,,malay ,,magic ,,being ,,an ,,introduction ,,to ,,the ,,folklore ,,and ,,popular ,,religion ,,of ,,the ,,malay ,,peninsula ,,by ,,walter ,,william ,,skeat ,,of ,,the ,,civil ,,service ,,of ,,the ,,federated ,,malay ,,states ,,with ,a ,,preface ,,by ,,charles ,,otto ,,blagden ,,member ,,of ,,the ,,royal ,,asiatic ,,society1 ,,and ,,formerly ,,of ,,the ,,straits ,,settlements ,,civil ,,service ,london ,,macmillan ,,and ,,co41 ,limited ,,new ,,york3 ,,the ,,macmillan ,,company #aijj ,all rights reserved ,,to ,,sir ,,cecil ,,clementi ,,smith ,,knight ,,grand ,,cross ,,of ,,the ,,most ,,distinguished ,,order ,,of ,,st4 ,,michael ,,and ,,st4 ,,george ,,and ,,formerly ,,governor ,,of ,,the ,,straits ,,settlements ,,this ,,book ,,is 7,,by ,,permission7 ,,dedicated ,the cry of hosts we humour ,ah6 slowly1 toward the light4 ,rudyard ,kipling4 ,,preface ,the circumstances attending the composition and publication of the present work have thrown upon me the duty of furnishing it with a preface explaining its object and scope4 ,briefly1 the purpose of the author has been to collect into a ,book of ,malay ,folklore all that seemed to him most typical of the subject amongst a considerable mass of materials1 some of which lay scattered in the pages of various other works1 others in unpublished native manuscripts1 and much in notes made by him personally of what he had observed during several years spent in the ,malay ,peninsula1 principally in the ,state of ,selangor4 ,the book does not profess to be an exhaustive or complete treatise1 but rather1 as its title indicates1 an introduction to the study of ,folklore1 ,popular ,religion1 and ,magic as understood among the ,malays of the ,peninsula4 ,it should be superfluous1 at this time of day1 to defend such studies as these from the criticisms which have from time to time been brought against them4 ,i remember my old friend and former teacher1 ,wan ,abdullah1 a ,singapore ,malay of ,trengganu extraction and ,arab descent1 a devout and learned ,muhammadan and a most charming man1 objecting to them on the grounds1 first1 that they were useless1 and1 secondly1 which1 as he emphatically declared1 was far worse1 that they were perilous to the soul's health4 ,this last is a point of view which it would hardly be appropriate or profitable to discuss here1 but a few words may as well be devoted to the other objection4 ,it is based1 sometimes1 on the ground that these studies deal not with facts1 but with mere nonsensical fancies and beliefs4 ,now1 for facts we all1 of course1 have the greatest respect2 but the objection appears to me to involve an unwarrantable restriction of the meaning of the word3 a belief which is actually held1 even a mere fancy that is entertained in the mind1 has a real existence1 and is a fact just as much as any other4 ,as a piece of psychology it must always have a certain interest1 and it may on occasions become of enormous practical importance4 ,if1 for instance1 in #aheg certain persons1 whose concern it was1 had paid more attention to facts of this kind1 possibly the ,indian ,mutiny could have been prevented1 and probably it might have been foreseen1 so that precautionary measures could have been taken in time to minimise the extent of the catastrophe4 ,it is not suggested that the matters dealt with in this book are ever likely to involve such serious issues2 but1 speaking generally1 there can be no doubt that an understanding of the ideas and modes of thought of an alien people in a relatively low stage of civilisation facilitates very considerably the task of governing them2 and in the ,malay ,peninsula that task has now devolved mainly upon ,englishmen4 ,moreover1 every notion of utility implies an end to which it is to be referred1 and there are other ends in life worth considering as well as those to which the practical man is pleased to restrict himself4 ,when one passes from the practical to the speculative point of view1 it is almost impossible to predict what piece of knowledge will be fruitful of results1 and what will not2 prima facie1 therefore1 all knowledge has a claim to be considered of importance from a scientific point of view1 and until everything is known1 nothing can safely be rejected as worthless4 ,another and more serious objection1 aimed rather at the method of such investigations as these1 is that the evidence with which they have to be content is worth little or nothing4 ,objectors attempt to discredit it by implying that at best it is only what ,a4 says that ,b4 told him about the beliefs ,b4 says he holds1 in other words1 that it is the merest hearsay2 and it is also sometimes suggested that when ,a4 is a ,european and ,b4 a savage1 or at most a semi-civilised person of another breed1 the chances are that ,b4 will lie about his alleged beliefs1 or that ,a4 will unconsciously read his own ideas into ,b4's confused statements1 or that1 at any rate1 one way or another1 they are sure to misunderstand each other1 and accordingly the record cannot be a faithful one4 ,so far as this objection can have any application to the present work1 it may fairly be replied3 first that the author has been at some pains to corroborate and illustrate his own accounts by the independent observations of others 7and this must be his justification for the copiousness of his quotations from other writers72 and1 secondly1 that he has1 whenever possible1 given us what is really the best kind of evidence for his own statements by recording the charms and other magic formul which are actually in use4 ,of these a great number has been here collected1 and in the translation of such of the more interesting ones as are quoted in the text of the book1 every effort has been made to keep to literal accuracy of rendering4 ,the originals will be found in the ,appendix1 and it must be left to those who can read ,malay to check the author's versions1 and to draw from the untranslated portions such inferences as may seem to them good4 ,the author himself has no preconceived thesis to maintain3 his object has been collection rather than comparison1 and quite apart from the necessary limitations of space and time1 his method has confined the book within fairly well-defined bounds4 ,though the subject is one which would naturally lend itself to a comparative treatment1 and though the comparison of ,malay folklore with that of other nations 7more particularly of ,india1 ,arabia1 and the mainland of ,indo-,china7 would no doubt lead to very interesting results1 the scope of the work has as far as possible been restricted to the folklore of the ,malays of the ,peninsula4 ,accordingly the analogous and often quite similar customs and ideas of the ,malayan races of the ,eastern ,archipelago have been only occasionally referred to1 while those of the ,chinese and other non-,malayan inhabitants of the ,peninsula have been excluded altogether4 ,moreover1 several important departments of custom and social life have been1 no doubt designedly1 omitted3 thus1 to mention only one subject out of several that will probably occur to the reader1 the modes of organisation of the ,family and the ,clan 7which in certain ,malay communities present archaic features of no common interest71 together with the derivative notions affecting the tenure and inheritance of property1 have found no place in this work4 ,the field1 in fact1 is very wide and cannot all be worked at once4 ,the folklore of uncivilised races may fairly enough be said to embrace every phase of nature and every department of life3 it may be regarded as containing1 in the germ and as yet undifferentiated1 the notions from which ,religion1 ,law1 ,medicine1 ,philosophy1 ,natural ,science1 and ,social ,customs are eventually evolved4 ,its bulk and relative importance seem to vary inversely with the advance of a race in the progress towards civilisation2 and the ideas of savages on these matters appear to constitute in some cases a great and complex system1 of which comparatively few traces only are left among the more civilised peoples4 ,the ,malay race1 while far removed from the savage condition1 has not as yet reached a very high stage of civilisation1 and still retains relatively large remnants of this primitive order of ideas4 ,it is true that ,malay notions on these subjects are undergoing a process of disintegration1 the rapidity of which has been considerably increased by contact with ,european civilisation1 but1 such as they are1 these ideas still form a great factor in the life of the mass of the people4 ,it may1 however1 be desirable to point out that the complexity of ,malay folklore is to be attributed in part to its singularly mixed character4 ,the development of the race from savagery and barbarism up to its present condition of comparative civilisation has been modified and determined1 first and most deeply by ,indian1 and during the last five centuries or so by ,arabian influences4 ,just as in the language of the ,malays it is possible by analysis to pick out words of ,sanskrit and ,arabic origin from amongst the main body of genuinely native words1 so in their folklore one finds ,hindu1 ,buddhist1 and ,muhammadan ideas overlying a mass of apparently original ,malay notions4 ,these various elements of their folklore are1 however1 now so thoroughly mixed up together that it is often almost impossible to disentangle them4 ,no systematic attempt has been made to do so in this book1 although here and there an indication of the origin of some particular myth will be found2 but a complete analysis 7if possible at all7 would have necessitated1 as a preliminary investigation1 a much deeper study of ,hindu and ,muhammadan mythology than it has been found practicable to engage in4 ,in order1 however1 to give a clear notion of the relation which the beliefs and practices that are here recorded bear to the official religion of the people1 it is necessary to state that the ,malays of the ,peninsula are ,sunni ,muhammadans of the school of ,shafi'i1 and that nothing1 theoretically speaking1 could be more correct and orthodox 7from the point of view of ,islam7 than the belief which they profess4 ,but the beliefs which they actually hold are another matter altogether1 and it must be admitted that the ,muhammadan veneer which covers their ancient superstitions is very often of the thinnest description4 ,the inconsistency in which this involves them is not1 however1 as a rule realised by themselves4 ,beginning their invocations with the orthodox preface3 ,in the name of ,god1 the merciful1 the compassionate1 and ending them with an appeal to the ,creed3 ,there is no god but ,god1 and ,muhammad is the ,apostle of ,god1 they are conscious of no impropriety in addressing the intervening matter to a string of ,hindu ,divinities1 ,demons1 ,ghosts1 and ,nature ,spirits1 with a few ,angels and ,prophets thrown in1 as the occasion may seem to require4 ,still1 the more highly educated ,malays1 especially those who live in the towns and come into direct contact with ,arab teachers of religion1 are disposed to object strongly to these relics of paganism2 and there can be no doubt that the increasing diffusion of general education in the ,peninsula is contributing to the growth of a stricter conception of ,islam1 which will involve the gradual suppression of such of these old-world superstitions as are obviously of an unorthodox character4 ,this process1 however1 will take several generations to accomplish1 and in the meantime it is to be hoped that a complete record will have been made both of what is doomed sooner or later to perish1 and of what in all likelihood will survive under the new conditions of our time4 ,it is as a contribution to such a record1 and as a collection of materials to serve as a sound basis for further additions and comparisons1 that this work is offered to the reader4 ,a list of the principal authorities referred to will be found in another place1 but it would be improper to omit here the acknowledgments which are due to the various authors of whose work in this field such wide use has been made4 ,among the dead special mention must be made of ,marsden1 who will always be for ,englishmen the pioneer of ,malay studies2 ,leyden1 the gifted translator of the ,sejarah ,malayu1 whose early death probably inflicted on ,oriental scholarship the greatest loss it has ever had to suffer2 ,newbold1 the author of what is still1 on the whole1 the best work on the ,malay ,peninsula2 and ,sir ,william ,maxwell1 in whom those of us who knew him have lost a friend1 and ,malay scholarship a thoroughly sound and most brilliant exponent4 ,among the living1 the acknowledgments of the author are due principally to ,sir ,frank ,swettenham and ,mr4 ,hugh ,clifford1 who1 while they have done much to popularise the knowledge of things ,malay amongst the general reading public1 have also embodied in their works the results of much careful and accurate observation4 ,the free use which has been made of the writings of these and other authors will1 it is hoped1 be held to be justified by their intrinsic value4 ,it must be added that the author1 having to leave ,england about the beginning of this year with the ,cambridge scientific expedition which is now exploring the ,northern ,states of the ,peninsula1 left the work with me for revision4 ,the first five ,chapters and ,chapter ,,vi41 up to the end of the section on ,dances1 ,sports1 and ,games1 were then already in the printer's hands1 but only the first #ajj pages or so had had the benefit of the author's revision4 ,for the arrangement of the rest of ,chapter ,,vi41 and for some small portion of the matter therein contained1 ,i am responsible1 and it has also been my duty to revise the whole book finally4 ,accordingly1 it is only fair to the author to point out that he is to be credited with the matter and the general scheme of the work1 while the responsibility for defects in detail must fall upon myself4 ,as regards the spelling of ,malay words1 it must be said that geographical names have been spelled in the way which is now usually adopted and without diacritical marks3 the names of the principal ,native ,states of the ,peninsula 7most of which are repeatedly mentioned in the book7 are ,kedah1 ,perak1 ,selangor1 ,johor1 ,pahang1 ,trengganu1 ,kelantan1 and ,patani4 ,otherwise1 except in quotations 7where the spelling of the original is preserved71 an attempt has been made to transliterate the ,malay words found in the body of the book in such a way as to give the ordinary reader a fairly correct idea of their pronunciation4 ,the ,appendix1 which appeals only to persons who already know ,malay1 has been somewhat differently treated1 diacritical marks being inserted only in cases where there was a possible ambiguity1 and the spelling of the original ,,mss4 being changed as little as possible4 ,a perfect transliteration1 or one that will suit everybody1 is1 however1 an unattainable ideal1 and the most that can be done in that direction is necessarily a compromise4 ,in the system adopted in the body of the work1 the vowels are to be sounded 7roughly speaking7 as in ,italian1 except e 7which resembles the ,french e in que1 le1 and the like71 and the consonants as in ,english 7but ng as in singer1 not finger2 g as in go2 ny as ni in onion2 ch as in church2 final k and initial h almost inaudible74 ,the symbol represents the ,arabic ain1 and the symbol ' is used 7#a7 between consonants1 to indicate the presence of an almost inaudible vowel1 the shortest form of e1 and elsewhere 7#b7 for the hamzah1 and 7#c7 for the apostrophe1 i4e4 to denote the suppression of a letter or syllable4 ,both the ain and the hamzah may be neglected in pronunciation1 as indeed they are very generally disregarded by the ,malays themselves4 ,in this and other respects1 ,arabic scholars into whose hands this book may fall must not be surprised to find that ,arabic words and phrases suffer some corruptions in a ,malay context4 ,these have not1 as a rule1 been interfered with or corrected1 although it has not been thought worth while to preserve obvious blunders of spelling in well-known ,arabic formul4 ,it should be added that in ,malay the accent or stress1 which is less marked than in ,english1 falls almost invariably on the penultimate syllable of the word4 ,exceptions to this rule hardly ever occur except in the few cases where the penultimate is an open syllable with a short vowel1 as indicated by the sign breve4 ,the illustrations are reproduced from photographs of models and original objects made by ,malays2 most of these models and other objects are now in the ,cambridge ,archological and ,ethnological ,museum1 to which they were presented by the author4 ,the ,index1 for the compilation of which ,i am indebted to my wife1 who has also given me much assistance in the revision of the proof-sheets1 will1 it is believed1 add greatly to the usefulness of the work as a book of reference4 ,c4 ,o4 ,,blagden4 ,woking1 #bhth ,august #ahii4 ,,contents ,,chapter ,i ,nature1 pp4 #a-ae ,,page 7a7 ,creation of the ,world #a 7b7 ,natural ,phenomena #e ,,chapter ,,ii ,man and ,his ,place in the ,universe1 pp4 #af-ee 7a7 ,creation of ,man #af 7b7 ,sanctity of the ,body #bc 7c7 ,the ,soul #dg 7d7 ,animal1 ,vegetable1 and ,mineral ,souls #eb ,,chapter ,,iii ,relations with the ,supernatural ,world1 pp4 #ef-hb 7a7 ,the ,magician #ef 7b7 ,high ,places #fa 7c7 ,nature of ,rites #ga ,,chapter ,,iv ,the ,malay ,pantheon1 pp4 #hc-ajf 7a7 ,gods #hc 7b7 ,spirits1 ,demons1 and ,ghosts #ic ,,chapter ,v ,magic ,rites connected with the ,several ,departments of ,nature1 pp4 #ajg-cai 7a7 ,air-- #a4 ,wind and ,weather ,charms #ajg #b4 ,birds and ,bird ,charms #aji 7b7 ,earth-- #a4 ,building ,ceremonies and ,charms #ada #b4 ,beasts and ,beast ,charms #adi #c4 ,vegetation ,charms #aic #d4 ,minerals and ,mining ,charms #bej 7c7 ,water-- #a4 ,purification by ,water #bgg #b4 ,the ,sea1 ,rivers1 and ,streams #bgi #c4 ,reptiles and ,reptile ,charms #bhb #d4 ,fishing ,ceremonies #cjf 7d7 ,fire-- #a4 ,production of ,fire #cag #b4 ,fire ,charms #cah ,,chapter ,,vi ,magic ,rites as affecting the ,life of ,man1 pp4 #cbj-ehj #a4 ,birth-,spirits #cbj #b4 ,birth ,ceremonies #ccb #c4 ,adolescence #ceb #d4 ,personal ,ceremonies and ,charms #cfa #e4 ,betrothal #cfd #f4 ,marriage #cfh #g4 ,funerals #cig #h4 ,medicine #djh #i4 ,dances1 ,sports1 and ,games #deg #aj4 ,theatrical ,exhibitions #ejc #aa4 ,war and ,weapons #ebb #ab4 ,divination and the ,black ,art #ecb ,appendix #eha ,note on the word ,kramat #fgc ,list of ,chief ,authorities quoted #fge ,index #fgg ,,list ,,of ,,illustrations ,fig4 ,,page #a4 ,sacrificing at the ,fishing ,stakes #caa #b4 ,invoking the ,tiger ,spirit #dch #c4 ,stand used at ,invocation of ,spirits #ddg #d4 ,main ,galah ,panjang #ejj #e4 ,tapers used in exorcising ,evil ,spirits #eaa #f4 ,taper and ,ring used in same ,ceremony #eab #g4 ,heptacle on which the ,seven-,square is based #eeh ,,plates ,plate #a4 ,selangor ,regalia #dj #b4 ,spirits #id #c4 ,the ,spectre ,huntsman #aaf #d4 ,pigeon ,decoy ,hut #acc #e4 ,rice-,soul ,baskets #bdd #f4 ,bajang and ,pelesit ,charms #cba #g4 ,penanggalan and ,langsuir #cbf #h4 ,betrothal ,gifts #cfe #i4 ,betrothal ,gifts #cff #aj4 ,curtain ,fringe #cgb #aa4 ,fig4 #a4--;,bridal ,bouquets #cge ,fig4 #b4--,the ,henna ,cake1 etc4 #cge #ab4 ,fig4 #a4--;,bridegroom's ,headdress #cgh ,fig4 #b4--,pillow-ends #cgh #ac4 ,wedding ,procession #cha #ad4 ,poko' ,sirih #chb #ae4 ,wedding ,centrepiece with ,dragons1 etc4 #chh #af4 ,bomor at ,work #daj #ag4 ,anchak #dad #ah4 ,gambor #dfd #ai4 ,pedikir #dff #bj4 ,fig4 #a4--,musical ,instruments #ejh ,fig4 #b4--;,demon ,mask #ejh #ba4 ,masks of ,clowns and ,demon #eac #bb4 ,kuda ,sembrani #ead #bc4 ,fig4 #a4--;,hanuman #eaf ,fig4 #b4--,pauh ,janggi and ,crab #eaf #bd4 ,fig4 #a4--,weather ,chart #edd ,fig4 #b4--;,diagram #edd #be4 ,diagrams #eee #bf4 ,diagrams #eeh #bg4 ,diagrams #efa #bh4 ,fig4 #a4--,wax ,figures #egj ,fig4 #b4--,spirit ,umbrellas and ,tapers #egj ,,chapter ,i ,,nature 7a7 ,creation of the ,world ,the theory of the ,creation most usually held by ,peninsular ,malays is summarised in the following passage1 quoted 7in #ahci7 by ,lieutenant ,newbold from a ,malay folk-tale3-- ,from the ,supreme ,being first emanated light towards chaos2 this light1 diffusing itself1 became the vast ocean4 ,from the bosom of the waters thick vapour and foam ascended4 ,the earth and sea were then formed1 each of seven tiers4 ,the earth rested on the surface of the water from east to west4 ,god1 in order to render steadfast the foundations of the world1 which vibrated tremulously with the motion of the watery expanse1 girt it round with an adamantine chain1 viz4 the stupendous mountains of ,caucasus1 the wondrous regions of genii and aerial spirits4 ,beyond these limits is spread out a vast plain1 the sand and earth of which are of gold and musk1 the stones rubies and emeralds1 the vegetation of odoriferous flowers4 ,from the range of ,caucasus all the mountains of the earth have their origin as pillars to support and strengthen the terrestrial framework4 #a ,the ,mountains of ,caucasus are usually called by ,malays ,bukit ,kof 7i4e4 ,kaf71 or the ,mountains of ,kaf 7which latter is their ,arabic name74 ,these mountains are not unfrequently referred to in ,malay charms1 e4g4 in invocations addressed to the ,rice-,spirit4 ,the ,mountains of ,kaf are to the ,malays a great range which serves as a wall 7dinding7 to the earth1 and keeps off both excessive winds and beasts of prey4 ,this wall1 however1 is being bored through by people called ,yajuj and ,majuj 7,gog and ,magog71 and when they succeed in their task the end of all things will come4 ,besides these mountains which surround the earth there is a great central mountain called ,mahameru 7,saguntang ,maha ,biru1 or merely ,saguntang-guntang74 #b ,in many ,malay stories this hill ,mahameru is identified with ,saguntang-guntang on the borders of ,palembang in ,sumatra4 ,the account which ,i shall now give1 however1 differs considerably from the preceding4 ,it was taken down by me from an introduction to a ,malay charm-book belonging to a magician 7one ,abdul ,razzak of ,klang in ,selangor71 with whom ,i was acquainted1 but who1 though he allowed me to copy it1 would not allow me either to buy or borrow the book3 #c-- ,in the days when ,haze bore ,darkness1 and ,darkness ,haze1 when the ,lord of the ,outer ,silence ,himself was yet in the womb of ,creation1 before the existence of the names of ,earth and ,heaven1 of ,god and ,muhammad1 of the ,empyrean and ,crystalline spheres1 or of ,space and ,void1 the ,creator of the entire ,universe pre-existed by ,himself1 and ,he was the ,eldest ,magician4 ,he created the ,earth of the width of a tray and the ,heavens of the width of an umbrella1 which are the universe of the ,magician4 ,now from before the beginning of time existed that ,magician--that is1 ,god--and ,he made ,himself manifest with the brightness of the moon and the sun1 which is the token of the ,true ,magician4 ,the account proceeds to describe how ,god created the pillar of the ,kabah1 #d which is the ,navel of the ,earth1 whose growth is comparable to a ,tree1 444 whose branches are four in number1 and are called1 the first1 ',sajeratul ,mentahar1' and the second ',taubi1' and the third1 ',khaldi1' and the fourth ',nasrun ,alam1' which extend unto the north1 south1 east1 and west1 where they are called the ,four ,corners of the ,world4 ,next we read that the word of ,god ,almighty came in secret to ,gabriel1 saying1 ,take me down the iron staff of the ',creed' which dangles at the gate of heaven1 and kill me this serpent ,sakatimuna4 #e ,gabriel did so1 and the serpent brake asunder1 the head and forepart shooting up above the heavens1 and the tail part penetrating downwards beneath the earth4 #f ,the rest of the account is taken up with a description1 that need not here be repeated1 of the transformation of all the various parts of the serpent's anatomy1 which are represented as turning with a few exceptions into good and evil genii4 ,the most curious feature of the description is perhaps the marked anthropomorphic character of this serpent1 which shows it to be a serpent in little more than name4 ,it seems1 in fact1 very probable that we have here a reminiscence of the ,indian ,naga4 #g ,thus we find the rainbow 7here divided into its component parts7 described as originating from the serpent's sword with its hilt and cross-piece 7guard71 grass from the hair of its body1 trees from the hair of its head1 rain from its tears1 and dew from its sweat4 ,another account1 also obtained from a local magician1 contains one or two additional details about the tree4 ,kun1 said ,god1 ,payah #h kun said ,muhammad1 and a seed was created4 ,the seed became a root 7lit4 sinew71 the root a tree1 and the tree brought forth leaves4 ',kun1' said ,god1 ',payah kun1' said ,muhammad2 444 ,then were ,heaven and ,earth 7created71 ',earth of the width of a tray1 ,heaven of the width of an umbrella4' ,this is a curious passage1 and one not over-easy to explain2 such evidence as may be drawn from analogy suggests1 however1 that the ,earth of the width of a tray1 and ,heaven of the width of an umbrella1 may be intended to represent respectively the souls 7semangat7 of heaven and earth1 in which case they would bear the same relation to the material heaven and earth as the man-shaped human soul does to the body of a man4 7b7 ,natural ,phenomena ,most ,malays1 says ,newbold1 with whom ,i have conversed on the subject1 imagine that the world is of an oval shape1 revolving upon its own axis four times in the space of one year2 that the sun is a circular body of fire moving round the earth1 and producing the alternations of night and day4 ,to this ,i would add that some ,malays1 at least1 whom ,i questioned on the subject 7as well as some ,sakais #i under ,malay influence71 imagined the firmament to consist of a sort of stone or rock which they called ,batu hampar1 or ,bed rock1 the appearance of stars being caused 7as they supposed7 by the light which streams through its perforations4 ,a further development of the ,malay theory of the earth declares it to be carried by a colossal buffalo upon the tip of its horns4 #aj ,when one horn begins to tire the buffalo tosses it up and catches it upon the tip of the other1 thus causing periodical earthquakes4 ,this world-buffalo1 it should be added1 stands upon an island in the midst of the nether ocean4 #aa ,the universe is girt round by an immense serpent or dragon 7,ular ,naga71 which feeds upon its own tail4 ,the ,malay theory of the tides is concisely stated by ,newbold3 #ab-- ,some ,malays ascribe the tides to the influence of the sun2 others to some unknown current of the ocean2 but the generality believe confidently the following1 which is a mere skeleton of the original legend4 ,in the middle of the great ocean grows an immense tree1 called ,pauh ,jangi1 #ac at the root of which is a cavern called ,pusat ,tassek1 or navel of the lake4 ,this is inhabited by a vast crab1 who goes forth at stated periods during the day4 ,when the creature returns to its abode the displaced water causes the flow of the tide2 when he departs1 the water rushing into the cavern causes the ebb4 ,mr4 ,clifford gives a slightly different explanation3-- ,the ,pusat tasek1 or ,navel of the ,seas1 supposed to be a huge hole in the ocean bottom4 ,in this hole there sits a gigantic crab which twice a day gets out in order to search for food4 ,while he is sitting in the hole the waters of the ocean are unable to pour down into the under world1 the whole of the aperture being filled and blocked by the crab's bulk4 ,the inflowing of the rivers into the sea during these periods are supposed to cause the rising of the tide1 while the downpouring of the waters through the great hole when the crab is absent searching for food is supposed to cause the ebb4 ,concerning the wonderful legendary tree 7the ,pauh ,janggi7 the following story was related to me by a ,selangor ,malay3-- ,there was once a ,selangor man named ,haji ,batu1 or the ,petrified ,pilgrim1 who got this name from the fact that the first joints of all the fingers of one hand had been turned into stone4 ,this happened in the following manner4 ,in the old days when men went voyaging in sailing vessels1 he determined to visit ,mecca1 and accordingly set sail4 ,after sailing for about two months they drifted out of their course for some ten or fifteen days1 and then came to a part of the sea where there were floating trunks of trees1 together with rice-straw 7batang padi7 and all manner of flotsam4 ,yet again they drifted for seven days1 and upon the seventh night ,haji ,batu dreamed a dream4 ,in this dream one who wore the pilgrim's garb appeared to him1 and warned him to carry on his person a hammer and seven nails1 and when he came to a tree which would be the ,pauh ,janggi he was to drive the first of the nails into its stem and cling thereto4 ,next day the ship reached the great whirlpool which is called the ,navel of the ,seas1 #ad and while the ship was being sucked into the eddy close to the tree and engulfed1 ,haji ,batu managed to drive the first nail home1 and clung to it as the ship went down4 ,after a brief interval he endeavoured to drive in the second nail1 somewhat higher up the stem than the first 7why ,haji ,batu could not climb without the aid of nails history does not relate71 and drawing himself up by it1 drove in the third4 ,thus progressing1 by the time he had driven in all the seven nails he had reached the top of the tree1 when he discovered among the branches a nest of young rocs4 ,here he rested1 and having again been advised in a dream1 he waited4 ,on the following day1 when the parent roc had returned and was engaged in feeding its young with an elephant which it had brought for the purpose1 he bound himself to its feathers with his girdle1 and was carried in this manner many hundreds of miles to the westward1 where1 upon the roc's nearing the ground1 he let himself go1 and thus dropping to the earth1 fell into a swoon4 ,on recovering consciousness he walked on till he came to a house1 where he asked for and obtained some refreshment4 ,on his departure he was advised to go westward1 and so proceeded for a long distance until he arrived at a beautifully clear pool in an open plain1 around which were to be seen many stone figures of human beings4 ,the appearance of these stone figures rendering him suspicious1 he refrained from drinking the water1 and dipped into it merely the tips of his fingers1 which became immediately petrified4 ,proceeding he met a vast number of wild animals--pigs1 deer1 and elephants--which were fleeing from the pursuit of a beast of no great size indeed1 but with fiery red fur4 ,he therefore prudently climbed into a tree to allow it to pass4 ,the beast1 however1 pursued him and commenced to climb the tree1 but as it climbed he drove the point of his poniard 7badik7 into its skull1 and killed it4 ,he then robbed it of its whiskers1 and thereafter1 on his reaching a town1 everybody fled from him because of the whiskers which had belonged to so fierce a beast4 ,the ,raja of that country1 begging for one of them1 and giving him food1 he presented him with one of the whiskers in payment4 ,after paying his way in a similar manner at seven successive villages1 the ,petrified ,pilgrim at length reached ,mecca4 ,bores1 or eagres1 at the mouths of rivers1 and floods #ae due to heavy rain1 are conceived to be caused by the passage of some gigantic animal1 most probably a sort of dragon1 as in the case of landslips1 which will be mentioned later4 ,this animal1 whose passage up rivers is held to cause the tidal wave or bore1 is called ,bena in ,selangor4 ,it is a matter of common report among ,malays at ,jugra1 on the ,selangor coast1 that a bore formerly frequented the ,langat river1 near its mouth4 ,this was anterior to the severance of the narrow neck of land #af at ,bandar that divided the old channel of the ,langat river from the stream into which the waters of the ,langat now flow1 forming the short cut to the sea called the ,jugra ,passage4 ,in the days when the bore came up the river the ,malays used to go out in small canoes or dug-outs to sport amongst the breakers 7main gelombang71 frequently getting upset for their pains4 ,eventually1 however 7,i was told71 the bore was killed by a ,langat ,malay1 who struck it upon the head with a stick6 ,it is considered that this must be true1 since there is no bore in the ,langat river now6 ,eclipses 7,gerhana7 of the sun or moon are considered to be the outward and visible sign of the devouring of those bodies #ag by a sort of gigantic dragon 7rahu7 #ah or dog 7anjing74 ,hence the tumult made during an eclipse by the ,malays1 who imagine that if they make a sufficient din they will frighten the monster away4 ,the following is an excellent description of a lunar eclipse from the ,malay point of view3-- ,one night1 when the ,moon has waxed nearly to the full1 ,pekan resounds with a babel of discordant noise4 ,the large brass gongs1 in which the devils of the ,chinese are supposed to take delight1 clang and clash and bray through the still night air2 the ,malay drums throb and beat and thud2 all manner of shrill yells fill the sky1 and the roar of a thousand native voices rises heavenwards1 or rolls across the white waters of the river1 which are flecked with deep shadows and reflections4 ,the jungles on the far bank take up the sound and send it pealing back in recurring ringing echoes till the whole world seems to shout in chorus4 ,the ,moon which bathes the earth in splendour1 the ,moon which is so dear to each one of us1 is in dire peril this night1 for that fierce monster1 the ,gerhna1 #ai whom we hate and loathe1 is striving to swallow her4 ,you can mark his black bulk creeping over her1 dimming her face1 consuming her utterly1 while she suffers in the agony of silence4 ,how often in the past has she served us with the light2 how often has she made night more beautiful than day for our tired1 sun-dazed eyes to look upon2 and shall she now perish without one effort on our part to save her by scaring the ,monster from his prey8 ,no6 ,a thousand times no6 ,so we shout1 and clang the gongs1 and beat the drums1 till all the animal world joins in the tumult1 and even inanimate nature lends its voice to swell the uproar with a thousand resonant echoes4 ,at last the hated ,monster reluctantly retreats4 ,our war-cry has reached his ears1 and he slinks sullenly away1 and the pure1 sad1 kindly ,moon looks down in love and gratitude upon us1 her children1 to whose aid she owes her deliverance4 #bj ,the spots on the moon #ba are supposed to represent an inverted banyan tree 7,beringin songsang71 underneath which an aged hunchback is seated plaiting strands of tree bark 7pintal tali kulit t'rap7 to make a fishing-line1 wherewith he intends to angle for everything upon the earth as soon as his task is completed4 ,it has never been completed yet1 however1 for a rat always gnaws the line through in time to save mankind from disaster1 despite the vigilance of the old man's cat1 which is always lying in wait for the offender4 #bb ,it is perhaps scarcely necessary to add that when the line reaches the earth the end of the world will come4 ,bujang 7'single1' 'solitary1' and hence in a secondary sense 'unmarried'7 is a ,sanskrit word bhujangga1 'a dragon4' ',bujang ,malaka1' a mountain in ,prak1 is said by the ,malays of that ,state to have been so called because it stands alone1 and could be seen from the sea by traders who plied in old days between the ,prak river and the once flourishing port of ,malacca4 ,but it is just as likely to have been named from some forgotten legend in which a dragon played a part4 ,dragons and mountains are generally connected in ,malay ideas4 ,the caves in the limestone hill ,gunong ,pondok1 in ,prak1 are said to be haunted by a genius loci in the form of a snake who is popularly called ,si ,bujang4 ,this seems to prove beyond doubt the identity of bujang with bhujangga4 #bc ,the snake-spirit of ,gunong ,pondok is sometimes as small as a viper1 and sometimes as large as a python1 but he may always be identified by his spotted neck1 which resembles that of a wood-pigeon 7tekukur74 ,landslips on the mountains1 which are tolerably frequent during very heavy rains1 and which1 being produced by the same cause1 are often simultaneous with the flooding of rivers and the destruction of property1 are attributed by the natives to the sudden breaking forth of dragons 7naga71 which have been performing religious penance 7ber-tapa7 #bd in the mountains1 and which are making their way to the sea4 #be ,so1 too1 many waterfalls and rocks of unusual shape are thought to owe their remarkable character to the agency of demons4 ,this1 however1 is a subject which will be treated more fully later on4 ,palangi1 the usual ,malay word for the rainbow1 means 'striped4' ,the name varies1 however1 in different localities4 ,in ,prak it is called palangi minum #bf 7from a belief that it is the path by which spirits descend to the earth to drink71 while in ,penang it is known as ular danu 7'the snake danu'74 ,in ,prak1 a rainbow which stretches in an arch across the sky is called bantal 7'the pillow '71 for some reason that ,i have been unable to ascertain4 #bg ,when only a small portion of a rainbow is visible1 which seems to touch the earth1 it is called tunggul 7'the flag'71 #bh and if this is seen at some particular point of the compass--the west1 ,i think--it betokens1 the ,prak ,malays say1 the approaching death of a ,raja4 ,another popular belief is that the ends of the rainbow rest upon the earth1 and that if one could dig at the exact spot covered by one end of it1 an untold treasure would be found there4 ,unfortunately1 no one can ever arrive at the place4 #bi ,sunset is the hour when evil spirits of all kinds have most power4 #cj ,in ,prak1 children are often called indoors at this time to save them from unseen dangers4 ,sometimes1 with the same object1 a woman belonging to the house where there are young children1 will chew kuniet terus 7an evil-smelling root71 supposed to be much disliked by demons of all kinds1 and spit it out at seven different points as she walks round the house4 ,the yellow glow which spreads over the western sky1 when it is lighted up with the last rays of the dying sun1 is called mambang kuning 7'the yellow deity'71 a term indicative of the superstitious dread associated with this particular period4 #ca ,,chapter ,,ii ,,man ,,and ,,his ,,place ,,in ,,the ,,universe 7a7 ,creation of ,man ,a common feature in ,malay romances and legends is a description of the supernatural development of a young child in the interior of some vegetable production1 usually a bamboo4 ,sir ,w4 ,e4 ,maxwell has pointed out the fact of the existence1 both in ,malay and ,japanese legends1 of the main features of this story1 to which he assigns a ,buddhistic origin4 ,he tells the story as follows3-- ,the ,raja of the ,bamboo4--,some years ago ,i collected a number of legends current among ,malayan tribes having as their principal incident the supernatural development of a prince1 princess1 or demi-god in the stem of a bamboo1 or tree1 or the interior of some closed receptacle4 #cb ,i omitted1 however1 to mention that this very characteristic ,malay myth occurs in the ,sri ,rama1 a ,malay prose hikayat1 #cc which1 as its name betokens1 professes to describe the adventures of the hero of the ,rmyana4 ,roorda van ,eysinga's edition of the ,sri ,rama opens with an account of how ,maharaja ,dasaratha sent his ,chief ,mantri1 #cd ,puspa ,jaya ,karma1 to search for a suitable place at which to found a settlement4 ,the site having been found and cleared1 the narrative proceeds as follows3-- ',now there was a clump of the betong #ce bamboo 7sa'rumpun buluh betong71 the colour of which was like gold of ten touch 7amas sapuloh mutu71 and its leaves like silver4 ,all the trees which grew near bent in its direction1 and it looked like a state umbrella 7payong manuwangi #cf74 ,the ,mantri and people chopped at it1 but as fast as they cut down a branch on one side1 a fresh one shot forth on the other1 to the great astonishment of all the ,rajas1 ,mantris1 and warriors4 ,puspa ,vikrama ,jaya hastened back to ,king ,dasaratha and laid the matter before him4 ,the latter was greatly surprised1 and declared that he would go himself the next day and see the bamboo cut down4 ,next day he set out on a white elephant1 attended by a splendid train of chiefs and followers1 and on reaching the spot ordered the bamboo clump to be cut down4 ,vikrama ,puspa ,jaya pointed it out1 shaded by the other forest trees4 ,the king perceived that it was of very elegant appearance1 and that an odour like spices and musk proceeded from it4 ,he told ,puspa ,jaya ,vikrama to cut it down1 and the latter drew his sword1 which was as big as the stem of a cocoa-nut tree1 and with one stroke cut down one of the bamboos4 ,but immediately a fresh stem shot forth on the other side1 and this happened as often as a stroke was given4 ,then the king grew wroth1 and getting down from his elephant he drew his own sword and made a cut with it at the bamboo1 which severed a stem4 ,then1 by the divine decree of the ,dewatas1 the king became aware of a female form in the bamboo clump seated on a highly ornamented platform 7geta71 her face shining like the full moon when it is fourteen days old1 and the colour of her body being like gold of ten touch4 ,on this1 ,king ,dasaratha quickly unloosed his girdle and saluted the princess4 ,then he lifted her on to his elephant and took her to his palace escorted by music and singing4' #cg ,i myself have heard among the ,selangor ,malays similar legends to the above1 which1 as already pointed out1 are common in ,malay romances4 ,a parallel myth is described in the following words3-- ,now1 the ,perak river overflows its banks once a year1 and sometimes there are very great floods4 ,soon after the marriage of ,nakhodah ,kasim with the white ,semang1 #ch an unprecedented flood occurred and quantities of foam came down the river4 ,round the piles of the bathing-house1 which1 in accordance with ,malay custom1 stood in the bed of the river close to the bank in front of the house1 the floating volumes of foam collected in a mass the size of an elephant4 ,nakhodah ,kasim's wife went to bathe1 and finding this island of froth in her way she attempted to move it away with a stick2 she removed the upper portion of it and disclosed a female infant sitting in the midst of it enveloped all round with cloud-like foam4 ,the child showed no fear1 and the white ,semang1 carefully lifting her1 carried her up to the house1 heralding her discovery by loud shouts to her husband4 ,the couple adopted the child willingly1 for they had no children1 and they treated her thenceforward as their own4 ,they assembled the villagers and gave them a feast1 solemnly announcing their adoption of the daughter of the river and their intention of leaving to her everything that they possessed4 ,the child was called ,tan ,puteh1 but her father gave her the name of ,teh ,purba4 #ci ,as she grew up the wealth of her foster-parents increased2 the village grew in extent and population1 and gradually became an important place4 #dj ,the usual story of the first creation of man1 however1 appears to be a ,malay modification of ,arabic beliefs4 ,thus we are told that man was created from the four elements--earth1 air1 water1 and fire--in a way which the following extract1 taken from a ,selangor charm-book1 will explain3-- ,god ,almighty spake unto ,gabriel1 saying1 ',be not disobedient1 ,o ,gabriel1 ,but go and get me the ,heart of the ,earth4' ,but he could not get the ,heart of the ,earth4 ',i will not give it1' said the ,earth4 ,then went the ,prophet ,israfel to get it1 ,but he could not get the ,heart of the ,earth4 ,then went ,michael to get it1 ,but he could not get the ,heart of the ,earth4 ,then went ,azrael to get it1 ,and at last he got the ,heart of the ,earth4 ,when he got the ,heart of the ,earth ,the empyrean and crystalline spheres shook1 ,and the whole ,universe 7shook74 ,when he got the ,heart of the ,earth he #da made from it the ,image of ,adam4 ,but the ,heart of the ,earth was then too hard2 ,he mixed ,water with it1 and it became too soft1 7,so7 he mixed ,fire with it1 and at last struck out the image of ,adam4 ,then he raised up the image of ,adam1 ,and craved ,life for it from ,almighty ,god1 ,and ,god ,almighty gave it ,life4 ,then sneezed ,god ,almighty1 and the image of ,adam brake in pieces1 ,and he 7,azrael7 returned to remake the image of ,adam4 ,then ,god ,almighty commanded to take steel of ,khorassan1 ,and drive it down his back1 so that it became the thirty-three bones1 ,the harder steel at the top1 the softer below it4 ,the harder steel shot up skywards1 ,and the softer steel penetrated earthwards4 ,thus the image of ,adam had life1 and dwelt in ,paradise4 7,there7 ,adam beheld 7two 87 peacocks of no ordinary beauty1 ,and the ,angel ,gabriel appeared4 ',verily1 ,o ,angel ,gabriel1 ,i am solitary1 ,easier is it to live in pairs1 ,i crave a wife4' ,god ,almighty spake1 saying1 ',command ,adam ,to pray at dawn a prayer of two genuflexions4' ,then ,adam prayed1 and our ,lady ,eve descended1 ,and was captured by the ,prophet ,adam2 ,but before he had finished his prayer she was taken back1 ,therefore ,adam prayed the prayer of two genuflexions as desired1 ,and at the last obtained our ,lady ,eve4 ,when they were married 7,eve7 bore twins every time1 ,until she had borne forty-four children1 ,and the children1 too1 were wedded1 handsome with handsome1 and plain with plain4 ,the magician who dictated the above account stated that when ,azrael stretched forth his hand to take the ,heart of the ,earth1 the ,earth-spirit caught hold of his middle finger1 which yielded to the strain1 and thus became longer than the rest1 and received its ,malay name of the ,devil's ,finger 7jari hantu74 ,a parallel account adds that the ,heart of the ,earth was white1 and gives a fuller description of the interview between ,azrael and his formidable antagonist1 the ,earth4 ,after saluting the latter in the orthodox ,muhammadan fashion1 ,azrael explains his mission1 and is met by a point-blank refusal4 ,i will not give it1 said the ,earth 7referring to its ,heart71 forasmuch as ,i was so created by ,god ,almighty1 and if you take away my ,heart ,i shall assuredly die4 ,at this brusque1 though perhaps natural retort1 the archangel loses his temper1 and rudely exclaims that he will take the ,earth's ,heart whether it will or no4 ,here ,azrael gave the ,earth a push with his right hand and his left1 and grasping at the ,heart of the ,earth1 got hold of it and carried it back to the presence of ,god4 ,god now summons ,gabriel and orders him to mould 7lit4 forge7 the image of ,adam4 ,then ,gabriel took the lump of earth which was the ,earth's ,heart and mixed it first with water to soften it1 then1 as it was too soft1 with fire to harden it1 and when the image was made1 obtained life from ,god to put into it4 #db ,the breaking of the first image which