tusk

stunted

individuals

from

out

animals

kramat

foot

albino

(i.e.

marked

the
that

as

that

163)

153,

reading

evening,

same

little

Both

perhaps

may

headman

were

71,

white

remember

corroborated

thought

(pp.
such

mouse-deer,

white

the

author

and
I

regarded

was

believe
doubt

no

white),

tigers

I5th

family.

Pindah,

of

village

local

certain

sometimes

are

places

burial-place

the

probably

may,

origin.

Malacca

at

wear

Malacca,

during

that

to

Hindu

(kramat)

instance,

peculiarity,

colour.

that

ago

Sembilan,
I

they

usually

not

years

Negri

that

peculiar
a

or

legend

on

to

in

family
and

the

so

and

tree,

alu-alu

noble

from

the

fish

the

night.
the

by

physical

some

characteristic
some

observed

state

holy

for

by

died,
at

custom

gandasuli

the

of

Naradiraja,

derived

private

informed

place

actual

the

family

the

been
have

be

being

that

round

generally
may

and

by),

(menangis)
It

seeing

of

with

connection

this

remember

member

any

it

point

close

lived

in

S'ri

offices

be

to

connected

animals

tutelary

an

seem

and

eat

formed

of

title

the

of

however,

to

descendants

highest

record

the

preserve

above

bore

the

held

often

A.D.

fish

descendants
His

usually

alu-alu

the

by
his

all

gandasuli.'''

the

century

drowning

from

preserved

was

that

its

to

its
fact

some

sacred
stitious
super-

sacred

animal

captivity.
C.

O.

B.

LIST

OF

Clifford, Hugh.
Studies

parts

John.

i.-iii. letters

History of

A
A.
Dictionary of the Malay
Taiping, Perak, 1894-1897.
Edinburgh, 1820.
Archipelago, 3 vols.
vols.
London,
1852.
Malay Language, 2
and
Indian
Islands
Adjacent Countries.

Frank

Swettenham,

and

Language,
Crawfurd,

Court

Brown

Clifford, Hugh,

1897.

and
London,
Kampong.
1898.
London,
Humanity.

In

in

A-Ch.

the Indian

of the
A
Descriptive Dictionary of the
London,
1856.
A
N.
B.
1 894.
London,
Descriptive Dictionary of British Malaya.
Denys,
The
G.
Golden
vols.
1890.
London,
2
Frazer, J.
Bough,
A
P.
London,
1896.
Dictionary'of Islam, 2nd ed.
Hughes, Thomas
Singapore, 1847-1862.
Archipelago, 1 2 vols.
Journal of the Indian
[Abbreviated reference, J.I. A.]
Singapore,
/oitrnal of the Straits Branch
of the Royal Asiatic Society,32 Nos.
1878-1899.
[Abbreviated reference, J.R.A.S., S.".~\
Maleisch-Nederlandsch
IVoordenboek.
Nituiv
Leiden, 1893.
Klinkert, H. C.
A

and

Grammar

Leyden, John.
Marsden,

ed.

The

T.

of

the Straits
and

vols

issued

Society,

Publications

of the Straits
1895-1896.
Selangor Journal, 5 vols.
Frank

Swettenham,

Tylor,

E.

Wall,

II.

B.
von

van

Yule,

der

Henry,
Indian

A.

with
Nos.
Branch

London,

vols.

Lumpur,

Culture,

Burnell,

Colloquial Words

two

British

the

Settlements

of

the

in

Royal

Singapore,

1892-1897.
1895.

London,

London,

vols.

1871.

IVoordenboek

Batavia,
A.

of
1839,

Journal of the Straits Branch

Singapore, 1885-1887.
Society,3 Nos.
of the Royal Asiatic

Sketches.

1888.

Archipelago,

the

Kuala

vols.

London,

ed.

Indian

1887.

Account

Maleisch-Nederlandsih

Tuuk,
and

Malay

Primitive
de.

Statistical

2nd

the

and

1886,

London,
and

of Malacca,

Queries

Asiatic

each.

Political

J.

1784.

London,

ed.

Language,

Manual

2nd

1811.

London,
E.

series

Notes

1821.

London,

History of Sumatra,

of the Malay
Papers relating to Indo-China

W.

Miscellaneous

Newbold,

Annals.

Malay

William.