was made1 and the making of the second1 are here omitted4 ,finally1 the creation of our ,lady ,eve and the birth of her first-born are described1 the latter occasion being accompanied by a thick darkness1 which compelled ,adam to take off his turban and beat the child therewith in order to dispel the evil influences 7badi7 which had attended its birth4 #dc ,the following extract 7from a ,malay treatise quoted by ,newbold7 fairly describes the general state of ,malay ideas respecting the constitution of the human body3-- ,plato1 ,socrates1 ,galen1 ,aristotle1 and other philosophers affirm that ,god created man of a fixed number of bones1 blood-vessels1 etc4 ,for instance1 the skull is composed of #e #a_/b bones1 the place of smell and sense of #g bones1 between this and the neck are #cb bones4 ,the neck is composed of #g bones1 and the back of #bd bones2 #bjh bones are contained in the other members of the body4 ,in all there are #cfj bones and #cfj blood-vessels in a man's body4 ,the brains weigh #cjf miscals1 the blood #egc4 ,the total of all the bones1 blood-vessels1 large and small1 and gristles1 amounts to #ajic2 and the hairs of the head to six lacs and #djjj4 ,the frame of man is divided into #dj great parts1 which are again subdivided4 ,four elements enter into his composition1 viz4 air1 fire1 earth1 and water4 ,with these elements are connected four essences--the soul or spirit with air1 love with fire1 concupiscence with earth1 and wisdom with water4 #dd 7b7 ,sanctity of the ,body ,in dealing with this branch of the subject ,i will first take the case of the kings and priestly magicians who present the most clearly-marked examples of personal sanctity which are now to be found among ,malays1 and will then describe the chief features of the sanctity ascribed to all ranks alike in respect of certain special parts of the ordinary human anatomy4 ,the theory of the king as the ,divine ,man is held perhaps as strongly in the ,malay region as in any other part of the world1 a fact which is strikingly emphasised by the alleged right of ,malay monarchs to slay at pleasure1 without being guilty of a crime4 ,not only is the king's person considered sacred1 but the sanctity of his body is believed to communicate itself to his regalia1 and to slay those who break the royal taboos4 ,thus it is firmly believed that any one who seriously offends the royal person1 who touches 7even for a moment7 or who imitates 7even with the king's permission7 the chief objects of the regalia1 #de or who wrongfully makes use of any of the insignia or privileges of royalty1 will be kena daulat1 i4e4 struck dead1 by a quasi-electric discharge of that ,divine ,power which the ,malays suppose to reside in the king's person1 #df and which is called ,daulat or ,royal ,sanctity4 ,before ,i proceed1 however1 to discuss this power1 it will be best to give some description of the regalia in which it resides3-- ,of ,malacca ,newbold says3 ,the articles of ,malay regalia usually consist of a silasila1 or book of genealogical descent1 a code of laws1 a vest or baju1 and a few weapons1 generally a kris1 kleywang1 or spear4 #dg ,the limbing is a sort of lance2 the tombak bandrang a spear of state1 four or seven of which are usually carried before the chiefs in the interior of the ,peninsula4 ,the handle is covered with a substance flowing from it like a horse-tail1 dyed crimson1 sometimes crimson and white2 this is generally of hair4 #dh ,so in ,leyden's translation of the ,malay ,annals 7#ahba7 we read-- ,my name is ,bichitram ,shah1 who am raja4444 ,this is the sword1 ,chora sa mendang kian 7i4e4 mandakini71 and that is the lance1 ,limbuar 7i4e4 limbuara72 this is the signet1 ,cayu ,gampit1 which is employed in correspondence with rajas4 #di ,the ,chora sa medang kian 7i4e4 mandakini7 is the celebrated sword with which ,peramas ,cumunbang killed the enormous serpent ,sicatimuna1 which ravaged the country of ,menangkabowe about the beginning of the twelfth century4 #ej ,of the ,perak regalia we read3 ,tan ,saban was commanded by his mistress to open negotiations with ,johor1 and this having been done1 a prince of the royal house of that kingdom1 who traced his descent from the old line of ,menangkabau1 sailed for ,perak to assume the sovereignty4 ,he brought with him the insignia of royalty1 namely1 the royal drums 7gandang nobat71 the pipes 7nafiri71 the flutes 7sarunei and bangsi71 the betel-box 7puan naga taru71 the sword 7chora mandakini71 the sword 7perbujang71 the sceptre 7kayu gamit71 the jewel 7kamala71 the surat chiri1 the seal of state 7chap halilintar71 and the umbrella 7ubar-ubar74 ,all these were enclosed in a box called ,baninan4 #ea ,in ,selangor the regalia consisted of the royal instruments of music--7the big ,state ,drum or naubat1 beaten at the king's coronation2 the two small ,state ,drums 7gendang72 the two ,state ,kettle-drums 7langkara72 the lempiri or ,state ,trumpet1 and the serunei or ,state ,flute--to which perhaps a bangsi should be added1 as in the ,perak list7--which were seldom1 if ever1 moved1 and the following articles which were carried in procession on state occasions3 #eb-- #a4 ,the royal ,betel-box4 #b4 ,the ,long ,k'ris--a kind of rapier used for ,malay executions4 #c4 ,the two royal ,swords2 one on the right hand and one on the left 7all of the articles mentioned hitherto being carried in front of the ,sultan74 #d4 ,the royal ,fringed ,umbrella 7payong ubor-ubor71 carried behind the right-hand sword-bearer4 #e4 ,the royal ,cuspadore1 carried behind the left-hand sword-bearer4 #f4 ,the royal ,tobacco-box1 carried at the ,sultan's back4 #g4 ,the eight royal tufted ,lances 7tombak bendrang or bandangan71 whose bearers were followed by two personal attendants1 the latter of whom attended1 besides1 to anything that was broken or damaged2 so that the procession numbered seventeen persons in all4 #ec ,of the ,pahang regalia ,i have not been able to obtain a list with any pretensions to completeness1 but from a remark by ,mr4 ,clifford 7the present ,resident7 in one of his books1 they would appear to be essentially the same as those of the other ,federated ,states4 #ed ,a list of the ,jelebu regalia 7given me by ,ungku ,said ,kechil of ,jelebu7 ran as follows3-- #a4 ,a single-bladed ,sword 7pedang pemanchor74 #b4 ,the ,long ,k'ris 7k'ris panjang1 penyalang71 used for executions4 #c4 ,the royal ,lances 7tombak bendrang74 #d4 ,the royal ,umbrella 7payong kabesaran74 #e4 ,the royal ,standard and ,pennants 7tunggul ular-ular74 #f4 ,the royal ,ceiling-cloth and ,hangings 7tabir1 langit-langit dewangga74 #g4 ,the ,moving ,mountains 7gunong dua berangkat71 perhaps the names of two peaked pillows4 #h4 ,the royal ,drums 7gendang naubat72 said to be headed with the skins of lice 7kulit tuma7 and to emit a single chord of twelve tones when struck 7dua-b'las bunyi sakali di-pukol74 #i4 ,the royal ,trumpet 7lempiri or nempiri74 ,each of these was also said to #aj4 ,the royal ,gong4 emit a single chord of twelve #aa4 ,the royal ,guitar 7kechapi74 notes4 #ab4 ,the royal rebab or ,malay fiddle4 ,this latter peculiarity 7of the multiplication of notes7 is quite in accordance with the traditions of the king's musical instruments in ,malay romances4 ,thus of ,raja ,donan's magic flute we are told1 ,the first time 7that he sounded it71 the flute gave forth the sounds of twelve instruments1 the second time it played as if twenty-four instruments were being sounded1 and the third time it played like thirty-six different instruments4 ,no wonder we are told that the ,princesses ,che ,ambong and ,che ,muda dissolved in tears1 and the music had to be stopped4 #ee ,my informant declared that these objects came into existence of themselves 7terjali sendiri71 at a spot between the two peaks of a burning mountain 7gunong merapi7 in the country of ,menangkabau in ,sumatra4 ,he also averred that rain could not rot them nor sun blister them1 and that any one who brushed past them 7di-lintas7 would fall to the ground2 #ef whilst no fewer than seven buffaloes have to be slaughtered before the moving mountains 7when worn out7 can be replaced4 #eg ,an enumeration of the writer's regalia often forms an important part of a letter from one ,malay sovereign to another1 more especially when the writer wishes to emphasise his importance4 #eh ,but the extraordinary strength of the ,malay belief in the supernatural powers of the regalia of their sovereigns can only be thoroughly realised after a study of their romances1 in which their kings are credited with all the attributes of inferior gods1 whose birth1 as indeed every subsequent act of their after life1 is attended by the most amazing prodigies4 ,they are usually invulnerable1 and are gifted with miraculous powers1 such as that of transforming themselves1 and of returning to 7or recalling others to7 life2 in fact they have1 in every way1 less of the man about them and more of the god4 ,thus it is that the following description of the dress of an old-time ,raja falls easily into line with what would otherwise appear the objectless jargon which still constitutes the preamble of many a ,malay prince's letters1 but which can yet be hardly regarded as mere rhetoric1 since it has a deep meaning for those who read it3-- ,he wore the trousers called beraduwanggi1 miraculously made without letting in pieces2 hundreds of mirrors encircled his waist1 thousands encircled his legs1 they were sprinkled all about his body1 and larger ones followed the seams4 ,then his waistband 7kain ikat pinggang7 was of flowered cloth1 twenty-five cubits in length1 or thirty if the fringe be included2 thrice a day did it change its colours--in the morning transparent as dew1 at mid-day of the colour of lembayong1 #ei and in the evening of the hue of oil4 ,next came his coat4 ,it was of reddish purple velvet1 thrice brilliant the lustre of its surface1 seven times powerful the strength of the dye2 the dyer after making it sailed the world for three years1 but the dye still clung to the palms of his hands4 ,his dagger was a straight blade of one piece which spontaneously screwed itself into the haft4 ,the grooves1 called retak mayat1 #fj started from the base of the blade1 the damask called pamur janji appeared half-way up1 and the damask called lam jilallah at the point2 the damask alif was there parallel with the edge1 and where the damasking ended the steel was white4 ,no ordinary metal was the steel1 it was what was over after making the bolt of ,god's ,ka'abah 7at ,meccah74 ,it had been forged by the son of ,god's prophet1 ,adam1 smelted in the palm of his hand1 fashioned with the end of his finger1 and coloured with the juice of flowers in a ,chinese furnace4 ,its deadly qualities came down to it from the sky1 and if cleaned 7with acid7 at the source of a river1 the fish at the embouchure came floating up dead4 ,the sword that he wore was called lang pengonggong1 #fa 'the successful swooper1' lit4 the 'kite carrying off its prey4' ,the next article described is his turban1 which1 among the ,malays1 is a square handkerchief folded and knotted round the head4 ,he next took his royal handkerchief1 knotting it so that it stood up with the ends projecting2 one of them he called dendam ta' sudah 7endless love73 it was purposely unfinished2 if it were finished the end of the world would come4 ,it had been woven in no ordinary way1 but had been the work of his mother from her youth4 ,wearing it he was provided with all the love-compelling secrets4 7,the names of a number of charms to excite passion are given1 but they cannot be explained in the compass of a note74 #fb ,he wore the ,malay national garment--the sarong4 ,it was a robe of muslin of the finest kind2 no ordinary weaving had produced it2 it had been woven in a jar in the middle of the ocean by people with gills1 relieved by others with beaks2 no sooner was it finished than the maker was put to death1 so that no one might be able to make one like it4 ,it was not of the fashion of the clothing of the rajas of the present day1 but of those of olden time4 ,if it were put in the sun it got damper1 if it were soaked in water it became drier4 ,a slight tear mended by darning only increased its value1 instead of lessening it1 for the thread for the purpose cost one hundred dollars4 ,a single dewdrop dropping on it would tangle the thread for a cubit's length1 while the breath of the south wind would disentangle it4 ,finally1 we get a description of the way in which the ,raja 7,s'ri ,rama7 set out upon his journey4 ,he adopted the art called sedang budiman1 the young snake writhed at his feet 7i4e4 he started at mid-day when his own shadow was round his feet71 a young eagle was flying against the wind overhead2 he took a step forward and then two backward1 one forward as a sign that he was leaving his country1 and two backward as a sign that he would return2 as he took a step with the right foot1 loud clanked his accoutrements #fc on his left2 as he put forth the left foot a similar clank was heard on his right2 he advanced1 swelling out his broad chest1 and letting drop his slender fingers1 adopting the gait called 'planting beans1' and then the step called 'sowing spinach4' #fd ,in addition to the sanctity of the regalia1 the king1 as the divine man1 possesses an infinite multitude of prerogatives which enter into almost every act of his private life1 and thus completely separate him from the generality of his fellow-men4 ,these prerogatives are too numerous to be mentioned in detail1 but the following extract from ,leyden's translation of the ,malay ,annals will give a general idea of their character and extent3-- ,sultan ,muhammed ,shah again established in order the throne of his sovereignty4 ,he was the first who prohibited the wearing of yellow clothes in public1 not even a handkerchief of that colour1 nor curtains1 nor hangings1 nor large pillow-cases1 nor coverlets1 nor any envelope of any bundle1 nor the cloth lining of a house1 excepting only the waist cloth1 the coat1 and the turban4 ,he also prohibited the constructing of houses with abutments1 or smaller houses connected with them2 also suspended pillars or timbers 7tiang gantong72 nor timbers the tops of which project above the roofs1 and also summer houses4 #fe ,he also prohibited the ornamenting of creeses with gold1 and the wearing anklets of gold1 and the wearing the koronchong1 or hollow bracelets 7anklets87 of gold1 ornamented with silver4 ,none of these prohibited articles did he permit to be worn by a person1 however rich he might be1 unless by his particular licence1 a privilege which the raja has ever since possessed4 ,he also forbade any one to enter the palace unless wearing a cloth petticoat #ff of decent length1 with his creese in front2 #fg and a shoulder-cloth2 and no person was permitted to enter unless in this array1 and if any one wore his creese behind him1 it was incumbent on the porter of the gate to seize it4 ,such is the order of former time respecting prohibition by the ,malayu rajas1 and whatever is contrary to this is a transgression against the raja1 and ought to incur a fine of five cati4 ,the white umbrella1 which is superior to the yellow one1 because it is seen conspicuous at a greater distance1 was also confined to the raja's person1 #fh while the yellow umbrella was confined to his family4 #fi ,a number of other particulars bearing on this subject will be found in other parts of the text1 and in the ,appendix references are given to other works for additional details1 which are too numerous to be recorded here4 ,at funerals1 whether the deceased has been a great or insignificant person1 if he be a subject1 the use of the ,payong 7umbrella7 and the ,puwadi is interdicted1 as also the distribution of alms1 unless by royal permission2 otherwise the articles thus forbidden will be confiscated4 ,puwadi is the ceremony of spreading a cloth1 generally a white one1 for funeral and other processions to walk upon4 ,should the deceased be of high rank1 the cloth extends from the house where the corpse is deposited1 to the burial-ground4 #gj ,similar prohibitions are still in force at the courts of the ,malay ,sultans in the ,peninsula1 though a yellow umbrella is now generally substituted for the white1 at least in ,selangor4 ,a distinction is also now drawn between manufactured yellow cloth and cloth which has been dyed yellow with saffron1 the wrongful use of the latter 7the genuine article7 being regarded as the more especially heinous act4 ,in addition to the royal monopoly of such objects as have been mentioned1 ,sir ,w4 ,e4 ,maxwell mentions three royal perquisites 7larangan raja71 i4e4 river turtles 7tuntong7 7by which he no doubt means their eggs72 elephants 7by which he doubtless means elephants' tusks72 #ga and the fruit of the ketiar from which oil is made by the ,perak ,malays4 ,he adds1 ,it used to be a capital offence to give false information to the ,raja about any of these4 ,the 'ketiar' tree is said to affect certain localities1 and is found in groves not mixed with other trees4 ,in former days1 when the fruit was ripe1 the whole of the ,raja's household would turn out to gather it4 ,it is said to yield a very large percentage of oil4 #gb ,the only tree in ,ridley's list #gc whose name at all resembles the ketiar is the katiak1 which is identified as ,acronychia ,porteri1 ,wall 7,rutace74 ,a description of the gathering of the eggs of river turtles by the royal party in ,perak will be found in ,malay ,sketches4 #gd ,besides the above there are not a few linguistic taboos connected with the king's person1 such as the use of the words santap1 to eat2 beradu1 to sleep2 bersemaiam1 to be seated1 or to reside in a certain place2 berangkat1 to progress2 siram1 to bathe2 g'ring1 to be sick2 and mangkat1 to die2 all of which words are specially substituted for the ordinary ,malay words when reference is made to the king4 #ge ,moreover1 when the king dies his name is dropped1 and he receives the title of ,marhum1 the late or deceased1 with the addition of an expression alluding to some prominent fact in his life1 or occasionally to the place of his decease4 ,these titles1 strange as it may seem1 are often the reverse of complimentary1 and occasionally ridiculous4 #gf ,it must not be forgotten1 too1 in discussing the divine attributes of the ,malay king1 that he is firmly believed to possess a personal influence over the works of nature1 such as the growth of the crops and the bearing of fruit-trees4 ,this same property is supposed to reside in a lesser degree in his delegates1 and even in the persons of ,europeans in charge of districts4 ,thus ,i have frequently known 7in ,selangor7 the success or failure of the rice crops attributed to a change of district officers1 and in one case ,i even heard an outbreak of ferocity which occurred among man-eating crocodiles laid at the door of a most zealous and able1 though perhaps occasionally somewhat unsympathetic1 representative of the ,government4 ,so1 too1 on one occasion when three deaths occurred during a ,district ,officer's temporary absence1 the mere fact of his absence was considered significant4 ,i may add that royal blood is supposed by many ,malays to be white1 and this is the pivot on which the plot of not a few ,malay folk-tales is made to turn4 #gg ,finally1 it must be pointed out that the greatest possible importance is attached to the method of saluting the king4 ,in the ,sri ,rama 7the ,malay ,ramayana7 we read1 even of the chiefs1 that-- ,while yet some way off they bowed to the dust1 ,when they got near they made obeisance1 ,uplifting at each step their fingers ten1 ,the hands closed together like the rootlets of the bakong palm #gh ,the fingers one on the other like a pile of sirih#b leaves4 #gi ,equals in rank when saluting one another touch #hj 7though they do not shake7 each other's hands1 but a person of humble birth must not touch hands in saluting a great chief4 ,a man1 named ,imam ,bakar1 was once slain at ,pasir ,tambang1 at the mouth of the ,tembeling river4 ,he incautiously touched hands in greeting with a ,chief called ,to' ,gajah1 and the latter1 seizing him in an iron grip1 held him fast1 while he was stabbed to death with spears4 #ha ,in saluting a great ,chief1 like the ,dato' ,maharaja ,perba ,jelai1 the hands are lifted up in salutation with the palms pressed together1 as in the attitude of ,christian prayer1 but the tips of the thumbs are not suffered to ascend beyond the base of the chin4 ,in saluting a real ,rja1 the hands are carried higher and higher1 according to the prince's rank1 until1 for the ,sultn1 the tips of the thumbs are on a level with the forehead4 ,little details such as these are of immense importance in the eyes of the ,malays1 and not without reason1 seeing that in an ,independent ,native ,state many a man has come by his death for carelessness in their observance4 #hb ,in the king's audience hall the formal salutations are performed in a sitting posture1 and in this case1 too1 the greatest attention is paid to the height to which the hands are raised4 ,the chief twice makes salutation in a sitting posture as he advances1 and at the third advance bends over the ,sultan's hands1 two more salutations being made on his way back to his place4 ,a flagrant infringement of any of the prerogatives of the ,sultan1 such as those ,i have described1 is certain1 it is thought1 to prove fatal1 more or less immediately4 ,thus the death of ,penghulu ,mohit1 a well-known ,malay headman of the ,klang district1 in ,selangor1 which took place while ,i was in charge of that district1 was at the time very generally attributed by the local ,malays to his usurpation of certain royal privileges or prerogatives on the occasion of his daughter's wedding4 ,one of these was his acceptance of gift-buffaloes1 decorated after the royal fashion1 which were presented to him as wedding gifts in his daughter's honour4 ,these buffaloes had a covering of cloth put over them1 their horns covered1 and a crescent-shaped breast-ornament 7dokoh7 hung about their necks4 ,thus dressed they were taken to ,mohit's house in solemn procession4 #hc ,it was1 at the time1 considered significant that the very first of these gift-buffaloes1 which had been brought overland from ,jugra1 where the ,sultan lived1 had died on arrival1 and whatever the cause may have been1 it is a fact that ,mohit's mother died a day or two after the conclusion of the wedding ceremonies1 and that ,mohit himself was taken ill almost immediately and died only about a fortnight later4 ,the only person who1 in former days1 was not in the least affected by the royal taboos which protected the regalia from the common touch was the 7now ,i believe extinct7 official who held the post of ,court ,physician 7,maharaja ,lela74 ,he1 and he alone1 might go freely in the royal apartments wherever he chose1 and the immunity and freedom which he enjoyed in this respect passed into a proverb1 the expression to act the ,court ,physician 7buat ,maharaja ,lela7 being used to describe an altogether unwarrantable familiarity or impertinence4 ,the following story 7though ,i tell it against myself7 is perhaps the best illustration ,i can give of the great danger supposed to be incurred by those who meddle with the paraphernalia of royalty4 ,among the late ,sultan's insignia of royalty 7in #ahig7 were a couple of drums 7gendang7 and the long silver trumpet which ,i have already described4 ,such trumpets are found among the kabesaran or regalia of most ,malay ,states1 and are always1 ,i believe1 called lempiri or nempiri 7,pers4 nafiri74 ,they are considered so sacred that they can only be handled or sounded1 it is believed1 by a tribe of ,malays called ,orang ,kalau1 or the ,kalau men1 #hd as any one else who attempted to sound them would be struck dead4 ,even the ,orang ,kalau1 moreover1 can only sound this instrument at the proper time and season 7e4g4 at the proclamation of a new sovereign71 for if they were to sound it at any other time its noise would slay all who heard it1 since it is the chosen habitation of the ,jin ,karaja'an or ,state ,demon1 #he whose delight it would be1 if wrongfully disturbed1 to slay and spare not4 #hf ,this trumpet and the drums of the ,selangor regalia were kept by the present ,sultan 7then ,raja ,muda1 or ,crown ,prince of ,selangor7 in a small galvanised iron cupboard which stood 7upon posts about three feet high7 in the middle of a lawn outside ,his ,highness' garden residence at ,bandar4 ,his ,highness himself informed me that they had once been kept in the house itself1 but when there they were the source of infinite annoyance and anxiety to the inmates on account of their very uncanny behaviour6 ,drops of perspiration1 for instance1 would form upon the ,trumpet when a leading member of the ,royal ,house was about to die 7this actually happened1 as ,i was told1 at ,langat just before the death of ,tungku ',chik1 the late ,sultan's eldest daughter1 who died during my residence in the neighbourhood74 ,then one ,raja ,bakar1 son of a ,raja ,ali1 during the rethatching of the house at ,bandar1 accidentally trod upon the wooden barrel of one of the ,state ,drums--and died in consequence of his inadvertence4 ,when1 therefore1 a hornet's nest formed inside one of these same drums it was pretty clear that things were going from bad to worse1 and a ,chinaman was ordered to remove it1 no ,malay having been found willing to risk his life in undertaking so dangerous an office--an unwillingness which was presently justified1 as the ,chinaman1 too1 after a few days' interval1 swelled up and died4 ,both these strange coincidences were readily confirmed by the present ,sultan on an occasion when ,i happened to question the authenticity of the story1 and as ,his ,highness is one of the most enlightened and truthful of men1 such confirmation cannot easily be set aside4 ,but the strangest coincidence of all was to follow1 for not long afterwards1 having never seen that portion of the regalia which was in the ,raja ,muda's charge1 ,i happened to mention to a ,malay friend of mine at ,jugra my wish to be allowed to examine these objects1 and was at once begged not to touch them1 on the ground that no one could say what might follow4 ,but shortly after1 having occasion to visit the ,raja ,muda at his house at ,bandar1 ,i took the opportunity of asking whether there was any objection to my seeing these much debated objects1 and as ,his ,highness not only very obligingly assented1 but offered to show them to me himself1 ,i was able both to see and to handle them1 ,his ,highness himself taking the ,trumpet out of its yellow case and handing it to me4 ,i thought nothing more of the matter at the time1 but1 by what was really a very curious coincidence1 within a few days' time of the occurrence1 was seized with a sharp attack of malarial influenza1 the result of which was that ,i was obliged to leave the district1 and go into hospital at headquarters4 ,in a ,malay village news spreads quickly1 and the report of my indisposition1 after what was no doubt regarded as an act of extraordinary rashness1 appears to have made a profound impression1 and the result of it was that a ,malay who probably considered himself indebted to me for some assistance he had received1 bound himself by a vow to offer sacrifice at the shrine of a famous local saint should ,i be permitted to return to the district4 ,of this1 however1 ,i knew nothing at the time1 and nothing could have exceeded my astonishment when ,i found upon my return that it was my duty to attend the banquet which took place at the saint's tomb in honour of my own recovery6 #hg ,having shown the wide gulf which divides the divine man from his fellows1 ,i have still to point out the extent to which certain portions of the human frame have come to be invested with sanctity1 and to require to be treated with special ceremonies4 ,these parts of the anatomy are1 in particular1 the head1 the hair1 the teeth1 the ears1 and the nails1 all of which ,i will take in their order4 ,the head1 in the first place1 is undoubtedly still considered by the ,malays to possess some modified degree of sanctity4 ,a proof of this is the custom 7adat7 which regulates the extent of the sacrifice to be offered in a case of assault or battery by the party committing the injury4 ,if any part of the head is injured1 nothing less than a goat will suffice 7the animal being killed and both parties bathed in the blood72 if the upper part of the body1 the slaughter of a cock 7to be disposed of in a similar way7 will be held to be sufficient reparation1 and so on1 the sacrifice becoming of less value in proportion as the injured part is farther from the head4 ,so1 too1 ,mr4 ,frazer writes3 ,the 444 superstition 7of the sanctity of the head7 exists among the ,malays2 for an early traveller reports that in ,java people 'wear nothing on their heads1 and say that nothing must be on their heads1 444 and if any person were to put his hand upon their head they would kill him2 and they do not build houses with stories in order that they may not walk over each other's heads4' ,it is also found in full force throughout ,polynesia4 #hh ,from the principle of the sanctity of the head flows1 no doubt1 the necessity of using the greatest circumspection during the process of cutting the hair4 #hi ,sometimes throughout the whole life of the wearer1 and frequently during special periods1 the hair is left uncut4 ,thus ,i was told that in former days ,malay men usually wore their hair long1 and ,i myself have seen an instance of this at ,jugra in ,selangor in the person of a ,malay #ij of the old school1 who was locally famous on this account4 ,so1 too1 during the forty days which must elapse before the purification of a woman after the birth of her child1 the father of the child is forbidden to cut his hair1 and a similar abstention is said to have been formerly incumbent upon all persons either prosecuting a journey or engaging in war4 ,often a boy's head is entirely shaven shortly after birth with the exception of a single lock in the centre of the head1 and so maintained until the boy begins to grow up1 but frequently the operation is postponed 7generally1 it is said1 in consequence of a vow made by the child's parents7 until the period of puberty or marriage4 ,great care1 too1 must be exercised in disposing of the clippings of hair 7more especially the first clippings71 as the ,malay profoundly believes that the sympathetic connection which exists between himself and every part of his body continues to exist even after the physical connection has been severed1 and that therefore he will suffer from any harm that may befall the severed parts of his body1 such as the clippings of his hair or the parings of his nails4 ,accordingly he takes care that those severed portions of himself shall not be left in places where they might either be exposed to accidental injury1 or fall into the hands of malicious persons who might work magic on them to his detriment or death4 #ia ,thus we invariably find clippings of the victim's hair mentioned 7together with parings of his nails1 etc47 as forming part of the ingredients of the well-known wax image or mannikin into which pins are stuck1 and which is still believed by all ,malays to be a most effective method of causing the illness or death of an enemy4 #ib ,i was once present at the curious ceremony of cutting the hair of a ,malay bride1 which had all the characteristics of a religious rite1 but the detailed account of it will be reserved for a later chapter4 #ic ,the same difficulties and dangers which beset the first cutting of the hair apply1 though perhaps in a less degree1 to the first paring of the nails 7bertobak71 the boring of the ears of girls 7bertindek telinga71 and the filing of the teeth 7berasah gigi7 of either sex whether at puberty or marriage4 ,one or more of the nails are frequently worn long by ,malays of standing1 and the women who engage in nautch dancing and theatrical performances invariably wear a complete set of artificial nails 7changgei74 ,these latter are usually of brass1 are often several inches in length1 and are made so as to fit on to the tips of the fingers4 ,occasionally a brass ring with a small peacock1 or some such bird1 of the same material will be attached to the end of the nail by a minute brass chain4 ,the practice of wearing long nails is sometimes attributed to ,chinese influence1 but it is hard to see why this particular detail of ,malay custom1 which is quite in keeping with the general trend of ,malay ideas about the person1 should be supposed to be derived from ,china4 ,the borrowing1 if any1 is much more likely to have been on the part of the ,chinese1 who undoubtedly imported many ,indian ideas along with ,buddhism4 ,the custom appears to be followed1 moreover1 in many places1 such as the interior of ,sumatra1 where ,chinese influence is non-existent4 ,in ,siam1 again1 it appears to obtain very strongly2 #id but no reason has yet been shown for supposing that this is anything but an instance of the similarity of results independently arrived at by nations starting with similar premisses4 ,the ear-boring and tooth-filing ceremonies which still not infrequently take place at the age of puberty in both sexes are of no less religious import than the rite of cutting the first lock4 ,the main details of these ceremonies will be described in a later part of this book4 #ie ,to the same category 7of sacred things having physical connection with the body7 should doubtless be referred such objects as the eyebrows1 the saliva1 and soil taken from the 7naked7 footstep1 all of which are utilised by the magician to achieve his nefarious ends4 7c7 ,the ,soul ,the ,malay conception of the ,human ,soul 7,semangat7 #if is that of a species of ,thumbling1 a thin1 unsubstantial human image1 or mannikin1 which is temporarily absent from the body in sleep1 trance1 disease1 and permanently absent after death4 ,this mannikin1 which is usually invisible but is supposed to be about as big as the thumb1 corresponds exactly in shape1 proportion1 and even in complexion1 to its embodiment or casing 7sarong71 i4e4 the body in which it has its residence4 ,it is of a vapoury1 shadowy1 or filmy essence1 though not so impalpable but that it may cause displacement on entering a physical object1 and as it can fly or flash quickly from place to place1 it is often1 perhaps metaphorically1 addressed as if it were a bird4 #ig ,thus in a charm given in the ,appendix we find-- ,hither1 ,soul1 come hither6 ,hither1 ,little ,one1 come hither6 ,hither1 ,bird1 come hither6 ,hither1 ,filmy ,one1 come hither6 #ih ,as this mannikin is the exact reproduction in every way of its bodily counterpart1 and is the cause of life and thought in the individual it animates1 it may readily be endowed with quasi-human feelings1 and independently possess the personal consciousness and volition of its corporeal owner4 ,thus we find the following appeal addressed to the soul in the charm just quoted3-- ,do not bear grudges1 ,do not bear malice1 ,do not take it as a wrong1 ,do not take it as a transgression4 ,these quasi-human attributes of the soul being so complete1 it is an easy stretch of the imagination to provide it with a house1 which is generally in practice identified with the body of its owner1 but may also be identified with any one of its temporary domiciles4 ,thus in the charm already quoted we read-- ,return to your own ,house and ,house-ladder1 ,to your own ,house-floor1 of which the planks have started1 ,and your ,roof-thatch 'starred' with holes4 ,the state of disrepair into which the soul's house 7i4e4 the sick man's body7 is described as having fallen1 is here attributed to the soul's absence4 #ii ,the completeness of this figurative identification of the soul's house with its owner's body1 and of the soul's sheath or casing with both1 is very clearly brought out in the following lines3-- ,cluck6 cluck6 ,soul of this sick man1 ,so-and-so6 ,return into the ,frame and ,body of ,so-and-so1 ,to your own ,house and ,house-ladder1 to your own ,clearing and ,yard1 ,to your own ,parents1 to your own ,casing4 ,and this is no mere chance expression1 for in another charm the soul is adjured in these words3-- ,as you remember your own parents1 remember me1 ,as you remember your own ,house and ,house-ladder1 remember me4 #ajj ,the soul appears to men 7both waking and asleep7 as a phantom separate from the body of which it bears the likeness1 manifests physical power1 and walks1 sits1 and sleeps3-- ,cluck6 cluck6 ,soul of ,so-and-so1 come and walk with me1 ,come and sit with me1 ,come and sleep with me1 and share my pillow4 #aja ,it would probably be wrong to assume the foregoing expressions to have always been merely figurative4 ,rather1 perhaps1 we should consider them as part of a singularly complete and consistent animistic system formerly invented and still held by the ,malays4 ,again1 from the above ideas it follows that if you call a soul in the right way it will hear and obey you1 and you will thus be able either to recall to its owner's body a soul which is escaping 7riang semangat71 or to abduct the soul of a person whom you may wish to get into your power 7mengambil semangat orang71 and induce it to take up its residence in a specially prepared receptacle1 such as 7a7 a lump of earth which has been sympathetically connected by direct contact with the body of the soul's owner1 or 7b7 a wax mannikin so connected by indirect means1 or even 7c7 a cloth which has had no such connection whatever4 ,and when you have succeeded in getting it into your power the abducted and now imprisoned soul will naturally enjoy any latitude allowed to 7and suffer from any mutilation of7 its temporary domicile or embodiment4 #ajb ,every man is supposed 7it would appear from ,malay charms7 to possess seven souls #ajc in all1 or1 perhaps1 ,i should more accurately say1 a sevenfold soul4 #ajd ,this septenity in unity may perhaps be held to explain the remarkable importance and persistency of the number seven in ,malay magic1 as for instance the seven twigs of the birch1 and the seven repetitions of the charm 7in ,soul-abduction #aje71 the seven betel leaves1 the seven nights' duration of the ceremony1 the seven blows administered to the soul 7in other magical and medical ceremonies71 and the seven ears cut for the ,rice-soul in reaping4 #ajf ,and1 finally1 it might explain why the lime-branch which is hung up in the mosquito-curtain 7in another form of soul-abduction #ajg7 is required to possess seven fruits on a single stalk1 i4e4 to ensure there being a separate receptacle for each one of the seven souls4 ,at the present day the ordinary ,malay talks usually of only a single soul1 although he still keeps up the old phraseology in his charms and charm-books4 ,for the rest1 it would appear that there may be some method in the selection and arrangement of colours4 ,the lump of earth from the victim's footprint used in one form of the soul-abduction ceremony #ajh is to be wrapped up in three thicknesses of cloth1 which must be red1 black1 and yellow respectively1 the yellow being outside4 ,again 7in the ceremony of casting out the mischief from a sick man71 a white cosmetic is assigned for use in the morning1 a red cosmetic for mid-day1 and black for sundown4 #aji ,now in all1 ,i believe1 of what are now called the ,federated ,malay ,states1 and probably in all ,malay ,states whatsoever1 yellow is the colour used by royalty1 whereas the more exalted and sacred colour1 white 7with occasional lapses into yellow71 has been adopted by ,malay medicine-men as the colour most likely to conciliate the spirits and demons with whom they have to deal4 ,thus the soul-cloth1 which1 by the way1 is always five cubits long 7lima hasta71 is sometimes white and 7much more rarely7 yellow1 and hence in the first instance just quoted1 the yellow cloth1 being1 next to white1 of the colour which is most complimentary to the demons1 is the one which is put outside2 and in the second instance1 for similar reasons1 the white cosmetic is to be used first4 ,the working out of this system1 however1 must await fresh evidence1 and all ,i would do now is to emphasise the importance of colour in such investigations1 and to urge the collection of fresh material4 #aaj 7d7 ,animal1 ,vegetable1 and ,mineral ,souls ,hitherto ,i have treated of human souls only1 but animal1 mineral1 and vegetable souls will now be briefly discussed4 ,speaking generally1 ,i believe the soul to be1 within certain limits1 conceived as a diminutive but exact counterpart of its own embodiment1 so that an ,animal-soul would be like an animal1 a ,bird-soul like a bird2 however1 lower in the scale of creation it would appear that the ,tree- or ,ore-souls1 for instance1 are supposed1 occasionally at least1 to assume the shape of some animal or bird4 ,thus the soul of ,eagle-wood is thought to take the shape of a bird1 the soul of ,tin-ore that of a buffalo1 the ,gold-soul that of a deer4 #aaa ,it has1 however1 always been recognised that the soul may enter other bodies besides its own1 or even bodies of a different kind to its own1 and hence these may be only apparent exceptions to the rule that the soul should be the counterpart of its own embodiment4 #aab ,among races within the limits of savagery1 the general doctrine of souls is found worked out with remarkable breadth and consistency4 ,the souls of animals are recognised by a natural extension from the theory of human souls2 the souls of trees and plants follow in some vague1 partial way1 and the souls of inanimate objects expand the general category to its extremest boundary4 #aac ,to the ,malay who has arrived at the idea of a generally animated ,nature1 but has not yet learned to draw scientific distinctions1 there appears nothing remarkable or unnatural in the idea of vegetation-souls1 or even in that of mineral-souls--rather would he consider us ,europeans illogical and inconsistent were he told that we allowed the possession of souls to one half of the creation and denied it to the other4 ,realising this1 we are prepared to find that the ,malay theory of ,animism embraces1 at least partially1 the human race1 #aad animals #aae and birds1 #aaf vegetation #aag 7trees and plants71 reptiles and fishes1 #aah until its extension to inert objects1 such as minerals1 #aai and stocks and stones1 weapons1 boats1 food1 clothes1 ornaments1 and other objects1 which to us are not merely soulless1 but lifeless1 brings us face to face with a conception with which we are less likely to sympathise4 ,side by side with this general conception of an universally animate nature1 we find abundant evidences of a special theory of ,human ,origin which is held to account not only for the larger mammals1 but also for the existence of a large number of birds1 and even for that of a few reptiles1 fishes1 trees and plants1 but seems to lose its operative force in proportion to its descent in the scale of creation1 until in the lowest scale of all1 the theory of ,human ,origin disappears from sight1 and nothing remains but the partial application of a few vague anthropomorphic attributes4 #abj ,it is1 doubtless1 to the prevalence of this theory that we owe the extraordinary persistence of anthropomorphic ideas about animals1 birds1 reptiles1 trees1 if not of minerals1 in ,malay magical ceremonies2 #aba and it is hard to say which of these two notions--the theory of ,human ,origin1 or the other theory of ,universal ,animism--is to be considered the original form of ,malay belief4 ,the following tale1 which is entitled ,charitra ,megat ,sajobang1 and is told by ,selangor ,malays1 will serve as an illustration of the idea of ,human ,origin3-- ,there was a married ,sakai couple living at ,ulu ,klang1 and they had a son called ,megat ,sajobang4 ,when he grew up he said to his mother1 ',mother1 get me a passage1 ,i want to go and see other countries4' ,she did so1 and he left ,ulu ,klang2 and ten or twelve years later1 when he had grown rich enough to buy a splendid ship 7p'rahu71 he returned with his wife1 who was with child1 and seven midwives1 who were watched over by one of his body-guard with a drawn sword4 ,his mother heard the news of his return1 and she made ready1 roasting a chika 7monkey7 and lotong 7monkey71 and went with his father on board their bark canoe to meet their son4 ,as they approached they hailed him by his name2 but he was ashamed of their humble appearance1 and forbade his men to let them on board4 ,though his wife advised him to acknowledge them1 'even if they were pigs or dogs1' the unfilial son persisted in turning them away4 ,so they went back to the shore and sat down and wept2 and the old mother1 laying her hand upon her shrivelled breast1 said1 ',if thou art really my son1 reared at my breast1 mayest thou be changed into stone4' ,in response to her prayer1 milk came forth from her breast1 and as she walked away1 the ship and all on board were turned into stone4 ,the mother turned round once more to look at her son1 but the father did not1 and by the power of ,god they were both turned into trees of the species pauh 7a kind of mango7 one leaning seawards and the other towards the land4 ,the fruit of the seaward one is sweet1 but that of the landward one is bitter4 ,the ship has now become a hill1 and originally was complete with all its furniture1 but the ,malays used to borrow the plates and cups1 etc41 for feast days and did not return them1 until at last there were none left4 ,,chapter ,,iii ,relations with the ,supernatural ,world 7a7 ,the ,magician ,the accredited intermediary between men and spirits is the ,pawang2 #abb the ,pawang is a functionary of great and traditional importance in a ,malay village1 though in places near towns the office is falling into abeyance4 ,in the inland districts1 however1 the ,pawang is still a power1 and is regarded as part of the constituted order of society1 without whom no village community would be complete4 ,it must be clearly understood that he has nothing whatever to do with the official ,muhammadan religion of the mosque2 the village has its regular staff of elders--the ,imam1 ,khatib1 and ,bilal--for the mosque service4 ,but the ,pawang is quite outside this system1 and belongs to a different and much older order of ideas2 he may be regarded as the legitimate representative of the primitive 'medicine-man' or 'village-sorcerer1' and his very existence in these days is an anomaly1 though it does not strike ,malays as such4 ,very often the office is hereditary1 or at least the appointment is practically confined to the members of one family4 ,sometimes it is endowed with certain 'properties' handed down from one ,pawang to his successor1 known as the kabesaran1 or1 as it were1 regalia4 ,on one occasion ,i was nearly called upon to decide whether these adjuncts--which consisted1 in this particular case1 of a peculiar kind of head-dress--were the personal property of the person then in possession of them 7who had got them from his father1 a deceased ,pawang71 or were to be regarded as official insignia descending with the office in the event of the natural heir declining to serve6 ,fortunately ,i was spared the difficult task of deciding this delicate point of law1 as ,i managed to persuade the owner to take up the appointment4 ,but quite apart from such external marks of dignity1 the ,pawang is a person of very real significance4 ,in all agricultural operations1 such as sowing1 reaping1 irrigation works1 and the clearing of jungle for planting1 in fishing at sea1 in prospecting for minerals1 and in cases of sickness1 his assistance is invoked4 ,he is entitled by custom to certain small fees2 thus1 after a good harvest he is allowed1 in some villages1 five gantangs of padi1 one gantang of rice 7beras71 and two chupaks of emping 7a preparation of rice and cocoa-nut made into a sort of sweetmeat7 from each householder4 ,after recovery from sickness his remuneration is the very modest amount of tiga wang baharu1 that is1 #g #a_/b cents4 ,it is generally believed that a good harvest can only be secured by complying with his instructions1 which are of a peculiar and comprehensive character4 ,they consist largely of prohibitions1 which are known as pantang4 ,thus1 for instance1 it is pantang in some places to work in the rice-field on the #adth and #aeth days of the lunar month2 and this rule of enforced idleness1 being very congenial to the ,malay character1 is1 ,i believe1 pretty strictly observed4 ,again1 in reaping1 certain instruments are proscribed1 and in the inland villages it is regarded as a great crime to use the sickle 7sabit7 for cutting the padi2 at the very least the first few ears should be cut with a tuai1 a peculiar small instrument consisting of a semicircular blade set transversely on a piece of wood or bamboo1 which is held between the fingers1 and which cuts only an ear or two at a time4 ,also the padi must not be threshed by hitting it against the inside of a box1 a practice known as banting padi4 ,in this1 as in one or two other cases1 it may be supposed that the ,pawang's ordinances preserve the older forms of procedure and are opposed to innovations in agricultural methods4 ,the same is true of the pantang 7i4e4 taboo7 rule which prescribes a fixed rate of price at which padi may be sold in the village community to members of the same village4 ,this system of customary prices is probably a very old relic of a time when the idea of asking a neighbour or a member of your own tribe to pay a competition price for an article was regarded as an infringement of communal rights4 ,it applies to a few other articles of local produce #abc besides padi1 and ,i was frequently assured that the neglect of this wholesome rule was the cause of bad harvests4 ,i was accordingly pressed to fine transgressors1 which would perhaps have been a somewhat difficult thing to do4 ,the fact1 however1 that in many places these rules are generally observed is a tribute to the influence of the ,pawang who lends his sanction to them4 #abd ,the ,pawang keeps a familiar spirit1 which in his case is a hantu pusaka1 that is1 an hereditary spirit which runs in the family1 in virtue of which he is able to deal summarily with the wild spirits of an obnoxious character4 #abe ,the foregoing description is so precise and clear that ,i have not much to add to it4 ,there are1 however1 one or two points which require emphasis4 ,one of these is that the priestly magician stands in certain respects on the same footing as the divine man or king--that is to say1 he owns certain insignia which are exactly analogous to the regalia of the latter1 and are1 as ,mr4 ,blagden points out1 called by the same name 7kabesaran74 ,he shares1 moreover1 with the king the right to make use of cloth dyed with the royal colour 7yellow71 and1 like the king1 too1 possesses the right to enforce the use of certain ceremonial words and phrases1 in which respect1 indeed1 his list is longer1 if anything1 than that of royalty4 ,he also acts as a sort of spirit-medium and gives oracles in trances2 possesses considerable political influence2 practises 7very occasional7 austerities2 observes some degree of chastity1 and appears quite sincere in his conviction of his own powers4 ,at least he always has a most plausible excuse ready to account for his inability to do whatever is required4 ,an aged magician who came from ,perak to doctor one of ,h4,h4 the ,sultan's sons 7,raja ,kahar7 while ,i was at ,langat1 had the unusual reputation of being able to raise a sandbank in the sea at will2 but when ,i asked if ,i could see it done1 he explained that it could only be done in time of war when he was hard pressed by an enemy's boat1 and he could not do it for the sake of mere ostentation6 ,moreover1 like members of their profession all the world over1 these medicine-men are1 perhaps naturally1 extremely reticent2 it was seldom that they would let their books be seen1 much less copied1 even for fair payment1 and a ,pawang once refused to tell me a charm until ,i had taken my shoes off and was seated with him upon a yellow cloth while he repeated the much-prized formula4 ,the office of magician is1 as has been said1 very often hereditary4 ,it is not so always1 however1 there being certain recognised ways in which a man may get magic4 ,one of the most peculiar is as follows3 ,to obtain magical powers 7elmu7 you must meet the ghost of a murdered man4 ,take the midrib of a leaf of the 'ivory' cocoa-nut palm 7pelepah niyor gading71 which is to be laid on the grave1 and two more midribs1 which are intended to represent canoe-paddles1 and carry them with the help of a companion to the grave of the murdered man at the time of the full moon 7the #aeth day of the lunar month7 when it falls upon a ,tuesday4 ,then take a cent's worth of incense1 with glowing embers in a censer1 and carry them to the head-post of the grave of the deceased4 ,fumigate the grave1 going three times round it1 and call upon the murdered man by name3-- ',hearken1 ,so-and-so1 ,and assist me2 ,i am taking 7this boat7 to the saints of ,god1 ,and ,i desire to ask for a little magic4' #abf ,here take the first midrib1 fumigate it1 and lay it upon the head of the grave1 repeating ',kur ,allah' 7',cluck1 cluck1 ,god6'7 seven times4 ,you and your companion must now take up a sitting posture1 one at the head and the other at the foot of the grave1 facing the grave post1 and use the canoe-paddles which you have brought4 ,in a little while the surrounding scenery will change and take upon itself the appearance of the sea1 and finally an aged man will appear1 to whom you must address the same request as before4 7b7 ,high ,places ,although officially the religious centre of the village community is the mosque1 there is usually in every small district a holy place known as the kramat1 #abg at which vows are paid on special occasions1 and which is invested with a very high degree of reverence and sanctity4 ,these kramats abound in ,malacca territory2 there is hardly a village but can boast some two or three in its immediate neighbourhood1 and they are perfectly well known to all the inhabitants4 ,theoretically1 kramats are supposed to be the graves of deceased holy men1 the early apostles of the ,muhammadan faith1 the first founders of the village who cleared the primeval jungle1 or other persons of local notoriety in a former age2 and there is no doubt that many of them are that and nothing more4 ,but even so1 the reverence paid to them and the ceremonies that are performed at them savour a good deal too much of ancestor-worship to be attributable to an orthodox ,muhammadan origin4 ,it is certain1 however1 that many of these kramats are not graves at all3 many of them are in the jungle1 on hills and in groves1 like the high places of the ,old ,testament idolatries2 they contain no trace of a grave 7while those that are found in villages usually have grave-stones71 and they appear to be really ancient sites of a primitive nature-worship or the adoration of the spirits of natural objects4 ,malays1 when asked to account for them1 often have recourse to the explanations that they are kramat jin1 that is1 spirit-places2 and if a ,malay is pressed on the point1 and thinks that the orthodoxy of these practices is being impugned1 he will sometimes add that the jin in question is a jin islam1 a ,muhammadan and quite orthodox spirit6 ,thus on ,bukit ,nyalas1 near the ,johol frontier1 there is a kramat consisting of a group of granite boulders on a ledge of rock overhanging a sheer descent of a good many feet2 bamboo clumps grow on the place1 and there were traces of religious rites having been performed there1 but no grave whatever4 ,this place was explained to me to be the kramat of one ,nakhoda ,hussin1 described as a jin 7of the orthodox variety71 who presides over the water1 rain1 and streams4 ,people occasionally burned incense there to avert drought and get enough water for irrigating their fields4 ,there was another kramat of his lower down the hill1 also consisting of rocks1 one of which was shaped something like a boat4 ,i was informed that this jin is attended by tigers which guard the hill1 and are very jealous of the intrusion of other tigers from the surrounding country4 ,he is believed to have revealed himself to the original ,pawang of the village1 the mythical founder of the kampong of ,nyalas4 ,in a case like this it seems probable that the name attached to this object of reverence is a later accretion1 and that under a thin disguise we have here a relic of the worship of the spirit of rivers and streams1 a sort of elemental deity localised in this particular place1 and still regarded as a proper object of worship and propitiation1 in spite of the theoretically strict monotheism of the ,muhammadan creed4 ,again1 at another place the kramat is nothing but a tree1 of somewhat singular shape1 having a large swelling some way up the trunk4 ,it was explained to me that this tree was connected in a special way with the prospects of local agriculture1 the size of the swelling increasing in good years and diminishing in bad seasons6 ,hence it was naturally regarded with considerable awe by the purely agricultural population of the neighbourhood4 ,as may be imagined1 it is exceedingly difficult to discover any authentic facts regarding the history of these numerous kramats3 even where there is some evidence of the existence of a grave1 the name of the departed saint is usually the one fact that is remembered1 and often even that is forgotten4 ,the most celebrated of the ,malacca kramats1 the one at ,machap1 is a representative type of the first class1 that in which there really is a grave3 it is the one place where a hardened liar respects the sanctity of an oath1 and it is occasionally visited in connection with civil cases1 when the one party challenges the other to take a particular oath4 ,a man who thinks nothing of perjuring himself in the witness-box1 and who might not much mind telling a lie even with the ,koran on his head1 will flinch before the ordeal of a falsehood in the presence of the ,dato' ,machap4 #abh ,after explaining the difference between beneficent spirits and the spirits of evil1 ,mr4 ,blagden continues3 ,some time ago one of these objectionable hantus 7spirits of evil7 had settled down in a kerayong tree in the middle of this village of ,bukit ,senggeh1 and used to frighten people who passed that way in the dusk2 so the ,pawang was duly called upon to exorcise it1 and under his superintendence the tree was cut down1 after which there was no more trouble4 ,but it is certain that it would have been excessively dangerous for an ordinary layman to do so4 ,this point may be illustrated by a case which was reported to me soon after it occurred1 and which again shows the intimate connection of spirits with trees4 ,a ,javanese coolie1 on the main road near ,ayer ,panas1 cut down a tree which was known to be occupied by a hantu4 ,he was thereupon seized with what1 from the description1 appears to have been an epileptic fit1 and showed all the traditional symptoms of demoniac possession4 ,he did not recover till his friends had carried out the directions of the spirit1 speaking through the sufferer's mouth1 it seems1 viz41 to burn incense1 offer rice1 and release a fowl4 ,after which the hantu left him4 ,in many places there are trees which are pretty generally believed to be the abodes of spirits1 and not one ,malay in ten would venture to cut one down1 while most people would hardly dare to go near one after dark4 ,on one occasion an exceptionally intelligent ,malay1 with whom ,i was discussing the terms on which he proposed to take up a contract for clearing the banks of a river1 made it an absolute condition that he should not be compelled to cut down a particular tree which overhung the stream1 on the ground that it was a 'spirit' tree4 ,that tree had to be excluded from the contract4 #abi ,the following description1 by ,sir ,w4 ,maxwell1 of a ,perak kramat may be taken as fairly typical of the kramat1 in which there really is a grave3-- ,rightly or wrongly the ,malays of ,larut assign an ,achinese origin to an old grave which was discovered in the forest some years ago1 and of which ,i propose to give a brief description4 ,it is situated about half-way between the ,larut ,residency and the mining village of ,kamunting4 ,in the neighbourhood the old durian trees of ,java betoken the presence of a ,malay population at a date long prior to the advent of the ,chinese miner4 ,the grave was discovered about twenty years ago by workmen employed by the ,mentri of ,perak to make the ,kamunting road1 and it excited much curiosity among the ,malays at the time4 ,the ,mentri and all the ladies of his family went on elephants to see it1 and it has been an object of much popular prestige ever since4 ,the ,malays of ,java were able from the village tradition to give the name and sex of the occupant of this lonely tomb1 ',toh ,bidan ,susu ,lanjut1' whose name sounds better in the original than in an ,english translation4 ,she is said to have been an old ,achinese woman of good family2 of her personal history nothing is known1 but her claims to respectability are evinced by the carved head and foot stones of ,achinese workmanship which adorn her grave1 and her sanctity is proved by the fact that the stones are eight feet apart4 ,it is a well-known ,malay superstition that the stones placed to mark the graves of ,saints miraculously increase their relative distance during the lapse of years1 and thus bear mute testimony to the holiness of the person whose resting-place they mark4 ,the kramat on the ,kamunting road is on the spur of a hill through which the roadway is cut4 ,a tree overshadows the grave and is hung with strips of white cloth and other rags 7panji panji7 which the devout have put there4 ,the direction of the grave is as nearly as possible due north and south4 ,the stones at its head and foot are of the same size1 and in every respect identical one with the other4 ,they are of sandstone1 and are said by the natives to have been brought from ,achin4 ,in design and execution they are superior to ordinary ,malay art1 as will be seen1 ,i think1 on reference to the rubbings of the carved surface of one of them1 which have been executed for me by the ,larut ,survey ,office1 and which ,i have transmitted to the ,society with this paper4 ,the extreme measurements of the stones 7furnished from the same source7 are #b' #a'' #j' #i'' #j' #g''4 ,they are in excellent preservation1 and the carving is fresh and sharp4 ,some ,malays profess to discover in the three rows of vertical direction on the broadest face of the slabs the ,mohammedan attestation of the unity of ,god 7,la ilaha illa-lla7 repeated over and over again2 but ,i confess that ,i have been unable to do so4 ,the offerings at a kramat are generally incense 7istangi or satangi7 or benzoin 7kaminian72 these are burned in little stands made of bamboo rods2 one end is stuck in the ground and the other split into four or five1 and then opened out and plaited with basket work so as to hold a little earth4 ,they are called sangka2 a ,malay will often vow that if he succeeds in some particular project1 or gets out of some difficulty in which he may happen to be placed1 he will burn three or more sangka at such and such a kramat4 ,persons who visit a kramat in times of distress or difficulty1 to pray and to vow offerings1 in case their prayers are granted1 usually leave behind them as tokens of their vows small pieces of white cloth1 which are tied to the branches of a tree or to sticks planted in the ground near the sacred spot4 ,for votary purposes the long-forgotten tomb of ,toh ,bidan ,susu ,lanjut enjoys considerable popularity among the ,mohammedans of ,larut2 and the tree which overshadows it has1 ,i am glad to say1 been spared the fate which awaited the rest of the jungle which overhung the road4 ,no coolie was bold enough to put an axe to it4 #acj ,mr4 ,george ,bellamy1 writing in #ahic1 thus described the kramat at ,tanjong ,karang in the ,kuala ,selangor district3-- ,the kramat about which ,i am now writing is a very remarkable one4 ,it is situated on the extreme point of land at the mouth of the river ,selangor1 close to where the new lighthouse has been erected4 ,a magnificent kayu ara 7a kind of fig-tree7 forms a prominent feature of the tanjong 7point or cape71 and at the base of this tree1 enveloped entirely by its roots1 is an oblong-shaped space having the appearance of a ,malay grave1 with the headstones complete4444 ,to this sacred spot constant pilgrimages are made by the ,malays1 and the lower branches of the tree rarely lack those pieces of white and yellow cloth which are always hung up as an indication that some devout person has paid his vows4 ,the ,chinese also have great respect for this kramat1 and have erected a sort of sylvan temple at the foot of the tree4 ,mr4 ,bellamy tells how one ,raja ,abdullah fell in love with a maiden named ,miriam1 who disappeared and was supposed to have been taken by the spirits 7though she was really carried off by an earlier lover named ,hassan74 ,raja ,abdullah died and was buried at the foot of the fig-tree4 ,mr4 ,bellamy concludes3 ,if you ever happen to see a very big crocodile at the mouth of the ,selangor river1 floating listlessly about1 be careful not to molest it3 it is but the buaya kramat1 which shape the spirit of ,raja ,abdullah sometimes assumes4 ,when walking along the pantai 7shore71 if you chance to meet a very large tiger let him pass unharmed4 ,it is only ,raja ,abdullah's ghost1 and in proof thereof you will see it leaves no footmarks on the sand4 ,and when you go to see the new lighthouse at ,tanjong ,kramat1 you may perhaps come face to face with a very old man1 who sadly shakes his head and disappears4 ,do not be startled1 it is only ,raja ,abdullah4 #aca ,in ,no4 #b of the same volume of the ,selangor ,journal ,mr4 ,bellamy refers to another kramat--that of ',toh ,ketapang--which he appears to localise in ,ulu ,selangor4 ,it is by no means necessary to ensure the popularity of a kramat or shrine that the saint to whose memory it is dedicated should be a ,malay4 ,the cosmopolitan character of these shrines is attested in the following note which ,i sent to the ,selangor ,journal #acb about the shrines in the ,ulu ,langat 7,kajang7 district of ,selangor3-- ,the chief kramats in the district are ',makam ',toh ,sayah' 7the tomb of a ,javanese of high repute72 ',makam ,said ,idris1' at ,rekoh1 ,said ,idris being the father of the ,penghulu of ,cheras2 ',makam ',toh ,janggut' 7a ',kampar' man71 on the road to ,cheras2 and ',makam ',toh ,gerdu or ,berdu1' at ,dusun ,tua1 ,ulu ,langat4 ',toh ,berdu was of ,sakai origin4 ,i have never yet1 however1 heard of any shrine being dedicated to a ,chinaman1 and it is probable that this species of canonisation is confined 7at least in modern times7 to local celebrities professing the ,muhammadan religion1 as would certainly be the case of the ,malays and ,javanese mentioned in the foregoing paragraph1 and quite possibly too in the case of the ,sakai4 ,it is true that ,chinese often worship at these shrines--just as1 on the same principle1 they employ ,malay magicians in prospecting for tin2 but there appear to be certain limits beyond which they cannot go1 as it was related to me when ,i was living in the neighbourhood1 that a ,chinaman who had1 in the innocence of his heart1 offered at a ,moslem shrine a piece of the accursed pork1 was pounced upon and slain before he reached home by one of the tigers which guarded the shrine4 ,the shrine of ',toh ,kamarong is one of the most celebrated shrines in the ,langat district1 the saint's last resting-place being guarded by a white elephant and a white tiger1 the latter of which had been a pet 7pemainan7 of his during his lifetime4 ,in this respect it is exactly similar to the shrine of ',toh ,parwi of ,pantei in ,sungei ,ujong1 which is similarly guarded1 both shrines having been erected on the seashore1 it is said1 in the days when the sea came much farther inland than it does at present4 ,the fame of ',toh ,kamarong filled the neighbourhood1 and it is related that on one occasion an irate mother exclaimed1 of a son of hers who was remarkable for his vicious habits1 ,may the ',toh ,kramat ,kamarong fly away with him4 ,next day the boy disappeared1 and all search proved fruitless1 until three days later ',toh ,kamarong appeared to her in a dream1 and informed her that he had carried the boy off1 as she had invited him to do1 and that if she were to look for his footprints she would be able to discover them inside the pad-tracks of a tiger one of whose feet was smaller than the rest1 and which was then haunting the spot4 ,she did so1 and discovered her son's footprints exactly as the saint had foretold4 ,this ,ghost-tiger1 which no doubt must be identified with ',toh ,kamarong's pet1 used to roam the district when ,i was stationed in the neighbourhood1 and both ,i and1 ,i believe1 the then ,district ,engineer 7,mr4 ,spearing71 saw this tiger's tracks1 and can vouch for the fact that one footprint was smaller than the rest4 ,this curious feature is thought by the local ,malays at least1 to be one of the specially distinctive marks of a rimau kramat1 or ,ghost-tiger1 just as the possession of one tusk that is smaller than the other is the mark of a ,ghost-elephant4 #acc ,closely connected with the subject of shrines is that of high places1 such as those spots where religious penance was traditionally practised4 ,one of these sacred spots is said to have been situated upon the ,mount ,ophir of ,malacca1 which is about #djjj feet high1 and on which a certain legendary ,princess known as ,tuan ,putri ,gunong ,ledang is said to have dwelt1 until she transferred her ghostly court to ,jugra ,hill1 upon the coast of ,selangor4 #acd ,such fasting-places are usually1 as in ,java1 either solitary hills or places which present some great natural peculiarity2 even remarkable trees and rocks being1 as has already been pointed out1 pressed into the service of this ,malay natural religion4 7c7 ,nature of ,rites ,the main divisions of the magico-religious ceremonies of the ,malays are prayer1 sacrifice1 lustration1 fasting1 divination1 and possession4 ,prayer1 which is defined by ,professor ,tylor as a request made to a deity as if he were a man1 is still in the unethical stage among the ,malays2 no request for anything but personal advantages of a material character being ever1 so far as ,i am aware1 preferred by the worshipper4 ,the efficacy of prayer is1 however1 often supposed to be enhanced by repetition4 ,as prayer is a request made to a deity as if he were a man1 so sacrifice is a gift made to a deity as if he were a man4444 ,the ruder conception that the deity takes and values the offering for itself1 gives place1 on the one hand1 to the idea of mere homage as expressed by a gift1 and1 on the other1 to the negative view that the virtue lies in the worshipper depriving himself of something prized4 #ace ,a general survey of the charms and ceremonies brought together in this volume will1 ,i think1 be likely to establish the view that the ,malays 7in accordance with the reported practice of many other races7 probably commenced with the idea of sacrifice as a simple gift1 and therefrom developed first the idea of ceremonial homage1 and later the idea of sacrifice as an act of abnegation4 ,evidences of the original gift-theory chiefly survive in the language of charms1 in which the deity appealed to is repeatedly invited to eat and drink of the offerings placed before him1 as a master may be invited to eat by his servants4 ,the intermediate stage between the gift and homage theories is marked by an extensive use of substitutes1 and of the sacrifice of a part or parts for the whole4 ,thus we even find the dough model of a human being actually called the substitute 7tukar ganti71 and offered up to the spirits upon the sacrificial tray2 in the same sense are the significant directions of a magician1 that if the spirit craves a human victim a cock may be substituted and the custom of hunters who1 when they have killed a deer1 leave behind them in the forest small portions of each of the more important members of the deer's anatomy1 as representatives of the entire carcase4 ,in this last case the usual ritualistic change may be traced from practical reality to formal ceremony4 ,the originally valuable offering is compromised for a smaller tribute or a cheaper substitute1 dwindling at last to a mere trifling token or symbol4 #acf ,this homage-theory will1 ,i believe1 be found to cover by far the greater bulk of the sacrifices usually offered by ,malays1 and the idea of abnegation appears to be practically confined to votal ceremonies or vows 7niat71 in which the nature and extent of the offering are not regulated by custom1 but depend entirely upon the wealth or caprice of the worshipper1 there being merely a tacit understanding that he shall sacrifice something which is of more than nominal value to himself4 ,of the manner in which offerings are supposed to be received by the deity to whom they are offered it is difficult to obtain very much evidence4 ,i have1 however1 frequently questioned ,malays upon this subject1 and on the whole think it can very safely be said that the deity is not supposed to touch the solid or material part of the offering1 but only the essential part1 whether it be life1 savour1 essence1 quality or even the soul4 ,it will perhaps be advisable1 in order to avoid repetition1 to describe a few of the special and distinctive sub-rites which form part of many of the more important ceremonies1 such as 7in particular71 rites performed at shrines1 the rite of burning incense1 the scattering of 7or banqueting upon7 sacrificial rice1 and the application of the ,neutralising ,rice-paste 7tepong tawar74 ,of the rites performed at shrines1 ,mr4 ,blagden says3 ,the worship there1 as with most other kramats1 consists of the burning of incense1 the offering of nasi kunyet 7yellow rice71 and the killing of goats2 but ,i also noticed a number of live pigeons there which illustrate the practice1 common in ,buddhist countries1 of releasing an animal in order to gain 'merit' thereby4 ,at a shrine on the ,langat river ,i have seen fowls which had 7,i was told7 been similarly released4 ,mr4 ,blagden's remarks apply with equal force to the services performed at the shrines of ,selangor1 and ,i believe also of other ,states4 ,it should1 however1 ,i think1 be pointed out that the nasi kunyit 7yellow rice7 is1 usually at all events1 eaten by those who take part in the service4 ,at a ceremony which was held on one occasion after my recovery from sickness1 and in which1 by request1 ,i took part1 #acg incense was burnt1 and ,muhammadan prayers chanted1 after which the usual strip of white cloth 7five cubits in length7 was laid upon the saint's grave 7the saint being the father of the present ,sultan of ,selangor71 and the party then adjourned to a shelter some twenty or thirty yards lower down the hill1 where1 first the men1 and then the women and children1 partook of the flesh of the slaughtered goat and the saffron-stained rice 7pulut74 ,after the meal the ,bilal 7mosque attendant1 who was present with the ,malay headman and the local priest of the mosque71 returned to the tomb1 and making obeisance1 recited a ,muhammadan prayer1 craving permission to take the cloth back for his own use1 which he presently did4 ,these ,bilals are needy men and live upon the alms of the devout1 so ,i suppose he thought there was no reason why the saint should not contribute something to his support4 ,the burning of incense is one of the very simplest1 and hence commonest1 forms of burnt sacrifice4 ,some magicians say that it should be accompanied by an invocation addressed to the ,spirit of ,incense1 which should be besought1 as in the example quoted below1 to pervade the seven tiers of earth and sky respectively4 ,it would appear that the intention of the worshipper is to ensure that his sacrifice of sweet savour should reach the nostrils of the gods and help to propitiate them1 wherever they may be1 by means of a foretaste of offerings to follow4 ,this invocation1 however1 is not unfrequently omitted1 or at least slurred over by the worshipper1 in spite of the contention of the magicians who use it1 that without it the spell merely rises like smoke which is blown away by the wind4 ,the following is one form of the invocation in question3-- ,zabur #ach ,hijau is your name1 ,o ,incense1 ,zabur ,bajang the name of your ,mother1 ,zabur ,puteh the name of your ,fumes1 ,scales from the person of ,god's ,apostle #aci were your ,origin4 ,may you fumigate the ,seven ,tiers of the ,earth1 ,may you fumigate the ,seven ,tiers of the ,sky1 ,and serve as a summons to all ,spirits1 to those which have magic powers1 and those which have become ,saints of ,god1 ,the ,spirits of ,god's elect1 who dwell in the ,halo of the ,sun1 ,and whose resort is the ,kabah of ,god1 ,at even and morn1 by night and day2 ,and serve as a summons to the ,elect of ,god1 ,who dwell at the ,gate of the ,spaces of ,heaven1 ,and whose resort is the ,white ,diamond ,in the ,interior of ,egypt1 at morn and eve1 ,who know 7how7 to make the dead branch live1 ,and the withered blossom unfold its petals1 ,and to perform the word of ,god2 ,by the grace of 7the creed7 ,there is no god but ,god1 etc4 ,the direction taken by the fumes of the incense is observed and noted for the purpose of divination2 this feature of the rite will be noticed under the heading of ,medicine4 #adj ,another form of sacrifice consists in the scattering of rice4 ,the sacrificial rice 7,oryza sativa7 used in the ceremonies is always of the following kinds3 firstly1 parched rice 7b'ras bertih72 secondly1 washed rice 7b'ras basoh72 thirdly1 saffron-stained rice 7b'ras kunyit1 i4e4 rice stained with turmeric72 #ada and1 finally1 a special kind of glutinous rice called pulut 7,oryza glutinosa71 which is also very generally used for sacrificial banquets4 ,of these1 the parched rice is generally used for strewing the bottom of the sacrificial tray 7anchak7 when the framework has been covered with banana leaves1 but the offerings have not yet been deposited within it4 ,the washed and saffron rice are generally used for scattering either over the persons to be benefited by the ceremony1 or else upon the ground or house-floor4 ,with reference to the selection of rice for this purpose1 it has been suggested that the rice is intended to attract what may be called the bird-soul 7i4e4 the soul of man conceived as a bird7 to the spot1 or to keep it from straying at a particularly dangerous moment in the life of its owner4 ,the pulut or glutinous rice is the kind of rice generally used for sacrificial banquets1 e4g4 for banquets at high places1 etc4 ,lustration is generally accomplished either by means of fire or of water4 ,the best examples of the former are perhaps the fumigation of infants1 and the api saleian or purificatory fire1 over which women are half-roasted when a birth has taken place1 but these being special and distinctive ceremonies1 will be described with others of the same nature in ,chapter ,,vi4 ,one of the forms of lustration by water1 however1 appears rather to take the place of a sub-rite1 forming an integral portion of a large class of ceremonies1 such as those relating to ,building1 ,fishing1 ,agriculture1 ,marriage1 and so forth4 ,hence it will be necessary to give a general sketch of its leading features in the present context4 ,the ceremony of lustration by water1 when it takes the form of the sub-rite referred to1 is called ,tepong ,tawar1 which properly means the ,neutralising ,rice-flour 7,water71 neutralising being used almost in a chemical sense1 i4e4 in the sense of sterilising the active element of poisons1 or of destroying the active potentialities of evil spirits4 ,the rite itself consists in the application #adb of a thin paste made by mixing rice-flour with water3 this is taken up in a brush or bouquet of leaves and applied to the objects which the neutralisation is intended to protect or neutralise1 whether they be the posts of a house1 the projecting ends of a boat's ribs 7tajok p'rahu71 the seaward posts of fishing-stakes 7puchi kelong71 or the forehead and back of the hands of the bride and bridegroom4 ,the brush must be first fumigated with incense1 then dipped into the bowl which contains the rice-water1 and shaken out almost dry1 for if the water runs down the object to which it is applied it is held to portend tears1 whereas if it spreads equally all round 7benchar7 it is lucky4 ,the composition of the brush1 which is considered to be of the highest importance1 appears to vary1 but only within certain limits4 ,it almost invariably1 in ,selangor1 consists of a selection of leaves from the following plants1 which are made up in small bouquets of five1 seven1 or nine leaves each1 and bound round with ribu-ribu 7a kind of small creeper71 or a string of shredded tree bark 7daun t'rap74 ,the following is a list of the leaves generally used3-- #a4 ,leaves of the grass called sambau dara1 which is said to be the symbol of a settled soul 7alamat menetapkan semangat71 and which hence always forms the core of the bouquet4 #adc #b4 ,the leaves of the selaguri1 which appears to be a shrub or small tree with yellow flowers 7,clerodendron disparifolium1 ,bl41 ,verbenace2 or ,sida rhombifolia1 ,l41 ,malvace1 a common small shrub in open country71 #add which is described as one of the first of shrubs 7kayu asal71 and is said to be used as a reminder of origin 7peringatan asal74 #c4 ,the leaves of the pulut-pulut 7the exact identity of which ,i have not yet ascertained1 but which may be the ,urena lobata1 ,l41 one of the ,malvaceae71 which is said to be used for the same purpose as the preceding4 #d4 ,the leaves of the gandarusa 7,insticia gandarusa1 ,l41 ,acanthace71 a plant described as often cultivated and half-wild--a shrub used in medicine4 ,the selection of this plant is said to be due to its reputation for scaring demons 7alamat menghalaukan hantu74 ,so great is its efficacy supposed to be1 that people who have to go out when rain is falling and the sun shining simultaneously--a most dangerous time to be abroad1 in ,malay estimation1--put a sprig of the gandarusa in their belts4 #e4 ,the leaves of the gandasuli 7which ,i have not yet been able to identify1 no such name appearing in ,ridley's plant-list1 but which ,i believe to be a water-side plant which ,i have seen1 with a white and powerfully fragrant flower74 #ade ,it is considered to be a powerful charm against noxious birth-spirits1 such as the ,langsuir4 #f4 ,the leaves of the sapanggil 7which is not yet identified74 #g4 ,the leaves of the lenjuang merah1 or the common red dracna 7,cordyline terminalis1 var4 ferrea1 ,liliace74 #adf ,this shrub is planted in graveyards1 and occasionally at the four corners of the house1 to drive away ghosts and demons4 #h4 ,the leaves of the sapenoh 7unidentified71 a plant with big round leaves1 which is always placed outside the rest of the leaves in the bunch4 #i4 ,to the above list may be perhaps added the satawar1 sitawar or tawar-tawar 7,costus speciosus1 ,l41 ,scitamine1 and ,forrestia1 spp4 ,commelinace72 and #aj4 ,the satebal 7,fagra racemosa1 ,jack41 ,loganiace74 ,leaves of the foregoing plants and shrubs are made up1 as has been said1 in small sets or combinations of five1 seven1 or even perhaps of nine leaves a piece4 ,these combinations are said to differ according to the object to which the rice-water is to be applied4 ,it is extremely unlikely1 however1 that all magicians should make the same selections even for the same objects--rather would they be likely to make use of such leaves on the list as happen to be most readily available4 ,still1 however1 as the only example of such differentiation which ,i have yet been able to obtain1 ,i will give the details of three separate and distinctive combinations1 which were described to me by a ,selangor magician3-- 7#a7 ,for a wedding ceremony sambau dara tied round with a selaguri string of shredded pulut-pulut tree-bark4 sapanggil sapenoh 7#b7 ,for blessing gandarusa tied with the fishing-stakes selaguri creeper ribu-ribu4 sapanggil lenjuang merah sapenoh 7#c7 ,for the ceremony of lenjuang tied with taking the rice-soul merah ribu-ribu4 selaguri pulut-pulut sapanggil sapenoh ,further inquiry and the collection of additional material will no doubt help to elucidate the general principles on which such selections are made4 ,short rhyming charms are very often used as accompaniments of the rite of rice-water1 but appear to be seldom if ever repeated aloud4 ,the following is a specimen1 and others will be found in the ,appendix3 #adg-- ,neutralising ,rice-paste1 true ,rice-paste1 ,and1 thirdly1 ,rice-paste of ,kadangsa6 ,keep me from sickness1 keep me from death1 ,keep me from injury and ruin4 ,other not less important developments of the idea of lustration by water are to be found in such ceremonies as the bathing of mother and child after a birth and the washing of the floor 7basoh lantei7 upon similar occasions1 the bathing of the sick1 of bride and bridegroom at weddings1 of corpses 7meruang71 #adh and the annual bathing expeditions 7mandi ,safar71 which are supposed to purify the persons of the bathers and to protect them from evil 7tolak bala74 ,fasting1 or the performance of religious penance1 which is now but seldom practised1 would appear to have been only undertaken in former days with a definite object in view1 such as the production of the state of mental exaltation which induces ecstatic visions1 the acquisition of supernatural powers 7sakti71 and so forth4 ,the fast always took place1 of course1 in a solitary spot1 and not unfrequently upon the top of some high and solitary hill such as ,mount ,ophir 7,gunong ,ledang71 on the borders of ,malacca territory4 ,frequently1 however1 much lower hills1 or even plains which possessed some remarkable rock or tree1 would be selected for the purpose4 ,such fasting1 however1 did not1 as sometimes with us1 convey to the ,malays the idea of complete abstinence1 as the magicians informed me that a small modicum of rice contained in a ketupat 7which is a small diamond-shaped rice-receptacle made of plaited cocoa-nut leaf7 was the daily allowance of any one who was fasting4 ,the result was that fasts might be almost indefinitely prolonged1 and the thrice-seven-days' fast of ',che ,utus upon ,jugra ,hill1 on the ,selangor coast1 #adi is still one of the traditions of that neighbourhood1 whilst in ,malay romances and in ,malay tradition this form of religious penance is frequently represented as continuing for years4 ,finally1 ,i would draw attention to the strong vein of ,sympathetic ,magic or make believe which runs through and leavens the whole system of ,malay superstition4 ,the root-idea of this form of magic has been said to be the principle that cause follows from effect4 ,one of the principles of sympathetic magic is that any effect may be produced by imitating it4444 ,if it is wished to kill a person1 an image of him is made and then destroyed2 and it is believed that through a certain physical sympathy between the person and his image1 the man feels the injuries done to the image as if they were done to his own body1 and that when it is destroyed he must simultaneously perish4 #aej ,the principle thus described is perhaps the most important of all those which underlie the ,black ,art of the ,malays4 ,,chapter ,,iv ,the ,malay ,pantheon 7a7 ,gods ,a careful investigation of the magic rites and charms used by a nation which has changed its religion will not unfrequently show1 that what is generally called witchcraft is merely the dbris of the older ritual1 condemned by the priests of the newer faith1 but yet stubbornly1 though secretly1 persisting1 through the unconquerable religious conservatism of the mass of the people4 ,there is nothing that clings longer to a race than the religious faith in which it has been nurtured4 ,indeed1 it is impossible for any mind that is not thoroughly scientific to cast off entirely the religious forms of thought in which it has grown to maturity4 ,hence in every people that has received the impression of foreign beliefs1 we find that the latter do not expel and supersede the older religion1 but are engrafted on it1 blent with it1 or overlie it4 ,observances are more easily abandoned than ideas1 and even when all the external forms of the alien faith have been put on1 and few vestiges of the indigenous one remain1 the latter still retains its vitality in the mind1 and powerfully colours or corrupts the former4 ,the actual religion of a people is thus of great ethnographic interest1 and demands a minute and searching observation4 ,no other facts relating to rude tribes are more difficult of ascertainment1 or more often elude inquiry4 #aea ,the general principle stated by ,logan in the passage just quoted receives remarkable illustration from a close investigation of the folk-lore and superstitious beliefs of the ,malays4 ,two successive religious changes have taken place among them1 and when we have succeeded in identifying the vestiges of ,brahmanism which underlie the external forms of the faith of ,muhammad1 long established in all ,malay kingdoms1 we are only half-way through our task4 ,there yet remain the powerful influences of the still earlier indigenous faith to be noted and accounted for4 ,just as the ,buddhists of ,ceylon turn in times of sickness and danger1 not to the consolations offered by the creed of ,buddha1 but to the propitiation of the demons feared and reverenced by their early progenitors1 and just as the ,burmese and ,talaings1 though ,buddhists1 retain in full force the whole of the ,nat superstition1 so among the ,malays1 in spite of centuries which have passed since the establishment of an alien worship1 the ,muhammadan peasant may be found invoking the protection of ,hindu gods against the spirits of evil with which his primitive faith has peopled all natural objects4 #aeb ,what was the faith of ,malaya seven hundred years ago it is hard to say1 but there is a certain amount of evidence to lead to the belief that it was a form of ,brahmanism1 and that1 no doubt1 had succeeded the original spirit worship4 #aec ,the evidence of folk-lore1 taken in conjunction with that supplied by charm-books and romances1 goes to show that the greater gods of the ,malay ,pantheon1 though modified in some respects by ,malay ideas1 were really borrowed ,hindu divinities1 and that only the lesser gods and spirits are native to the ,malay religious system4 ,it is true that some of these native gods can be with more or less distinctness identified with the great powers of nature3 the ,king of the ,winds 7,raja ,angin7 for instance2 ,mambang ,tali ,harus1 or the god of mid-currents 7the ,malay ,neptune72 the gods of thunder and lightning1 of the celestial bodies1 etc42 but none of them appear to have the status of the chief gods of the ,hindu system1 and both by land and water the terrible ,shiva 7,batara ,guru or ,kala7 is supreme4 ,yet each department of nature1 however small1 has its own particular godling or spirit who requires propitiation1 and influences for good or evil every human action4 ,only the moral element is wanting to the divine hegemony--the cockeyed1 limping substitute which does duty for it reflecting only too truthfully the character of the people with whom it passes as divine4 ,i will first take1 in detail1 the gods of ,hindu origin4 ,batara 7or ,betara7 ,guru is the name by which ,siva is known to his worshippers1 who constitute the vast majority of the ,balinese1 and who probably constituted the bulk of the old ,javanese4 #aed ,in the magic of the ,peninsular ,malays we find ,vishnu the ,preserver1 ,brahma the ,creator1 ,batara ,guru1 ,kala1 and ,s'ri simultaneously appealed to by the ,malay magician2 and though it would1 perhaps1 be rash1 7as ,mr4 ,wilkinson says71 to infer solely from ,malay romances or ,malay theatrical invocations 7many of which owe much to ,javanese influence71 that ,hinduism was the more ancient religion of the ,malays1 there is plenty of other evidence to prove that the ,batara ,guru of the ,malays 7no less than the ,batara ,guru of ,bali and ,java7 is none other than the recognised father of the ,hindu ,trinity4 #aee ,of the greater deities or gods1 ,batara ,guru is unquestionably the greatest4 ,in the ,hikayat ,sang ,samba 7the ,malay version of the ,bhaumakavya71 ,batara ,guru appears as a supreme ,god1 with ,brahma and ,vishnu as subordinate deities4 ,it is ,batara ,guru who alone has the water of life 7ayer utama 7atama7 jiwa7 which brings the slaughtered heroes to life4 #aef ,so to this day the ,malay magician declares that ',toh ,batara ,guru 7under any one of the many corruptions which his name now bears #aeg7 was the all-powerful spirit who held the place of ,allah before the advent of ,muhammadanism1 a spirit so powerful that he could restore the dead to life2 and to him all prayers were addressed4 ,mr4 ,wilkinson1 in the article from which we have already quoted1 deals with another point of interest1 the expression sang-yang1 or batara1 which is prefixed to guru4 ,after pointing out that yang in this case is not the ordinary ,malay pronoun 7yang1 who71 but an old word meaning a deity1 he remarks1 that so far as he has been able to discover1 it is only used of the greater ,hindu divinities1 and not of inferior deities or demi-gods4 ,thus we find it applied to ,shiva and ,vishnu1 but never to the monkey-god ,hanuman1 or a deity of secondary importance like ,dermadewa4 ,such inferior divinities have only the lesser honorific sang prefixed to their names1 and in this respect fare no better than mere mortals 7such as ,sang ,sapurba and ,sang ,ranjuna ,tapa7 and animals 7such as1 in fables1 ,sang ,kanchil1 ,mr4 ,mousedeer2 and ,sang ,tikus1 ,mr4 ,rat74 ,the expression batara is also limited to the greater ,hindu divinities 7except when used as a royal title71 e4g4 ,batara ,guru1 ,batara ,kala1 ,batara ,indra1 ,batara ,bisnu1 etc4 ,thus the expressions sang-yang and batara are fairly coincident in their application4 #aeh ,but there are a few deities of whom the honorific sang-yang is used1 but not batara1 e4g4 sang-yang tunggal1 