Third

Maxwell,

Dictionary

uitgegeven

1877, 1
Jobson, being

C.

Hobson

and

Phrases.

door

H.

N,

880.

London,

1886.

Glossary of Ang'c-

INDEX

of

Abduction

568394-396
352-361 ;

soul, 49,

the

50,

573. 574-579 5 "f women,

ceremonies
Adolescence,
at,

tooth-

353-355
hair-cutting
filingat, 355-359 ; ear-boring at,
at, 360, 361
559 ; circumcision
at,

with

connected

Air, charms

the, 107-

tray),76, 225, 260,

(sacrificial

270,

Animals,

432,

4H-423.

310-313,

Angels, 98,

433

see

Beasts,

Fish,

Animism,

47-54,

Bezoar
use

580

; see

Soul

Astrologicalcalculations,544-555
(mischiefs,evil influences),origin
number
428, 429 ;
of, 94,

casting out, 155, 156, 177, 178,

427-436
Bajang (vampire),320-325
Bamboo,
supernaturaldevelopment of
children, etc.,

in,

16-18

stition
super16 ; used
318; used
;

426, 441
connected

mythical,
in,

112;

ill;
no,
of ill omen,

legendary,
123,
124;
126, 129originof, 121-123,
lucky, 124, 125; nests, 127,
decoy, 132-141
112,

human

131;
128 ;
Birth
ceremonies,

taboos,

332-352;

343-346, 348-351
Birth-spiritsor
vampires, 320-331,
334

(Vishnu),85, 86 (note),87, 545,

Bisnu

546
divinity,92
King of the Genii, 93-96
Blinding by magic, 155, 310
of royal, 18
Blood, supposed colour
offered
to
(note), 37 ;
spirits,143,

Black

Beasts, ideas about, 52, 53, 141-193;

souls of, 52, 53 ; legendary, human
origin of, 53, 151-153, 158, 159;
sacred
and
tutelary,68, 70, 153,

Body,

425,

propertiesand

(midwife),ceremonies

nocturnal,

regarding
fire-production,
317,
in circumcision, 360
Bananas, time for planting,217
Batara
Guru, 85-92
Bathing, ceremonial, 81, 277, 278,
338 (note), 385, 387,
334,
335.
399-401,
424, 431, 465
the, 183-187;
Bear, legends about
the tiger,183,
his enmity towards
184

of,

magic

with engagement
of, 332, 333
Birds, ideas about, 109-141
;
supernatural

Black

use

in

stones,

of, 274-277,

in,

579,

by,

177

or

Birds,

evil influences

Bee-trees, 202-204
Bees, an unlucky omen,
535
Betrothal
ceremonies, 364-368

99

Reptiles

and

155,

22,

Bidan

109
Anchak

Badi

Beating,expulsionof

232,

144,

233,

416

Bloodsucking demons, see

Bloodsucking snail, 306

Birth-spirits

Blue, rare use of, 51 (note)

Boar, ideas about the wild, 188, 189
Boats, used to carry away evil spirits,
235.
of

4I3" 414, 433-436

theories
about
the constitution

the

human,

22,

23 ;

sanctityof

the, 23-46
Bomor, see Magicians, Medicine
of, IO, n
Bores, cause

dread
163-166, 283 ; superstitious
used
evil
fluencesBracelet
ina
as
the
of
protectionagainst
larger, 149, 150;
in dead, 155,
spirits,
156, 177,
321
! Brahma, 85, 86 (note), 545, 546
178

INDEX

678

Brides, 353-355, 368-396

Buffalo, mythical, supporting the
189 ;
world, 5, 6 ; used for sacrifices,

preferred to the
white, origin of,

cow,

or

ox

190

ib. ;

fights,469-

Children, supernaturaldevelopment of,

16-18 ; in foam,
etc., in bamboos,
connected
ideas and customs
1 8, 19;
with, 127, 128, 274, 320-352
Children's

494-503

games,

the
Chintamani,
lucky snake,
(note),303, 506
Circumcision, 360, 361

474

Buildingceremonies, 141-147
Bullets,charmed, 524, 525
Burial, 403-407

Clairvoyance,538, 539
Cobra, ideas about

Calendar, division

Cocoa-nut

of the, 545-555

Camphor, mode of obtaining,212-214 '""

of the, ib.
propitiation
spirit,
Card games,
487-493
transformation of, into the
Caterpillar,
squirrel,
190
Cats, ideas and legends about, 108,
of transformation

190-192;

of, 191

powers
evil principle
in, 191,

not

allowed

out

of

when

doors

death

398

; turned

mines, 254

on

occurs,

of,

Caves, haunted,

1,2

14

277
in
Chandrawasih, mythical bird, no,
Charms, to the soul, 47-49 ; to acquire
magic, 61 ; to incense, 75, 76 ; used

rice -paste, 81 ; to the Black

98 ; to
; to the Sea-spirit,

Genie, 94
the

Hantu

Songkei, 105

to

the

wind, 107,
;
stop rain, 109;
the
Spectre Huntsman, 117against
108

the, 216,
the, 218

to

92
Creation

gutta-percha,
215 ;
216, 217; sowing, 229;
cocoa-nut,
reaping, 238-240, 243, 245, 247,
250 ; mining, 265-273 ; boat, 279,
280 ; crocodile,284, 285, 296-301 ;
fire,318; Langfishing,315-317;
suir, 326, 327 ; Pontianak, 327 ;
protecting,361 ; beautifying,363 ;
medical, 410-414,423-427,430-436,

used

in

in soul-abduction

art, 569-578
Chastity,observance

and

theatrical,
522,

523

the black

of, 59, 269, 315,

world, 1-5

of man,

16-22

from
the, 291 ; number
; escapes
of stomachs
of the, 292 ; catching
connected
; charms
the, 293-302

218

Cycles of

years,

554

Dances, 457-468 ; ceremonial character

of, 464 ; the Joget, 458-463 ; the
464, 465 ; the Monkey
Gambor,
dance, 465 ; the Dabus, 466 ; the
Palm-blossom, 466-468 ; the Fishtrap, 468
Dancing girls,costumes

of, 460, 461,

464

Days, lucky and unlucky, 545-550

Dead, graves of the sainted,62, 64-70,
163, 405 ; malignant spiritsof the,
103,

325, 327-329

disposalof the,

the

originof the,

397-408

524

Chess, game

war,

the

the, 296-301
Cucumbers, times for planting, 217,

eagle-wood,210;

452-456

of

286,
Crocodile,sacred,68,283;
spirit.Sg,
435 5 legends of origin of the, 282286 ; other ideas about the, 286-302 ;
varieties of, 288 ; man-eating, 289-

with

450,

by, 558-

about, 398, 406

Corpses,superstitions
the
flesh of, 189
to
Cows, objection
of tides,7,
the
Crab, mythical,
cause

167, 168 ; deer, 171,

174-179;
mouse-deer, 180, 181 ; connected
with dogs, 181-183 ; bee-trees,204

; used

planting

480
Coffins,kinds of, 399
Colour, mystic importance of, 30, 33,
34, 51, 60, 155, 156, 237, 256, 416,
420, 421, 431, 433, 481, 482, 545-

291

449,

with

pearls,195-197
Cock-fighting,
475-483; rules of, 481
different kinds of,479,
Cocks, fighting,

in
fowling, 132, 135-141;
in
building,
selectinga site, 142 ;
145; elephant,150, 153, 156; tiger,

505-509

for

Cocoa-nut

120;

439,

217

connected

rules

S6l

Celts (stone weapons), ideas about, 276,

with

palm,

the, 303

charms

548, 557, 568, 569

Compass, aspect-, divination

398
Caucasus, mountains

ill

of, 485, 486

Deer, theory about

INDEX

70, 1 7 1 ; hunting,171-179; charms

connected
with, 171, 174-179
1

679
Evil influences,see

Badi, Spirits

Fairies,good, 105, 106

Deities,85-93, 545, 546
Demons, 93-106 ; see a/so Birth-spirits, Fasting,placesfor,71 ; rules of,8 1, 82
Genii, Ghosts, Spectre Huntsman,
Feasts, 42, 74
Fightingcocks, different kinds of, 479,
Spirits
Dew, originoi",4
480
Dewa
88 (note)
(deities),
Fights, buffalo, 468-474 ; cock, 475used by the tiger,
Divination,
483
159, 160;
to ascertain a child's horoscope,
in divination,
Figures,
mystic, used
333 ;
for medical
555-561
;
409-414
purposes,
various forms
of length of middle, 20 ;
of, 535-561 ; thieves
Finger,reason
with
discovered by, 537-542 ; with magic
henna, 375-377, 388,
staining
389. 392
squares, 555-558 ; with aspect-compasses,
Fire, productionof, 317, 318 ; charms,
558-561
Diving,ordeal by, 542-544
318; lustration by, 319, 342, 343