'the only ,god1' sang-yang sokma1 etc4 ,thus batara would seem to be limited in use to the actual names of ,hindu deities as distinct from epithets describing those deities4 ,batara ,guru would seem to be an exception--the only one--to this rule1 and to point to the fact that the original meaning of guru had been lost sight of1 and that the expression had come to be regarded only as a proper name4 ,occasionally1 as is only to be expected1 the ,malays get mixed in their mythology1 and of this ,mr4 ,wilkinson gives two examples1 one of the identification of ,batara ,guru 7,shiva7 with ,brahma 7,berahmana71 and another of the drawing of a distinction between ,guru 7,shiva7 and ,mahadewa1 which latter is only another name for the same divinity4 ,such slips are inevitable among an illiterate people1 and should always be criticised by comparison with the original ,hindu tenets1 from which these ideas may be presumed to have proceeded4 ,mr4 ,wilkinson quotes an extraordinary genealogy representing1 inter alia1 ,guru as the actual father of the ,hindu ,trinity1 and also of ,sambu 7whom he cannot identify71 and ,seri1 who is the ,hindu ,sri1 the goddess of grain1 and1 therefore1 a deity of immense importance to the old ,javanese and ,malays4 ,on this ,i would only remark that ,sambu 7or ,jambu7 is the first portion of the name almost universally ascribed to the ,crocodile-spirit by the ,peninsular ,malays4 #aei ,it would be beyond the scope of this work to attempt the identification of ,batara ,guru 7,shiva7 with all the numerous manifestations and titles attributed to him by the ,malays1 but the special manifestation 7of ,shiva71 which is called ,kala1 forms an integral part of the general conception1 whether among the ,malays or ,hindus1 and is1 therefore1 deserving of some attention4 ,the ,malay conception of ,batara ,guru seems to have been that he had both a good and a bad side to his character4 ,though he was ,destroyer he was also ,restorer-to-life1 #afj and it would appear that these two opposite manifestations of his power tended to develop into two distinct personalities1 a development which apparently was never entirely consummated4 ,this1 however1 is not the only difficulty1 for on investigating the limits of the respective spheres of influence of ,batara ,guru and ,kala1 we find that the only sphere1 which is always admitted to be under ,kala's influence1 is the intermediate zone between the respective spheres of influence of ,batara ,guru 7as he is called if on land1 ,si ,raya if at sea7 and a third divinity1 who goes by the name of ',toh ,panjang ,kuku1 or ,grandsire ,long-,claws4 ,now ,hindu mythology1 we are told1 knows next to nothing of the sea1 and any such attempt as this to define the respective boundaries of sea and land is almost certain to be due to the influence of ,malay ideas4 ,again1 the intermediate zone is not necessarily considered less dangerous than that of definitely evil influences4 ,thus the most dangerous time for children to be abroad is sunset1 the hour when we can call it neither perfect day nor night2 so too a day of mingled rain and sunshine is regarded as fraught with peculiar dangers from evil spirits1 and it would be quite in keeping with such ideas that the intermediate zone1 whether between high and low water-mark1 or between the clearing and primeval forest1 should be assigned to ,kala1 the ,destroyer4 ,in which case the expression ,grandsire ,long-,claws might be used to signify this special manifestation of ,shiva on land1 possibly through the personality of the ,tiger1 just as the ,crocodile-spirit appears to represent ,shiva by water4 #afa ,we thus reach a point of exceptional interest1 for hunting1 being among the old ,hindus one of the seven deadly sins1 was regarded as a low pursuit1 and one which would never be indulged in by a god4 ,yet ,i was repeatedly told when collecting charms about the ,spectre ,huntsman that he was a god1 and1 explicitly1 that he was ,batara ,guru4 ,this shows the strength of the ,malay influences which had been at work1 and which had actually succeeded in corrupting the character1 so to speak1 of the supreme god of this borrowed ,hindu ,trinity4 #afb ,the ,batara ,guru of the ,sea1 who by some magicians1 at all events1 is identified with ,si ,raya 7the ,great ,one71 and1 probably wrongly1 with the ,god of ,mid-currents #afc 7,mambang ,tali ,harus71 is of a much milder character than his terrestrial namesake or compeer1 and although sickness may sometimes be ascribed to the sea-spirit's wrath1 it is neither so sudden nor so fatal as the sickness ascribed to the wanton and unprovoked malice of the ,spectre ,huntsman1 or ,spirit of the ,land4 ,fishermen and seafarers1 on the other hand1 obtain many a favour from him1 and even hope to make friends with him by means of simple sacrifices and charms4 ,si ,raya 7or ,madu-,raya7 is said to have a family1 his wife's name being ,madu-ruti1 and his children ,wa' ,ranai1 and ,si ,kekas 7the scratcher71 all of whom1 however1 have their own separate spheres of influence4 ,the ,great ,one himself 7,madu-,raya7 rules over the sea from low-water mark 7at the river's mouth7 out to mid-ocean2 and if his identity with ',toh ,rimpun ,alam is accepted1 #afd his place of abode is at the navel of the seas1 within the central whirlpool 7,pusat ,tasek71 from the centre of which springs the ,magic ,tree 7,pauh ,janggi71 on whose boughs perches the roc 7garuda7 of fable1 and at whose foot dwells the ,gigantic ,crab1 whose entrance into and exit from the cave in which he dwells is supposed to cause the displacement of water which results in the ebb and flow of the tide4 #afe ,the only other divinities 7of the rank of ,mambangs7 which are of any importance are the ,white divinity1 who dwells in the ,sun1 the ,black divinity1 who dwells in the ,moon1 and the ,yellow divinity1 who dwells in the ,yellow ,sunset-glow1 which latter is always considered most dangerous to children4 ,when there is a decided glow at sunset1 any one who sees it takes water into his mouth 7di-kemam ayer7 and dislodges it in the direction of the brightness1 at the same time throwing ashes 7di-sembor dengan abu7 saying3-- ,mambang kuning1 mambang k'labu1 ,pantat kuning di-sembor abu4 ,this is done in order to put out the brightness1 the reason that it must be put out being that in the case of any one who is not very strong 7lemah semangat7 it causes fever4 7b7 ,spirits1 ,demons1 and ,ghosts ,the ,jins or ,genii1 generally speaking1 form a very extensive class of quite subordinate divinities1 godlings1 or spirits1 whose place in ,malay mythology is clearly due1 whether directly or indirectly1 to ,muhammadan influences1 but who may be most conveniently treated here as affording a sort of connecting link between gods and ghosts4 ,there has1 it would appear1 been a strong tendency on the part of the ,malays to identify these imported spirits with the spirits of their older 7,hindu7 religion1 but the only ,genie who really rises to the level of one of the great ,hindu divinities is the ,black ,king of the ,genii 7,sang ,gala #aff ,raja1 or ,sa-,raja ,jin71 who appears at times a manifestation of ,shiva ,batara ,guru1 who is confounded with the destructive side of ,shiva1 i4e4 ,kala4 ,this at least would appear to be the only theory on which we could explain the use of many of the epithets or attributes assigned to the ,king of the ,genii1 who is at one time called the one and only ,god2 at another1 ,bentara 7i4e4 ,batara71 ,guru1 the ,genie that was from the beginning1 and at another1 the ,land ,demon1 the ,black ,batara ,guru1 etc4 ,the following is a description of this1 the mightiest of the ,genii3-- ,peace be with you6 ,ho1 ,black ,genie with the ,black ,liver1 ,black ,heart and ,black ,lungs1 ,black ,spleen and tusk-like ,teeth1 ,scarlet ,breast and body-hairs inverted1 ,and with only a single bone4 #afg ,so far as can be made out from the meagre evidence obtainable1 the spirit thus described is identifiable with the ,black ,king of ,genii1 who dwells in the ,heart of the ,earth1 and whose bride1 ,sang ,gadin 7or ,gading71 presented him with seven strapping ,black ,genii as children4 #afh ,altogether there are one hundred and ninety of these 7,black87 ,genii--more strictly1 perhaps1 one hundred and ninety-three1 which coincides curiously with the number of ,mischiefs 7,badi71 which reside in all living things4 ,the resemblance1 ,i may add1 does not end here2 for though the ,genii may do good1 and the ,badi do not1 both are considered able to do infinite harm to mortals1 and both make choice of the same kind of dwelling-places1 such as hollows in the hills1 solitary patches of primeval forest1 dead parasites on trees1 etc4 etc4 ,as to the origin of these ,genii1 one magician told me that all ,jins came from the country ,ban ,ujan1 which may possibly be ,persia2 #afi other magicians1 however1 variously derive them from the dissolution of various parts of the anatomy of the great snake ,sakatimuna1 of the ,first ,great ,failure to make man's image 7at the creation of man72 from the drops of blood which spirted up to heaven when the first twins1 ,abel and ,cain 7in the ,malay version ,habil and ,kabil7 bit their thumbs2 from the big cocoa-nut monkey or baboon 7berok besar71 and so on4 ,the theory already mentioned1 viz4 that the ,black ,king of the ,genii gradually came to be identified with ,kala1 and later came gradually to be established as a separate personality1 appears to be the only one which will satisfactorily explain the relations subsisting between the ,black and ,white ,genii1 who are on the one hand distinctly declared to be brothers1 whilst the ,white ,genie is in another passage declared to be ,maharaja ,dewa or ,mahadewa1 which latter is1 as we have already seen1 a special name of ,shiva4 ,this ,white ,genie is said to have sprung1 by one account1 from the blood-drops which fell on the ground when ,habil and ,kabil bit their thumbs2 by another1 from the irises of the snake ,sakatimuna's eyes 7benih mata ,sakatimuna71 and is sometimes confused with the ,white ,divinity 7',toh ,mambang ,puteh71 who lives in the sun4 ,the name of his wife is not mentioned1 as it is in the case of the ,black ,genie1 but the names of three of his children have been preserved1 and they are ,tanjak ,malim ,kaya1 ,pari ,lang 7lit4 kite-like1 i4e4 winged ,skate71 and ,bintang ,sutan 7or ,star of ,sutan74 #agj ,on the whole1 ,i may say that the ,white ,genie is very seldom mentioned in comparison with the ,black ,genie1 and that whereas absolutely no harm1 so far as ,i can find out1 is recorded of him1 he is1 on the other hand1 appealed to for protection by his worshippers4 ,a very curious subdivision of ,genii into ,faithful 7,jin ,islam7 and ,infidel 7,jin ,kafir7 is occasionally met with1 and it is said1 moreover1 that ,genii 7it is to be hoped orthodox ones7 may be sometimes bought at ,mecca from the ,sheikh ,jin 7,headman of ,genii7 at prices varying from #ij to #ajj a piece4 #aga ,besides these subdivisions1 certain ,genii are sometimes specifically connected with special objects or ideas4 ,thus there are the ,genii of the royal musical instruments 7,jin ,nemfiri1 or ,lempiri1 ,gendang1 and ,naubat71 who are sometimes identified with the ,genii of the ,state 7,jin ,karaja'an71 and the ,genii of the ,royal ,weapons 7,jin ,sembuana71 both of which classes of ,genii are held able to strike men dead4 ,the only other ,genie that ,i would here specially mention is the ,jin ,afrit 7sometimes called ,jin ,rafrit71 from whom the ,white ,man 7a designation which is often specially used in the ,peninsula as a synonym for ,englishman7 is sometimes said to have sprung1 but who belongs in ,arabian mythology to a higher class than the mere ,genii4 ,before leaving the subject of ,genii1 ,i must1 however1 point out the extremely common juxtaposition of the ,arabic word ,jin and the ,malay ,jembalang4 ,from the frequency with which this juxtaposition occurs1 and from the fact that the two appear to be used largely as convertible terms1 we might expect to find that ,jin and ,jembalang were mere synonyms1 both applicable to similar classes of spirits4 ,the process is not quite complete1 however1 as although the expression ,jembalang ,tunggal 7the only ,jembalang71 is found as well as ,jin ,tunggal1 the higher honorific ,sang ,raja or ,sa-,raja is never1 so far as ,i am aware1 prefixed to the word ,jembalang1 though it is frequently prefixed to ,jin4 ,of the other members of the ,malay hierarchy who owe their introduction to ,muhammadan influences1 the only ones of importance are angels 7,mala'ikat71 prophets 7,nabi71 and headmen 7,sheikh74 ,i will take them in this order4 ,of the angels1 unquestionably the most important are ,azrael 7,azra'il or ,ijrail71 ,michael 7,mika'il71 ,israfel 7,israfil1 ,ijrafil1 or ,serafil71 and ,gabriel 7,jibra'il or ',jabra'il1 often corrupted into ,raja ,brahil74 ,there can be no doubt that the foregoing are meant for the names of a group of four archangels1 the name of ,israfel corresponding to ,abdiel1 who generally occupies the fourth place in our own angelic hierarchy4 ,their customary duties are apportioned among the four great angels as follows3-- ,azrael is1 as with us1 the angel of death1 who carries off the lives of all creatures2 ,israfel is lord of all the different airs in our body2 ,michael is the giver of daily bread2 and ,gabriel is a messenger or bringer of news4 ,sometimes1 again1 a ,white ,angel 7,mala'ikat ,puteh7 is mentioned1 e4g4 as being in charge of all things in the jungle1 but what his specific duties are in this connection does not transpire4 ,in an invocation addressed to the ,sea-spirit1 however1 we find four more such angels mentioned1 all of whom hold similar charges3-- ,chitar ,ali is the angel's name1 who is lord of the whirlpool2 ,sabur ,ali is the angel's name1 who is lord of the winds2 ,sir ,ali is the angel's name1 who is lord of the waters of the sea2 ,putar ,ali is the angel's name1 who is lord of the rainbow4 ,no doubt the names of many more of the subordinate angels might be collected1 as we are repeatedly told that they are forty-four in number4 ,of the prophets 7,nabi7 there are an indefinite number1 the title being applied to many of the more prominent characters who figure in our own ,old ,testament 7as well as in the ,koran71 but who would not by ourselves be considered to possess any special qualifications for prophetic office4 ,among the more famous of these ,i may mention 7after ,muhammad and his immediate compeers7 the prophet ,solomon 7sometimes considered--no doubt owing to his unrivalled reputation for magical skill--as the king of the ,genii1 whose assistance the hunter or trapper is continually invoking72 the prophet ,david1 celebrated for the beauty of his voice2 and the prophet ,joseph1 celebrated for the beauty of his countenance4 ,besides these 7and others of the same type71 there is a group of minor prophets whose assistance is continually invoked in charms2 these are the prophet ,tap 7,tetap or ,ketap871 lord of the earth2 the prophet ,khailir 7,khaithir or ,khizr71 lord of water2 the prophet ,noah1 lord of trees2 and the prophet ,elias1 planter of trees4 ,khizr is often confounded with ,elias4 ,he discovered and drank of the fountain of life 7whence his connection with water71 and will consequently not die till the last trump4 ,next to the prophets comes the ,sultan 7,sultan71 or ,king 7,malik71 both of which ,arabic titles1 however1 are somewhat rarely used by ,malay magicians4 ,still we find such expressions as ,sa-,raja 7,sang-,raja87 ,malik 7,king of ,kings7 applied to ,batara ,guru4 ,next to these royal honorifics comes the title of ,headman or ,sheikh4 ,there are1 it is usually stated1 four of these ,sheikhs who are penned 7di-kandang7 in the ,four ,corners of the ,earth respectively1 and whose names are ,abdul ,kadir1 ,abdul ,muri1 a third whose name is not mentioned1 and ,abdul ,ali4 #agb ,sometimes they are called ,sheikh ,alam 7or ,si ,putar ,alam71 and are each said to reside within a ring-fence of white iron4 ,hence we obtain a perfectly intelligible meaning for the expression1 ,ask pardon of the ,four ,corners of the ,world1 i4e4 of the ,sheikhs who reside therein1 though the phrase sounds ridiculous enough without such explanation4 ,the only other ,arabic title which is perhaps worth noticing here #agc is that of ,priest 7,imam71 which we find somewhat curiously used in an invocation addressed to the sea-spirit4 ,imam ,an ,jalil is the name of the ',priest of the ,sea4' ,in the invocation addressed to the ,sea-spirit we find the expression3-- ,jungle-chief of the ,world is the name of the ,old ,man of the ,sea4 ,there can1 however1 be little doubt that this ,old ,man of the ,sea is a mere synonym for ,batara ,guru4 ,a set of expressions to which special reference should perhaps be made consists of the titles used by the wild jungle tribes 7,sakais71 the use of which is important as confirming the principle that the ,autochthones are more influential with the spirits residing in their land than any later arrivals can be1 whatever skill the latter may have acquired in the magic arts of the country from whence they came4 ,abdullah bin ,abdul ,kadir1 ,munshi1 in his ,autobiography1 has an interesting passage on the beliefs of the ,malays on the subject of spirits and demons1 beliefs which are much more deeply-rooted than is generally supposed4 ,he does not1 however1 differentiate between national customs and beliefs1 and those which have come in with the ,muhammadan religion4 ,and indeed it is not easy to do so4 ,here1 everything is classed under the generic term sheitan1 which is ,arabic1 and we find the rakshasa of ,hindu romances and the jin and efrit of the ,arabian ,nights in the company of a lot of ,indo-,chinese spirits and goblins1 who have not come from the ,west like the others3-- ,i explained to ,mr4 ,m4 clearly the names of all the sheitan believed in by ,chinese and ,malays2 all ignorance and folly which have come down from their ancestors in former times1 and exist up to the present day1 much more than ,i could relate or explain4 ,i merely enumerated the varieties1 such as hantu1 sheitan1 #agd polong1 #age pontianak1 penanggalan1 #agf jin1 #agg pelisit1 #agh mambang1 #agi hantu pemburu1 #ahj hantu rimba1 jadi-jadian1 #aha hantu bengkus1 #ahb bota1 gargasi1 raksaksa1 #ahc nenek kabayan1 #ahd himbasan1 #ahe sawan1 #ahf hantu mati di-bunoh1 #ahg bajang1 #ahh katagoran1 sempak-kan1 puput-kan1 #ahi efrit1 #aij jemalang1 #aia terkena1 #aib ubat guna4 #aic ,besides all these there are ever so many ilmu-ilmu 7branches of secret knowledge71 all of which ,i could not remember1 such as gagak1 #aid penundok1 #aie pengasih1 #aif kebal1 #aig kasaktian1 #aih tuju1 #aii alimun1 #bjj penderas1 #bja perahuh1 #bjb chucha1 #bjc pelali1 #bjd perangsang1 #bje and a quantity of others4 ,all these are firmly believed in by the people4 ,some of these arts have their professors 7guru7 from whom instruction may be got4 ,others have their doctors1 who can say this is such and such a disease1 and this is the remedy for it1 and besides these there are all those arts which are able to cause evil to man4 ,when ,mr4 ,m4 heard all this he was astonished and wondered1 and said1 ',do you know the stories of all these8' ,i replied1 ',if ,i were to explain all about them it would fill a large book1 and the contents of the book would be all ignorance and nonsense without any worth1 and sensible persons would not like to listen to it1 they would merely laugh at it4' #bjf ,to the foregoing the following list of spirits and ghosts may be added4 ,the ,hantu ,kubor 7,grave ,demons7 are the spirits of the dead1 who are believed to prey upon the living whenever they get an opportunity4 ,with them may be classed the ,hantu orang mati di-bunoh1 or spirits of murdered men4 ,the ,hantu ,ribut is the storm-fiend that howls in the blast and revels in the whirlwind4 #bjg ,the ,hantu ,ayer and ,hantu ,laut are ,water and ,sea-spirits1 and the ,hantu ,bandan is the ,spirit of the ,waterfall1 which may often be seen lying prone on the water1 with head like an inverted copper 7kawah71 where the water rushes down the fall between the rocks4 ,the ,hantu ,longgak #bjh is continually looking up in the air4 ,those who are attacked by him foam at the mouth4 ,the ,hantu ,rimba 7,deep-forest ,demon71 ,hantu ,raya #bji 7,great ,demon71 ,hantu ,denei 7,demon of ,wild-beast-tracks71 the ,hantu-hantuan 7,echo-spirits71 and ,i think the ,hantu ,bakal1 are all spirits of the jungle1 but are perhaps somewhat less localised than the large class of spirits 7such as the ,malacca-cane1 gharu1 gutta1 and camphor-tree spirits7 which are specially associated with particular trees4 ,the ,hantu ,b'rok is the ,baboon ,demon 7the ,b'rok being what is generally called the cocoa-nut monkey1 a sort of big baboon72 it is sometimes supposed to take possession of dancers1 and enable them1 whilst unconscious1 to perform wonderful climbing feats4 ,the ,hantu ,belian1 according to many ,selangor ,malays1 is a tiger-spirit which takes the form of a bird4 ,this bird is said to be not unlike the raquet-tailed king-crow 7chenchawi71 and to sit on the tiger's back2 whence it plucks out the tiger's fur and swallows it1 never allowing it to fall to the ground4 #baj ,the ,hantu ,songkei #baa is the spirit who so often interferes with the toils for catching wild animals and snares for wildfowl 7yang kachau jaring dan rachik74 ,he is described as being invisible below the breast1 with a nose of enormous length1 and eye-sockets stretched sideways to such an extent that he can see all round him4 ,the following charm is recited in order to neutralise his evil influence3-- ,peace be with you1 grandson of the ,spectre ,huntsman1 ,whose ,dwelling-place is a solitary patch of primeval forest1 ,whose ,chair is the nook between the buttresses 7of trees71 ,whose ,leaning-post the wild ,areca-palm1 ,whose ,roof the 7leaves of the7 ,tukas1 ,whose ,body-hairs are leaves of the ,resam1 ,whose ,mattress leaves of the ,lerek1 ,whose ,swing the 7tree7 ,medang ,jelawei1 ,and whose ,swing-ropes are ,malacca-cane-plants ,the ,gift of ,his ,highness ,sultan ,berumbongan1 ,who dwelt at ,pagar ,ruyong1 ,in the ,house whose posts were heart of the ,tree-nettle1 ,whose threshold a stem of ,spinach1 ,strewn over with stems of the ,purut-purut1 ,whose ,body-hairs were inverted1 ,and whose ,breasts were four in number1 ,to whom belonged the ,casting-net for ,flies1 ,and whose drum was headed with the skins of lice4 ,break not faith with me1 7,or7 you shall be killed by the ,impact of the ,sanctity of the ,four ,corners of the ,world1 ,killed by the ,impact of the ,forty-four ,angels1 ,killed by the ,impact of the ,pillar of the ,kabah1 ,killed by the ,thrust of the sacred ,lump of ,iron1 ,killed by the ,shaft of the ,thunderbolt1 ,killed by the ,pounce of ,twilight ,lightning1 ,killed by the ,impact of the ,thirty ,sections of the ,koran1 ,killed by the ,impact of the ,saying1 ,there is no god but ,god1 etc4 ,giants are called ,bota 7,bhuta71 ,raksasa1 and ,gargasi 7gasi-gasi or gegasi71 or sometimes ,hantu ,tinggi 7,tall ,demons71 the first two of these names being clearly derivable from a ,sanskrit origin4 ,in addition to those enumerated we may add the various classes of good people1 such as the ,bidadari 7or ,bediadari7 or ,peri 7fairies and elves71 which are of foreign origin1 and the ,orang ,bunyian1 a class of ,malay spirits about whom very little seems known4 ,the latter appear to be a race of good fairies1 who are so simple-minded that they can be very easily cheated4 ,thus it is always said of them1 that whenever they come into a hamlet1 as they may occasionally do1 to buy anything1 they always pay without bargaining whatever price is asked1 however exorbitant it may be4 ,i have been told of their existence at ,kapar village 7near ,klang in ,selangor71 at ,jugra1 where it was said they might formerly be heard paddling their boats upon the river when no boat was visible1 and elsewhere4 ,besides these there are several kinds of bloodsucking 7vampire7 demons1 which are mostly ,birth-spirits2 and also certain incubi1 such as the ,hantu ,kopek1 which is the ,malay equivalent of our own night-mare4 ,,chapter ,v ,magic ,rites connected with the ,several ,departments of ,nature 7a7 ,air #a4 ,,wind ,,and ,,weather ,,charms ,not the least important attribute of the ,malay magician in former days was his power of controlling the weather--a power of which ,malay magic incantations still preserve remarkable traces4 ,thus when the wind fails and the sails of a boat are flapping 7kalau layer k'lepek-k'lepek71 a ,selangor magician would not unfrequently summon the wind in the following terms3-- ,come hither1 ,sir1 come hither1 my ,lord1 ,let down your locks so long and flowing4 ,and if the wind is contrary he would say3-- ,veer round1 ,wind1 a needle or twain 7of the compass71 ,a needle to 7let me7 fetch ,kapar4 #bab ,however heavy the merchandise that ,i carry unassisted1 ,let me repair to ,klang for the 7morning7 meal1 ,and ,langat for the 7evening7 bathe4 ,come hither1 ,sir1 come hither1 my ,lord1 ,and let down your locks so long and flowing4 ,again1 if the wind grew violent he would say3-- ,eggs of the ,house-lizard1 ,eggs of the ,grass-lizard1 ,make a trio with ,eggs of the ,tortoise4 ,i plant this pole thus in the mid-stream 7,that7 ,wind and ,tempest may come to naught4 ,let the ,white 7ones7 turn into ,chalk1 ,and the ,black 7one7 into ,charcoal4 #bac ,sometimes the magician will fasten a rice-spoon 7chemcha7 #bad horizontally to the mast of the vessel1 and repeat some such charm as the following3-- ,the bird ',anggau-anggau' flies ,to perch on the house of ,malim ,palita4 ,may you die as you lean1 may you die from a push1 ,may you die by this 'sending' of ',prince ,rice-spoon's4' #bae ,of rain-making ceremonies in ,selangor there now remains little but tradition4 ,yet a ,langat ,malay told me that if a ,malay woman puts upon her head an inverted #baf earthenware pan 7b'langa71 and then1 setting it upon the ground1 fills it with water and washes the cat in it until the latter is more than half drowned1 heavy rain will certainly ensue4 #bag ,on the other hand the recital of the following charm will1 it is believed1 effectually stop the heaviest downpour3-- ,though the stem of the ,meranti tree #bah rocks to and fro 7in the storm71 ,let the ,yam leaves be as thick as possible1 #bai ,that ,rain and ,tempest may come to naught4 ,with the foregoing should be classed such charms as are used by the ,malays to dispel the yellow sunset glow4 #bbj #b4 ,,birds ,,and ,,bird ,,charms ,the chief features of the ,bird-lore of the ,peninsular ,malays1 which1 as will appear in the course of this chapter1 is strongly tinged with animism1 have been thus described by ,sir ,william ,maxwell3-- ,ideas of various characters are associated by ,malays with birds of different kinds1 and many of their favourite similes are furnished by the feathered world4 ,the peacock strutting in the jungle1 the argus pheasant calling on the mountain peak1 the hoot of the owl1 and the cry of the night-jar1 have all suggested comparisons of various kinds1 which are embodied in the proverbs of the people4 #bba ,the ,malay is a keen observer of nature1 and his illustrations1 drawn from such sources1 are generally just and often poetical4 ,the supernatural bird ,gerda 7,garuda1 the eagle of ,vishnu71 who figures frequently in ,malay romances1 is dimly known to the ,malay peasant4 ,if1 during the day1 the sun is suddenly overcast by clouds and shadow succeeds to brilliancy1 the ,prak ,malay will say ,gerda is spreading out his wings to dry4 #bbb ,tales are told1 too1 of other fabulous birds #bbc--the jintayu1 which is never seen1 though its note is heard1 and which announces the approach of rain2 #bbd and the chandrawasi1 which has no feet4 ,the chandrawasi lives in the air1 and is constantly on the wing1 never descending to earth or alighting on a tree4 ,its young even are produced without the necessity of touching the earth4 ,the egg is allowed to drop1 and as it nears the earth it bursts1 and the young bird appears fully developed4 ,the note of the chandrawasi may often be heard at night1 but never by day1 and it is lucky1 say the ,malays1 to halt at a spot where it is heard calling4 ,there is an allusion to this bird in a common pantun--a kind of erotic stanza very popular among the ,malays3-- ,chandrawasi burong sakti1 ,sangat berkurong didalam awan4 ,gonda gulana didalam hati1 ,sahari tidak memandang tuan4 #bbe ,nocturnal birds are generally considered ill-omened all over the world1 and popular superstition among the ,malays fosters a prejudice against one species of owl4 ,if it happens to alight and hoot near a house1 the inhabitants say significantly that there will soon be 'tearing of cloth' 7koyah kapan7 for a shroud4 ,this does not apply to the small owl called punggok1 which1 as soon as the moon rises1 may often be heard to emit a soft plaintive note4 ,the note of the punggok is admired by the ,malays1 who suppose it to be sighing for the moon1 and find in it an apt simile for a desponding lover4 ,the baberek or birik-birik1 another nocturnal bird1 is a harbinger of misfortune4 ,this bird is said to fly in flocks at night2 it has a peculiar note1 and a passing flock makes a good deal of noise4 ,if these birds are heard passing1 the ,prak peasant brings out a sengkalan 7a wooden platter on which spices are ground71 and beats it with a knife1 or other domestic utensil1 calling out as he does so3 ,nenek1 bawa hati-nia 7,great-grandfather1 bring us their hearts74 ,this is an allusion to the belief that the bird baberek flies in the train of the ,spectre ,huntsman 7hantu pemburu71 who roams ,malay forests with several ghostly dogs1 and whose appearance is the forerunner of disease or death4 ,bring us their hearts is a mode of asking for some of his game1 and it is hoped that the request will delude the hantu pemburu into the belief that the applicants are raiyat1 or followers of his1 and that he will1 therefore1 spare the household4 ,the baberek1 #bbf which flies with the wild hunt1 bears a striking resemblance to the white owl1 ,totosel1 the nun who broke her vow1 and now mingles her tutu with the holloa of the ,wild ,huntsman of the ,harz4 #bbg ,the legend of the ,spectre ,huntsman is thus told by the ,prak ,malays3-- ,in former days1 at ,katapang1 in ,sumatra1 there lived a man whose wife1 during her pregnancy1 was seized with a violent longing for the meat of the pelandok 7mouse-deer74 ,but it was no ordinary pelandok that she wanted4 ,she insisted that it should be a doe1 big with male offspring1 and she bade her husband go and seek in the jungle for what she wanted4 ,the man took his weapons and dogs and started1 but his quest was fruitless1 for he had misunderstood his wife's injunctions1 and what he sought was a buck pelandok1 big with male offspring1 an unheard-of prodigy4 ,day and night he hunted1 slaying innumerable mouse-deer1 which he threw away on finding that they did not fulfil the conditions required4 ,he had sworn a solemn oath on leaving home that he would not return unsuccessful1 so he became a regular denizen of the forest1 eating the flesh and drinking the blood of the animals which he slew1 and pursuing night and day his fruitless search4 ,at length he said to himself3 ',i have hunted the whole earth over without finding what ,i want2 it is now time to try the firmament4' ,so he holloa'd on his dogs through the sky1 while he walked below on the earth looking up at them1 and after a long time1 the hunt still being unsuccessful1 the back of his head1 from constantly gazing upwards1 became fixed to his back1 and he was no longer able to look down at the earth4 ,one day a leaf from the tree called ,si ,limbak fell on his throat and took root there1 and a straight shoot grew upwards in front of his face4 #bbh ,in this state he still hunts through ,malay forests1 urging on his dogs as they hunt through the sky1 with his gaze evermore turned upwards4 #bbi ,his wife1 whom he left behind when he started on the fatal chase1 was delivered in due time of two children--a boy and a girl4 ,when they were old enough to play with other children1 it chanced one day that the boy quarrelled with the child of a neighbour with whom he was playing4 ,the latter reproached him with his father's fate1 of which the child had hitherto been ignorant1 saying3 ',thou art like thy father1 who has become an evil spirit1 ranging the forests day and night1 and eating and drinking no man knows how4 ,get thee to thy father4' ,then the boy ran crying to his mother and related what had been said to him4 ',do not cry1' said she1 'it is true1 alas6 that thy father has become a spirit of evil4' ,on this the boy cried all the more1 and begged to be allowed to join his father4 ,his mother yielded at last to his entreaties1 and told him the name of his father and the names of the dogs4 ,he might be known1 she said1 by his habit of gazing fixedly at the sky and by his four weapons--a blow-pipe 7sumpitan71 a spear1 a kris1 and a sword 7klewang74 ',and1' added she1 'when thou hearest the hunt approaching1 call upon him and the dogs by name1 and repeat thy own name and mine1 so that he may know thee4' ,the boy entered the forest1 and1 after he had walked some way1 met an old man who asked him where he was going4 ',i go to join my father1' said the lad4 ',if thou findest him1' said the old man1 'ask him where he has put my chisel which he has borrowed from me4' ,this the boy promised to do1 and continued his journey4 ,after he had gone a long way he heard sounds like those made by people engaged in hunting4 ,as they approached1 he repeated the names which his mother had told him1 and immediately found himself face to face with his father4 ,the hunter demanded of him who he was1 and the child repeated all that his mother had told him1 not forgetting the message of the old man about the chisel4 ,then the hunter said3 ',truly thou art my son4 ,as for the chisel1 it is true that when ,i started from home ,i was in the middle of shaping some bamboos to make steps for the house4 ,i put the chisel inside one of the bamboos4 ,take it and return it to the owner4 ,return now and take care of thy mother and sister4 ,as for him who reproached thee1 hereafter we will repay him4 ,i will eat his heart and drink his blood1 so shall he be rewarded4' ,from that time forward the ,spectre ,huntsman has afflicted mankind1 and many are those whom he has destroyed4 ,before dismissing his son1 he desired him to warn all his kindred never to use bamboo for making steps for a house1 and never to hang clothes to dry from poles stuck in between the joists supporting the floor1 and thus jutting out at right angles with a house1 'lest1' said he1 ',i should strike against such poles as ,i walk along4 ,further1' he continued1 'when ye hear the note of the bird birik-birik at night1 ye will know that ,i am walking near4' ,then the boy returned to his mother and delivered to her and all their kindred the injunctions of the lost man4 ,one account says that the woman followed her spectre husband to the forest1 where she joins in the chase with him to this day1 and that they have there children born in the woods4 ,the first boy and girl retained their human form1 according to this account1 but some ,pawangs say that the whole family are in the forest with the father4 #bcj ,numerous mantra1 or charms1 against the evil influence of the ,wild ,huntsman are in use among the ,pawangs1 or medicine-men of ,prak4 ,these are repeated1 accompanied by appropriate ceremonies1 when the disease from which some sick person is suffering has been traced to an encounter with the hantu pemburu4 #bca ,the following may serve as a specimen3-- ,bi-smi-llhi-r-rahmni-r-rahim4 ,es-salamu aleykum ,hei ,si ,jidi laki ,mah ,jadah4 ,pergi buru ka-rimba ,ranchah ,mahang4 ,katapang nama bukit-nia1 ,si ,langsat nama anjing-nia1 ,si ,kumbang nama anjing-nia1 ,si ,nibong nama anjing-nia1 ,si ,pintas nama anjing-nia1 ,si ,aru-,aru nama anjing-nia1 ,timiang ,balu nama sumpitan-nia1 ,lankapuri nama lembing-nia1 ,singha-buana nama mata-nia1 ,pisau raut panjang ulu ,akan pemblah pinang berbulu4 ,ini-lah pisau raut deripada ,maharaja ,guru1 ,akan pemblah prut hantu pemburu4 ,aku tahu asal angkau mula menjadi orang ,katapang4 ,pulang-lah angkau ka rimba ,ranchah ,mahang4 ,jangan angkau meniakat-meniakit pada tuboh badan-ku4 ,in the name of ,god1 the ,compassionate1 the ,merciful1 ,peace be on thee1 ,o ,si ,jidi1 husband of ,mah ,jadah4 ,go thou and hunt in the forest of ,ranchah ,mahang4 ,katapang is the name of thy hill1 ,si ,langsat is the name of thy dog1 ,si ,kumbang is the name of thy dog1 ,si ,nibong is the name of thy dog1 ,si ,pintas is the name of thy dog1 ,si ,aru-,aru is the name of thy dog1 ,timiang ,balu is the name of thy blow-pipe ,lankapuri is the name of thy spear1 ,singha-buana is the name of its blade1 ,the peeling-knife with a long handle ,is to split in twain the fibrous betel-nut4 ,here is a knife from ,maharaja ,guru1 ,to cleave the bowels of the ,hunter-,spirit4 ,i know the origin from which thou springest1 ,o man of ,katapang4 ,get thee back to the forest of ,ranchah ,mahang4 ,afflict not my body with pain or disease4 ,in charms intended to guard him who repeats them1 or who wears them written on paper1 against the evil influences of the ,spectre ,huntsman1 the names of the dogs1 weapons1 etc41 constantly vary4 ,the origin of the dreaded demon is always1 however1 ascribed to ,katapang #bcb in ,sumatra4 ,this superstition strikingly resembles the ,european legends of the ,wild ,huntsman1 whose shouts the trembling peasants hear above the storm4 ,it is1 no doubt1 of ,aryan origin1 and1 coming to the ,peninsula from ,sumatra1 seems to corroborate existing evidence tending to show that it is partly through ,sumatra that the ,peninsula has received ,aryan myths and ,indian phraseology4 ,a superstitious prejudice against the use of bamboo in making a step-ladder for a ,malay house and against drying clothes outside a house on poles stuck into the framework1 exists in full force among the ,prak ,malays4 ,the note of the birik-birik at night1 telling as it does of the approach of the hantu pemburu1 is listened to with the utmost dread and misgiving4 ,the ,bataks in ,sumatra call this bird by the same name--birik-birik4 ,it is noticeable that in ,batak legends regarding the creation of the world1 the origin of mankind is ascribed to ,putri-,orta-,bulan1 the daughter of ,batara-,guru1 who descended to the earth with a white owl and a dog4 #bcc ,to the information contained in the foregoing passage ,i would add the following observations3-- ,charms for neutralising the power of the ,spectre ,huntsman are by no means uncommon1 and though they almost invariably differ in unimportant details1 such as the names of his dogs and weapons1 they still bear strong and unmistakable family likeness4 ,still there are some versions which contain important divergencies 7two or three of these versions will be found in the ,appendix71 and it will only be after the diligent collation and compilation of a great many versions that the real germ or nucleus of the myth as known to the ,malays will be clearly apparent4 ,one of the charms given in the ,appendix evidently alludes to a different version of the story2 the lines which contain the allusion being as follows3-- ,i know your origin1 ,o man of penance1 ,whose dwelling was upon the hill of ,mount ,ophir1 ,you sprang from a son of the ,prophet ,joseph who was wroth with his mother1 ,because she would eat the hearts of the birds of ,paradise4 ,yet even here1 if we except the obvious interpolation of the reference to the son of the ,prophet ,joseph1 the task of reconciling the conflicting versions may be easier than would appear at first sight4 #bcd ,a still more curious deviation occurs in another version1 #bce where the ,spectre ,huntsman's poniard and k'ris are declared to be the insignia of the great ,spirit-,king ,rama4 ,the passage is as follows3-- ,with a blind crow as his guide1 ,the giant demon1 ,si ,adunada1 ,carries 7his weapons7 slung over his shoulder with back bent double4 ,salampuri is the name of his poniard 7sekin71 ,silambuara the name of his k'ris1 ,the insignia of the ,demon ,rama4 ,that it is his weapons which the ,spectre ,huntsman's son 7,adunada7 carries on his back appears from a passage below1 which runs3-- ,o ,si ,adunada1 with the sword slung at your back1 ,bent double you come from the lightwood swamps1 ,we did not guess that you were here4 ,this reference to ,rama opens up a long vista of possibilities1 but for the present it will be sufficient to remark that the ,spectre ,huntsman himself is almost universally declared by the ,malays to be the ,king of the ,land-folk 7,raja orang darat74 ,it is on account of this kingship that his weapons receive distinguishing titles such as are given to royal weapons4 ,this1 too1 is the reason that he is so much more dreaded by ,malays than ordinary spirits of evil2 his mere touch being considered sufficient to kill1 by the exercise of that divine power which all ,malay ,rajas are held to possess4 #bcf ,to return from the foregoing digression3 there are many other curious legends connected with ,birds4 ,thus1 in #ahhb1 ,captain ,kelham wrote as follows3-- ,from ,mr4 ,w4 ,e4 ,maxwell1 ,h4,m4 ,assistant ,resident1 of ,lrut1 ,i hear that the ,malays have a strange legend connected with one of the large ,hornbills2 but which species ,i was not able to find out4 ,it is as follows3-- ',a ,malay1 in order to be revenged on his mother-in-law 7why1 the legend does not relate71 shouldered his axe and made his way to the poor woman's house1 and began to cut through the posts which supported it4 ,after a few steady chops the whole edifice came tumbling down1 and he greeted its fall with a peal of laughter4 ,to punish him for his unnatural conduct he was turned into a bird1 and the tebang mentuah 7literally1 ,he who chopped down his mother-in-law7 may often be heard in the jungle uttering a series of sharp sounds like the chop of an axe on timber1 followed by ,ha6 ha6 ha6' #bcg ,the following account of the bird-lore of the ,malay ,peninsula was compiled by me from notes supplied to the ,selangor ,journal #bch by the late ,sir ,william ,maxwell3-- ,the ,night-jar 7,burong cheroh #bci7 takes its name from the word applied to the second stage in the operation of husking rice4 ,malay women husk rice by pounding it in a mortar with a wooden pestle4 ,the husked grain is then commonly winnowed in a sieve1 and the unhusked rice 7antah7 which remains has to be separated from the husked rice and pounded over again4 ,the second process1 which is called ckeroh1 is that from which the night-jar derives its name1 the quick fancy of the ,malay hearing in the note of the bird the slow measured stroke of a pestle 7antan7 descending in a mortar 7lesong74 ,this is possibly the foundation of the legend that the ,night-jar is a woman who1 while engaged in husking rice by moonlight1 was turned into a bird in consequence of a quarrel with her mother4 ,another name for the night-jar is burong chempak4 ,the ,burong sepah putri 7,princess's betel-quid7 belongs to the ,honey-birds or ,bee-eaters1 of which there are several species1 remarkable chiefly for their brilliant metallic plumage4 ,a quaint story is told in explanation of its name3 once upon a time the ,owl 7ponggok7 fell in love with the ,princess of the ,moon 7,putri ,bulan7 and asked her to marry him4 ,she promised to do so1 if he would allow her first to finish her quid of betel undisturbed2 but before finishing it she threw it down to the earth1 where it took the form of the small bird in question4 ,the ,princess then requested the ,owl to make search for it1 but as1 of course1 he was unable to find it1 the proposed match fell through4 ,this is the reason why the ,owl1 to quote the ,malay proverb1 sighs longingly to the ,moon1 and is the type of the plaintive lover4 #bdj ,the ,burong tinggal anak 7lit4 ,good-bye1 children bird7 is a small bird whose note is to be heard at the season when the young rice is sprouting 7musim padi pechah anak74 ,as soon as her young are hatched out this bird dies in the nest1 repeating the words ,tinggal anak 7,good-bye1 children71 and the maggots which breed in her corpse afford an unnatural nourishment to her unsuspecting offspring4 ,burong diam 'kau ,tuah1 or ,hold your peace1 ,tuah1 is the name of a small bird which is said to repeat the words-- ,diam 'kau1 ,tuah1 ,k'ris aku ada1 or1 ,hold thy peace1 ,tuah1 ,my k'ris 7dagger7 is with me4 ,the story runs that once upon a time there was a man who had a slave called ,tuah1 who answered him back1 and with whom he accordingly found fault1 using the words given above4 ,in the transport of his rage he was turned into a bird4 ,the bird called ,kuau in ,perak 7kuau is the name given in ,malacca and ,selangor to the argus pheasant1 which in ,perak is called kuang7 is about the size of the mynah 7gambala kerbau71 and is said to have been metamorphosed from a woman1 the reason of whose transformation is not known4 ,it is said to be unknown on the right bank of the ,perak ,river4 ,the ',kap-kap' bird is the name of a night-bird of evil omen1 whose note heard at night prognosticates death4 ,the ,tearer of the shroud 7,burong charik kapan7 is also a night-bird1 with a slow1 deliberate note which the ,malays declare sounds exactly like the tearing of cloth4 #bda ,this signifies the tearing of the shroud1 and unerringly forebodes death4 ,yet another night-bird ominous of approaching dissolution is the ,tumbok larong4 ,this bird1 like the two preceding1 is probably a variety of owl2 the first and third are only found inland at a distance from the sea4 ',toh katampi 7,old-man-winnow-the-rice-for-the-burial -feast1 as ,sir ,frank ,swettenham calls him1 #bdb7 is a species of horned owl1 which derives its name from a word meaning to winnow 7tampi1 menampi74 ,malays say that this bird has a habit of treading upon the extremities of its own wings1 and fluttering the upper part while thus holding them down4 ,this singular habit produces a sound resembling that of winnowing4 ,the ',toh katampi is larger than the ,jampuk1 another species of owl1 which is popularly supposed to enter the fowl-house and there live on the intestines of fowls1 which it extracts during life by means of a certain charm 7elmu pelali1 a charm similar to those used by the ,malays for filing teeth1 etc47 which it uses in order to perform the operation painlessly4 ,the ,luck-bird 7,burong untong7 is a very small white bird about the size of a canary4 ,it builds a very small white nest1 which if found and placed in a rice-bin possesses the valuable property of securing a good harvest to its owner4 ,as1 however1 the nest is built on branches in places difficult of access it is but rarely found1 and ,malays will give #aj for a genuine specimen1 while sellers are known to ask as much as #be4 ,the ,ruwak-ruwak is a kind of ,heron whose nest if discovered would give the possessor the power of becoming invisible 7alimun74 ,but as neither nest nor