Diviningrod,

542

Dogs, hunting, 181, 182; lucky, 182;

unlucky, 183 ; wild, 183
Dragon, mythical, surrounding the
of
world, 6 ; dragons, the cause
floods and
ated
associeclipses,10-12;
with

mountains,

of

landslips,14

cause

146, 561
from, 142,

compasses,

Dreams,

13,

omens

14;

as

Firmament, ideas about the, 5

treatment
First-fruits,ceremonial
of,
225, 226, 235-249
Fish, ideas about the origin of, 187,

306-309
of, 191,

the

aspect-

taboos

powers

192,
with

charms, 3 5-3
144,

305,

transformation

ceremonies

310;

nected
con-

catching, 310-317;
with, 314,

connected
1

of

315;

ideas of,
Fishermen, superstitious

192

times, system of the, 545-547

the
legend illustrating
Five moments,
importance attached to, 563-566
system of the, 547, 548
of, 10
of an old-time raja's, Floods, cause
Dress, description
connected
Flute, magic, 25, 27
with, 33,
29-32 ; taboos
Foam, child found in, 18, 19
460, 461, 464 ;
34 ; of dancing girls,
of actors, 517-521
Food offered tospirits,
76, 231-233, 268,
ideas
about
280,
the,
415-424.
Dugong,
311-314.
432-434
307, 308
Durian, ideas and ceremonies connected
Football,483
with the, 197-199
with,
Fowling, ceremonies connected
562, 563

Five

132-141

Eagle-wood, ideas about, 206-212

Ear-boringceremony,
45, 46, 359

Funerals, 34, 397-408

Earth, creation of the, 1-5 ; navel of

the, 3 ; theories of the shape and
positionof the, 5, 6 ; legend about
the heart of the, 19-21
Earthquakes, cause of, 5
Earth-spirit,
the, 230-233,
propitiating

Gabriel,the archangel,3, 19-21, 98, 425

card, 487-493!
483-503;
Games,
children's,494-503
Garuda
Gerda, mythical bird, no
or
and
Genii, number
origin of the, 9397 ; black king of the, 93-95 ; white
genie, 95, 96 ; Solomon, king of

506, 5"7
of, 11-13; precautions
Eclipses,cause
taken
by pregnant women
during,
350-352

Eel, originof the, 308

Elephant, tusks, the royal right to,
dread of the, 14935 ; superstitious
151;

towns,

princess,
151-153;
sacred, 153;
or

f52"

'535

ghost

other

ideas

about

the, 153,

hunting the, 155, 156

Evil eye, 534

154;

the, 99
Gharu, see Eagle-wood
kinds
Ghosts, various

of, 101-105

ghost tigers,63, 163-166; ghost

elephants, 153; see also Demons,
Spectre Huntsman, Spirits
Giants, 105
Goats, sacrificial killingof, 43, 74,
143, 232, 262, 312
to
of, objectionable
God, the name
271
spirits,

68o

INDEX

Gods, 83-93, 545. 546

Gold, recipefor turning brass into, 188;
of, 251, 271 ; ore, 271, 272
spirit
Grass, originof, 4
Grave-stones, ideas about, 66, 405
Ground
pigeon,legendsabout the, 126,
127,

connected

with,

215

Hair, ideas and ceremonies

with, 44, 45, 244, 341,
345. 353-355*

Harvest,

connected
342,

connected

248
to cause,
Hatred, charm
573, 574
Head, sanctityof the, 43-45 ; compressing
the, 337 ; shaving the,
341, 342
Heart
of the earth, 19-21
Heavens, creation of the, 3-5
Heron, ideas about the, 124, 125

High placesor holy places,61-71, 8 1

influence
of, 2-4, 84-91,
189. 545. 546
Hornbills, legends about various kinds
Hinduism,

of, 125, 129, 130

House, selection of
rules for

originof

53-55,

I2I"

site for a,

141-

buildinga, 143-147
animals, plants,etc.,

I22.

I26,

127,

the wild

of the,

jungle dogs, the pack

183 (note)

to
Illness, attributed
64, 65, 91,
spirits,

322-325,

330,

the

agency

92,

116,

of
117,

410-456, 505-

for

harming people, 45, 413,

569-574 ; for recalling lost

souls, 49,
attract

236,
454-

456
Jambu Agai or Rakai, see
Jembalang, 97, 98
Jintayu,mythical bird, no
Justice,Malay, 187, 188

452,

453

spirits,72,

intended

417,

432,

Sambu

Ka'bah, pillarof the, 3

of, i 2
(or Kof), mountains
Kala, 85, 86
(note), 89-91,
Kaf

545,

546
King, see Raja
Kingfisher,fable about the, 1 3 1
Kinta, mining district of, 251-253
484, 485
Kite-flying,
Korinchi
were-tigers,161-163
Kramat
(holy) places, 61-71 ; mixed
character of,62-64, 69-70 ; guarded
by sacred animals, 63, 68, 70, 71,
153, 163-165; oaths taken at, 64;
Sacred

see

K'ris, the

animals
national

a,

26, 33

weapon,

measuring

for

water

from

531

K'ris-hilts,
shape of, 4 (note)
boat), 235,
Lanchang (spirit

to

438, 464
Incense, ceremonial
burning of,60, 6 1
65, 67, 75, 76, 78, 142, 144, 149,
172, 2O7, 2O8, 219, 221, 225, 232,
239, 240, 242, 244, 268, 270, 312,
376, 410-413,
417-420,
465,
440,
,

414,

433-4S6

192,

193,

206, 208,

269,

271,

315, 523, 524

254, 255,

212,

Leaves, magic use of,78-80, 155, J72,

208, 221, 232, 236, 312, 313, 334,
355, 376, 4",
412, 414, 419,429,
437, 445
of the creation

431,

1-5

of the

world, 5, 6

Janggi
ro

433,

413,

of, 14
Landslips,cause
Langsuir (vampire),320, 325-327
Language, special, appropriated to
royalty,35 ; other language taboos
and
figurativelanguage, 139, 140,

of the world,

Legends,

509, 573
430,

575-

129,

166-168;
deer, 172-179;
mousedeer, 179-181; dogs, 181, 182
Huntsman, spectre, 9 1 ; legend of the,
charms
1 1 2- 1 20;
against the, 117-

Images

of, 225, 232,

237, 273, 274, 338, 398, 429,

damasking and
the, 526-530 ; drawing

151, 152, 158, 159, 170, 171,

185-187, 285, 286, 308, 318
Hunting, elephant, 155, 156; tiger,

120,

Invocations, see
Iron, magic use

rules

130,

572,

to, 75, 76, 410

Charms

344,

524, 57o

rice, 225
228, 235-249
with, 225-228, 244,

taboos

120

537, 57",

577 ; invocations

190

Gutta-percha, charms

143
Human

467, 504, 5".

of

and

of the

Bujang

buffalo
;

the
man

of

supporting the
the

tree

Pauh

petrified
pilgrim,7in the

Malaka

moon,

13;

and

Gunong
Raja of the

Pondok, 13, 14 ; of the

bamboo, 16-18 ; of the child in the
of the creation
of
foam, 18, 19;
man,

54, 55

19-22 ; of Megat Sajobang,

"f Nakhoda
Hussin, 63 ;
"

INDEX

682

eclipsesof the, 1 1
taken
during
precautions
13
eclipsesof the, ib.,350-352 ; spots
ideas about

Moon,

on

the, 13

in the, ib.

man

in

Mountains,

legend, I,
dragons, 13, 14

with

ciated
asso-

Mouse-deer, the, in fable, 179; snaring

the,
the, 179-181 ; legend about

318,

Pel"it

(familiarspirit),
330,

331

religious
retreat, 71, 8 1
Penanggalan (vampire),327, 328, 334
Penance

or

Performances, theatrical,503-521
Petrified pilgrim,legend of the, 8-10
the,
Pheasant, Argus, legend about
his

Physician, court,

exemption

from

taboos, 39

319

Pig, wild, ideas about the, 188, 189

used
of royal,25, 27, 40-42;
Pigeon,ground, legendsabout the, 126,
power
method
of snaring wild,
invocations
to spirits,
to
127, 190;
accompany
used in decoying,
to
dances,
; charms
132-141
445 ; used
accompany

Musical

461

; used

5"S.