eggs can usually be found it is held to be childless4 ,yet1 however1 if it is possible to approach sufficiently near1 when the bird is heard calling in the swamps1 it may be seen dipping a twig or else its bent leg into the water1 and accompanying its action with its call1 as if it were bathing a child on its knee2 hence the ,malay who hears its note says mockingly1 the ,ruwak-ruwak is bathing its young one4 ,tukang is the name given in ,kedah to a kind of ,hornbill1 which is believed to be the same as the langlin of ,perak4 ,the horn is of a yellow tinge1 and is made into buttons1 which1 the ,malays say1 turn to a livid colour whenever the wearer is about to fall sick1 and black when he is threatened by the approach of poison4 #bdc ,the ,merbu 78 merbok7 is a variety of ,dove which brings good luck to its owner4 ,instances have been known where all the houses in a village have been burnt except that which contained a merbu2 indeed1 treatises have been written on the subject of keeping them4 ,when the merbu dies its body merely shrivels up instead of breeding worms1 which1 it is added1 would be worth keeping as curiosities should any appear4 #bdd ,the bird called ,pedrudang is a diver which has the power of remaining under water for a very long time4 ,it is only to be found where the fish called kelesah exist in large quantities4 ,the eggs of the kelesah are of great size1 and the ,malays say1 therefore1 that it cohabits with the pedrudang4 ,these eggs are considered a delicacy by the ,malays1 who make them into a sort of custard pudding 7s'ri-kaya74 ,to the ,ground-pigeon 7,tekukur7 belongs the following story3--,once upon a time there was a maiden who lived in the forest with her parents and little sister4 ,when she grew up she was troubled by an anxiety to accompany her father in his expeditions to the forest1 where he was engaged in clearing the ground for a rice-plantation4 ,her parents1 however1 persuaded her to stay at home2 first until the trees were felled1 then until the fallen timber had been burnt off1 then till the rice had been planted1 and then again till it was cut4 ,when1 however1 they attempted to put her off yet once more1 until the rice should be trodden out1 she could bear it no longer1 and taking off her bracelets and earrings1 which she left behind the door1 and placing her little sister in the swinging-cot1 she changed herself into a ground-dove and flew away to the clearing4 ,she retained her necklace1 however1 and this accounts for the speckled marks on this dove's neck4 ,on arriving at the spot where her parents were engaged at work1 she alighted on a dead tree stump 7changgong71 and called out thrice to her mother1 ',mother1 mother1 ,i have left my earrings and bracelets behind the door1 and have put my little sister in the swing4' ,her mother1 amazed at these words1 hastened home1 and found her daughter gone4 ,she then returned to the bird1 which repeated the same words as before1 this time1 however1 concluding with the coo of a dove4 ,in vain the distressed parents endeavoured to recapture her1 by cutting down the tree on which she had perched2 before they had done so she flew to another1 and after following her from tree to tree for several miles they were obliged to desist1 and she was never recaptured4 #bde ,the following notes on birds are taken from a reprint #bdf of ,museum ,notes by ,mr4 ,l4 ,wray1 jun41 the official curator of the ,perak ,museum4 ,mr4 ,wray says3-- ,the ,weaver-bird1 which makes the long hanging bottle-shaped nests occasionally seen hanging from the branches of a low tree1 is said to use a golden needle in the work2 and it is affirmed that if the nest is carefully picked to pieces1 without breaking any part of it1 the needle will be found2 but if it is pulled ruthlessly apart1 or if even a single piece of the grass of which it is made is broken in unravelling it1 the golden needle will disappear4 ,the makers of these curious and beautiful nests are said to always choose trees that are infested with red ants or wasps1 or which grow in impassable swamps4 ,the ,weaver-bird 7,ploceus ,baya1 ,blyth7 is called 7in ,selangor7 ,burong ,tempua or ,chiak ,raya4 ,it is said to use only the long jungle grass called lalang for making its nest1 which latter is called buah rabun1 and is used by the ,malays for polishing sheaths and scabbards4 ,when an infant keeps crying1 one of the parents takes the weaver-bird's nest1 reduces it to ashes1 and fumigates the child by thrice moving it round in a circle over the smoke4 ,whilst doing so1 the parent either stands up with the right toe resting upon the toe of the left foot1 or else squats upon the left heel1 bending the right knee1 and saying1 ',as the weaver-bird's young in its nest1 so rest and weep not' 7,bagimana anak tempua dalam sarang-nya1 bagitu-lah 'kau diam jangan menangis74 ,to the above ,i may add that besides the ordinary bottle-shaped nest1 the weaver-birds also occasionally make a hood-shaped1 or rather a helmet-shaped nest1 which is alleged by the ,malays to be the male bird's 'swing' 7buayan74 ,this 'swing' resembles the upper half of an ordinary bottle-shaped nest1 with a perch across it1 which latter is also woven of grass4 ,on the walls of the swing1 just over each end of the perch1 is a small daub of clay4 ,the ,malays allege that the male bird swings in it while the hen bird is sitting1 and that the young too 'take the air' in it as soon as they are able to fly so far4 ,into the two daubs of mud over the perch the male bird 7say the ,malays7 sticks fire-flies to give itself light at night4 ,the ,king crow #bdg is called by the ,malays the ,slave of the ,monkeys 7,burong hamba kra74 ,it is a pretty1 active1 noisy little bird1 incessantly flying about with its two long racquet-shaped tail feathers fluttering after it4 ,they say that when it has both of these feathers it has paid off its debt and is free1 but when it is either destitute of these appendages1 or has only one1 it is still in bondage4 ,the ,gray ,sea-eagle #bdh is called ,burong hamba siput 'the ,slave of the ,shell-fish1' and its office is to give warning by screaming to the shell-fish of the changes of the tide1 so that they may regulate their movements1 and those species which crawl about on the mud at low water may know when to take refuge in the trees and escape the rising tide1 or when the tide is falling1 that they may know when to descend to look for food4 ,the ,burong demam1 or ',fever bird1' is so called from its loud1 tremulous note1 and the ,malays say that the female bird calls in its fever-stricken voice to its mate to go and find food1 because it has fever so badly that it cannot go itself4 ,this bird is probably one of the large green barbets4 ,the note is often heard1 and doubtless the bird has been collected1 but it is one thing shooting a bird and another identifying it as the producer of a certain note4 ,another bird1 the ,white-breasted ,water-hen1 a frequenter of the edges of reedy pools and the marshy banks of streams1 is reputed to build a nest on the ground which has the property of rendering any one invisible who puts it on his head4 ,the prevailing idea among the ,malays is that the proper and legitimate use to put it to is to steal money and other species of property4 ,the next few notes on ,malay bird-lore were collected by the writer in ,selangor3-- ,the ,toucan or small ,hornbill 7,enggang7 was metamorphosed from a man who1 in conjunction with a companion1 broke into the house of an old man living by himself in the jungle1 and slew him for the sake of his wealth4 ,when life was extinct they threw a sheet over the body1 and proceeded to ransack the house1 throwing the loot into a second sheet close to the corpse4 ,day was about to dawn1 when a false alarm induced them to make a hurried departure1 so that they picked up the sheet with their loot and made off with it1 carrying it slung hastily upon a pole between them4 ,as they proceeded on their way day commenced gradually to dawn1 and the man behind noticing something unexpected about the bundle1 and divining the cause1 called out to his companion ,orang6 7pr4 o rang7 ,the man6 ,his companion1 misunderstanding his exclamation1 thought he meant that they were pursued by a man1 and only went all the faster1 until1 on hearing his comrade repeat the cry a second and a third time1 he turned round1 and there saw the feet of the man he had murdered protruding from the sheet1 a sight which startled him to such a degree that he turned into a bird upon the spot1 and flew away into a tree1 repeating as he went the fatal cry of ,o',rang6 ',rang6 which had caused the transformation4 ,and to this day1 whenever the ,malay hears among the tree-tops the cry of ',rang6 'rang6 he knows that he is listening to the cry of the murderer4 #bdi ,the ,argus-pheasant #bej and the ,crow #bea in the days of ,king ,solomon were bosom friends1 and could never do enough to show their mutual friendship4 ,one day1 however1 the argus-pheasant1 who was then dressed somewhat dowdily1 suggested that his friend the crow should show his skill with the brush by decorating his 7the argus-pheasant's7 feathers4 ,to this the crow agreed1 on condition1 however1 that the arrangement should be mutual4 ,the argus-pheasant agreed to this1 and the crow forthwith set to work1 and so surpassed himself that the argus-pheasant became1 as it is now1 one of the most beautiful birds in the world4 ,when the crow's task was done1 however1 the argus-pheasant refused to fulfil his own part of the bargain1 excusing himself on the plea that the day of judgment was too near at hand4 ,hence a fierce quarrel ensued1 at the end of which the argus-pheasant upset the ink-bottle over the crow1 and thus rendered him coal-black4 #beb ,hence the crow and the argus-pheasant are enemies to this day4 ,the bird called ,barau-barau is said to have once been a bidan 7midwife7 whose employers 7anak bidan7 refused to pay her for her services1 and kept constantly putting her off4 ,her patience1 however1 had its limits1 and one day1 after experiencing the usual evasion1 she broke out into a torrent of intemperate language1 in the midst of which she was changed into a bird1 whose querulous note may be recognised as the voice of the aged woman as she cries out for the payment of her just wages4 ,about the big ,kingfisher 7,pekaka7 an amusing parallel to the fable of the ,fox and the ,crow is related4 ,it is said that this kingfisher once caught a fish1 and flew to a low branch just overhanging the water to devour it4 ,the fish1 seeking for a means to save his life1 decided to try the effect of a speech1 and accordingly addressed his captor in the following verses1 judiciously designed to appeal at once to her vanity and compassion3-- ,o ,kingfisher6 ,kingfisher6 ,what a glistening1 glittering beak6 ,yet while you1 ,big ,sister1 are filling your maw1 ,little ,brother will lose his life4 ,at this critical juncture the ,kingfisher opens her beak to laugh1 and the fish slips back into his native element and escapes6 ,fowling ,ceremonies ,ideas of sympathetic magic run very strongly through all ceremonies connected with the taking of wild birds1 such for instance as jungle-fowl or pigeon4 ,the commonest method of snaring jungle-fowl is to take a line 7called rachik71 with a great number of fine nooses attached to it1 and set it so as to form a complete circle1 enclosing an open space in the forest4 ,you must bring a decoy-bird with you1 and the instructions which ,i collected say that you should on arriving enter the circle1 holding the bird like a fighting cock1 and repeat these lines3-- ,ho1 ,si ,lanang1 ,si ,tempawi1 ,come and let us play at cock-fighting ,on the border-line between the primary and secondary forest-growth4 ,your cock1 ,grandsire1 is spurred with steel4 ,mine is but spurred with bamboo4 ,here deposit the bird upon the ground4 ,the challenge of the decoy-bird will then attract the jungle-fowl from all directions1 and as they try to enter the circle 7in order to reach the decoy71 they will entangle themselves in the nooses4 ,as often as you succeed1 however1 in catching one1 you must be careful to cast the mischief out of it1 using the same form of words as is used to drive the mischief out of the carcase of the deer4 ,the method of catching wild pigeon is much more elaborate1 and brings the animistic ideas of the ,malays into strong relief1 the souls of the wild pigeon being repeatedly referred to4 ,first you build a small sugar-loaf 7conical7 hut 7called bumbun7 in a carefully selected spot in the jungle4 ,this hut may be from four to five feet high1 is strongly built of stakes converging to a point at the top1 and is thickly thatched with leaves and branches4 ,the reason for making it strong is that there is always an off-chance that you may receive a visit from a tiger4 ,at the back of the hut you must leave a small square opening 7it can hardly be dignified with the name of a door71 about two feet high and with a flap to it1 through which you can creep into the hut on your hands and knees4 ,i may remark1 parenthetically1 that you will find the hut very damp1 very dark1 and very full of mosquitoes1 and that if you are wise you will take with you a small stock of cigarettes4 ,in front of the hut1 that is to say1 on the side away from the door1 if you want to proceed in the orthodox way1 you will have to clear a small rectangular space1 and put up round it on three sides 7right1 left1 and front opposite the hut7 a low railing consisting of a single bar about #ah inches from the ground4 ,this is to rail off what is called ,king ,solomon's ,palace-yard1 and will also be useful from a practical point of view1 as it will serve as a perch for your decoy4 #bec ,the instructions proceed as follows3-- ,before entering the hut the wizard must go through what is called the ,neutralising ,rice-paste 7tepong tawar7 ceremony1 first in the centre of the enclosed space1 and then in each corner successively1 beating each of the forked sticks 7uprights7 at the corners with a bunch of leaves4 ,he must then take the decoy-tube1 and after reciting the appropriate charm1 sound a long-drawn note in each corner successively1 and then insert the mouth-end of it into the hut through a hole in the thatch1 supporting the heavy outer end upon a forked upright stick4 ,then entering the hut1 he slips the noose at the end of the decoy-bird's rod on to the decoy-bird's feet1 and pushing the bird out through the front door of the hut1 makes it flutter on to one of the horizontal rods1 where it will sit1 if well trained1 and call its companions4 ,after a time the decoy-bird's challenge is met by first one and then many counter challenges1 then the wild pigeon approach1 there is a great fluttering of wings1 and presently one of the first arrivals flies down and commences to walk round and round the hut4 ,then the wizard awaits his opportunity1 and as the pigeon passes in front of the door he pushes out one of the rods with a noose at the end1 slips the noose over the bird's neck or feet1 and drags it into the hut4 ,the hut must be used1 if possible1 before the leaves with which it is thatched have faded1 as the wild pigeon are less likely to be suspicious of the hut when its thatch is green4 ,in the way just described any number of pigeon can be taken1 a bag of twenty or thirty being a fair average for a day's work under favourable conditions4 ,the call will occasionally1 for some unexplained reason1 attract to the spot wild animals such as deer 7especially mouse-deer7 and tigers4 ,is it not possible that the story of the lute of ,orpheus may have had its origin in some old hunting custom of the kind8 ,the following are specimens of the charms used by the wizard3-- ,when you are about to start 7to decoy pigeons7 say-- ,it is not ,i who am setting out1 ,it is ',toh ,bujang ,sibor #bed who is setting out4 ,then sound the decoy-tube 7buluh dekut7 thrice loudly1 and say-- ,i pray that they 7the pigeons7 may come in procession1 come in succession1 ,to enter into this bundle #bee of ours4 ,now set out1 and when you reach the conical hut 7bumbun7 say-- ,my hut's name is the ,magic ,prince1 ,my decoy's name is ,prince ,distraction1 ,distraught be ye1 ,o ,kapor #bef 7pigeon71 ,distraught be ye1 ,o ,puding#c 7pigeon71 ,distraught be ye1 ,o ,sarap#c 7pigeon71 ,distraught 7with desire7 to enter our bundle4 ,or else when you first reach the hut1 take the 7leaves of7 the branch of a tree which is as high as your head1 the leaves of the branch of a tree which is as high as your waist1 the leaves of the branch of a tree which is as high as your knee1 and the leaves of a tree which is only as high as your ankle-joint4 ,make them all into a bunch1 and with them flick the outside of the hut1 saying these lines-- ,dok ,ding stands for the ',do'ding' ,pigeon1 ,which makes three with the ,madukara ,pigeon1 ,the twig breaks1 and the twig is pressed down1 ,and our immemorial customs are restored4 ,when scattering the rice1 say-- ,sift1 sift the broken rice-ends1 ,sift them over the rush-work rice-bag1 ,as one disappears another is invited1 ,invited and brought down4 ,if you descend not1 the ,bear-cat 7,binturong7 shall devour you1 ,if you come not1 wild beasts shall devour you1 ,and if you perch on a twig1 you shall fall headlong1 ,if you perch on a bough1 you shall be killed by a woodcutter1 ,if you perch on a leaf1 you shall be bitten by the leaf-snake1 ,if you descend to the ground1 you shall be bitten by a venomous serpent1 ,if you fly upwards1 you shall be swooped upon by kites and eagles1 7,that is7 if you descend not4 ,cluck1 cluck6 souls of ,queen ,kapor1 of ,princess ,puding1 and ,handmaid ,sarap4 ,come down and assemble in ,king ,solomon's audience-hall1 ,and put on ,king ,solomon's breast-ornaments and armlets4 ,when sprinkling the rice-paste 7tepong tawar7 on the uprights at each corner of the railed-off enclosure1 say-- ,neutralising rice-paste1 genuine rice-paste1 ,add plumpness to plumpness1 ,let pigeon come down to the weight of thousands of pounds1 ,and alight upon the ,ivory ,hall1 ,which is carpeted with silver1 and whose railings are of amalgam1 ,unto the dishes of ,her ,highness ,princess ,lebar ,nyiru 7,broad-sieve74 ,come in procession1 come 7in succession71 ,the 'assembly-flower' begins to unfold its petals1 ,come down in procession1 come down as stragglers1 ,king ,solomon's self has come to call you4 ,sift1 sift 7the rice7 over the rice-bag1 ,king ,solomon's self bids you haste4 ,sift1 sift the rice-ends1 ,sift them over the rush-work bag4 ,as one disappears another is invited1 ,is invited and escorted down4 ,sift1 sift the rice-ends1 ,sift them over the salt-bag1 ,as one disappears another is invited1 ,and escorted inside 7the hut74 ,when you are sounding the call 7melaung71 stand in the middle of the enclosure and say3-- ,cluck1 cluck6 soul of ,princess ,puding1 of ,queen ,kapor1 and ,queen ,sarap1 ,enter ye into our ,bundle1 ,and perch upon the ,ivory ,railing4 ,come in procession1 come in succession1 ,the assembly-flower unfolds its petals4 ,come down in procession1 come down in succession1 ,king ,solomon's self is come to call you4 ,if you do not come down1 the ,bear-cat shall eat you1 ,if you do not appear1 wild beasts shall devour you1 ,if you perch upon a twig1 you shall fall headlong 7,all over7 the seven valleys and seven knolls of rising ground4 ,if ye go to the hills1 ye shall get no food2 ,if ye go to the forest-pools1 ye shall get no drink4 ,or else the following3-- ,cut the mengkudu #beg branch1 ,cut it 7through7 and thrust it downwards4 ,let those which are near be the first to arrive1 ,and those which are far off be sent for1 ,let those which have eggs1 leave their eggs1 ,and those which have young1 desert their young1 ,let those which are blind1 come led by others1 ,and those which have broken limbs1 come on crutches4 ,come and assemble in ,king ,solomon's audience-hall4 ,cluck1 cluck6 souls of ,queen ,kapor1 ,princess ,puding1 ,handmaid ,sarap1 ,come down and assemble in ,king ,solomon's audience-hall1 ,and put on ,king ,solomon's necklace 7breast-ornaments7 and armlets4 #beh ,when about to enter the hut say-- ,hearken1 ,o ,hearts of ,wild ,doves1 ,cut we the ,rod of ,invitation1 ,this hut is named the ,magic ,prince1 ,this tube is named ,prince ,distraction1 ,distraught 7be ye7 by day1 distraught by night1 ,distraught 7with longing7 to assemble in ,king ,solomon's ,hall1 ,cluck1 cluck6 souls of ,queen ,kapor1 etc4 7as before74 #bei ,when you have just entered1 and before you seat yourself1 say-- ,sift1 sift the rice-ends1 ,sift them over a rush-work rice-bag1 etc4 7as before74 ,put your lips to the decoy-tube1 and sound the call1 saying-- ,cut the mengkudu stem2 ,cut it 7through7 and thrust it downwards1 etc4 7as before74 7or else some longer version1 such as one of those given in the ,appendix74 ,when the wild pigeon have arrived and have entered the enclosure or ,palace-yard1 wait till they are in a good position1 and then push out one of the rods with the fine noose at the end1 slip the noose over the bird's neck1 and drag it into the house1 saying as you do so-- ,wak-wak stands for a heron on the kitchen shelf1 ,covered over with the top of a cocoa-nut shell1 ,do you move aside1 ,sir ,bachelor1 ,master of the ,ceremonies1 ,i wish to ensnare the necks of the race of wild doves4 ,now that you understand the process of decoying pigeon with a pigeon-call1 ,i must explain something of the curious nomenclature used by the wizard2 for during the ceremony you must never call a spade a spade4 ,in the first place1 the hut must not on any account be mentioned as such3 it is to be called the ,magic ,prince--why so called1 it is hard to say1 but most likely the name is used in allusion to the wizard who is concealed inside it4 ,the name given to the calling-tube itself is more appropriate1 as it is called ,prince ,distraction 7,raja ,gila71 this name of course being an allusion to the extraordinary fascination which it evidently exercises on the pigeon4 ,then the decoy 7or rather1 perhaps1 the rod to which it is linked7 is called ,putri ,pemonggo'1 or the ,squatting ,princess4 ,next to these come three ,princesses which prove to be merely the representatives of three important species of wild pigeon4 ,their names1 though variously given1 are perhaps most commonly known as ,princess ,kapor1 ,princess ,sarap1 and ,princess ,puding4 ,finally1 even the rod used for ensnaring the pigeon has its own special name1 ,si ,raja ,nyila 7,prince ,invitation74 ,king ,solomon's necklaces and armlets are of course the nooses with which they are to be snared1 and which will catch them either by the neck or by the leg4 ,the ,princesses are invited to enter a gorgeous palace3-- ,come down1 pigeons1 in your myriads1 ,and perch upon the ',ivory ,hall1' 7,that is7 carpeted with silver1 and railed with amalgam1 7,come down7 to the dishes of ,her ,highness ,princess ,lebar ,nyiru 7,broad-sieve74 #bfj ,the dishes of ,her ,highness ,princess ,broad-sieve cleverly suggest an abundance of provender such as is likely to appeal to a hungry bird6 ,in another version the three ,princesses are invited to enter the ,palace ,tower called ,fatimah ,passes 7,mahaligei ,fatimah ,lalu74 ,moreover those who issue the invitation are no respecters of persons3-- ,let those which are near1 arrive the first1 ,let those which are far off be sent for1 ,let those which have eggs1 leave their eggs1 ,those which have young1 leave their young1 ,those which are blind1 be led by others1 ,those which have broken limbs1 come on crutches2 ,come and assemble in ,king ,solomon's ,audience-,chamber4 #bfa ,and a similar passage in another charm says-- ,let those which are near1 arrive the first1 ,let those which are far off be sent for1 ,cluck6 cluck6 souls of the children of forest doves1 ,come ye down and assemble together ,in the fold of ,god and ,king ,solomon4 ,if blandishments fail1 however1 there is to be no doubt about the punishments in store for their wilful ,highnesses3 thus1 a little later1 we find the alternative1 a thoroughgoing imprecation calculated to convince the most headstrong of birds3-- ,i call you1 ,i fetch you down1 ,if you come not down you shall be eaten by the ,bear-cat1 ,you shall be choked to death with your own feathers1 ,you shall be choked to death with a bone in your throat4 ,if you perch on a creeper you shall be entangled by it1 ,if you settle on a leaf you shall be bitten by the 'leaf snake1' ,come you down quickly to ,god's fold and ,king ,solomon's4 ,and an imprecation of similar import says-- ,if you do not come down1 the ,bear-cat shall eat you1 ,if you perch on a bough1 you shall slip off it1 ,if you perch on a creeper1 you shall slide off it1 ,if you perch upon a leafless stump1 the stump shall fall2 ,if you settle on the ground1 the ground-snake shall bite you1 ,if you soar up to heaven1 the eagle shall swoop upon you4 7b7 ,earth #a4 ,,building ,,ceremonies ,,and ,,charms ,the first operation in building is the selection of the site4 ,this is determined by an elaborate code of rules which make the choice depend--firstly1 upon the nature of the soil with respect to colour1 taste1 and smell2 secondly1 upon the formation of its surface2 and1 thirdly1 upon its aspect3-- ,the best soil1 whether for a house1 village1 orchard1 or town1 is a greenish yellow1 fragrant-scented1 tart-tasting loam3 such a soil will ensure abundance of gold and silver unto the third generation4 #bfb ,the best site1 whether for a house1 village1 orchard1 or town1 is level4 #bfc ,the best aspect 7of the surface7 is that of land which is low upon the north side and high upon the south side3 such a site will bring absolute peacefulness4 #bfd ,when you have found a site complying with more or less favourable conditions1 in accordance with the code1 you must next clear the ground of forest or undergrowth1 lay down four sticks to form a rectangle in the centre thereof1 and call upon the name of the lords of that spot 7i4e4 the presiding local deities or spirits74 ,now dig up the soil 7enclosed by the four sticks71 and taking a clod in your hand1 call upon the lords of that spot as follows3-- ,ho1 children of ,mentri #bfe ,guru1 ,who dwell in the ,four ,corners of the ,world1 ,i crave this plot as a boon4 7,here mention the purpose to which you wish to put it47 ,if it is good1 show me a good omen1 ,if it is bad1 show me a bad omen4 #bff ,wrap the clod up in white cloth1 and after fumigating it with incense1 place it at night beneath your pillow1 and when you retire to rest repeat the last two lines of the above charm as before and go to sleep4 ,if your dream is good proceed with1 if bad desist from1 your operations4 ,supposing your dream to be good1 you must 7approximately7 clear the site of the main building and peg out the four corners with dead sticks2 then take a dead branch and heap it up lightly with earth 7in the centre of the site872 set fire to it1 and when the whole heap has been reduced to ashes1 sweep it all up together and cover it over while you repeat the charm 7which differs but little from that given above74 ,next morning uncover it early in the morning and ,god will show you the good and the bad4 ,the site being finally selected1 you must proceed to choose a day for erecting the central house-post1 by consulting first the schedule of lucky and unlucky months1 and next the schedule of lucky and unlucky days of the week4 #bfg ,the best time of day for the operation to take place is said to be always seven o'clock in the morning4 ,hence there seems to be no need to consult a schedule to discover it1 though some magicians may do so4 ,the propitious moment having been at last ascertained1 the erection of the centre-post will be proceeded with4 ,first1 the hole for its reception must be dug 7the operation being accompanied by the recital of a charm7 and the post erected1 the greatest precautions being taken to prevent the shadow of any of the workers from falling either upon the post itself or upon the hole dug to receive it1 sickness and trouble being otherwise sure to follow4 #bfh ,the account in the ,appendix1 of which the above is a rsum1 omits to describe the sacrifice which has to be made before the erection of the centre-post1 which has therefore been drawn from the instructions of other magicians4 ,when the hole has been dug and before the centre-post is actually erected1 some sort of sacrifice or offering has to be made4 ,first you take a little brazilwood 7kayu sepang71 a little ebony-wood 7kayu arang71 a little assafoetida 7inggu71 and a little scrap-iron 7tahi besi71 and deposit them in the hole which you have dug4 ,then take a fowl1 #bfi a goat1 or a buffalo according to the ascertained or reputed malignity of the locally presiding earth-demon 7puaka71 and cut its throat according to ,muhammadan custom1 spilling its blood into the hole4 ,then cut off its head and feet1 and deposit them within the hole to serve as a foundation for the centre-post to rest upon 7buat lapik tiang s'ri74 ,put a ring on your little finger out of compliment to the earth-spirit 7akan membujok jembalang itu71 repeat the charm #bgj and erect the post4 #bga ,another form of the above ceremony was described to me by a magician as follows3-- ,deposit in the hole a little scrap-iron and tin-ore1 a candle nut 7buah k'ras or buah gorek71 a broken hatchet head 7b'liong patah71 and a cent 7in copper74 ,wait till everybody else has returned home1 and1 standing close to the hole1 pick up three clods 7kepal7 of earth1 hold them 7genggam7 over the incense1 turn 'right-about-face' and repeat the charm4 #bgb ,then take the three clods home 7without once turning round to look behind you till you reach home71 place them under your sleeping pillow and wait till nightfall1 when you may have either a good or a bad dream4 ,if the first night's dream be bad1 throw away one of the clods and dream again4 ,if the second night's dream be bad1 repeat the process1 and whenever you get a good dream deposit the clod or clods under the butt-end of the centre-post to serve as a foundation4 ,a magician gave me this specimen of a charm used at this ceremony 7of erecting the centre-post73-- ,ho1 ,raja ,guru1 ,maharaja ,guru1 ,you are the sons of ,batara ,guru4 ,i know the origin from which you spring1 ,from the ,flashing of ,lightning's spurs2 ,i know the origin from which you spring1 ,from the ,brightening of ,daybreak4 ,ho1 ,spectre of the ,earth1 ,brains of the ,earth1 ,demon of the ,earth1 ,retire ye hence to the depths of the ,ocean1 ,to the peace of the primeval forest4 ,betwixt you and me ,division was made by ,adam4 ,another rule of importance in house-building is that which regulates the length of the threshold1 as to which the instructions are as follows3-- ,measure off 7on a piece of string7 the stretch 7fathom7 of the arms of her who is to be mistress of the proposed house4 ,fold this string in three and cut off one third4 ,take the remainder1 fold it in eight and cut off seven-eighths4 ,take the remaining eighth1 see how many times it is contained in the length of the threshold1 and check off the number 7of these measurements7 against the category 7bilangan7 of the eight beasts #bgc 7benatang yang d'lapan74 ,this category runs as follows3--7#a7 ,the dragon 7naga72 7#b7 the dairy-cow 7sapi72 7#c7 the lion 7singa72 7#d7 the dog 7anjing72 7#e7 the draught-cow 7lembu72 7#f7 the ass 7kaldei72 7#g7 the elephant 7gajah71 and 7#h7 the crow 7gagak71 all of which have certain ominous significations4 ,if the last measurement coincides with one of the unlucky beasts in the category1 such as the crow 7which signifies the death of the master of the house71 the threshold is cut shorter to make it fit in with one that is more auspicious4 #bgd ,the names of the eight beasts1 coupled with the events which they are supposed to foreshadow1 are often commemorated in rhyming stanzas4 ,here is a specimen3-- ,i4--,the ,dragon 7naga74 ,a dragon of bulk1 a monster dragon1 ,is this dragon that turns round month by month4 #bge ,wherever you go you will be safe from stumbling-blocks1 ,and all who meet you will be your friends4 ,,ii4--,the ,dairy-,cow 7sapi74 ,there is the smoke of a fire in the forest1 ,where ,inche ,ali is burning lime2 ,they were milking the young dairy-cow1 ,and in the midst of the milking it sprawled and fell down dead4 ,,iii4--,the ,lion 7singa74 ,a lion of courage1 a lion of valour1 ,is the lion gambolling at the end of the ,point4 ,the luck of this house will be lasting1 ,bringing you prosperity from year to year4 ,,iv4--,the ,dog 7anjing74 ,the wild dog1 the jackal1 ,barks at the deer from night to night2 ,whatever you do will be a stumbling-block2 ,in this house men will stab one another4 ,v4--,the ,draught-,cow 7lembu74 ,the big cow from the middle of the clearing ,has gone to the ,deep ,forest to calve there4 ,great good luck will be your portion4 ,never will you cease to be prosperous4 ,,vi4--,the ,ass 7kaldei74 ,the ass within the ,fort ,carries grass from morn to eve2 ,whatever you pray for will not be granted1 ,though big your capital1 the half will be lost4 ,,vii4--,the ,elephant 7gajah74 ,the big riding elephant of the ,sultan ,has its tusks covered with amalgam4 ,good luck is your portion1 ,no harm or blemish will you suffer4 ,,viii4--,the ,crow 7gagak74 ,a black crow soaring by night ,has perched on the house of the great ,magic ,prince2 ,great indeed is the calamity which has happened3 ,within the house its master lies dead4 ,in close connection with the ceremonies for the selection of individual house sites are the forms by which the princes of ,malay tradition selected sites for the towns which they founded4 ,the following extract will perhaps convey some idea of their character3-- ,one day ,raja ,marong ,maha ,podisat went into his outer audience hall1 where all his ministers1 warriors1 and officers were in attendance1 and commanded the four ,mantris to equip an expedition with all the necessary officers and armed men1 and with horses and elephants1 arms and accoutrements4 ,the four ,mantris did as they were ordered1 and when all was ready they informed the ,raja4 ,the latter waited for a lucky day and an auspicious moment1 and then desired his second son to set out4 ,the ,prince took leave after saluting his father and mother1 and all the ministers1 officers1 and warriors who followed him performed obeisance before the ,raja4 ,they then set out in search of a place of settlement1 directing their course between south and east1 intending to select a place with good soil1 and there to build a town with fort1 moat1 palace1 and balei4 #bgf ,they amused themselves in every forest1 wood1 and thicket through which they passed1 crossing numbers of hills and mountains1 and stopping here and there to hunt wild beasts1 or to fish if they happened to fall in with a pool or lake4 ,after they had pursued their quest for some time they came to the tributary of a large river which flowed down to the sea4 ,farther on they came to a large sheet of water1 in the midst of which were four islands4 ,the ,prince was much pleased with the appearance of the islands1 and straightway took a silver arrow and fitted it to his bow named ,indra ,sakti1 and said3 ',o arrow of the bow ,indra ,sakti1 fall thou on good soil in this group of islands2 wherever thou mayest chance to fall1 there will ,i make a palace in which to live4' ,he then drew his bow and discharged the arrow1 which flew upwards with the rapidity of lightning1 and with a humming sound like that made by a beetle as it flies round a flower1 and went out of sight4 ,presently it came in sight again1 and fell upon one of the islands1 which on that account was called ,pulau ,indra ,sakti4 ,on that spot was erected a town with fort1 palace1 and balei1 and all the people who were living scattered about in the vicinity were collected together and set to work on the various buildings4 #bgg ,even in the making of roads through the forest it would appear that sacrificial ceremonies are not invariably neglected4 ,on one occasion ,i came upon a party of ,malays in the ,labu jungle who were engaged in making a bridle-track for the ,selangor ,government4 ,a small bamboo censer1 on which incense had been burning1 had been erected in the middle of the trace2 and ,i was informed that the necessary rites 7for exorcising the demons from the trace7 had just been successfully concluded4 #b4 ,,beasts ,,and ,,beast ,,charms ,all wild animals1 more especially the larger and more dangerous species1 are credited in ,malay folklore with human or 7occasionally7 superhuman powers4 ,in the pages which now follow ,i shall deal with the folklore which refers to the more important animals1 first pointing out their anthropomorphic traits1 then detailing some of the more important traditions about them1 and finally1 where possible1 describing the methods of hunting them4 ,the ,elephant ,of the ,elephant we read3-- ,the superstitious dread entertained by ,malays for the larger animals is the result of ideas regarding them which have been inherited from the primitive tribes of ,eastern ,asia4 ,muhammadanism has not been able to stamp out the deep-rooted feelings which prompted the savage to invest the wild beasts which he dreaded with the character of malignant deities4 ,the tiger1 elephant1 and rhinoceros #bgh were not mere brutes to be attacked and destroyed4 ,the immense advantages which their strength and bulk gave them over the feebly-armed savage of the most primitive tribes naturally suggested the possession of supernatural powers2 and propitiation1 not force1 was the system by which it was hoped to repel them4 ,the ,malay addresses the tiger as ,datoh 7grandfather71 and believes that many tigers are inhabited by human souls4 ,though he reduces the elephant to subjection1 and uses him as a beast of burden1 it is universally believed that the observance of particular ceremonies1 and the repetition of prescribed formulas1 are necessary before wild elephants can be entrapped and tamed4 ,some of these spells and charms 7mantra7 are supposed to have extraordinary potency1 and ,i have in my possession a curious collection of them1 regarding which1 it was told me seriously by a ,malay1 that in consequence of their being read aloud in his house three times all the hens stopped laying6 ,the spells in this collection are nearly all in the ,siamese language1 and there is reason to believe that the modern ,malays owe most of their ideas on the subject of taming and driving elephants to the ,siamese4 ,those1 however1 who had no idea of making use of the elephant1 but who feared him as an enemy1 were doubtless the first to devise the idea of influencing him by invocations4 ,this idea is inherited1 both by ,malays and ,siamese1 from common ancestry4 #bgi ,to the above evidence 7which was collected by ,sir ,w4 ,e4 ,maxwell no doubt mainly in ,perak7 ,i would add that at ,labu1 in ,selangor1 ,i heard on more than one occasion a story in which the elephant-folk were described as possessing1 on the borders of ,siam1 a city of their own1 where they live in houses like human beings1 and wear their natural human shape4 ,this story1 which was first told me by ,ungku ,said ,kechil of ,jelebu1 was taken down by me at the time1 and ran as follows3-- ,a ,malay named ,laboh went out one day to his rice-field and found that elephants had been destroying his rice4 ,he therefore planted caltrops of a cubit and a half in length in the tracks of the offenders4 ,that night an elephant was wounded in the foot by one of the caltrops1 and went off bellowing with pain4 ,day broke and ,laboh set off on the track of the wounded elephant1 but lost his way1 and after three days and nights journeying1 found himself on the borders of a new and strange country4 ,presently he encountered an old man1 to whom he remarked ',hullo1 grandfather1 your country is extraordinarily quiet6' ,the old man replied1 ',yes1 for all noise is forbidden1 because the king's daughter is ill4' ',what is the matter with her8' asked ,si ,laboh4 ,the old man replied that she had trodden upon a caltrop4 ,si ,laboh then asked1 ',may ,i see if ,i can do anything to help her8' ,the old man then went and reported the matter to the king1 who ordered ,si ,laboh to be brought into his presence4 ,now the country which ,si ,laboh had reached was a fine open country on the borders of ,siam4 ,it is called ',pak ,henang1' and its only inhabitants are the elephant-people who live there in human guise4 ,and whoever trespasses over the boundaries of that country turns into an elephant4 ,then ,si ,laboh saw that the king's daughter1 whose name was ,princess ,rimbut1 was suffering from one of the caltrops which he himself had planted4 ,he therefore extracted it from her foot1 so that she recovered1 and the king1 in order to reward ,si ,laboh1 gave him the ,princess in marriage4 ,now when they had been married a long time1 and had got two children1 ,si ,laboh endeavoured to persuade his wife to accompany him on a visit to his own country4 ,to this the ,princess replied ',yes2 but if ,i go you must promise never to add to the dish any young tree-shoots at meal-time4' #bhj ,on this they started1 and at the end of the first day's journey they halted and sat down to eat4 ,but ,si ,laboh had forgotten the injunctions of his wife1 and put young tree-shoots into the dish with his rice4 ,then his wife protested and said1 ',did ,i not tell you not to put young tree-shoots into your food8' ,but ,si ,laboh was obstinate1 and merely replied1 ',what do ,i care8' so that his wife was turned back into an elephant and ran off into the jungle4 ,then ,si ,laboh wept and followed her1 but she refused to return as she had now become an elephant4 ,yet he followed her for a whole day1 but she would not return to him1 and he then returned homewards with his children4 ,this is all that is known about the origin of elephants who are human beings4 ,a ,malay charm which was given me 7at ,labu7 to serve as a protection against elephants 7pendinding gajah7 gives the actual name of the ,elephant ,king-- ,o ,grandfather ,moyang ,kaban1 ,destroy not your own grandchildren4 ,ghost elephants 7gajah kramat7 are not uncommon4 ,they are popularly believed to be harmless1 but invulnerable1 and are generally supposed to exhibit some outward and visible sign of their sanctity1 such as a stunted tusk or a shrunken foot4 ,they are the tutelary genii of certain localities1 and when they are killed the good fortune of the neighbourhood is supposed to depart too4 ,certain it is1 that when one of these ghost elephants was shot at ,klang a year or two ago1 it did not succumb until some fifty or sixty rifle-bullets had been poured into it1 and its death was followed by a fall in the local value of coffee and coffee land1 from which the district took long to recover4 #bha ,a ghost elephant is very often thought to be the guardian spirit of some particular shrine--an idea that is common throughout the ,peninsula4 ,other general ideas about the elephant are as follows3-- ,elephants are said to be very frightened if they see a tree stump that has been felled at a great height from the ground1 as some trees which have high spreading buttresses are cut1 because they think that giants must have felled it1 and as ordinary-sized men are more than a match for them they are in great dread of being caught by creatures many times more powerful than their masters4 ,some of the larger insects of the grasshopper kind are supposed to be objects of terror to elephants1 while the particularly harmless little pangolin 7,manis pentadactyla7 is thought to be able to kill one of these huge beasts by biting its foot4 ,the pangolin1 by the bye1 is quite toothless4 ,another method in which the pangolin attacks and kills elephants is by coiling itself tightly around the end of the elephant's trunk1 and so suffocating it4 ,this idea is also believed in by the ,singhalese1 according to ,mr4 ,w4 ,t4 ,hornaday's ,two ,years in the ,jungle4 #bhb ,the foregoing passage refers to ,perak1 but similar ideas are common in ,selangor1 and they occur no doubt1 with local variations1 in every one of the ,malay ,states4 ,selangor ,malays tell of the scaring of elephants by the process of drawing the slender stem of the bamboo down to the ground and cutting off the top of it1 when it springs back to its place4 ,the story of the pangolin is also told in ,selangor with additional details4 ,thus it is said that the ,jawi-jawi tree 7a kind of banyan7 is always avoided by elephants because it was once licked by the armadillo4 ,the latter1 after licking it1 went his way1 and the elephant coming up was greatly taken aback by the offensive odour1 and swore that he would never go near the tree again4 ,he kept his oath1 and his example has been followed by his descendants1 so that to this day the ',jawi-jawi' is the one tree in the forest which the elephant is afraid to approach4 #bhc ,the following directions for hunting the elephant were given me by ,lebai ,jamal1 a famous elephant hunter of ,lingging1 near the ,sungei ,ujong border3-- ,when you first meet with the spoor of elephant or rhinoceros1 observe whether the foot-hole contains any dead wood1 7then7 take the twig of dead wood1 together with a ball of earth as big as a maize-cob taken from the same foot-hole 7if there is only one of you1 one ball will do1 if there are three of you1 three balls will be wanted1 if seven1 seven balls1 but not more74 ,then roll up your ball of earth and the twig together in a tree-leaf1 breathe upon it1 and recite the charm 7for blinding the elephant's eyes71 the purport of which is that if the quarry sees1 its eyesight shall be destroyed1 and if it looks1 its eyesight shall be dimmed1 by the help of ,god1 the prophet1 and the medicine-man1 who taught the charm4 ,now slip your ball of earth into your waistband just over the navel1 and destroy the scent of your body and your gun4 ,to do this1 take a bunch of certain leaves #bhd 7daun sa-cherek71 together with stem-leaves of the betel-vine 7kerapak sirih71 leaves of the wild camphor 7chapa71 and leaves of the club-gourd 7labu ayer puteh71 break their midribs with your left hand1 shut your eyes1 and say ',as these tree leaves smell1 so may my body 7and gun7 be scented4' ,when the animal is dead1 beat it with an end of black cloth1 repeating the charm for driving away the 'mischief' 7badi7 from the carcase1 which charm runs as follows3-- ,badiyu1 ,mother of ,mischief1 ,badi ,panji1 ,blind ,mother1 ,i know the origin from which you sprang1 #bhe ,three drops of ,adam's blood were the origin from which you sprang1 ,mischief of ,earth1 return to ,earth1 ,mischief of ,ant-heap1 return to ,ant-heap1 ,mischief of ,elephant1 return to ,elephant1 #bhf ,mischief of ,wood1 return to ,wood1 ,mischief of ,water1 return to ,water1 ,mischief of ,stone1 return to ,stone ,and injure not my person4 ,by the virtue of my ,teacher1 ,you may not injure the children of the race of ,man4 ,the perquisites of the ,pawang 7magician7 are to be a little black cloth and a little white cloth1 and the only special taboo mentioned by ,lebai ,jamal was on no account to let the naked skin rub against the skin of the slain animal4 ,before leaving the subject of elephants1 ,i may add that ,raja ,jafar 7of ,beranang in ,selangor7 told me that ,lebai ,jamal1 when charged by an elephant or rhinoceros1 would draw upon the ground with his finger a line which the infuriated animal was never able to cross4 ,this line1 he said1 was called the ,baris ,laksamana1 or the ,admiral's ,line1 and the knowledge of how to draw it was naturally looked upon as a great acquisition4 ,the ,tiger ,the ,tiger is sometimes believed to be a man or demon in the form of a wild beast1 and to the numerous aboriginal superstitions which attach to this dreaded animal ,muhammadanism has added the notion which connects the ,tiger with the ,khalif ,ali4 ,one of ,ali's titles throughout the ,moslem world is 'the ,victorious ,lion of the ,lord1' and in ,asiatic countries1 where the lion is unknown1 the tiger generally takes the place of the 'king of beasts4' #bhg ,but the anthropomorphic ideas of the ,malays about the ,tiger go yet farther than this4 ,far away in the jungle 7as ,i have several times been told in ,selangor7 the tiger-folk 7no less than the elephants7 have a town of their own1 where they live in houses1 and act in every respect like human beings4 ,in the town referred to their house-posts are made of the heart of the ,tree-nettle 7t'ras jelatang71 and their roofs thatched with human hair--one informant added that men's bones were their only rafters1 and men's skins their house walls--and there they live quietly enough until one of their periodical attacks of fierceness 7mengganas7 comes on and causes them to break bounds and range the forest for their chosen prey4 ,there are several of these tiger-villages or enclosures in the ,peninsula1 the chief of them being ,gunong ,ledang 7the ,mount ,ophir of ,malacca71 just as ,pasummah is the chief of such localities in ,sumatra4 #bhh ,so too1 from ,perak1 ,sir ,w4 ,e4 ,maxwell writes in #ahha3-- ,a mischievous tiger is said sometimes to have broken loose from its pen or fold 7pechah kandang74 ,this is in allusion to an extraordinary belief that1 in parts of the ,peninsula1 there are regular enclosures where tigers possessed by human souls live in association4 ,during the day they roam where they please1 but return to the kandang at night4 #bhi ,various fables ascribe to the tiger a human origin4 ,one of these1 taken down by me word for word from a ,selangor ,malay1 is intended to account for the tiger's stripes4 ,the gist of it ran as follows3-- ,an old man picked up a boy in the jungle with a white skin1 green eyes1 and very long nails4 ,taking the boy home his rescuer named him ,muhammad ,yatim 7i4e4 ',muhammad the fatherless'71 and when he grew up sent him to school1 where he behaved with great cruelty to his schoolfellows1 and was therefore soundly beaten by his master 7',toh ,saih ,panjang ,janggut1 i4e4 ',toh ,saih ,long-beard71 who used a stick made of a kind of wood called los #bij to effect the chastisement4 ,at the first cut the boy leapt as far as the doorway2 at the second he leapt to the ground1 at the third he bounded into the grass1 at the fourth he uttered a growl1 and at the fifth his tail fell down behind him and he went upon all fours1 whereat his master 7improvising a name to curse him by71 exclaimed1 ',this is of a truth ,god's tiger6 7,harimau ,allah74 ,go you1' he added1 addressing the tiger1 'to the place where you will catch your prey--the borderland between the primeval forest and the secondary forest-growth1 and that between the secondary forest-growth and the plain--catch there whomsoever you will1 but see that you catch only the headless4 ,alter no jot of what ,i say1 or you shall be consumed by the ,iron of the ,regalia1 and crushed by the sanctity of the thirty divisions of the ,koran4' ,hence the tiger is to this day compelled to ask for his prey1 and uses divination 7bertenung71 as all men know1 for the purpose of discovering whether his petition has yet been granted4 ,hence1 too1 he carries on his hide to this very day the mark of the stripes with which he was beaten at school4 ,the method of divination said to be practised by the tiger is as follows3 ,the tiger lies down and gazes 7bertenung7 at leaves which he takes between his paws1 and whenever he sees the outline of a leaf take the shape of one of his intended victims1 without the head1 he knows it to be the sign that that victim has been granted to him1 in accordance with the very terms of his master's curse4 ,i once asked 7at ,labu7 how it was known that the tiger used divination1 and was told this story of a man who had seen it3-- ,a certain ,malay had been working1 together with his newly-married wife1 in the rice-fields at ,labu1 and on his stepping aside at noon into the cool of the forest1 he saw a tiger lying down among the underwood apparently gazing at something between its paws4 ,by creeping stealthily nearer he was able at length to discern the object at which the tiger was gazing1 and it proved to be1 to his intense horror1 a leaf which presented the lineaments of his wife1 lacking only the head4 ,hurrying back to the rice-field he at once warned the neighbours of what he had seen1 and implored them to set his wife in their midst and escort her homeward4 ,to this they consented1 but yet1 in spite of every precaution1 the tiger broke through the midst of them and killed the woman before it could be driven off4 ,the bereaved husband thereupon requested them to leave him alone with the body and depart1 and when they had done so1 he took the body in his arms1 and so lay down embracing it1 with a dagger in either hand4 ,before sunset the tiger returned to its kill1 and leapt upon the corpse1 whereupon the husband stabbed it to the heart1 so that the points of the daggers met1 and killed it on the spot4 ,the power of becoming a man- or were-tiger 7as it has sometimes been called71 is supposed to be confined to one tribe of ,sumatrans1 the ,korinchi ,malays1 many of whom are to be met with in the ,malay ,native ,states4 ,this belief is very strongly held1 and on one occasion1 when ,i asked some ,malays at ,jugra how it could be proved that the man really became a tiger1 they told me the case of a man some of whose teeth were plated with gold1 and who had been accidentally killed in the tiger stage1 when the same gold plating was discovered in the tiger's mouth4 #bia ,of the strength of the ,malay belief in were-tigers ,mr4 ,clifford writes3-- ,the existence of the ,malayan ,loup ,garou to the native mind is a fact1 and not a mere belief4 ,the ,malay knows that it is true4 ,evidence1 if it be needed1 may be had in plenty2 the evidence1 too1 of sober-minded men1 whose words in a ,court of ,justice would bring conviction to the mind of the most obstinate jurymen1 and be more than sufficient to hang the most innocent of prisoners4 ,the ,malays know well how ,haji ,abdallah1 the native of the little state of ,korinchi in ,sumatra1 was caught naked in a tiger trap1 and thereafter purchased his liberty at the price of the buffaloes he had slain while he marauded in the likeness of a beast4 ,they know of the countless ,korinchi men who have vomited feathers1 after feasting upon fowls1 when for the nonce they had assumed the forms of tigers2 and of those other men of the same race who have left their garments and their trading packs in thickets whence presently a tiger has emerged4 ,all these things the ,malays know have happened1 and are happening to-day1 in the land in which they live1 and with these plain evidences before their eyes1 the empty assurances of the enlightened ,european that ,were-,tigers do not1 and never did exist1 excite derision not unmingled with contempt4 #bib ,writing on the same theme1 ,sir ,frank ,swettenham says3-- ,another article of almost universal belief is that the people of a small ,state in ,sumatra called ,korinchi have the power of assuming at will the form of a tiger1 and in that disguise they wreak vengeance on those they wish to injure4 ,not every ,korinchi man can do this1 but still the gift of this strange power of metamorphosis is pretty well confined to the people of the small ,sumatran ,state4 ,at night when respectable members of society should be in bed1 the ,korinchi man slips down from his hut1 and1 assuming the form of a tiger1 goes about 'seeking whom he may devour4' ,i have heard of four ,korinchi men arriving in a district of ,perak1 and that night a number of fowls were taken by a tiger4 ,the strangers left and went farther up country1 and shortly after only three of them returned and stated that a tiger had just been killed1 and they begged the local headman to bury it4 ,on another occasion some ,korinchi men appeared and sought hospitality in a ,malay house1 and there also the fowls disappeared in the night1 and there were unmistakable traces of the visit of a tiger1 but the next day one of the visitors fell sick1 and shortly after vomited chicken-feathers4 ,it is only fair to say that the ,korinchi people strenuously deny the tendencies and the power ascribed to them1 but aver that they properly belong to the inhabitants of a district called ,chenku in the interior of the ,korinchi country4 ,even there1 however1 it is only those who are practised in the elemu sehir1 the occult arts1 who are thus capable of transforming themselves into tigers1 and the ,korinchi people profess themselves afraid to enter the ,chenku district4 #bic ,there are many stories about ghost tigers 7rimau kramat71 which are generally supposed to have one foot a little smaller than the others 7kaki tengkis74 ,during my stay in the ,langat district ,i was shown on more than one occasion the spoor of a ghost tiger4 ,this happened once near ,sepang village1 on a wet and clayey bridle-track1 where the unnatural smallness of one of the feet was very conspicuous4 ,such tigers are considered invulnerable1 but harmless to man1 and are looked upon generally as the guardian spirits of some sacred spot4 ,one of these sacred spots was the shrine 7kramat7 of ',toh ,kamarong1 about two miles north of ,sepang village4 ,this shrine1 it was alleged1 was guarded by a white ghost elephant and ghost tiger1 who ranged the country round but never harmed anybody4 ,one day1 however1 a ,chinaman from the neighbouring pepper plantations offered at this shrine a piece of pork1 which1 however acceptable it might have been to a ,chinese saint1 so incensed the orthodox guardians of this ,muhammadan shrine that one of them 7the ghost tiger7 fell upon the ,chinaman and slew him before he could return to his house4 ,by far the most celebrated of these ghost tigers1 however1 were the guardians of the shrine at the foot of ,jugra ,hill1 which were formerly the pets of the ,princess of ,malacca 7,tuan ,putri ,gunong ,ledang74 ,local report says that this princess left her country when it was taken by the ,portuguese1 and established herself on ,jugra ,hill1 a solitary hill on the southern portion of the ,selangor coast1 which is marked on old charts as the ,false ,parcelar hill4 ,the legend which connects the name of this princess with ,jugra ,hill was thus told #bid by ,mr4 ,g4 ,c4 ,bellamy 7formerly of the ,selangor ,civil ,service74 ,bukit ,jugra 7,jugra ,hill7 in its isolated position1 and conspicuous as it is from the sea1 could scarcely escape being an object of veneration to the uneducated ,malay mind4 ,the jungle which clothes its summit and sides is supposed to be full of hantus 7demons or ghosts71 and often when talking to ,malays in my bungalow in the evening have our discussions been interrupted by the cries of the langswayer 7a female birth-demon7 in the neighbouring jungle1 or the mutterings of the bajang 7a familiar spirit7 as he sat on the roof-tree4 ,but the ',putri' 7,princess7 of ,gunong ,ledang holds the premier position amongst the fabulous denizens of the jungle on the hill1 and it is strange that places so far apart as ,mount ,ophir and ,bukit ,jugra should be associated with one another in traditionary lore4 ,the story runs that this estimable lady1 having disposed of her husband by pricking him to death with needles1 #bie decided thenceforth to live free from the restrictions of married life4 ,she was thus able to visit distant lands1 taking with her a cat #bif of fabulous dimensions as her sole attendant4 ,this cat appears to have been a most amiable and accommodating creature1 for on arriving at ,jugra he carried the ,princess on his back to the top of the hill4 ,here the lady remained for some time1 and during her stay constructed a bathing-place for herself4 ,even to this day she pays periodical visits to ,jugra ,hill1 and although she herself is invisible to mortal eye1 her faithful attendant1 in the shape of a handsome tiger1 is often to be met with as he prowls about the place at night4 ,he has never been known to injure any one1 and is reverently spoken of as a rimau kramat 7ghost tiger74 ,to the above story ,mr4 ,c4 ,h4 ,a4 ,turney 7then ,senior ,district ,officer and stationed at ,jugra7 added the following3-- ,the ,princess and the stories about her and the tiger are well known1 and the latter are related from mother to daughter in ,langat4 ,there are1 however1 they say1 one or two omissions2 instead of one tiger there were two1 the real harimau kramat and an ambitious young tiger who would also follow the ,princess in her round of visits4 ,this brute came to an untimely and ignominious end 7as he deserved to7 at the hands of one ,innes1 who was disturbed whilst reading a newspaper1 and this can be verified by ,captain ,syers4 ,the other tiger jogged along gaily with his phantom mistress1 and made night hideous with his howlings and prowlings all about the ,jugra ,hill4 ,he was really kramat1 and was said to have been shot at by several ,malays1 and the present ,sergeant-,major ,allie1 now stationed at ,kuala ,lumpur1 can vouch for this4 #big ,i myself collected at the time the following extra details3-- ,the local version of the legend about the kramat at the foot of ,jugra ,hill runs somewhat as follows3--,once upon a time one ,nakhoda ,ragam was travelling with his wife 7who is apparently to be identified with the ,princess of ,malacca1 ,tuan ,putri ,gunong ,ledang7 in a boat 7sampan71 when the latter pricked him to death with a needle 7mati di-chuchok jarum74 ,his blood flooded the boat 7darah-nya hanyut dalam sampan71 and presently the woman in the boat was hailed by a vessel sailing past her4 ',what have you got in that boat8' said the master of the vessel1 and the ,princess replied3 ',it is only spinach-juice' 7kuah bayam74 ,she was therefore allowed to proceed1 and landed at the foot of ,jugra ,hill1 where she buried all that yet remained of her husband1 which consisted of only one thigh 7paha74 #bih ,she also took ashore her two cats1 which were in the boat with her1 and which1 turning into ghost tigers1 became the guardians of this now famous shrine4 #bii ,tigers are naturally too fierce to be tracked by the ,malays1 and are usually caught in specially constructed traps 7penjara rimau71 or killed by a self-acting gun or spear-trap 7b'lantek s'napang1 b'lantek terbang1 b'lantek parap1 etc472 but even in this case the ,pawang explains to the tiger that it was not he but ,muhammad who set the trap4 ,there are1 however1 as might be expected1 a great number of charms intended to protect the devotee in various ways from the tiger's claws and teeth4 ,of these ,i will give one or two typical specimens4 ,sometimes a charm is used to keep the tiger at a distance 7penjauh rimau73-- ,ho1 ,bersenu6 ,ho1 ,berkaih6 ,i know the origin from which you sprang2 7,it was7 ,sheikh ,abuniah ,lahah ,abu ,kasap4 ,your navel originated from the centre of your crown1 ,your breasts are to be seen in the spoor of your fore-feet4 #cjj ,may you go wide 7of me7 as the ,seven ,tiers of ,heaven1 ,may you go wide 7of me7 as the ,seven ,tiers of ,earth2 ,if you do not go wide1 ,you shall be a rebel unto ,god1 etc4 ,sometimes the desired effect is expected to be obtained by a charm for locking the tiger's jaws3-- ,ho1 ,sir ,cruncher6 ,ho1 ,sir ,muncher6 ,let the twig break under the weight of the wild goose4 ,fast shut and locked be 7your jaws71 by virtue of ,ali ,mustapah1 ,,om4 ,thus ,i break 7the tusks of7 all beasts that are tusked1 ,by virtue of this ,prayer from the ,land of ,siam4 #cja ,the next specimen is described as a charm for fascinating 7striking fear into7 a tiger and hardening one's own heart3-- ,o ,earth-,shaker1 rumble and quake6 ,let iron needles be my body-hairs1 ,let copper needles be my body-hairs6 ,let poisonous snakes be my beard1 ,a crocodile my tongue1 ,and a roaring tiger in the dimple of my chin4 ,be my voice the trumpet of an elephant1 ,yea1 like unto the roar of the thunderbolt4 ,may your lips be fast closed and your teeth clenched2 ,and not till the ,heavens and the ,earth are moved ,may your heart be moved ,to be wroth with or to seek to destroy me4 ,by the virtue of ',there is no god but ,god1' etc4 ,to which may be added-- ,kun6 ,payah ,kun6 ,let 7celestial7 splendour reside in my person4 ,whosoever talks of encountering me1 ,a cunning ,lion shall be his opponent4 ,o all ye ,things that have life ,endure not to confront my gaze6 ,it is ,i who shall confront the gaze of you1 ,by the virtue of ',there is no god but ,god4' ,when tigers were wounded1 it was said 7in ,selangor7 that they would doctor themselves with ubat tasak1 which is the name generally given to a sort of poultice used by those who have just undergone circumcision4 ,and when a tiger was killed a sort of public reception was formerly always accorded to him on his return to the village4 ,though ,i have not seen the actual reception 7generally miscalled a wake71 ,i once saw near ,kajang in ,selangor a tiger which had been prepared for the ceremony4 ,the animal was propped up on all fours as if alive1 and his mouth kept open by propping the roof with a stick4 ,it was unfortunately impossible for me to wait for the ceremony1 but from a description which ,i received afterwards1 it was evidently regarded as a sort of reception given by the people of the village to a live and powerful war-chief or champion 7hulubalang7 who had come to pay them a visit1 the dancing and fencing which takes place on such occasions being intended for his entertainment4 ,one of these ceremonies1 which took place in ,jugra in ,selangor1 was thus described3-- ,a ,tiger's ,wake ,at #aj ,a4,m4 a great noise of rejoicing1 with drums and gongs1 approaching ,jugra by the river1 was heard1 and on my questioning the people1 ,i was told ,raja ,yakob had managed to shoot a tiger with a spring gun behind ,jugra ,hill1 and was bringing it in state to the ,sultan4 ,i went over to the ,sultan's at ,raja ,yakob's request to see the attendants on the slaughter of a tiger4 ,the animal was supported by posts and fastened in an attitude as nearly as possible approaching the living4 ,its mouth was forced open1 its tongue allowed to drop on one side1 and a small rattan attached to its upper jaw was passed over a pole held by a man behind4 ,this finished1 two swords were produced and placed crosswise1 and a couple of ,panglimas #cjb selected for the dance2 the gongs and drums were beaten at a quick time1 the man holding the rattan attached to the tiger's head pulled it1 moving the head up and down1 and the two ,panglimas1 after making their obeisance to the ,sultan1 rushed at their swords1 and holding them in their hands commenced a most wild and exciting dance4 ,they spun around on one leg1 waving their swords1 then bounded forward and made a thrust at the tiger1 moving back quickly with the point of the weapon facing the animal2 they crawled along the ground and sprung over it uttering defiant yells1 they cut and parried at supposed attacks1 finally throwing down their weapons and taunting the dead beast by dancing before it unarmed4 ,this done1 ,inas told me the carcase was at my disposal4 ,the death of the tiger now establishes the fact of the existence of tigers here1 for asserting which ,i have been pretty frequently laughed at4 ,however this is not the ,jugra pest1 a brute whose death would be matter for general rejoicing1 the one now destroyed being a tigress #h feet long and #b feet #h inches high4 #cjc ,i may add that both the claws and whiskers of tigers are greatly sought after as charms1 and are almost invariably stolen from a tiger when one is killed by a ,european4 ,i have also seen at ,klang a charm written on tiger's skin4 ,the ,deer #cjd ,anthropomorphic ideas are held by the ,malays almost as strongly in the case of the ,deer as of any other animal4 ,the ,deer is1 by all ,malays1 believed to have sprung from a man who suffered from a severe ulcer or abscess 7chabuk7 on the leg1 7which is supposed to have left its trace on the deer's legs to this day74 ,of the ,perak form of this legend ,sir ,william ,maxwell writes as follows3-- ,the deer 7rusa7 is sometimes believed to be the metamorphosed body of a man who has died of an abscess in the leg 7chabuk71 because it has marks on the legs which are supposed to resemble those caused by the disease mentioned4 ,of course there are not wanting men ready to declare that the body of a man who has died of chabuk has been seen to rise from the grave and to go away into the forest in the shape of a deer4 #cje ,the ,selangor legend is practically identical with that current in ,perak4 ,the deer are frequently addressed1 in the charms used by the hunters1 exactly as if they were human beings1 e4g4-- ,if you wish to wear bracelets and rings ,stretch out your two fore-feet4 ,these rings and bracelets are of course the nooses which depend from the toils4 ,in a charm of similar import we find3-- ,ho1 ,crown ,prince 7,raja ,muda7 with your ,speckled ,princess 7,putri ,dandi71 ,rouse you quickly 7from your slumbers7 ,and clasp 7round your neck7 ,king ,solomon's necklace4 ,i may add that in some places the ,pawang 7magician7 will himself first enter the toils1 probably with the object of deceiving the stag as to their nature and purpose4 ,the ceremonies for hunting deer are somewhat intricate1 and it will perhaps be best to commence by giving a general description of deer-catching as practised by the ,malays4 ,this pastime #cjf 7deer-catching7 is one the ,malay delights in4 ,after a rainy night1 deer may be easily traced to their lair by their footprints1 and as they remain stationary by day the hunters have ample time to arrange their apparatus4 ,when the hiding-place is discovered all the young men of the kampong #cjg assemble1 and the following ceremony is performed before they sally out on the expedition3 ,six or eight coils of rattan rope1 about an inch in diameter1 are placed on a triangle formed with three rice-pounders1 and the oldest of the company1 usually an experienced sportsman1 places a cocoa-nut shell filled with burning incense in the centre1 and taking sprigs of three bushes1 viz4 the jellatang1 sapunie1 and sambon #cjh plants 7these1 it is supposed1 possess extraordinary virtues71 he walks mysteriously round the coils1 beating them with the sprigs1 and erewhile muttering some gibberish1 which1 if possessing any meaning1 the sage keeps wisely to himself4 ,during the ceremony the youths of the village look on with becoming gravity and admiration4 ,it is believed that the absence of this ceremony would render the expedition unsuccessful1 the deer would prove too strong for the ropes1 and the wood demons frustrate their sport by placing insurmountable obstacles in their way4 ,much faith appears to be placed in the ceremony4 ,each coil referred to above is sixty to seventy fathoms long1 and to the rope running nooses1 made also of rattan rope1 are attached about three feet apart from each other4 ,on reaching the thicket wherein the deer are concealed1 stakes are driven into the ground a few feet apart in a straight line1 the coils are then opened out1 and the rope attached to the stakes1 two or three feet above the ground1 with the nooses hanging down1 and two of the party conceal themselves near the stakes armed with knives for the purpose of despatching the deer when entangled in the nooses4 ,the remainder of the hunters arrange themselves on the opposite side of the thicket and advance towards it1 shouting and yelling at the top of their voices4 ,the deer1 startled from their rest1 spring to their feet and naturally flee from the noise towards the nooses1 and in a short time are entangled in them4 ,as they struggle to escape1 the concealed hunters rush out and despatch them4 ,occasionally the flight is prolonged till the major party arrives1 and then the noble creatures soon fall beneath the spears and knives of their assailants4 ,the animal is divided between the sportsmen4 #cji ,the gibberish employed by the deer ,pawangs when the latter enter the jungle is intended to induce the wood demons and earth demons to recede1 or at least to dissuade them from active interference with the proceedings4 ,charms are also employed by the ,pawang1 as he proceeds1 from time to time1 to ask for a tree 7to which the toils may be fastened72 to ask for a deer2 to unroll and suspend the toils2 to call upon the spirits 7who are the herdsmen of the deer7 to drive the latter down to meet the dogs2 to turn back the deer when they have got away2 to prick or urge on the dogs1 or make them bark2 to stop wild dogs from barking in the jungle1 or those of the pack from barking at the wrong moment2 to deceive the deer as to the reality of the toils used by the hunters2 to deceive the spirits as to the identity of the hunting-party2 and1 finally1 to drive out the mischief 7badi7 from the carcase of the slain animal2 examples of all of which will be found in the course of the next few pages4 ,the first charm which ,i give is one used in asking for deer3-- ,ho6 master of me your slave1 ,sidi the ,dim-eyed1 ,si ,lailanang and ,si ,laigan his brother1 ,si ,deripan1 ,si ,baung1 ,si ,bakar1 ,si ,songsang 7,sir ,topsy ,turvy71 ,si ,berhanyut 7,sir ,floater71 ,si ,pongking1 ,si ,temungking6 ,i demand ,deer1 a male and a female1 ,blunt-hoofed1 hard-browed1 ,long-eared1 tight-waisted1 ,shut-eyed1 shaggy-maned1 spotted2 ,if not the shut-eyed1 the shaggy-maned and the spotted1 ,the rascal1 the starveling1 the mere skeleton4 ,most fervently we beg this boon1 by the light of this very same day1 ,by virtue of the 'kiraman katibin4' #caj ,and here is the token of my petition4 #caa ,the directions proceed3-- ,on first entering the jungle1 say-- ,ho1 ,hantu ,bakar1 ,jembalang ,bakar1 ,turn a little aside1 ,that ,i may let loose my body-guard4 7,by which the pack is no doubt intended47 ,when you meet the slot1 examine the slot4 ,if it is a little shortened on one side1 the quarry is in some danger2 if it has gone lame of one hoof1 it is a sign that it will be killed within seven days4 ,after entering the jungle1 and finding the dogs1 wait for the dogs to bark1 and then give out this 'cooee'-- ,ho6 ,si ,lanang1 ,si ,lambaun1 ,si ,ketor1 ,si ,becheh6 ,ye ,four ,herdsmen of the ,deer1 ,come ye down to meet the dogs4 ,and refuse not to come down ,or ye shall be rebels unto ,god1 etc4 ,it is not ,i who am huntsman1 ,it is ,pawang ,sidi 7wizard ,sidi7 that is huntsman2 ,it is not ,i whose dogs these are1 ,it is ,pawang ,sakti 7the 'magic wizard'7 whose dogs these are2 ,let ,dang ,durai cross the water1 ,it is only a civet-cat that is left for me4 ,grant this by virtue of my teacher1 ',toh ,raja-- ,may his art be yet more powerful in my hands4 #cab ,by virtue of ',there is no god but ,god1' etc4 ,a deer ,pawang 7',che ,indut7 also gave me this charm for recital when the support 7lit4 shoulder7 of the noose is being cut 7for which purpose it would appear that a young tree of the kind called ,delik is usually taken74 ,the ,delik's branches spread out horizontally 7at the top71 #cac ,chop at it1 and it will produce roots4 ,though its bark is destroyed1 a cudgel is still left for people's bones1 ,even though it be worked on by the charm ,kalinting ,bakar4 #cad ,from the same source ,i obtained this charm1 addressed to the ,deer1 but intended for fixing the scent 7menetapkan bau71 and for suspending the toils 7memasang jerat73-- ,teng #cae stands for the satengteng flower1 ,ascend ye the twin stream4 ,if you delight in bracelets and rings ,push forward your two fore-feet4 ,when setting the nooses 7bubohkan perindu jerat7 say1 addressing the deer as before3-- ,be filled with yearning1 be filled with longing1 ,as the ,holy ,basil grows even to a rock1 ,be filled with yearning as you sit1 be filled with yearning as you go1 ,fast-bound by love of this noose of mine4 ,the directions given me by another ,pawang commenced with a charm for emboldening the dogs1 after which the account proceeds3-- ,when you have finished 7the charm referred to71 take seven steps forward1 leaving the toils behind you1 and standing erect1 look forward and call as follows3-- ,o all ye ,saids 7lawful descendants of the ,prophet71 ,unto you1 my ,lords1 belong the ,deer1 ,si ,lambaun was the origin of the ,deer1 ,si ,lanang is their ,herdsman1 ,drive ye the ,deer into our toils4 ,this causeway of rock 7titian batu7 is your high road and market-square1 ,the resort of innumerable people4 ,follow1 follow in long procession1 ,and let the ,assembly-,flower unfold its petals4 ,come in procession1 come in succession1 ,our toils have come to summon you to the spot4 ,ho1 ,deer that are unfortunate1 ,deer that are curst1 ,enter this path of mine which is empty of men4 ,on the left stand spearmen1 ,on the right stand spearmen1 ,and whichever of 7those two7 ways you go1 ,by that self-same way will you be turned back4 ,now proceed till you meet the stag1 and as he rouses himself from slumber1 say3-- ,ho1 ,crown ,prince with your ,speckled ,princess1 ,rouse you in haste and slip on ,king ,solomon's royal breast ornament4 ,receive it1 receive it in your turn1 ,and do ye 7huntsmen7 shout ',bi' again and again4 ,here the spearmen right and left shout in concert4 ,so1 too1 when spearing the deer1 say-- ,it is not ,i who spear you1 ,it is ,pawang ,sidi who spears you4 ,when you have secured a deer1 flick 7kebaskan7 the carcase thrice in a downward direction with a black cloth or with a leafy spray 7if you will71 such as the deer feed upon1 for instance with the sendayan 7or sendereian1 a kind of sedge71 or with fern-shoots1 and call out3-- ,o ,si ,lanang1 ,si ,lambaun1 ,si ,ketor1 ,si ,becheh1 who are ,four ,persons1 ,take back your own share 7of the carcase74 #caf ,here 'take the representative parts1 pierce them with a rattan line1 and suspend them from a tree4' ,but the fullest account of this ceremony 7of driving out the mischief from the carcase7 runs as follows3-- ,when you have caught the deer1 cast out the mischief from it 7buang dia-punya badi74 ,to effect this1 take a black jacket such as can cast out this mischief 7if no black jacket is obtainable1 take the branch of any tree71 and stroke 7the carcase7 from the head downwards to the feet and the rump1 saying as you do so3-- ,ho ,badi ,serang1 ,badi ,mak ,buta1 ,si ,panchor ,mak ,tuli1 ,it is not ,i who cast out these mischiefs1 ,it is the ,junior ,dogboy who casts them out4 ,it is not ,i who cast out these mischiefs1 ,it is the ,dogboy ,rukiah who casts them out4 ,it is not ,i who cast out these mischiefs1 ,it is ,mukal #cag 7,michael7 who casts them out4 ,it is not ,i who cast out these mischiefs1 ,it is ,israfel who casts them out4 ,it is not ,i who cast out these mischiefs1 ,it is ,azrael who casts them out4 ,it is not ,i who cast out these mischiefs1 ,it is ,mukarael 787 who casts them out4 ,i know the origin of these mischiefs1 ,they are the offspring of the ,jin ,ibni ,ujan1 #cah ,who dwell in the open spaces and hill-locked basins4 ,return ye to your open spaces and hill-locked basins1 ,and do me no harm or scathe4 ,i know the origin from which you spring1 ,from the offspring of the ,jin ,ibni ,ujan do ye spring4 ,here take small portions of his eyes1 ears1 mouth1 nose1 hind-feet1 fore-feet1 hair 7of his coat71 liver1 heart1 spleen and horns 7if it be a stag71 wrap them up in a leaf1 and deposit them in the slot of his approaching tracks1 saying3 ',o ,mentala 7,batara7 ,guru1 one a month1 two a month1 three a month1 four a month1 five a month1 six a month1 seven a month 7be the deer which fall7 by night to you1 by day to me4 ,one deer ,i take with me1 and one ,i leave behind4' ,a deer ,pawang named ',che ,indut gave me a charm for turning the deer back upon their tracks1 though their flesh was torn to rags and their bones well-becudgelled4 ,it concluded with the following appeal to the spirits3-- ,ho 7ye ,spirits7 turn back my ,deer6 ,if you do not turn them back1 ,at sea ye shall get no drink1 ,ashore ye shall find no food4 ,by virtue of the word of ,god1 etc4 ,i will conclude with the following charm1 believed to be a means of bringing the stag low3-- ,measure off three sticks 7probably dead wood taken from the slot of the deer1 as in the case of the elephant71 their length being measured by the distance from the roof of your mouth to the teeth of the lower jaw4 ,lay these sticks in a triangular form inside the slot of the stag1 press the left thumb downwards in the centre of the triangle1 and humble your heart4 ,this will humble the deer's heart too4 ,the ,mouse-deer or chevrotin is the ,brer ,rabbit of the ,malays4 ,it figures in many proverbial sayings and romances1 in which it is credited with extraordinary sagacity1 and is honoured by the title of ,mentri ,b'lukar1 the ,vizier of the 7secondary7 ,forest-,growth4 #cai ,it is generally taken by means of a snare called tapah pelandok1 but sometimes by tapping on the ground with sticks 7mengetok pelandok71 the sound of which is supposed to imitate the drumming of the buck's fore-feet upon the ground in rutting-time1 by which the attention of the doe is attracted4 ,whatever the reason may be1 there is no doubt that the method is often successful4 ,when this tapping method is adopted1 the charms used are similar to those used for calling the big deer1 e4g4-- ,arak-arak iring-iring ,kembang bunga si ,panggil-,panggil1 ,datang berarak1 datang beriring1 ,raja ,suleiman datang memanggil4 ,follow in procession1 follow in succession1 ,the ,assembly-flower has opened its petals4 ,come in procession1 come in succession1 ,king ,solomon comes to summon you4 ,but at the end of the charm is added1 ,ini-lah gong-nya1 i4e4 ,this is his 7,king ,solomon's7 gong4 ,the stick which is used may be of any kind of wood except a creeper1 and the best place for the operation is where the ground sounds hollow when tapped4 ,either three1 five1 or seven leaves must1 however1 be laid on the spot before the tapping is commenced4 ,the directions for setting the snare 7jerat or tapah pelandok7 were taken down by me as follows3-- ,first look for a tree whose sap is viscid1 and chop at it thrice 7with a cutlass74 ,if the splinters fall1 one the right and the other the wrong way up 7lit4 one prone and the other supine71 it is a bad sign 7though it is a good sign when one is setting a trap72 for in the case of a snare they must fall the wrong way up 7supine74 ,when this is done1 commence to set the snare near the foot of a tree1 at about a fathom's distance1 and say3-- ,as a cocoa-nut shell rocks to and fro ,when filled with clay1 ,avaunt ye1 ,jembalang and ,badi1 ,that ,i may set this snare4 ,next you say3-- ,ho1 ,sir ',pointed-,hoof1' ,sir ',sharp-,muzzle1' ,do you step upon this snare that ,i have spread ,within two days or three4 ,if you do not step upon this snare that ,i have spread ,within two days or three1 ,you shall be choked to death with blood in your throat1 ,you shall be in sore straits within the limits of your own ,big ,jungle4 ,at sea you shall get no drink1 ,ashore you shall get no food1 ,by virtue of1 etc4 ,hunting-,dogs ,hunting-dogs are spoken to continually as if they were human beings4 ,several examples of this occur in the deer charms4 ,thus we find the following passage addressed to the dogs3-- ,let not go the scent1 ,formidable were you from the first2 ,hot-foot1 hot-foot1 do you pursue1 ,if you do not pursue hot-foot1 ,i will minimise my benediction 7lit4 my ',peace be with you'74 ,if it 7the deer7 be a buck1 you shall have him for a brother2 ,if it be a doe1 you shall have her for a wife4 ,so too1 again1 after calling several dogs by name1 the ,pawang gets together the accessories 7leaves of the tukas and lenjuang1 a brush of leaves 7sa-cherek7 and a black cloth71 and exclaims3-- ,bark1 ,sir ,slender-foot2 bark1 ,sir ,brush-tail4 ,the ,pawang generally tries to deceive the deer as to his ownership of the hunting-dogs4 ,thus he will say3-- ,it is not ,i whose dogs these are1 ,it is the magical deer ,pawang whose dogs these are4 ,so1 too1 they are called by certain specific names 7according to their breed and colour71 which are in several cases identical with the names of the dogs with which the wild ,spectre ,huntsman 7the most terrible of all personified diseases in the ,malay category7 hunts down his prey4 #cbj ,ugliness is by no means looked upon as a disadvantage1 but rather the opposite4 ,an ugly dog is apparently formidable4 ,thus we find a dog addressed as follows3-- ,let not go the scent 7of the quarry7 ,as you were formidable 7lit4 ugly7 #cba from the first4 ,again1 the description of the good points of some of these dogs which is given in the ,appendix would1 if ugliness and formidability are convertible terms1 satisfy the most exacting whipper-in1 the so-called good points being for the most part a mere list of deformities4 ,these points1 however1 are merely the external sign of the ,luck to which dogs1 as well as human beings1 are believed to be born4 ,in a fine passage we are told3-- ,from the seven ,hills and the seven ,valleys ,comes the intense barking of my ,dogs4 ,my ,dogs are ,dogs of ,luck1 ,not ,luck that is adventitious1 ,but ,luck incarnate with their bodies4 ,go tread upon the heaped and rotting leaves1 ,and never desert the scent4 ,speaking of dog-lore generally1 it may be remarked that though dogs are very frequently kept by the ,malays1 it is considered unlucky to keep them4 ,the dog 444 is unlucky4 ,he longs for the death of his master1 an event which will involve the slaying of animals at the funeral feast1 when the bones will fall to the dogs4 ,when a dog is heard howling at night1 he is supposed to be thinking of the broken bones 7niat handak mengutib tulang patah74 #cbb ,even the wild dogs in the jungle #cbc are warned not to bark1 and are addressed as if they were human3-- ,if you bark your windpipe shall burst1 ,if you smack your lips your tongue shall be docked4 ,if you come nearer1 you shall break your leg2 ,return to the big virgin jungle1 ,return to your caverns and hill-locked basins1 ,to the stream which has no head-waters1 ,to the pond which was never dug1 ,to the waters which bear no passengers1 ,to the fountain-head which is never dry4 ,if you do not return1 you shall die1 ,cursed by the ,first ,pen 7i4e4 the ,human ,tongue71 ,pierced by the twig of a gomuti-palm1 #cbd ,impaled by a palm thatch-needle1 ,transfixed by a porcupine's quill4 ,bears and ,monkeys ,the ,bear #cbe is believed to be the mortal foe of the ,tiger1 which he sometimes defeats in single combat4 7,bruang1 the ,malay word for 'bear1' has a curious resemblance to our word ',bruin4' #cbf7 ,a story is told of a tame bear which a ,malay left in charge of his house and of his sleeping child while he was absent from home4 ,on his return he missed his child1 the house was in disorder1 as if some struggle had taken place1 and the bear was covered with blood4 ,hastily drawing the conclusion that the bear had killed and devoured the child1 the enraged father slew the animal with his spear1 but almost immediately afterwards he found the carcase of a tiger1 which the faithful bear had defeated and killed1 and the child emerged unharmed from the jungle1 where she had taken refuge4 ,it is unnecessary to point out the similarity of this story to the legend of ,beth-,gelert4 ,it is evidently a local version of the story of the ,ichneumon and the ,snake in the ,pancha-tantra4 #cbg ,monkeys and men have always been associated in native tradition1 and ,malay folklore is no exception to the rule4 ,thus we get the tradition of the great man-like ape1 the ,mawas 7a reminiscence of the orang-outang or mias of ,borneo71 which is said to make shelters for itself in the forks of trees1 and to be born with the blade of a cutlass 7woodknife7 in place of the bone of the forearm1 so that it is able to cut down the undergrowth as it walks through the jungle4 ,it is believed1 moreover1 occasionally to carry off and mate with human kind4 #cbh ,the ,siamang 7,hylobates lar71 #cbi which walks on its hind-legs1 is1 however1 the species which is most commonly associated in legend with the human race2 in fact1 it is not impossible that there may sometimes have been a confusion between its name 7siamang7 and ,semang1 which is the name of one of the aboriginal 7,negrito7 races of the interior4 ,the following ,malay legend1 which ,i took down at ,labu in ,selangor is believed to explain its origin1 and also that of the ,bear3 #ccj-- ,once upon a time her ,highness the ,princess ,telan became the affianced bride of ,si ,malim ,bongsu4 ,after the betrothal ,si ,malim ,bongsu sailed away and did not return when the period of the engagement1 which was fixed at from three to four months1 came to an end4 ,then ,si ,malim ,panjang1 elder brother of ,si ,malim ,bongsu1 decided to take the place of his younger brother1 and be married to the ,princess ,telan4 ,the latter1 however1 repelled his advances1 and he therefore attacked her savagely2 but she turned herself into an ape 7siamang7 and escaped to the jungle1 so that ,si ,malim ,panjang desisted from pursuit4 ,then the ape climbed up into a pagar-anak tree which grew on the sea-shore1 and leaned over the sea1 and there she chanted these words3-- ,o my dear ,malim ,bongsu1 ,you have broken your solemn promise and engagement1 ,and ,i have to take upon myself the form of an ape4 ,now ,si ,malim ,bongsu was passing at the time1 and on recognising the voice of the ,princess ,telan he took a blow-gun and shot her so that she fell into the sea4 ,then he took rose-water and sprinkled it over her1 so that she resumed her natural shape1 and they started to go home together4 ,still1 however1 ,si ,malim ,bongsu would not wed her1 but promised that he would do so when he came back from his next voyage1 whereupon the ,princess chanted these words3-- ,if you do not return within three months ,you will find me turned into an ape4 ,the same course of events1 however1 happened as before4 ,malim ,bongsu did not return at the time appointed2 his elder brother1 ,malim ,panjang once more attacked her1 and1 leaping towards an areca palm1 she once more became an ape1 whereupon she chanted as before3-- ,o my dear ,malim ,bongsu1 ,you have broken your solemn promise and engagement1 ,and ,i am forced to become an ape4 ,again ,malim ,bongsu1 as he passed by1 heard and recognised her voice2 but upon learning that he had been for the second time the cause of his ,princess's troubles1 he exclaimed1 ,better were it for me were ,i nothing but a big fish2 and leaping into the water he disappeared1 and was changed into a big fish as he desired4 ,now the ,princess's nurse 7who was called ,the ,daughter of ,sakembang ,china7 was at the same time transformed into a bear1 and as they were bathing at the time when they were surprised1 and had not time to wash off all the soap 7rice-cosmetic71 the white marks on the breast and brows of the bear and on the breast and brows of the ape 7siamang7 have remained unto this day4 ,occasionally the opposite transformation is believed to take place1 some species of the monkey tribe being supposed to turn into fish4 ,thus the k'ra 7,macacus cynomolgus7 is believed to develop into a species of fish called senunggang1 and of the fish called kalul 7kalui or kalue71 ,sir ,w4 ,e4 ,maxwell writes3 ,the ikan kalul 7is believed7 to be a monkey transformed4 ,some specially favoured observers have seen monkeys half through the process of metamorphosis--half-monkey and half-fish4 #cca ,the species of monkey which is believed to turn into the ikan kalul is1 as ,i was told in ,selangor1 the b'rok or cocoa-nut monkey4 ,berhakim kapada brok is a ,malay proverbial expression which means1 ',to make the monkey judge1' or1 'to go to the monkey for justice4' ,a fable is told by the ,malays of two men1 one of whom planted bananas on the land of the other4 ,when the fruit was ripe each claimed it1 but not being able to come to any settlement they referred the matter to the arbitration of a monkey 7of the large kind called brok74 ,the judge decided that the fruit must be divided2 but no sooner was this done than one of the suitors complained that the other's share was too large4 ,to satisfy him the monkey reduced the share of the other by the requisite amount1 which he ate himself4 ,then the second suitor cried out that the share of the first was now too large4 ,it had to be reduced to satisfy him1 the subtracted portion going to the monkey as before4 ,thus they went on wrangling until the whole of the fruit was gone1 and there was nothing left to wrangle about4 ,malay judges1 if they are not calumniated1 have been known to protract proceedings until both sides have exhausted their means in bribes4 ,in such cases the unfortunate suitors are said to berhakim kapada brok4 #ccb ,the ,wild ,pig and ,other ,animals ,there are several superstitions about the ,wild ,boar which prove that it was not always regarded as an unclean animal4 ,of these the following recipe1 which was given me by a ,jugra 7,selangor7 ,malay1 for turning brass into gold is the most remarkable3-- ,kill a wild pig and rip open its paunch4 ,sew up in this a quantity of old 'scrap' brass1 pile timber over it1 burn it1 and then leave it alone until the grass has grown right over it4 ,then dig up the gold4 ,again1 certain wild boars are believed to carry on their tushes a talisman of extraordinary power1 which is called rantei babi1 or ,wild ,boar's ,chain4 ,this chain consists1 it is asserted1 of three links of various metals 7gold1 silver1 and amalgam71 and is hung up on a shrub by the wild boar when he is enjoying his wallow1 so that it is occasionally stolen by ,malays who know his habits4 ,i may add that1 according to a ,malay at ,langat1 the were-tiger 7rimau jadi-jadian7 occasionally appears in the shape of a wild boar escaping from a grave1 in the centre of which may be afterwards seen the hole by which the animal has escaped4 ,among the modern ,malays avoidance of the flesh of swine and of contact with anything connected with the unclean animal is1 of course1 universal4 ,no tenet of ,el-,islam is more rigidly enforced than this4 ,it is singular to notice1 among a people governed by the ordinances of the ,prophet1 traces of the observance of another form of abstinence enjoined by a different religion4 ,the universal preference of the flesh of the ,buffalo to that of the ,ox in ,malay countries is evidently a prejudice bequeathed to modern times by a period when cow-beef was as much an abomination to ,malays as it is to the ,hindus of ,india at the present day4 ,this is not admitted or suspected by