Naga,

supernatural

instruments,

exhibitions,

theatrical

at

Ka'bah, the navel of the

earth, 3
Plays, theatrical,503-521
artificial, Poisons, charms against,424-427,
449,

the Indian, 4

long, 45, 46 ;
stainingwith henna, 375*377
Names, importance of, 341
Nails,

worn

ib. ;

45"

spirit),
Polong (familiar
329

influence

of

kings,chiefs,or magicians over,

60, 106-109, 262, 263

36,

Nature,

Navel,

10-15;

1-7,

of

of

the

the Malay

name

earth, 3

the

sea,

7-9

Night-jar,originof

I35-H2
Pillar of the

512, 516-521

509, 5".

the, 121, 122

Noise, objection of

spiritsto,
258
257,
Nursery rhymes, 494-502

of

231,

Pontianak

(demon), 327
Porpoise,originof the, 308, 309
Potatoes, sweet, time for planting,217

Prayer, 71, 72
Pregnancy, precautions taken during,
344-346, 348-352
royal,23, 24, 27, 33-36,
Prerogatives,
38-42, 215 (note), 277
Price, customary, sanctioned
by taboo,
58, 59
and
Princes
princesses,development

of, in bamboo, 16-18

Oaths, 64, 273, 525 (note)
natural
from
Princess,
legendary,of Mt. Ophir and
Omens,
events, 15, 129,
cense,
infrom
Hill,
71, 82 (note),158 (note),
Jugra
534, 535;
144, 264, 411,
the
ricefrom
363;
elephant, 151-153;
163-166,
76, 410, 411 ;
birds,
78 ; from
Telan, 185-187.
paste ceremony,
dreams,
Prohibitions,see Taboos
112,
in,
123, 535 ; from
the
144, 305, 562-566 ; from
142,
1 80, 296,
direction of things falling,
297"

; from

210,

299

351,

533, 534

411-414;

535"

sounds,
actions, 264, 349,
scattered rice,
from
animals, 254, 534,

357" 4"9

33""

from

5^1 5

from

from

"

the

lines

of

the

involved
power
of a thing's,
156

knowledge
of ill-luck,123,
Owls, omens

in

the

(note)

99
of the

Navel

tasek, see

Python,

ideas about

sea

the, 302, 303

to produce,
; charm
againstexcessive,109 ;
by the note of a mythical

Rain, originof, 4
08 ; charm
announced
1

Raja, sanctityof
24

124

Palmistry,561, 562
Pantang, see Taboos
Pauh
Janggi (mythicaltree),6-9
Pearls, cocoa-nut,
195-197 ; breeding,
275

Pusat

bird, no
Rainbow, originof the, 4
the, 14, 15

hand, 561, 562

Orchids, 205 (note)
Ordeals, 542-544

Origin, magic

Prophets,98,

; miraculous

of the, 23,
the, 28

the person

of

powers

legendary descriptionof

(note),29

the

of a, 29-32

dress

ideas about

prerogatives

the, 33-36, 37-42;

death
of the, 35,
36

title after

of

influence

over

natui-e

37

Rats, ideas about, 192

of

personal
the, 36,

Regalia, sanctity
powers

and

of the, 23-29,

INDEX

683

supernatural

Sea-eagle,ideas about the, 128, 129

Semangat, see Soul
Seven, importance of the number, 50,
241, 431, 508, 509, 548, 569, 570
Seven
times, the system of the, 548,

39-42

Religion,56, 61, 83, 84, 193,

234,

457

Reptiles,ideas about, 282-306

Rhinoceros, 150
Rice, instruments to be
58, 226, 227 ; fixed
of, 58 ; ceremonial
of, 74, 76, 77.
use
270, 280, 293, 311,

387,

549

reaping,
customary price

used

in

sacrificial

and

376, 385-

334,

424"

423.

419-421,

4"-4i7,

240,

231-233,

465-467, 511,
453-455.
441,
447,
sowing, 221-223,
5'2, 5'7, 537;
228, 229
233;
soul
shown

planting,223-225,

230-

reaping, 225-228, 235-249;

of the, ib. ; ceremonial
to

respect

cooked, 319

of, 77, 78,

use
Rice-paste,ceremonial
81, 133. '34, 136, 221, 232, 233,
236, 239, 293, 312-314, 354, 356,
376, 386 ; compositionof the leafbrush
used in this rite, 78-80, 221
(note), 236, 312 (note),355

importance of the, 143,

245, 248, 306, 332, 575
Shadow-plays, 514-516
Sheikhs, the four legendary,100
Ships, ideas about, 279, 280, 315
Shiva, 85-91, 546
Shadow,

Silver,ideas about, 272,

addressed

to

the

273

244,

tion
invoca-

of, ib.
spirit

Sites,selection of, for houses, 141-143

for towns,

147-149

Snails, bloodsucking,306
Snakes, mythical,3, 4, 6, 14, 25, 28
(note), 303, 506;
(note), 95, in
ideas about, 302-305, 426
Soil, kinds of, 141
Sorcerers, detection of, 323

of,568-579
Sorcery,methods
Soul, conception of the, 47-53, 579,
a
wandering, 48, 49,
580 ; recalling
Riddles, 484
452-456, 577 ; abduction of the, 49,
Rings, magic use of, 337, 353
of souls in man,
568-579 ; plurality
of, performed at sacred
Rites, nature
cloth used to attract
578
;
1,
454,
50, 41
places,74-77
in
portance
im576
the,
of,
453,
;
51, 452,
575,
Rivers, spirits
103, 279-280 ;
and
281
minerals,
animals,
vegetables
about,
of,
52,
legends
;
211,
213, 215281, 282
53, 138, 194, 200,
with

Roads, ceremonies connected

making of, 149
Roc, 9 ; see also Garuda

Royalty, see Raja

Rubbing, castingout
431,

441,

the

237,

217, 225-227,
rice used

attract

to

250, 251, 271

the human,

76,

77, 4"

evil influences

by,

449,455

of the, 91 ;
Spectre Huntsman, divinity
bird companions of the, 112;
legend
of the, 1 1 3- 1 20 ; charms
againstthe,
117-120

Sacred

animals, 63, 68, 70, 71, 153,

163-166, 283
Sacrifices,propitiatory,
43
etc., 65, 67, 72-77,
210,

143,

207,

270,

280, 286, 293,

424, 432-434,
5",
traditions of human,

spirits,

235,

H9,
268-

310-314,

414-

230-233,

203,

to

5'2,
144

H4,

535-537;

(note),211

Sakatimuna, mythicalserpent, 3,
28 (note),95

4,

25,

Jambu Rakai or Agai), the

89, 286 (note),298,
crocodile-spirit,

S:iml)u (or

435

Scapegoats,ceremonial

use

of,72,

432,

433

Sea, navel of the, 7 ; spiritsand gods

of the, 90-92, 279, 280, 434 ; priest
of the, 100

Spirits,of

various

kinds,

40,

59, 93-

445-448, 5"5-5"9;
106, 113-120,
familiar, 59, 320, 322-325,
329in
62,
63
; in
places,
holy
;
331
202,
205, 211,
trees, 64, 65, 200,
213, 215; evil, 64, 91, 92, 94-96,
101-106, 1 12-120,
144,
245,
143,
509,
573 ;
illness caused

451

334,
medical

320-331,

247,

food

4IO-451.
treatment

505for

by, 64, 65, 410, 414offered to, 76, 231-233,

268, 280, 311-314, 415-424, 432in beasts, 150; objecting

434,447;
to noise, 231, 257, 258; in minerals,
objecting
251, 253-258, 266-273;
of God, 271 ; afraid of
to the name
456 (note)
weapons,
Spoons, magic use of, 108, 350-352

INDEX

684

Tides,

Squares,magic, 555-558
Squirrel,originof the, 1 90
S'ri,86 (note),89, 545, 546
Stars,ideas about the, 5 ; names

548, 550.

of the,

by

551

Stick-insect,ideas about the, 200, 201

Stones, magic use
of, 236, 338-340;
ideas about, 274-277 ; bezoar, ib.,
of snakes,
425, 426 ; in the heads
303,