ordinary ,malays1 who would probably have some reason1 based on the relative wholesomeness of buffalo and cow-beef1 to allege in defence of their preference of the latter to the former4 #ccc ,to the above ,i may add that it is invariably the flesh of the ,buffalo1 and not that of the ,ox1 which is eaten sacrificially on the occasion of festivities4 #ccd ,but the flesh of the so-called ,white 7albino7 ,buffalo 7kerbau balar7 is generally avoided as food1 though ,i have known it to be prescribed medicinally 7as in the case of ,raja ,kahar1 a son of ,h4,h4 the ,sultan of ,selangor1 the circumstances of whose illness will be detailed elsewhere74 #cce ,as might be expected1 a story is told by the ,malays to account for this distinction4 ,the general outline of the tale is to the effect that a ,malay boy 7a mere child7 fell into the big rice-bin 7kepok7 in his parents' absence and was suffocated by the rice4 ,after some days the body began to decompose1 and the ooze emanating from the rice-bin was licked up by a buffalo belonging to the boy's parents4 ,the attention of these latter being thus attracted to the rice-bin1 they found therein the remains of their child1 and thereupon cursed the buffalo1 which 7we are led to infer7 became white1 and has remained so ever since4 ,according to one version1 a ground-dove 7tekukur7 was implicated both in the offence and the punishment which followed it4 ,wherefore to this day no man eats of the flesh of either of the offenders4 ,perhaps the most extraordinary transformation in which the ,malays implicitly believe is that of the ,squirrel1 which is supposed to be developed from a large caterpillar called ulat sentadu4 #ccf ,about the ,cat there are many superstitions which show that it is believed to possess supernatural powers4 ,thus it is supposed to be lucky to keep cats because they long for a soft cushion to lie upon1 and so 7indirectly7 wish for the prosperity of their master4 #ccg ,on the other hand1 cats must be very carefully prevented from rubbing up against a corpse1 for it is said that on one occasion when this was neglected1 the badi or ,evil ,principle which resides in the cat's body entered into the corpse1 which thus became endowed with unnatural life and stood up upon its feet4 ,so too the soaking of the cat in a pan of water until it is half-drowned is believed to produce an abundance of rain4 #cch ,it is1 besides1 believed to be extremely unlucky to kill cats4 ,of this superstition ,mr4 ,clifford says3-- ,it is a common belief among ,malays that if a cat is killed he who takes its life will in the next world be called upon to carry and pile logs of wood1 as big as cocoa-nut trees1 to the number of the hairs on the beast's body4 ,therefore cats are not killed2 but if they become too daring in their raids on the hen-coop or the food rack1 they are tied to a raft and sent floating down stream1 to perish miserably of hunger4 ,the people of the villages by which they pass make haste to push the raft out again into mid-stream1 should it in its passage adhere to bank or bathing-hut1 and on no account is the animal suffered to land4 ,to any one who thinks about it1 this long and lingering death is infinitely more cruel than one caused by a blow from an axe2 but the ,malays do not trouble to consider such a detail1 and would care little if they did4 #cci ,before leaving the subject of cats1 ,i must mention the belief that the fresh-water fish called ikan belidah was originally a cat4 ,sir ,w4 ,e4 ,maxwell says that many ,malays refuse to eat it for this reason1 and adds1 ,they declare that it squalls like a cat when harpooned1 and that its bones are very white and fine like a cat's hairs4 #cdj ,a story is also sometimes told to account both for the general similarity of habits of the cat and the tiger and for the fact that the latter1 unlike most of the ,felid1 is not a tree-climber4 ,it is to the effect that the cat agreed to teach the tiger its tricks1 which it did1 with the exception of the art of climbing trees4 ,the tiger1 thinking it had learnt all the cat's tricks1 proceeded to attack its teacher1 when the cat escaped by climbing up a tree2 so the tiger never learnt how to climb and cannot climb trees to this day4 ,even the smallest and commonest of mammals1 such as ,rats and ,mice1 are the objects of many strange beliefs4 ,thus clothes which have been nibbled by rats or mice must not be worn again4 ,they are sure to bring misfortune1 and are generally given away in charity4 #cda ,so too on the ,selangor coast a mollusc called siput tantarang or mentarang is believed to have sprung from a mouse2 and many kinds of charms1 generally addressed to the ,prophet ,joseph 7,nabi ,yusuf71 are resorted to in order to drive away rats and mice from the rice-fields4 ,the following passage describes the general ideas about animal superstitions which prevail on the east coast of the ,peninsula3-- ,the beliefs and superstitions of the ,fisher ,folk would fill many volumes4 ,they believe in all manner of devils and local sprites4 ,they fear greatly the demons that preside over animals1 and will not willingly mention the names of birds or beasts while at sea4 ,instead1 they call them all chweh #cdb--which1 to them1 signifies an animal1 though to others it is meaningless1 and is supposed not to be understanded of the beasts4 ,to this word they tack on the sound which each beast makes in order to indicate what animal is referred to2 thus the pig is the grunting chweh1 the buffalo the chweh that says 'uak1' and the snipe the chweh that cries 'kek-kek4' ,each boat that puts to sea has been medicined with care1 many incantations and other magic observances having been had recourse to1 in obedience to the rules which the superstitious people have followed for ages4 ,after each take the boat is 'swept' by the medicine man with a tuft of leaves prepared with mystic ceremonies1 which is carried at the bow for the purpose4 ,the omens are watched with exact care1 and if they be adverse no fishing-boat puts to sea that day4 ,every act in their lives is regulated by some regard for the demons of the sea and air1 and yet these folk are nominally ,muhammadans1 and1 according to that faith1 magic and sorcery1 incantations to the spirits1 and prayers to demons1 are all unclean things forbidden to the people4 ,but the ,fisher ,folk1 like other inhabitants of the ,peninsula1 are ,malays first and ,muhammadans afterwards4 ,their religious creed goes no more than skin deep1 and affects but little the manner of their daily life4 #cdc #c4 ,,vegetation ,,charms ,the ,vegetation ,spirit of the ,malays follows in some vague and partial way1 to use ,professor ,tylor's words1 from the analogy of the ,animal ,spirit4 ,it is difficult to say1 without a more searching inquiry than ,i have yet had the opportunity of making1 whether ,malay magicians would maintain that all trees had souls 7semangat7 or not4 ,all that we can be certain of at present is that a good many trees are certainly supposed by them to have souls1 such1 for instance1 as the ,durian1 the ,cocoa-nut palm1 and the trees which produce ,eagle-wood 7gharu71 ,gutta ,percha1 ,camphor1 and a good many others4 ,what can be more significant than the words and actions of the men who in former days would try and frighten the ,durian groves into bearing2 or of the toddy-collector who addresses the soul of the ,cocoa-nut palm in such words as1 ,thus ,i bend your neck1 and roll up your hair2 and here is my ivory toddy-knife to help the washing of your face2 #cdd or of the collectors of jungle produce who traffic in ,eagle-wood1 ,camphor1 and ,gutta 7the spirits of the first two of which trees are considered extremely powerful and dangerous7 or1 above all1 of the reapers who carry the ,rice-soul home at harvest time8 ,a special point in connection with the ,malay conception of the vegetation soul perhaps requires particular attention1 viz4 the fact that apparently dead and even seasoned timber may yet retain the soul which animated it during its lifetime4 ,thus1 the instructions for the performance of the rites to be used at the launching of a boat 7which will be found below under the heading ,the ,sea1 ,rivers1 and ,streams7 #cde involve an invocation to the timbers of the boat1 which would therefore seem to be conceived as capable1 to some extent1 of receiving impressions and communications made in accordance with the appropriate forms and ceremonies4 ,so1 too1 a boat with a large knot in the centre of the bottom is considered good for catching fish1 and in strict conformity with this idea is the belief that the natural excrescences 7or knobs7 and deformities of trees are mere external evidences of an indwelling spirit4 ,so1 too1 the fruit of the cocoa-nut palm1 when the shell lacks the three eyes to which we are accustomed1 is believed to serve in warfare as a most valuable protection 7pelias7 against the bullets of the enemy1 and the same may be said in a minor degree of the joints of solid bamboo 7buluh tumpat7 which are occasionally found1 whilst to a slightly different category belong the comparatively numerous examples of ,tabasheer 7mineral concretions in the wood of certain trees71 which are so highly valued by the ,malays for talismanic purposes4 ,such trees as the ,mali mali1 ,rotan jer'nang 7,dragon's-blood rattan71 ,buluh kasap 7rough bamboo71 etc41 are all said to supply instances of the concretions referred to1 but the most famous of them all is without doubt the so-called cocoa-nut pearl1 of which ,i quote the following account from ,dr4 ,denys's ,descriptive ,dictionary of ,british ,malaya4 ,cocoa-nut ,pearls ,the following remarks concerning these peculiar accretions are extracted from ,nature3-- ,during my recent travels1 ,dr4 ,sidney ,hickson writes to a scientific contemporary1 ,i was frequently asked by the ,dutch planters and others if ,i had ever seen 'a cocoa-nut stone4' ,these stones are said to be rarely found 7#a in #bjjj or more7 in the perisperm of the cocoa-nut1 and when found are kept by the natives as a charm against disease and evil spirits4 ,this story of the cocoa-nut stone was so constantly told me1 and in every case without any variation in its details1 that ,i made every effort before leaving to obtain some specimens1 and eventually succeeded in obtaining two4 ,one of these is nearly a perfect sphere1 #ad mm4 in diameter1 and the other1 rather smaller in size1 is irregularly pear-shaped4 ,in both specimens the surface is worn nearly smooth by friction4 ,the spherical one ,i have had cut into two halves1 but ,i can find no concentric or other markings on the polished cut surfaces4 ,dr4 ,kimmins has kindly submitted one-half to a careful chemical analysis1 and finds that it consists of pure carbonate of lime without any trace of other salts or vegetable tissue4 ,i should be very glad if any of your readers could inform me if there are any of these stones in any of the museums1 or if there is any evidence beyond mere hearsay of their existence in the perisperm of the cocoa-nut4 #cdf ,on this letter ,mr4 ,thiselton ,dyer makes the following remarks3--,dr4 ,hickson's account of the calcareous concretions occasionally found in the central hollow 7filled with fluid--the so-called 'milk'7 of the endosperm of the seed of the cocoa-nut is extremely interesting4 ,it appears to me a phenomenon of the same order as tabasheer1 to which ,i recently drew attention in ,nature4 ,the circumstances of the occurrence of these stones or 'pearls' are in many respects parallel to those which attend the formation of tabasheer4 ,in both cases mineral matter in palpable masses is withdrawn from solution in considerable volumes of fluid contained in tolerably large cavities in living plants2 and in both instances they are monocotyledons4 ,in the case of the cocoa-nut pearls the material is calcium carbonate1 and this is well known to concrete in a peculiar manner from solutions in which organic matter is also present4 ,in my note on tabasheer ,i referred to the reported occurrence of mineral concretions in the wood of various tropical dicotyledonous trees4 ,tabasheer is too well known to be pooh-poohed2 but some of my scientific friends express a polite incredulity as to the other cases4 ,i learn1 however1 from ,prof4 ,judd1 ,f4,r4,s41 that he has obtained a specimen of apatite found in cutting up a mass of teak-wood4 ,the occurrence of this mineral under these circumstances has long been recorded2 but ,i have never had the good fortune to see a specimen4 #cdg ,the ,durian ,the ,durian tree 7for an account of whose famous fruit the classical description in ,wallace's ,malay ,archipelago may be referred to7 is a semi-wild fruit-tree1 whose stem frequently rises to the height of some eighty or ninety feet before the branches are met with4 ,it is generally planted in groves1 which are often to be found in the jungle when all other traces of former human habitation have completely disappeared1 though even then its fruit1 if tradition says true1 is as keenly fought over by the denizens of the forest 7monkeys1 bears1 and tigers7 as ever it was by their temporary dispossessors4 ,interspersed among the ,durian trees will be found numerous varieties of orchard trees of a less imperial height1 amongst which may be named the ,rambutan1 #cdh ,rambei1 #cdi ,lansat1 #cej ,duku1 #cea ,mangostin1 #ceb and many others4 ,a small grove of these trees1 which was claimed by the late ,sultan ,abdul ,samad of ,selangor1 grew within about a mile of my bungalow at ,jugra1 and ,i was informed that in years gone by a curious ceremony 7called ,menyemah durian7 was practised in order to make the trees more productive4 ,on a specially selected day1 it was said1 the village would assemble at this grove1 and 7no doubt with the usual accompaniment of the burning of incense and scattering of rice7 the most barren of the ,durian trees would be singled out from the rest4 ,one of the local ,pawangs would then take a hatchet 7beliong7 and deliver several shrewd blows upon the trunk of the tree1 saying3-- ,will you now bear fruit or not8 ,if you do not ,i shall fell you4 #cec ,to this the tree 7through the mouth of a man who had been stationed for the purpose in a ,mangostin tree hard by7 was supposed to make answer3-- ,yes1 ,i will now bear fruit2 ,i beg you not to fell me4 #ced ,i may add that it was a common practice in the fruit season for the boys who were watching for the fruit to fall 7for which purpose they were usually stationed in small palm-thatch shelters7 to send echoing through the grove a musical note1 which they produced by blowing into a bamboo instrument called tuang-tuang4 ,i cannot1 however1 say whether this custom now has any ceremonial significance or not1 though it seems not at all unlikely that it once had4 #cee ,the ,malacca ,cane ,no less distinct are the animistic ideas of the ,malays relating to various species of the ,malacca-cane plant4 ,mr4 ,wray of the ,perak ,museum writes as follows3-- ,a ,malacca-cane with a joint as long as the height of the owner will protect him from harm by snakes and animals1 and will give him luck in all things4 ,what is called a samambu bangku #cef or baku1 possesses the power of killing any one even when the person is only slightly hurt by a blow dealt with it4 ,these are canes that have died down and have begun to shoot again from near the root4 ,they are very rare1 one of eighteen inches in length is valued at six or seven dollars1 and one long enough to make a walking stick of1 at thirty to fifty dollars4 ,at night the rotan samambu plant is said to make a loud noise1 and1 according to the ,malays1 it says1 ',bulam sampei1 bulam sampei1' #ceg meaning that it has not yet reached its full growth4 ,they are often to be heard in the jungle at night1 but the most diligent search will not reveal their whereabouts4 ,the rotan manoh #ceh is also said to give out sounds at night4 ,the sounds are loud and musical1 but the alleged will-o'-the-wisp character of the rattans which are supposed to produce them seems to point to some night-bird1 tree-frog1 or lizard as being the real cause of the weird notes1 though it is just possible that the wind might make the rattan leaves vibrate in such a way as to cause the sounds4 #cei ,in ,selangor it is the stick-insect 7keranting7 which is believed to be the embodiment of the ,malacca-cane spirit 7,hantu ,samambu71 by which last name it is most commonly called4 ,these stick-insects are believed by the ,selangor ,malays to produce the sounds to which ,mr4 ,wray refers1 and in order to account for their peculiar character a story is told1 the main features of which are as follows3-- ,once upon a time a married couple fell out1 and the husband surreptitiously introduced stones into the cooking-pot in place of the yams which his wife was cooking4 ,then he went off to climb for a cocoa-nut1 and as he climbed1 he mocked her by calling out ,masak belum8 ,masak belum8 7,are they cooked yet8 ,are they cooked yet874 ,what she did by way of retaliation is not clear1 but as he climbed and mocked her1 she is said to have retorted1 ,panjat belum8 ,panjat belum8 7,have you climbed it yet8 ,have you climbed it yet871 a reply which clearly shows that her woman's wit had been at work1 and that she was not going to allow her husband to get the better of her4 #cfj ,however this may be1 a deadlock ensued1 the result of which was that both parties were transformed into stick-insects1 but were yet condemned to mock each other as they had done during the period of their human existence4 ,i have often from my boat1 during dark nights on the ,langat river1 listened to the weird note which my ,malays invariably ascribed to these insects1 and which is not inaptly represented by one of the ,malay names for them1 viz4 belum-belam4 ,i have not yet1 however1 succeeded in identifying the real producer of the note1 of which all ,i can say at present is1 that although it may not be itself discoverable1 the ,malays look upon it as a certain guide to the localities where the ,malacca-canes grow4 ,the ,tualang or ,sialang ,tree ,so too of the ,tualang-tree ,mr4 ,wray writes3-- ,one of the largest and stateliest of the forest trees in ,perak is that known as ,toallong1 or ,toh ,allong2 #cfa it has a very poisonous sap1 which produces great irritation when it comes in contact with the skin4 ,two ,chinamen who had felled one of these trees in ignorance1 had their faces so swelled and inflamed that they could not see out of their eyes1 and had to be led about for some days before they recovered from the effects of the poison4 ,their arms1 breasts1 and faces were affected1 and they presented the appearance of having a very bad attack of erysipelas4 ,these trees are supposed to be the abiding-places of hantu1 or spirits1 when they have large hollow projections from the trunk1 called rumah hantu1 or spirit houses4 ,these projections are formed when a branch gets broken off near the trunk1 and are quite characteristic of the tree4 ,there are sometimes three or four of them on a large tree1 and the ,malays have a great objection to cutting down any that are so disfigured1 the belief being that if a man fells one he will die within the year4 ,as a rule these trees are left standing when clearings are made1 and they are a source of trouble and expense to planters and others1 who object to their being left uncut4 ,the following series of events actually happened3--,a ,malay named ,panda ,tambong undertook1 against the advice of his friends1 to fell one of the ,toh ,allong trees1 and he almost immediately afterwards was taken ill with fever1 and died in a few weeks' time4 ,shortly after this some men were sitting plaiting ataps #cfb under the shade of another of these ill-omened trees1 when1 without any warning1 a large branch fell down1 breaking the arm of one man1 and more or less injuring two others4 ,there was not a breath of wind at the time1 or anything else likely to determine the fall of the branch4 ,after this it was decided to have the tree felled1 as there were coolie houses nearly under it4 ,there was great difficulty in getting any one to fell it4 ,eventually a ,penang ,malay undertook the job1 but stipulated that a ,pawang1 or sorcerer1 should be employed to drive away the demons first4 ,the ,pawang hung pieces of white and red cloth on sticks round the tree1 burnt incense in the little contrivances made of the split leaf-stalks of the bertam palm1 used by the ,malays for that purpose1 cut off the heads of two white fowls1 sprinkled the blood over the trunk1 and in the midst of many incantations the tree was felled without any mishap2 but1 strange to say1 the ,pawang1 who was a haji #cfc and a slave-debtor of the ,toh ,puan ,halimah1 died about nine months afterwards4 #cfd ,there appears to be very little reason to doubt that the word ,tualang 7',toh ,alang or ,sialang7 is the name not of a particular species of tree1 but rather the generic name of all trees in which wild bees have built their nests1 so that in reality it simply means a ,bee-,tree4 ,i have not yet succeeded in obtaining any of the ,malay charms used by the collectors of these bees' nests1 except such as are used by ,sakais under ,malay influence on the ,selangor coast1 the ,sakais being most usually the collectors4 ,some of these latter1 however1 were pure ,malay charms1 and may perhaps be considered1 in the absence of charms collected from ,malays1 as evidence of at least secondary importance4 ,one of these charms commences as follows3-- ,here is the ,peeling-knife1 the knife with the long handle1 ,stuck into the buttress of a ,pulai-,tree4 #cfe ,and another1 which is almost word for word the same1 as follows3-- ,here is the ,peeling-knife1 the knife with the long handle1 ,with which to stab 7lit4 peck at7 the buttress of the ,pulai-,tree4 #cff ,it will be noticed that both refer to the ,pulai-tree by name1 and not to the ,tualang4 ,the footnote which ,i here quote with reference to the customs of ,siak is1 almost word for word1 equally true of the ,bee-,trees in ,selangor4 #cfg ,other haunted trees 7pokok berhantu7 are the ,jawi-jawi1 the ,jelotong1 and ,berombong1 of which the following tradition will perhaps suffice3-- ,all trees1 according to ,malay tradition1 were planted by 'the ,prophet ,elias1' #cfh and are in the ',prophet ,noah's' charge4 ,in the days of ,king ,solomon1 trees could speak as well as birds and animals1 and several of the trees now to be seen in the forest are really metamorphosed human beings4 ,such are the ',jelotong' and the ',berombong1' which in the days of ,king ,solomon were bosom friends1 until there broke out between them an unfortunate quarrel1 which terminated in ',si ,jelotong's' lacing the skin of ',si ,berombong' all over with stabs from his dagger1 the effect of which stabs remains visible to this day4 ,si ,berombong1 on the other hand1 cursed ,si ,jelotong with his dying breath1 praying that he might be turned into a tree without any buttresses to support his trunk1 a prayer which was1 of course1 duly fulfilled4 ,thus originated the lack of buttresses at the base of the former tree1 and the laced and slashed bark of the latter4 ,the ,lime-,tree ,yet another tree whose spirit is the object1 as it were1 of a special cult1 #cfi is the lime-tree1 which is revered and looked up to almost as their chief patron by the theatrical players 7orang ma'yong7 of ,penang4 ,the invocations addressed to this spirit show that1 as in most branches of magic1 every part of the tree had its appropriate alias4 ,thus the root was called the ,seated ,prince1 the trunk the ,standing ,prince1 the bark the ,prince ,stretching ,himself1 the boughs the ,stabbing ,prince1 the leaves the ,beckoning ,prince1 the fruit the ,prince loosing an arrow4 ,the ,eagle-wood ,tree ,the following account of ,eagle-wood and of the tree which produces it is quoted from the ,journal of the ,straits ,asiatic ,society3-- ,in ,crawfurd's ,dictionary of the ,malay ,archipelago #cgj ,i find the following3--',agila1 the ,eagle-wood of commerce4--,its name in ,malay and ,javanese is kalambak or kalambah1 but it is also known in these languages by that of gharu or kayu gharu1 gharu-wood1 a corruption of the ,sanskrit agahru4444 ,there can be no doubt but that the perfumed wood is the result of disease in the tree that yields it1 produced by the thickening of the sap into a gum or resin4' ,this ',eagle-wood of commerce1' under its more familiar name gharu1 is one of the rarest and most valuable products of our ,malayan jungles1 and the following notes may be of interest4 ,they are the result of inquiries amongst the ,malays and ,pawangs in ,ulu ,muar and ,johol1 and ,i am indebted to ,mr4 ,l4 ,j4 ,cazalas for much assistance in obtaining the information contained in them4 ,the gharu-tree is a tall forest tree1 sometimes reaching the size of fifteen feet in diameter4 ,the bark is of a silvery gray colour1 and the foliage close and dense1 of a dark hue4 ,the ,malay name for the tree is tabak1 and no other may be used by the ,pawang when in search of the kayu gharu4 #cga ,gharu1 the diseased heart-wood of the tabak1 is found in trees of all sizes1 even in trees of one foot in diameter1 thus showing that the disease attacks the tree at an early stage4 ,the gharu is found in pockets1 and may sometimes be discovered by the veins which run to these pockets4 ,in other trees the veins are absent1 which renders the process of searching more difficult4 ,the tree is generally cut down and left to rot1 which exposes the gharu in about six months4 ',pockets' are found to contain as much as #ajd catties2 a single tree has been known to yield #djj catties4 #cgb ,gharu is seldom found in the sap-wood1 generally in the heart-wood or teras4 ,many tabak-trees do not contain gharu at all4 ,to select the right trees is the special province of the ,pawang or wise man4 ,the tabak-trees are under the care of certain hantu or wood-spirits1 and it would be hopeless for the uninitiated to attempt to find gharu2 even the ,pawang has to be very careful4 ,the following is the process as far as ,i have been able to ascertain it3-- ,on the outskirts of the forest the ,pawang must burn incense1 and repeat the following charm or formula3-- ,homali hamali #cgc matilok 7mandillah 87 serta kalam mandiyat serta teboh4 ,turun suhaya #cgd trima suka turun kadim serta aku kabul kata gharu mustajak #cge kata ,allah ,berkat la ilaha il'allah4 ,hei ,putri ,belingkah1 #cgf ,putri ,berjuntei1 ,putri ,menginjan #cgg aku meminta isi tabak4 ,ta'boleh di surohkan1 ta'boleh lindong kapada aku kalau di-suroh di-lindong-kan biar durka kapada tuhan4 ,there is no pantang gharu except that the words isi and tabak must be used instead of tras and gharu4 #cgh ,he then proceeds to search for a likely tree1 and upon finding one he again burns incense and repeats the spell as above4 ,the tree having been cut down1 the next thing is to separate the gharu from the sap-wood4 ,the best way is to let the tree rot1 but the ,pawang is often hard-up1 and does not mind wasting some of the gharu in his hurry to realise4 ,the following are said to be the tests for finding gharu in a standing tree3-- #a4 ,the tree is full of knots4 7,berbungkol47 #b4 ,the bark full of moss and fungus4 7,bertumuh berchandawan47 #c4 ,heart-wood hollow4 7,berlobang47 #d4 ,bark peeling off4 7,bergugor kulit47 #e4 ,a clear space underneath4 7,mengelenggang47 #f4 ,stumps jutting out4 7,berchulak47 #g4 ,tree tapering4 7,bertirus47 #h4 ,the falling of the leaves in old trees4 ,there are great differences in the quality of gharu1 and great care is taken in classifying them4 ,it requires a skilled man to distinguish between some of the varieties4 ,the names are as follow3-- #a4 ,chandan4 #cgi #b4 ,tandok4 #c4 ,menjulong-ulong4 #chj #d4 ,sikat4 #e4 ,sikat ,lampam4 #cha #f4 ,bulu ,rusa4 #g4 ,kemandangan4 #h4 ,wangkang4 ,the chandan 7pada tiada champur7 is oily1 black1 and glistening4 ,it sinks in water4 ,the tadak very closely resembles the chandan4 ,the menjulong-ulong may be distinguished from the chandan and the tandok by its length and small breadth4 ,splinters1 #cf inches long1 have been found evidently from veins1 not pockets4 #chb ,sikat 7bertabun champur kubal dan teras71 fibrous1 with slight lustre1 will just float in water4 ,black and white streaks4 ,sikat lampam--the same as sikat1 only white streaks more prominent4 ,bulu ,rusa will float in water1 fibrous1 generally of a yellow colour4 ,kemandangan floats in water1 whitish1 fibrous fragments small4 ,wangkang floats in water1 fibrous blocks whitish in colour4 ,the chandan tree differs from other gharu-trees in having a maximum diameter of about #a #a_/b feet1 and very soft sap-wood4 ,gharu varies in price between #bjj and #ej dollars a pikul #chc according to the variety4 ,the chandan and the tandok are the most valuable4 ,chinese and ,malays burn it in their houses on high days and festivals--the latter generally take a supply with them on the pilgrimage to ,mecca4 ,the better varieties are used in the manufacture of aromatic oils4 #chd ,before setting out to search for gharu1 the gharu-wizard burns incense and repeats these words1 ,o ,grandsire ,duita1 ,divinity of ,eagle-wood1 if you are far1 be so good as to say so2 if you are near1 be so good as to say so1 and then sets out on his quest4 ,on finding a karas-tree he chops the bark of the trunk lightly with his cutlass1 and then puts his ear to the trunk to listen4 ,if he hears a kind of low singing1 or rather whispering noise 7bunyi ting ting7 in the tree1 he takes this as a signification that the tree contains gharu 7isi71 #che and after marking the bark with a cross 7silang ampat7 he collects wood to build a temporary shelter 7pondong7 for himself1 and when about to plant the first post repeats the following charm3-- ,o ,grandsire ,batara of the ,earth1 ,earth-,genie1 ,earth-,spirit1 ,idol of ,iron1 ,son of ,wani1 ,solitary ,wani1 ,son of ,wayah1 ,bandan the ,solitary1 ,i ask you to show me 7an eagle-wood tree71 ,if you do not do so ,you shall be a rebel against ,god1 etc4 ,the result of this invocation is1 or should be1 that the gharu-spirit appears to the wizard 7generally1 no doubt1 in a dream71 and informs him what kind of sacrifice he requires on this particular occasion4 ,whatever kind of sacrifice is asked for1 must of course be given1 with the exception of a human sacrifice which1 as it is expressly stated1 may be compounded by the sacrifice of a fowl4 ,when the tree has been felled you must be exceedingly careful to see that nobody passes between the end of the fallen trunk and the stump2 whoever does so will surely be killed by the eagle-wood spirit1 who is supposed to be extremely powerful and dangerous4 ,i myself received a warning to this effect from some ,labu ,malays when ,i saw one of these trees felled4 ,malays maintain that men are frequently killed by this spirit 7mati de' ,hantu ,gharu71 but that they may be recalled to life if the following recipe is acted upon3--,take two 'cubits' 787 of ',panchong leaves' 7daun panchong dua heta71 flowers of the sunting mambang1 and 'bullock's eye' limes 7limau mata kerbau71 squeeze the limes787 and rub them over the corpse1 saying1 ',sir ,allah6 ,sir ,mangga ,tangan6 ,god's ,essence is in your heart 7lit4 liver74 ,god's attributes are in your eyes4 ,go and entertain the male ,borer-,bee that is in your heart and liver4' ,the dead man will then revive and stand upon his feet4 ,the most important point about eagle-wood1 however1 from the animistic point of view1 is the ,pawang's use of the gharu merupa1 a strangely shaped piece of eagle-wood which possesses a natural resemblance to some animal or bird4 ,it is believed to contain the soul of the tree1 and therefore is always1 when possible1 carried by the collectors of eagle-wood in the belief that it will aid them in their search4 ,i myself once owned one of these gharu merupa1 which possessed a remarkable resemblance to a bird4 ,this appears to me very fairly sufficient evidence to prove that the tree-soul is not supposed by the ,malays necessarily to resemble a tree4 #chf ,camphor ,the following account of the superstitious notions connected with the search for ,camphor 7kapur ,barus7 is extracted from a paper by ,messrs4 ,h4 ,lake and ,h4 ,j4 ,kelsall #chg3-- ,the chief interest attaching to the ,kapur ,barus in ,johor lies in the superstitions connected with the collection of the camphor by the natives1 or ,orang ,hulu4 #chh ,amongst these superstitions the most important is the use of a special language1 the subject of the present paper1 which has been the means of preserving some remnants of the aboriginal dialects of this part of the ,malay ,peninsula4 ,this language is called by the ,orang ,hulu ,pantang ,kapur2 pantang means forbidden or tabooed1 and in this case refers to the fact that in searching for the camphor the use of the ordinary ,malay language is pantang1 or forbidden4 ,in addition to this there are restrictions as to food1 etc4 ,this ,camphor language is first referred to by ,mr4 ,logan in his account of the aboriginal tribes of the ,malay ,peninsula1 #chi and he gives a list of eighty words1 thirty-three of which are ,malay or derived from ,malay4 ,the ,jakuns believe that there is a bisan1 or spirit1 which presides over the camphor-trees1 and without propitiating this spirit it is impossible to obtain the camphor4 ,this bisan makes at night a shrill noise1 and when this sound is heard it is a sure sign that there are camphor-trees near at hand4 7,this bisan is really one of the ,cicadas which are so numerous in the ,malayan jungles47 ,when hunting for camphor the natives always throw a portion of their food out into the jungle before eating1 as an offering to the bisan4 ,no prayers are offered up1 but all food must be eaten dry1 i4e4 without sumbul1 #cij or stewed fish1 or vegetables4 ,salt must not be pounded fine2 if it is eaten fine1 the camphor when found will be in fine grains2 but if eaten coarse the grains of camphor will be large4 ,in rainy weather the cry of the bisan is not heard4 ,at certain seasons regular parties of ,jakuns1 and sometimes ,malays1 go into the jungle to search for camphor1 and they remain there as long as three or four months at a time4 ,not only must the men who go into the jungle to search for the camphor speak the ',pantang ,kapur1' but also the men and women left at home in the ,kampongs4 ,the camphor occurs in the form of small grains deposited in the cracks in the interior of the trunk of the tree4 ,camphor is only found in the older trees1 and not in all of these1 and to obtain it the tree must be cut down and split up4 ,there are certain signs which indicate when a tree contains camphor1 one of which is the smell emitted from the wood when chipped4 ,a man who is skilled in detecting the presence of camphor is called ,penghulu ,kapur4 #cia ,the camphor when taken away from the tree is washed1 and all chips of wood and dirt carefully removed1 and it is then sold to ,chinese traders at ,kwala ,indau at prices varying according to the quality from #ae to #dj per katti4 ,the ,camphor language consists in great part of words which are either ,malay or of ,malay origin1 but contains1 as above mentioned1 a large number of words which are not ,malay1 but which are presumably remnants of the original ,jakun dialects1 which are apparently almost obsolete otherwise in the ,indau and ,sembrong districts of ,johor4 #cib ,gutta-percha ,the trees from which ,gutta-percha is taken are also supposed to be inhabited by a spirit2 but this1 the ,gutta-spirit1 being far less dangerous than the ,eagle-wood spirit1 fewer precautions are taken in dealing with it4 ,in the invocation addressed to the ,gutta-spirit1 the petitioner asks for the boon of a drop of the spirit's blood1 which of course is an indirect way of asking for the tree's sap4 ,here is a specimen of the charms used by the gutta-collectors3-- ,ho1 ,prince ,s'ri ,bali1 ,prince ,s'ri ,bandang1 ,i wish to crave the boon of a drop of blood2 ,may the yield be better than from this notch of mine4 7,here the speaker notches the tree47 ,if it be not better ,you shall be a rebel unto ,god1 etc4 #cic ,the ,cocoa-nut ,palm ,the following instructions to be followed by toddy-collectors 7who tap the ,cocoa-nut palm for its juice1 which is boiled into sugar7 were given me by a ,kelantan ,malay 7',che ,abas of ,klanang73-- ,when you are about to set foot against the base of the trunk 7i4e4 to start climbing7 repeat these lines3-- ,peace be with you1 ,o ,abubakar6 ,drowse not as you keep watch and ward in the heart of this tree 7umbi74 ,here climb half-way up and say3-- ,peace be with you1 ,little ,sister1 ,handmaiden ,bidah1 ,drowse not as you keep watch and ward in the middle of the trunk1 ,come and accompany me on my way up this tree4 ,here climb up among the leaf-stalks1 lay hold of the central shoot1 give it three shakes1 and say-- ,peace be with you1 ,little ,sister1 ,youngest of the ,princesses1 ,drowse not as you keep watch and ward over the central shoot1 ,do you accompany me on my way down this tree4 ,now commence by bending down one of the blossom-sheaths1 lay hold of the central shoot1 and thrice repeat the following lines3-- ,peace be with your ,highnesses1 ,princesses of the ,shorn ,hair and 7perpetual7 ,distillation1 ,who are 7seen7 in the curve 7lit4 swell7 and the ebbing away of the ,blossom-sheath1 ,of the ,blossom-sheath ,si ,gedebeh ,mayang1 ,seven ,princesses who are the ,handmaidens of ,si ,mayang4 7,here the speaker addresses the soul 7or rather souls7 of the tree47 ,come hither1 ,little ,one1 come hither1 ,come hither1 ,tiny ,one1 come hither1 ,come hither1 ,bird1 come hither1 ,come hither1 ,filmy ,one1 come hither4 ,thus ,i bend your neck1 ,thus ,i roll up your hair1 ,and here is an ,ivory ,toddy-knife to help the washing of your face4 ,here is an ,ivory ,toddy-knife to cut you short1 ,and here is an ,ivory ,cup to hold under you1 ,and there is an ,ivory ,bath that waits below for you4 ,clap your hands and splash in the ,ivory ,bath1 ,for it is called the ',sovereign ,changing ,clothes4' #cid ,rules for planting various ,crops ,the following rules have an evident bearing upon the subject of vegetable animism4 ,they were collected at ,langat1 in ,selangor3-- ,the time to plant ,sugar-cane is at noon3 this will make it sweeter1 by drying up the juice and leaving the saccharine matter4 ,if you plant it in the early morning its joints will be too long1 if in the middle of the day they will be short4 ,plant ,maize with a full stomach1 and let your dibble be thick1 as this will swell the maize ear4 ,for ,plantains 7or ,bananas7 you must dig a big hole1 and the evening is the time to plant them4 ,the evening is the quicker1 and if planted after the evening meal they fill out better4 ,plant ,sweet ,potatoes on a starry night to ensure their filling out properly 7by getting plenty of eyes87 ,plant ,cucumbers and ,gourds on a dark moonless night1 to prevent them from being seen and devoured by fire-flies 7api-api74 ,plant ,cocoa-nuts when the stomach is overburdened with food 7kalau kita 'nak sangat berak72 run quickly and throw the cocoa-nut into the hole prepared for it without straightening the arm2 if you straighten it the fruit-stalk will break4 ,plant them in the evening1 so that they may bear fruit while they are still near the ground4 ,when you pick seed cocoa-nuts off the tree somebody should stand at the bottom of the tree and watch whether the monkey-face of each seed cocoa-nut1 as it is thrown down1 turns either towards himself or the base of the tree1 or whether it looks away from both4 ,in the former case the seed will be good1 in the latter it is not worth planting4 ,plant ,rice in the early morning1 about five1 because that is the hour at which infants 7the ,rice ,soul being considered as an infant7 get up4 ,the ,cultivation of ,rice ,the most important contribution of the ,malays to the animistic theory of vegetation is perhaps to be found in the many strange ceremonies with which they surround the culture of ,rice4 ,in order to properly understand the significance of these ceremonies1 however1 a proper understanding of the ,malay system of rice-planting is essential1 and ,i therefore quote in extenso a description of rice-culture1 which possesses the additional interest of being translated from the composition of a ,malay3 #cie-- ,it is the established custom in ,malacca territory to plant rice once a year1 and the season for doing so generally falls about the month of ,zilkaidah or ,zilhijah4 #cif ,in starting planting operations1 however1 the object is1 if possible1 to coincide with the season when the ,west wind blows1 because at that time there are frequent rains1 and accordingly the earth of the rice-field becomes soft and easy to plough4 ,moreover1 in planting rice it is an invariable rule that there must be water in the field1 in order that the rice may sprout properly2 though1 on the other hand1 if there is too great a depth of water the rice is sure to die4 ,it has also been observed that as a rule the season of the ,west wind coincides with the fourth month #cig of the ,chinese calendar1 and sometimes also with the month of ,zilkaidah or ,zilhijah4 #cih #b4 ,in olden time the order of planting operations was as follows3--,first1 the elders had to hold a consultation with the ,pawang2 then the date was fixed2 then ,maulud #cii prayers were read over the 'mother-seed1' and benzoin1 7incense7 supplied by the ,pawang1 was burned2 then all the requisites for rice-planting were got ready1 viz43-- 7#a7 ,a strong buffalo 7to pull the plough74 7#b7 ,a plough with its appurtenances 7to turn over the earth and the short weeds74 7#c7 ,a harrow with its appurtenances 7to level and break up small the clods of earth left by the plough74 7#d7 ,a roller with its appurtenances 7to knock down the long weeds1 such as sedges1 in fields that have lain fallow for a long while74 7#e7 ,a wood-cutter's knife1 to mend any of the implements that may get out of order at the time of ploughing4 7#f7 ,a hoe to repair the embankments and level the higher grounds4 7#g7 ,a scythe #djj to cut the long weeds4 7#h7 ,and a whip to urge the buffalo on if he is lazy4 #c4 ,when the proper season has arrived for beginning the work of planting1 and the elders have come to an agreement with the ,pawang1 then on some ,friday after the service in the ,mosque the ,penghulu addresses all the people there present1 saying that on such a day of the month every one who is to take part in rice-cultivation must bring to the ,mosque half a quart of grain 7for 'mother-seed'7 in order that ,maulud prayers may be read over it4 7,at that time ketupats #dja and lepats #djb are prepared for the men who are to read those prayers47 ,when the ,maulud prayers are over1 every man goes down to the rice-field1 if possible on the same day or the next one1 in order to begin ploughing the nursery plot1 that is1 the plot which is near his house or in which he has been in the habit of sowing the seed every year4 ,but if a man has a great number of plots1 he will begin by ploughing half of them1 and then at the end of the month of ,zilhijah he must diligently prepare the nursery plot so as to be ready in about ten days' time4 ,of ,sowing #d4 ,before sowing one must first of all lay out the grain1 both the seed-grain and the 'mother-seed1' each separately1 to dry4 ,it must then be soaked in a vessel 7a bucket or pot7 for two days and two nights1 after which it is taken out1 strained and spread quite evenly on a mat with fresh leaves 7areca-nut fronds are best71 and every afternoon one must sprinkle water on it in order that the germ may quickly break through1 which will happen probably in two days' time or thereabouts4 #e4 ,while the seed is soaking1 the nursery plot must be carefully prepared2 that is to say1 it must be ploughed over again1 harrowed1 levelled1 ditched1 and the soil allowed to settle2 the embankments must be mended1 and the surface made smooth4 ,when the germs have sprouted the seed is taken to the nursery plot4 ,benzoin supplied by the ,pawang is burnt1 and the plot sprinkled with tepong tawar4 #djc ,then a beginning is made by sowing the 'chief of the seed1' i4e4 'mother-seed1' in one corner of the nursery prepared for the purpose1 and about two yards square2 afterwards the rest of the seed is sown all over the plot4 ,it is well to sow when the plot contains plenty of water1 so that all the germs of the seed may be uppermost1 and the roots may not grow long1 but may be pulled up easily4 ,the time for sowing must be during the dark half of the month1 so that the seedlings may be preserved from being eaten by insects4 #djd ,three days after the seed is sown the young shoots begin to rise like needles1 and at that time all the water should be drawn off the plot2 after seven days they are likened to a sparrow's tail1 and about the tenth or fifteenth day they break out into blades4 ,at that period the water is again let into the plot1 little by little1 in order that the stalks of the seedlings may grow thick4 ,the seedlings have to remain in the nursery for at least forty or forty-four days from the time of sowing before they are sufficiently grown2 it is best to let them remain till they are about seventy days old4 #f4 ,while the seedlings are in the nursery the other plots are being ploughed1 one after another2 and this is called the first ploughing4 ,then the embankments are mended and re-formed with earth1 so that the water in the field may not escape and leave it dry4 ,after the embankments have been mended the harrowing begins3 a start is made with the plot that was first ploughed 7other than the nursery plot71 for there the earth will have become soft1 and the weeds being rotten after many days of soaking in the water will form a sort of manure4 ,each plot is so dealt with in its turn4 ,then all have to be ploughed once more 7which is called the second ploughing7 and harrowed again2 for the first harrowing merely breaks up the clods of earth1 and a second is required to reduce them to a fine state and to kill the weeds4 ,most people1 having first used an iron harrow1 use a wooden one for the second harrowing1 in order that the earth may be broken up quite fine4 ,their rice is sure to thrive better than that of people who are less careful2 for in rice-planting1 as the saying goes1 there is 'the plighted hope of good that is to come1' in the way of bodily sustenance ,i mean4 ,so day by day the different plots are treated in the way that has been described in connection with the nursery plot in paragraph #e above4 ,of ,planting #g4 ,when the seedling rice has been in the nursery long enough1 and the fields are clean and ready for planting 7which will be about the month of ,safar1 or ,august7 the seedlings are pulled up and tied together with strips of dried palas #dje leaves into bundles of the size known as sachekak 7i4e4 the space enclosed by the thumb and the index finger when their ends meet74 ,if the roots and blades are long the ends can be clipped a little1 and the roots are then steeped in manure4 ,this manure is made of buffalo bones burnt with chaff till they are thoroughly calcined1 and then pounded fine1 passed through a sieve and mixed with mud3 that is the