304

Stroking,expulsion of
by, 178, 430, 442
Substitutes, 72,
211,

340,

73,

432,

evil

influences

of, 6, 7

cause

towns
Tiger,ideas about the, 157-170;
origin of
or
villages,157; human
the, 158, 159; divination practised

the, 159,

ideas and

143,

144

(note),

160;

man

or

were-,

160-163 5 ghost or sacred, 163-165,

254; hunting the, 166-168; charms
against the, 167, 168 ; receptionof
a dead, 168-170 ; spirit,
436-444
Times, lucky and unlucky, 545-561
Tin, soul of, 52, 250, 271 ; mining,
ceremonies

with,

connected

250-271

Toads, ideas about, 305, 306

433

46,

Sucking charm, 449, 450

Sugar-cane,time for plantingthe, 217;
magic use of the, 237, 239, 240, 246
Sun, divinitylivingin the, 92

Tooth-filingceremony,

Sunset, evil influence

tiger,157
elephant,151-153;
Anchak
sacrificial,
see
Tray,
Trees, mythical,3, 7-9 ; origin of, 4

(note),213, 217,

Towns,

108

(note),161
248, 310, 323,

241,

royal, 23,

linguistic,
35,
206, 208,

212,

315,

523,

birth,

44,

24,

139,

27,

140,

254, 255,

524;

33-42

192,

193,

269, 271,

connected

with

344-346, 348-351; war,

agriculture,57-59,
44,
523.
524;
225-228, 231, 244, 248; the Spectre
Huntsman, 116, 118; building,141 ;
in
with
connected
legend, 152;
animals, 156, 189, 191-193 ; trees,
211,
mining, 254-259;
202,
213;
263-265, 269, 271, 272 ; crocodiles,
292, 299,
300, 302 ; fishing,314,
315 ; marriage, 370, 371 ; funerals,
399,

401,

404,

405

selection of sites for, 147-149

souls of, 52, 53, 193, 194, 211,

human
origin of certain, 54,

355, 570-573

Taboos,

355,

Top -spinning,481

of, 15, 90, 92,

93, 109, 428, 429

Sympathetic magic, 82,

45,

359
;

212

55

;
;

in, 64, 65 ;
sacred, 63, 67 ; spirits
ideas about, 193-217 ; durian, 197haunted,
sialang,202-204;
199;
205 ; lime, 205, 206 ; eagle-wood,
206-212; camphor, 212-214;
guttapercha, 215 ; cocoa-nut, 216, 217
Umbrellas, royal, 26, 33, 34
of, at funerals,34

Vampires, bloodsucking,320-331,
Vegetation souls, 52, 53, 193,
2OO,

202,

211,

213,

diction
inter-

334
194,

215, 2l6, 225,

226, 237-249

Viper, ideas

about

the, 302,

303

medicine, 437,

pending Walimana
(mythicalbird),1 10 (note)
miscellaneous, 533, 534 ; deand
times or
War, 522-525, 531, 532; charms
on
aspects, 552,
used in, 522-524
ceremonies
56i
Water, lustration by, 77, Si, 277-279,
Tadpole, ideas about the, 309

577

Talismans, 361, 522-524, 566, 567

of, 268, 411, 421,
use
422, 440, 441, 447, 452, sir, 536,

Tapers, magic
572, 578

TSpong

tawar, see Rice-paste

Theatrical exhibitions,
503-521;

origin of, 503, 504, 517-521

connected
the
ang,

foreign
monies
; cere-

with, 504-512

Ma'yong, 513, 514; the Way

514-516 ; classification of, 517-

521

Thieves, discovery of, by divination,

537-542

348, 387, 399-401,

424;
347,
spirits,
91, 103, 279, 280
Wave-offering,418-422
Waxen
images, magic use of, 45, 413,
430, 569-574
Weapons, royal, 24-26; 30, 31, 33,
40 (note) ; of the SpectreHuntsman,
magic use of, 430, 441,
117-120;
442;

Weaver

ideas about, 524-531

bird, ideas about, 127,

Weddings,

of two,
description

Marriage
White, colour of royalblood,
see

128

388-394

also

8 (note),

INDEX

37 ;

umbrellas, 33,

spirits,5
genie,95, 96
to

Wind, charms
1

1 ;

connected

685

Vajuj and

ated
appropri-

34 ;

divinity,92
with

Majuj (Gog

and

Magog),

the, 107,

51, 419-421,

433

08

Wizards,

see

Magicians, Sorcerers

Zemzem,

THE

Printed

Year, 549, 550, 553-555

Yellow, use of the royal colour, 33, 34

the well, 342,

END

by R. " R. CLAKK

LIMITED

EdMmrgk

355

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