best kind of manure for rice-planting1 and is known as 'stock manure4' 7,it can also be applied by merely scattering it in the fields4 ,in that case1 after cutting off the ends of the blades1 the seedlings are planted1 and afterwards1 when they are green again and appear to be thriving1 the manure is scattered over the whole field4 ,there are some places1 too1 where no manure at all is used because of the perennial richness of the soil47 ,afterwards the seedlings are allowed to remain exposed to the air for about two nights1 and then taken to the field to be planted4 ,the bundles are broken up1 and bunches of four or five plants together are planted at intervals of a span all over the different plots till all are filled up4 ,if there are very many plots1 ten or fifteen female labourers can be engaged to assist in planting1 and likewise in pulling up the seedlings1 at a wage of four cents for every hundred bundles4 ,of the ,rice after it has been ,transplanted #h4 ,ten days after the young rice has been transplanted it recovers its fresh green colour2 in thirty days the young shoots come out2 in the second month it increases more and more1 and in the third it becomes even all over4 ,after three months and a half its growth is stayed1 and in the fourth month it is styled bunting kechil4 ,at that stage the stalk has only five joints1 and from that period it must be fumigated daily till the grain appears4 ,about the time when the stalk has six joints it is called bunting besar2 in forty days more the grain is visible here and there1 and twenty days later it spreads everywhere4 ,at this time all the water in the field must be drawn off so that the grain may ripen quickly4 ,after five or six days it ripens in patches1 and a few days later the rice is altogether ripe4 ,from the time of transplanting to the time when it is ripe is reckoned six months1 not counting the days spent in ploughing and in growing it in the nursery1 which may be a month or two1 or even 7if there are many plots7 as much as three months to the end of the ploughing4 ,of ,reaping and taking the ,soul of the ,rice #i4 ,when one wishes to begin reaping the grain one must first have the ,pawang's permission1 and burn benzoin supplied by him in the field4 ,the following implements must be got ready1 viz43-- 7#a7 ,a small basket to hold the rice cut first1 known as the ',soul of the ,rice' 7semangat padi74 7#b7 ,a jari lipan #djf to put round the small basket4 7#c7 ,a string of terap #djg bark to tie up the rice that is cut first4 7#d7 ,a small stem of bamboo1 of the variety known as buloh kasap1 with a flag attached1 which is to be planted in the small basket as a sign of the ',soul of the ,rice' that has been cut first4 7#e7 ,a small white cloth to wrap up the ',soul of the ,rice4' 7#f7 ,an anchak #djh to hold the brasier4 7#g7 ,a brasier1 in which to burn the incense provided by the ,pawang4 7#h7 ,a nail and a kind of nut1 known as buah keras1 #dji to be put into the anchak together with the brasier4 ,when the rice is ripe all over1 one must first take the ',soul' out of all the plots of one's field4 ,you choose the spot where the rice is best and where it is 'female' 7that is to say1 where the bunch of stalks is big7 and where there are seven joints in the stalk4 ,you begin with a bunch of this kind and clip seven stems to be the 'soul of the rice'2 and then you clip yet another handful to be the 'mother-seed' for the following year4 ,the ',soul' is wrapped in a white cloth tied with a cord of terap bark1 and made into the shape of a little child in swaddling clothes1 and put into the small basket4 ,the 'mother-seed' is put into another basket1 and both are fumigated with benzoin1 and then the two baskets are piled the one on the other and taken home1 and put into the kepuk 7the receptacle in which the rice is stored74 #aj4 ,one must wait three days 7called the pantang tuai7 before one may clip or cut any more of the rice4 ,at first only one or two basketfuls of rice are cut2 the rice is dried in the sun1 winnowed in a winnowing basket1 and cleaned in a fanning machine1 pounded to free it from the husk1 so that it becomes beras 7husked rice71 and then boiled so that it becomes nasi 7cooked rice71 and people are invited to feast on it4 #aa4 ,then a bucket is made for the purpose of threshing the rest of the rice1 and a granary built to keep it in while it remains in the field1 and five or six labourers are engaged to reap and thresh it 7banting74 #daj ,their hours of working are from #f to #aa4cj ,a4,m41 and all the rice they thresh they put into the granary4 #ab4 ,if the crop is a good one a gallon of seed will produce a hundredfold4 ,each plot in a field takes about a gallon of seed4 #ac4 ,when the rice has all been cut it is winnowed in order to get rid of the chaff1 and then laid out in the sun till quite dry1 so that it may not get mouldy if kept for a year4 ,then the wages of the labourers are taken out of it at the rate of two gallons out of every ten4 ,when that is settled1 if the rice is not to be sold1 it is taken home and put into the rice-chest4 ,whenever you want to eat of it1 you take out a basketful at a time and dry it in the sun4 ,then you turn it in the winnowing basket1 and clean it in the fanning machine1 pound it to convert it into beras1 and put a sufficiency of it in a pot and wash it4 ,enough water is then poured over it to cover it1 and it is put on the kitchen fire till it is boiled and becomes nasi1 when it can be eaten4 #ad4 ,the custom of reaping with a sickle 7sabit7 and threshing the rice as described in paragraph #aa is a modern method1 and is at present mainly practised by the people living in the neighbourhood of the town of ,malacca1 in order to get the work done quickly2 but in olden times it was not allowed1 and even to this day the people who live in the inland parts of the territory of ,malacca prefer to clip their rice with a tuai1 #daa and put it into their baskets a handful at a time i4e4 without threshing it4 7,if labourers are employed to do this their wage is one-tenth of the rice cut47 ,it takes ever so many days to get the work done1 but the idea is that this method is the pious one1 the ',soul of the ,rice' not being disturbed thereby4 ,a good part of the people hold this belief1 and assert that since the custom of threshing the rice has been introduced1 the crops have been much less abundant than in years of olden time when it was the custom to use the tuai only4 #ae4 ,if a man has broad fields so that he is unable to plant them all by his own labour1 he will often allow another to work them on an agreement1 either of equal division of the produce 7each bearing an equal share of the hire of a buffalo and all other expenses incidental to rice-planting71 or of threefold division 7that is1 for example1 the owner bears all expenses1 in which case the man who does the work can get a third of the produce2 or the latter bears all expenses1 in which case the owner only gets a third of the produce74 ,or again1 the land can be let2 for instance1 a field which ordinarily produces a koyan #dab of rice a year will fetch a rent of about two hundred gallons more or less4 #af4 ,every cultivator who does not act in accordance with the ordinance laid down in paragraphs #i and #aj above1 will be in the same case as if he disregarded all the prohibitions laid down in connection with planting4 ,if a man does not carry out this procedure he is sure to fail in the end2 his labour will be in vain and will not fulfil his desires1 for the virtue of all these ordinances and prohibitions lies in the fact that they protect the rice1 and drive away all its enemies1 such as grubs1 rats1 swine1 and the like4 #dac ,i will now deal with the ceremonies indicated in the foregoing article from the ceremonial point of view exclusively4 ,the ,sowing of the ,rice-,seed ,the ceremony to be observed at the sowing of the rice-seed was thus described to me by the ,pawang who performed the reaping ceremony described below3-- ,first arrange four poles upon the ground1 so as to form a rectangular frame 7galang dapor71 in the middle of the clearing4 ,then plant in succession at the four corners-- #a4 ,a young banana-tree4 #b4 ,a plant of lemon grass 7serai74 #c4 ,a stem of sugar-cane 7of the kind called lanjong74 #d4 ,a plant of saffron 7kunyit74 ,perform the operation carefully1 so that they are all likely to live4 ,in the centre of the ground enclosed by the frame deposit a cocoa-nut shell full of water4 ,early next morning go out and observe the omens4 ,if the frame has moved aside 7berkuak7 ever so little1 or if the water has been spilt1 it is a bad omen4 ,but if not1 and if the water in the cocoa-nut shell has not been spilt1 or if a black ant 7semut7 or a white ant 7anei-anei7 is found in the water1 it is a good sign4 ,when good omens have been obtained1 proceed by planting rice-seed in seven holes with a dibble of satambun wood1 repeating the following charm3-- ,in the name of ,god1 etc41 ,peace be with you1 ,prophet ',tap1 ,here ,i lodge with you1 my child1 ,s'ri ,gading1 ,gemala ,gading1 #dad ,but within from six months to seven ,i will come and receive it back1 ,cluck1 cluck1 soul6 cluck1 cluck1 soul6 cluck1 cluck1 soul6 ,the ,planting out of the ,young ,rice ,the following account 7by ,mr4 ,c4 ,o4 ,blagden7 of the ceremony of planting out the young rice 7from the rice-nursery7 appeared in the ,journal of the ,straits ,asiatic ,society in #ahif3-- ,in agricultural operations the animistic ideas of the ,malays are clearly apparent3 thus1 before the rice is cut a sort of ritual is performed which is known as puji padi1 and which is regarded1 apparently1 as a kind of propitiatory service1 a sort of apology to the padi 7rice7 for reaping it4 ,the padi is usually sprinkled with tepong tawar 7flour mixed with water7 before the reaping is commenced1 and the first lot cut is set apart for a ceremonial feast4 ,at planting there are also ceremonies3 as a rule the beginning of the planting season is ushered in by a visit of the whole body of villagers to the most highly revered kramat in the neighbourhood1 where the usual offerings are made and prayers are said4 ,sometimes1 however1 there is a special service known as bapua1 #dae consisting of a sort of mock combat1 in which the evil spirits are believed to be expelled from the rice-fields by the villagers3 this is not done every year1 but once in three or four years4 ,another occasional service of a peculiar character1 which is not of very frequent occurrence1 is the ceremony which would perhaps be best described as the propitiation of the earth-spirit4 ,some years ago ,i happened1 by chance1 to be present at a function of this kind1 and as its details may be of some interest as illustrating the wide dispersion of certain points of ritual1 ,i will end these notes by giving a full description of it as noted down at the time4 ,it was in the month of ,october1 and ,i happened to be out shooting snipe in the padi-fields of the village of ,sebatu on a ,sunday morning1 when ,i was met by the ,penghulu1 the headman of the village1 who asked me to leave off shooting for an hour or so4 ,as ,i was having fair sport1 ,i naturally wanted to know the reason why1 so he explained that the noise of gunshots would irritate the hantu1 and render unavailing the propitiatory service which was then about to begin4 ,further inquiry elicited the statement that the hantu in question was the one who presided over rice-lands and agricultural operations1 and as ,i was told that there would be no objection to my attending the ceremony1 ,i went there and then to the spot to watch the proceedings4 ,the place was a square patch of grass-lawn a few yards wide1 which had evidently for years been left untouched by the plough1 though surrounded by many acres of rice-fields4 ,on this patch a small wooden altar had been built3 it consisted simply of a small square platform of wood or bamboo raised about three or four feet above the ground1 each corner being supported by a small sapling with the leaves and branches left on it and overshadowing the platform1 the sides of which appeared to face accurately towards the four cardinal points4 ,to the western side was attached a small bamboo ladder leading from the ground to the edge of the platform4 ,at the four corners of the patch of grass were four larger saplings planted in the ground4 ,on the branches of all these trees were hung a number of ketupats1 which are small squarish bags plaited of strips of the leaves of the screw-pine 7mengkuang7 or some similar plant1 like the material of which native bags and mats are made4 ,a larger ketupat hung over the centre of the altar1 and all of them were filled with a preparation of boiled rice4 ,on the altar were piled up various cooked foods laid on plantain leaves1 including the flesh of a goat cooked in the ordinary way1 as well as rice and different kinds of condiments and sweetmeats4 ,the ,pawang was present as well as a number of the villagers1 and soon after my arrival with the ,penghulu the ceremony began by some of the villagers producing out of a bag the skin of a black male goat with the head and horns attached and containing the entrails 7the flesh having been cooked and laid on the altar previously74 ,a large iron nail four or five inches long1 and thick in proportion1 was placed vertically in a hole about two feet deep which had been dug under the altar1 and the remains of the goat were also buried in it1 with the head turned towards the east1 the hole being then closed and the turf replaced4 ,some of the goat's blood1 in two cocoa-nut shells 7tempurong71 was placed on the ground near the south side and south-west corner of the altar close to the ladder4 ,the ,pawang1 after assisting at these preliminaries1 then took his stand at the west side of the altar1 looking eastward3 he covered his head1 but not his face1 with his sarong wrapped round it like a shawl1 and proceeded to light a torch1 the end of which was tipped with incense 7kemenyan74 ,with this he touched the bottom of the altar platform four times4 ,he then took a cup of tepong tawar and dipped in it a small bundle of four kinds of leaves1 with which he then sprinkled the north-west and south-east corners of the platform4 ,he then coughed three times--whether this was part of the ritual1 or a purely incidental occurrence1 ,i am unable to say1 as it was not practicable to stop the ceremony for the purpose of asking questions--and again applied the torch under the altar and sprinkled with tepong tawar all the corners of it1 as well as the rungs of the ladder4 ,at this stage of the proceedings four men stationed in the rice-field beyond the four corners of the patch of turf1 each threw a ketupat diagonally across to one another1 while the rest of the assembly1 headed by the ,penghulu1 chanted the kalimah1 or ,muhammadan creed1 three times4 ,then a man holding a large bowl started from a point in the rice-field just outside the north side of the patch of turf1 and went round it 7first in a westerly direction74 ,as he walked1 he put handfuls of the rice into his mouth and spat or vomited them out1 with much noise1 as if to imitate violent nausea1 into the field4 ,he was followed closely by another who also held a bowl filled with pieces of raw tapioca root and beras bertih 7rice roasted in a peculiar way71 #daf which he threw about into the field4 ,both of them went right round the grass plot4 ,the ,pawang then took his cup of tepong tawar and sprinkled the anak padi1 that is1 the rice-shoots which were lying in bundles along the south and east sides of the altar ready for planting4 ,having sprinkled them he cut off the ends1 as is usually done2 and after spitting to the right and to the left1 he proceeded to plant them in the field4 ,a number of others then followed his lead and planted the rest of the rice-plants1 and then a sweetmeat made of cocoa-nut and sugar was handed round1 and ,muhammadan prayers were said by some duly qualified person1 an orang alim or a lebei1 and the ceremony was concluded4 ,it was explained to me that the blood and the food were intended for the hantu1 and the ladder up to the altar was for his convenience2 in fact the whole affair was a propitiatory service1 and offers curious analogies with the sacrificial ceremonials of some of the wild aboriginal tribes of ,central ,india who have not been converted to ,hinduism or ,islam4 ,that it should exist in a ,malay community within twenty miles of the town of ,malacca1 where ,muhammadanism has been established for about six #dag centuries1 is certainly strange4 ,its obvious inconsistency with his professed religion does not strike the average ,malay peasant at all4 ,it is1 however1 the fact that these observances are not regarded with much favour by the more strictly ,muhammadan ,malays of the towns1 and especially by those that are partially of ,arab descent4 ,these latter have not much influence in country districts1 but privately ,i have heard some of them express disapproval of such rites and even of the ceremonies performed at kramats4 ,according to them1 the latter might be consistent with ,muhammadan orthodoxy on the understanding that prayers were addressed solely to the ,deity2 but the invocation of spirits or deceased saints and their propitiation by offerings could not be regarded as otherwise than polytheistic idolatry4 ,of course such a delicate distinction--almost as subtle as that between dulia and latria in the ,christian worship of saints--is entirely beyond the average ,malay mind2 and everything is sanctioned by immemorial custom1 which in an agricultural population is more deeply-rooted than any book-learning2 so these rites are likely to continue for some time1 and will only yield gradually to the spread of education4 ,such as they are1 they seem to be interesting relics of an old-world superstition4 ,i have mentioned only a few such points1 and only such as have been brought directly to my knowledge2 there are hosts of other quaint notions1 such as the theory of lucky and unlucky days and hours1 on which whole treatises have been written1 and which regulate every movement of those who believe in them2 the belief in amulets and charms for averting all manner of evils1 supernatural and natural2 the practice during epidemics of sending out to sea small elaborately constructed vessels which are supposed to carry off the malignant spirits responsible for the disease 7of which ,i remember a case a few years ago in the village of ,sempang1 where the beneficial effect was most marked72 the widespread belief in the power of menuju1 that is1 doing injury at a distance by magic1 in which the ,malays believe the wild junglemen especially to be adepts2 the belief in the efficacy of forms of words as love-charms and as a protection against spirits and wild beasts--in fact1 an innumerable variety of superstitious ideas exist among ,malays4 #dah ,the ,reaping ,ceremony ,on the #bhth ,january #ahig ,i witnessed 7at ,chodoi1 in the ,kuala ,langat district of ,selangor7 the ceremony of fetching home the ,rice-soul4 ,time of ,ceremony4--,i arrived at the house belonging to the ,malay owner of the rice-field a little past #h ,a4,m41 the hour at which the ceremony was to take place having been fixed at angkat kening 7about #i ,a4,m47 a few days previously4 ,on my arrival ,i found the ,pawang 7sorceress71 an aged ,selangor woman1 seated in front of the baskets required for the ceremony4 #dai ,accessories4--,at her extreme left stood one of the circular brass trays with high sides which are called dulang by the ,malays1 containing the following objects3-- #a4 ,a small bowl of parched rice 7b'ras ber'tih74 #b4 ,a small bowl of saffron rice 7b'ras kunyit74 #c4 ,a small bowl of washed rice 7b'ras basoh74 #d4 ,a small bowl of oil of frankincense4 #e4 ,a small bowl of oil of ,celebes 7minyak ,bugis74 #f4 ,a small bowl of incense 7kem'nyan74 #g4 ,a small bundle of incense 7in addition to the bowl74 #h4 ,one of the hard jungle-nuts called buah k'ras 7the candle-nut74 #i4 ,one of the shells called k'rang 7a cockle shell74 #aj4 ,a hen's egg4 #aa4 ,a stone 7a small block of quartz74 #ab4 ,a large iron nail4 #ac to #ae4 ,three ,malay reaping instruments 7penuwei74 #dbj ,close to the dulang stood a cocoa-nut shell filled with the tepong tawar1 which plays so prominent a part in ,malay magic ceremonies1 and a brush made up of the leaves of seven different plants1 bound up as usual with a cord of kulit t'rap 7the bark of the ,wild ,breadfruit71 and ribu-ribu 7a kind of small creeper74 ,the plants which supplied the leaves of which the brush was composed1 were as follows3-- #a4 ,sapenoh4 #b4 ,sapanggil4 #c4 ,jenjuang 7or lenjuang7 merah 7the ,red ,dracna74 #d4 ,gandarusa4 #e4 ,pulut-pulut4 #f4 ,selaguri4 #g4 ,sambau dara 7a kind of grass74 ,but the most interesting object was a small oval-shaped basket bound with the ribu-ribu creeper1 and about fourteen inches long1 which was standing just in front of the three rice-baskets and close to the ,pawang1 and which1 as ,i afterwards found out1 was intended to serve as the cradle of the ,rice-soul 7or ,rice-baby74 ,i examined it1 however1 and found that as yet it only contained the following objects3-- #a4 ,a strip of white cloth 7folded up and lying at the bottom of the basket74 #b4 ,some parti-coloured thread 7benang panchawarna or pancharona74 #c4 ,a hen's egg4 #d4 ,one of the hard jungle-nuts 7candle-nuts7 already referred to4 #e4 ,a cockle shell 7k'rang74 #f4 ,a long iron nail4 #g4 ,five cubits of red cloth by means of which the soul-basket was to be slung round the neck of its bearer4 7,the correcter custom would require an expensive cloth of the kind called jong sarat1 or the ,loaded ,junk1 according to my informant the ,pawang47 ,three new ,malay skirts or sarongs were added1 7one to each basket71 and everything being ready1 the various receptacles described above were entrusted to five female bearers 7,penjawat71 who descended from the house1 with the ,pawang at their head1 and set out for the rice-field4 ,before they had gone many yards they were joined by the owner of the field1 who walked in front of them bearing what was called the junjongan padi4 ,this was the stem and leaves of a dark red kind of sugar-cane1 which was used in substitution for the black or raven variety 7tebu gagak7 which1 the ,pawang explained1 would have been used in preference if it had been obtainable4 ,meanwhile the procession passed on1 and the ,pawang repeated as we went the following prayer to the spirits3-- ,in the name of ,god1 the merciful1 the compassionate1 ,peace be with thee1 ,o ,prophet ',tap1 in whose charge is the ,earth1 ,i know the origin of the ,rice1 ,s'ri ,gading1 ,gemala ,gading1 ,that 7dwelleth at7 the end of the clearing1 and that 7dwelleth at7 the beginning 7top7 of the clearing2 ,that is scattered broadcast1 that is cast headlong1 ,that is over-run 767 by the ants called ,silambada4 ,ho1 ,dang ',pok1 ,dang ,meleni1 #dba 7and7 ,dang ,salamat1 who carriest the pole slung on thy back1 ,gather together and press hitherwards your attendants4 ,may safety and our daily bread be granted us by ,god4 ,on reaching the rice the procession filed through a lane already made in the rice1 until the mother-sheaf was reached from which the ,rice-soul was to be taken4 ,but immediately on arriving at the spot1 and before depositing the rice-baskets on the ground1 the ,pawang repeated these lines3-- ,herons from all this region1 ,roost ye upon the shaft of my bow2 ,retire ye1 ,o ,spectral ,reapers1 ,that we may deposit our baskets upon the ground4 ,here the baskets were deposited1 and the ,pawang took up her station in front of the mother-sheaf1 of which mention has just been made4 ,covering her head with a flowing white cloth of which the ends fell upon her shoulders1 the ,pawang now stood up facing the sheaf1 and waved the ends of this cloth thrice upward to the right1 thrice upward to the left1 and finally thrice upward to the right again4 ,then for a few moments she stood still1 close to the sheaf with her head bent forward and buried among the ears1 after which she reseated herself and dabbled the tepong tawar thrice upon the roots of the sheaf4 ,one of the female bearers now planted the stem of the sugar-cane upright in the centre of the sheaf1 #dbb whilst the ,pawang sprinkled it with the tepong tawar1 and then holding the sharpened end of it over the incense1 fumigated it1 saying3-- ,peace be with thee1 ,o ,prophet ',tap6 ,lo1 ,i plant this ,sugar-cane ,for you to lean against1 ,since ,i am about to take away this ,soul of yours1 ,s'ri ,gading1 ,and carry it home to your palace1 ,cluck1 cluck1 soul6 cluck1 cluck1 soul6 cluck1 cluck1 soul6 ,here the ,pawang and ,penjawat 7,female ,bearer71 together proceeded to plant the sugar-cane in the centre of the sheaf1 and 7pressing the sheaf more tightly round the sugar-cane7 drew the waist of the sheaf together and belted it with some of the outer stems of the sheaf itself2 then the ,pawang applied the tepong tawar once more to the sheaf1 and after fumigating it in the usual manner1 ran her hands up it4 ,next she took in one hand 7out of the brass tray7 the stone and the egg1 cockle-shell and candle-nut1 and with the other planted the big iron nail in the centre of the sheaf close to the foot of the sugar-cane4 ,then she took in her left hand the cord of tree-bark1 and after fumigating it1 together with all the vessels of rice and oil1 took up some of the rice and strewed it round about the sheaf1 and then tossed the remainder thrice upwards1 some of it falling upon the rest of the company and myself4 ,this done1 she took the end of the cord in both hands1 and encircling the sheaf with it near the ground1 drew it slowly upward to the waist of the sheaf1 and tied it there1 after repeating what is called the ,ten ,prayers 7doa sapuloh7 without once taking breath3-- ,the first1 is ,god1 ,the second1 is ,muhammad1 ,the third1 ,holy ,water of the five ,hours of ,prayer by ,day and ,night1 ,the fourth1 is ,pancha ,indra1 ,the fifth1 the ,open ,door of ,daily ,bread1 ,the sixth1 the ,seven ,stories of the ,palace-,tower1 ,the seventh1 the ,open ,door of the ,rice-sifting ,platform1 ,the eighth1 the ,open ,door of ,paradise1 ,the ninth1 is the ,child in its ,mother's ,womb1 ,the tenth1 is the ,child created by ,god1 the reason of its creation being our ,lord4 ,grant this1 ,isa6 #dbc ,grant this1 ,moses6 ,grant this1 ,joseph6 ,grant this1 ,david6 ,grant me1 from ,god 7the opening of7 all the doors of my daily bread1 on earth1 and in heaven4 ,this prayer completed1 #dbd she dug up with the great toe of the left foot a small lump of soil1 and picking it up1 deposited it in the centre of the sheaf4 ,next she took the contents of the soul-basket 7the egg and stone1 candle-nut and shell as before71 and after anointing them with oil and fumigating them1 replaced them in the basket2 then taking the penuwei sulong 7,eldest ,rice-cutter71 anointed the blade with the oil of frankincense1 and inserting the thumb of the right hand into her mouth1 pressed it for several moments against the roof of her palate4 ,on withdrawing it she proceeded to cut the first seven heads of rice1 repeating the ,ten ,prayers as she did so4 ,then she put the seven heads together1 and kissed them2 turned up the whites of her eyes thrice1 and thrice contracting the muscles of her throat with a sort of click1 swallowed the water in her mouth4 #dbe ,next she drew the small white cloth which she took from the soul-basket for the purpose across her lap1 and laying the little bundle of seven ears in it1 anointed them with oil and tied them round with parti-coloured thread 7benang panchawarna71 after which she fumigated them with the incense1 and strewing rice of each kind over them1 folded the ends of the cloth over them1 and deposited them as before in the basket1 which was handed to the first bearer4 ,then standing up1 she strewed more rice over the sheaf1 and tossing some backwards over her head1 threw the remainder over the rest of the party1 saying tabek 7pardon7 as she did so1 and exclaiming kur semangat1 kur semangat1 kur semangat6 7cluck1 cluck1 soul67 in a loud voice4 ,next she pushed the cocoa-nut shell 7which had contained the tepong tawar7 into the middle of the sheaf1 and removed all traces of the lane which had been trodden round the sheaf 7to make it accessible7 by bending down the surrounding ears of rice until the gap was concealed4 ,then the ,first ,bearer1 slinging the basket of the ,rice-child about her neck 7by means of the red cloth before referred to71 took an umbrella #dbf from one of the party1 and opened it to shield the ,rice-child from the effects of the sun1 and when the ,pawang had reseated herself and repeated an ,arabic prayer 7standing erect again at the end of it with her hands clasped above her head71 this part of the ceremony came to an end4 ,moving on to another part of the field1 the ,pawang now cut the next seven heads and deposited them in one of the three rice-baskets1 which she then handed to one of the female bearers1 telling her and her two companions to reap the field in parallel straight lines facing the sun1 until they had filled the three rice-baskets1 after which they were to return to the house4 ,leaving the three reapers at their task1 ,i followed the ,pawang and ,eldest ,bearer 7the latter still shielding the ,rice-child from the sun with the umbrella7 and arrived in time to witness the reception of the party as they reached the foot of the house-ladder4 ,here 7on the threshold7 we were met by the wife of the owner1 and other women of his family1 the former thrice calling out as we approached1 ,apa khabar8 7,what news871 and thrice receiving the reply1 ,baik 7,it is well74 ,on receiving this reply for the third time she threw saffron-rice over the ,pawang and repeated these lines3-- ,chop the 'tree' ,galenggang 7a kind of shrub71 ,chop it to pieces in front of the door3 ,yonder comes ,one swinging 7her7 arms2 ,that 7methinks7 is a child of mine4 ,to which the ,pawang immediately replied3-- ,chop the young bamboo-shoots as fine as you can1 ,if you wish to stupefy the fish in the main stream4 ,in good sooth ,i have crossed the stream1 ,for great was my desire to come hither4 ,and the bearer of the ,rice-child added--doubtless on the ,rice-child's behalf3-- ,this measure is not a measure filled with pepper1 ,but a measure filled with rice-husks4 ,my coming is not merely fortuitous1 ,but great 7rather7 was my desire1 the wish of my heart4 ,she then entered the house and laid the ,rice-child 7still in its basket7 on a new sleeping-mat with pillows at the head4 ,about twenty minutes later the three ,bearers returned1 #dbg each of their rice-baskets covered with a sarong4 ,these baskets were carried into the bedroom and deposited in order of size on the mat at the foot of the soul-basket1 the largest basket being the nearest to the soul-basket4 ,finally1 the ,pawang removed the sarongs which covered each basket and deposited them on the ,rice-child's pillow1 and sticking the penuweis into her hair1 fumigated the entire row of baskets and the ,rice-child1 and covered them over with the long white cloth1 after which the wife of the master of the house was told to observe certain rules of taboo for three days4 ,the following were the taboos imposed upon her3-- #a4 ,money1 rice1 salt1 oil1 tame animals1 etc41 were forbidden to leave the house1 though they might enter it without ill consequences4 #b4 ,perfect quiet must be observed1 as in the case of a new-born child4 #c4 ,hair might not be cut4 #d4 ,the reapers1 till the end of the reaping1 were forbidden to let their shadows fall upon the rice4 7,yang menuwei sampei habis menuwei1 tiada buleh menindeh bayang47 #e4 ,the light placed near the head of the ,rice-child's bed might not be allowed to go out at night1 whilst the hearth-fire might not be allowed to go out at all1 night or day1 for the whole three days4 ,the above taboos are in many respects identical with those which have to be observed for three days after the birth of a real child4 ,i may add that every day1 when the reapers start their reaping1 they have to repeat the following charm3-- ,a swallow has fallen1 striking the ground1 ,striking the ground in the middle of our house-yard2 ,but ye1 ,o ,shadows and ,spectral ,reapers1 ,see that ye mingle not with us4 ,when reaping1 they must cover their heads and must face the sun1 no matter what hour of the day it is1 in order to prevent their own shadows from falling upon the rice in the basket at their side4 ,pounding the first of the padi4--,i witnessed this ceremony three days later1 at about #i ,a4,m4 ,the three baskets filled with the first reapings were removed from the mat on which they had been placed1 and their contents emptied out upon a new mat1 to each corner of which four rice-ears were tied1 and trodden out 7di-irekkan7 by the owner of the field4 ,then the rice was poured back into two of the baskets1 and the straw of the rice heads was plaited into a wreath4 #dbh ,drying the first of the padi4--,preparations being complete1 the two baskets full of newly-cut rice were carried down the steps and out to an open part of the field1 a little way from the house1 and there spread on a mat in the sun to dry4 ,to spread it properly is not an easy matter1 the operator 7who in this case was the owner71 standing on the mat and spreading the grains with a long sweeping motion of the hand from one side of the mat to the other 7the process being called di-kekar1 di-kachau1 or membalikkan jemoran74 ,in the present case several objects were placed in the centre of the mat1 consisting of-- #a4 ,a basket-work stand 7one of those used for the cooking-pots1 and called lekar jantan74 #b4 ,a bowl of water deposited upon this stand and intended for the ,rice-soul 7semangat padi7 to drink when it becomes thirsty with the heat of the sun4 #c4 ,a big iron nail4 #d4 ,a candle-nut 7buah k'ras74 #e4 ,six trodden-out rice heads1 a couple of which tied in a slip knot 7simpul pulih7 are fastened to each corner of the matting4 ,pounding of the rice from the three baskets4--,when the rice had been sufficiently dried1 it was once more collected in the baskets1 and carried back to the house to be pounded4 #dbi ,that operation took place the same evening1 when the rice was pounded and winnowed #dcj in the ordinary way1 the only noteworthy addition being the tying of bunches of the grass called sambau dara to the upper ends of the long wooden pestles which the ,malays use for the pounding operation4 ,disposal of the empty rice-stalks from the three baskets4--,the chaff thus obtained was deposited in a heap by the owner of the field in a place where three paths met1 crowned with a wreath made of the empty rice-stalks1 and covered by a big stone which was intended1 ,i was told1 to keep it from being blown away4 ,the sugar-cane was left to grow in the midst of the mother-sheaf1 until the latter should be reaped by the wife of the owner2 when this takes place1 it is carried back to the house and used for next year's reaping4 ,meanwhile the heads of the mother-sheaf are pounded1 and the grain thus obtained is mixed with the grain obtained from the ,rice-soul1 and deposited in the rice-bin 7kepok7 together with a stone1 a lump of rosin 7damar71 and a wreath composed of the empty rice-ears4 ,i may add that ,i saw the articles which had been deposited in the previous year in the rice-bin of the ,malay at whose house ,i witnessed the ceremony which ,i have just described4 ,i did not witness the preliminary search for the mother-sheaf 7in which the ,rice-soul was supposed to be contained71 but it was described to me by the ,pawang1 and performed for my benefit by the people of the house4 ,the ,pawang's description ran as follows3 ,in order to confine the ,rengkesa 7a ,spectral ,reaper7 to the boundaries1 visit the four corners of the field1 and at each corner tie a knot in a rice-leaf1 and hold your breath while you repeat the following charm3-- ,in the name of ,god1 etc41 ,a swallow has fallen striking the ground1 ,striking the ground in the middle of our house-yard4 ,but ye1 ,o ,shadows and ,spectral ,reapers 7,rengkesa71 ,have your appointed place on the ,boundaries 7of this field74 ,by virtue of1 etc4 ,these noxious spirits being thus confined to the ,four ,corners1 you may search in safety till you find one of the special varieties of rice-ear in which the ,rice-soul resides4 ,there are several varieties1 of which the best is called ,tongkat ,mandah2 it may be described as an ordinary rice-head bending over to meet the tip of a second 7adventitious7 rice-head1 but it is produced only by a freak of nature4 ,there is some risk connected with this variety1 however1 for if the ,reception 7,sambut7 ,ceremony is not properly performed the owner will die4 ,the second best is called ,the ,kite 7,lang74 ,the third best is called ,the ,veiled ,princess 7,putri ,bertudong72 in this case the sheath of the head is of unusual length1 and overshadows the head itself4 ,a fourth kind is called ,padi ,bertel'kum1 and is described as a ,female ,rice 7padi betina72 like the ,veiled ,princess1 it has an unusually well-developed sheath2 whilst a fifth kind is the ,padi ,mendhara--a rice-plant whose leaves show white lines or markings4 ,how women should reap on ordinary occasions4--,whenever women go out to reap they should repeat certain charms before leaving the house1 #dca and again before depositing their baskets on the ground4 ,their heads should be covered1 and they should always be careful to reap1 as has been said1 facing the sun1 to prevent their shadow from falling upon the rice in the basket at their side4 ,occasionally1 however1 the body is uncovered1 and ,i was even told of one1 ,inche ,fatimah of ,jugra1 in ,selangor1 who when reaping stripped herself bare from the waist upwards1 and when asked why she did so said it was to make the rice-husks thinner1 as she was tired of pounding thick-husked rice4 ,the sheaf which is left standing after the taking home of the ,rice-soul is called the ,mother of the ,rice-soul 7,ibu ,semangat ,padi71 and treated as a newly-made mother2 that is to say1 young shoots of trees 7putik-putik kayu7 are taken1 pounded together 7di-tumbok71 and scattered broadcast 7di-tabor7 every evening for three successive days4 ,when the three days are up you take cocoa-nut pulp 7isi niyor7 and what are called goat flowers 7bunga kambing71 mix them1 and eat them with a little sugar1 spitting some of the mixture out among the rice4 ,so1 after a birth 7as the ,pawang informed me71 the young shoots of the jack-fruit 7kababal nangka71 the rose-apple 7jambu71 and certain kinds of banana 7such as pisang abu and pisang ,benggala71 and the thin pulp of young cocoa-nuts 7kelongkong niyor7 are mixed with dried fish1 salt1 acid 7asam71 prawn-condiment 7b'lachan71 and similar ingredients1 to form a species of salad 7rojak74 ,for three successive days this salad is administered to mother and child1 the person who administers it saying1 if the child be a girl1 ,your mother is here1 eat this salad1 and if the child be a boy1 ,your father is here1 eat this salad4 ,invariably1 too1 when you enter the rice-clearing 7menempoh ladang7 you must kiss the rice-stalks 7chium tangkei padi71 saying1 ,cluck1 cluck1 soul of my child6 7kur1 semangat anak aku67 just as if you were kissing an infant of your own4 ,the last sheaf 7as ,i think ,i have said7 is reaped by the wife of the owner1 who carries it back to the house 7where it is threshed out and mixed with the ,rice-soul74 ,the owner then takes the ,rice-soul and its basket and deposits it in the big circular rice-bin used by the ,malays1 together with the product of the last sheaf4 ,some of the product of the first seven heads will be mixed with next year's seed1 and the rest will be mixed with next year's tepong tawar4 #dcb #d4 ,,minerals ,,and ,,mining ,,charms ,in the ,western ,states of the ,peninsula by far the most important branch of industry has for many years been that of ,tin-mining4 ,though something like #ij per cent of the labourers employed in the mines are ,chinese1 the ceremonies used at the opening of tin-mines are purely ,malay in character4 ,the post of mining wizard1 once a highly lucrative one1 was in past days almost always filled by a ,malay1 though occasionally the services of a ,jungle-man 7,sakai7 would be preferred4 ,these mining wizards enjoyed in their palmy days an extraordinary reputation1 some of them being credited with the power of bringing ore to a place where it was known that no ore existed2 some1 too1 were believed to possess the power of sterilising such ore as existed1 and of turning it into mere grains of sand4 ,the ore itself is regarded as endued not only with vitality1 but also with the power of growth1 ore of indifferent quality being regarded as too young 7muda71 but as likely to improve with age4 ,sometimes1 again1 it is described as resembling a buffalo1 in which shape it is believed to make its way from place to place underground4 ,this idea1 however1 is probably based upon traditions of a lode1 though it is quite in keeping with ,malay ideas about the spirits residing in other minerals1 the ,gold spirit being supposed to take the shape of a kijang or roe-deer 7whence the tradition of a golden roe-deer being found at ,raub in ,pahang74 ,in connection with the subject of tin-mining the account contributed #dcc in #ahhe by ,mr4 ,abraham ,hale 7then ,inspector of ,mines in the ,kinta district of ,perak7 to the ,journal of the ,straits ,asiatic ,society is of such value as to necessitate its being quoted in extenso4 ,it will be followed by such notes upon mining invocations as ,i was able to collect in ,selangor1 after which a few remarks upon the ,malay theory of animism in minerals generally will bring the subject to a conclusion4 ,to commence with ,mr4 ,hale's account3--,the valley of the ,kinta is1 and has been for a very long time1 essentially a mining country4 ,there are in the district nearly five hundred registered mines1 of which three are worked by ,european ,companies1 the rest being either private mines1 i4e4 mines claimed by ,malays1 which have been worked by them and their ancestors for an indefinite period1 or new mines1 in other words new concessions given indifferently on application to ,malays and ,chinese4 ,there are about three hundred and fifty private ,malay mines1 and it is with these principally that the following paper will deal4 ,so far1 no lodes have been discovered in ,kinta2 it is1 however1 probable that1 as the country is opened up and prospectors get up amongst the spurs of the main range1 the sources of the stream tin will come to light4 ,mining in ,kinta1 like mining in ,lrut1 is for stream tin1 and this is found literally everywhere in ,kinta2 it is washed out of the sand in the river-beds--a very favourite employment with ,mandheling women2 ,kinta natives do not affect it much1 although there is more than one stream where a good worker can earn a dollar per day2 it is mined for in the valley1 and sluiced for on the sides of hills2 and1 lastly1 a very suggestive fact to a geologist1 it has been found on the tops of isolated limestone bluffs and in the caves #dcd which some of them contain4 ,this stream tin has probably been worked for several centuries in ,kinta2 local tradition says that a very long time ago ,siamese were the principal miners1 and there is evidence that very extensive work has been done here by somebody at a time when the method was different from that which is commonly adopted by ,kinta ,malays at the present day4 ,there are at least fifty deep well-like pits on the ,lahat hill1 averaging about eight feet in diameter and perhaps twenty feet deep4 ,further up country ,i have seen a large pit which the natives called a ,siamese mine2 this is about fifty feet in diameter and over twenty feet deep1 and its age may be conjectured from the virgin forest in which it is situated4 ,besides these1 at many places extensive workings are continually brought to light as the country is opened up1 and these appear to have been left undisturbed for at least a hundred years4 ,further evidence of old work is furnished by slabs of tin of a shape unlike that which has been used in ,perak in the memory of living persons2 and only a few weeks ago two very perfect 'curry stones' of an unusual shape and particularly sharp grit were found at a depth of eight feet in natural drift4 ,these may1 perhaps1 have been used to grind grain4 ,so peculiarly is ,kinta a mining district1 that even the ,sakais of the hills do a little mining to get some tin sand wherewith to buy the choppers and sarongs which the ,malays sell to them at an exorbitant price4 ,the ,malay pawang1 or medicine-man1 is probably the inheritor of various remnants and traditions of the religion which preceded ,muhammadanism1 and in the olden time this class of persons derived a very fair revenue from the exercise of their profession1 in propitiating and scaring those spirits who have to do with mines and miners2 even now1 although the ,malay pawang may squeeze a hundred or perhaps two hundred dollars out of the ,chinese towkay #dce who comes to mine for tin in ,malaya1 the money is not perhaps badly invested1 for the ,chinaman is no prospector1 whereas a good ,malay pawang has a wonderful 'nose' for tin1 and it may be assumed that the ,chinese towkay and1 before his time1 the ,malay miner1 would not pay a tax to the pawang unless they had some ground for believing that1 by employing him and working under his advice1 there would be more chance of success than if they worked only on their own responsibility4 ,the pawang being a person who claims to have powers of divination and other imperfectly understood attributes1 endeavours to shroud his whole profession in more or less of mystery4 ,in his vocabulary1 as in that of the gutta-hunters1 special terms are used to signify particular objects1 the use of the ordinary words being dropped2 this is called 'bahsa pantang4' #dcf ,the following are some of the special terms alluded to3-- ,ber-olak tinggi1 #dcg instead of gajah--elephant4 ,the elephant is not allowed on the mine1 or must not be brought on to the actual works1 for fear of damage to the numerous races and dams2 to name him1 therefore1 would displease the spirits 7hantu74 ,ber-olak dpor1 instead of kuching--cat4 ,cats are not allowed on mines1 nor may the name be mentioned4 ,a tiger of enormous size called ,ber-olak is said to haunt ,kinta4 ,the legend about him is as follows3-- ,a long time ago1 in the pre-,muhammadan days1 a man caught a tiger kitten and took it home2 it grew up quite tame and lived with the man until he died1 when it returned to the jungle and grew to an enormous size1 nine cubits 7hasta7 long2 it is still there1 though nobody ever sees it2 it does no harm1 but sometimes very large tracks are seen1 and men hear its roar1 which is so loud that it can be heard from ,chemor to ,btu ,gajah2 when heard in the dry season1 it is a sure prognostication of rain in fifteen days' time4 ,sial1 #dch instead of kerbau--water-buffalo4 ,the buffalo is not allowed on the mine for the same reason as the elephant4 ,salah nama1 #dci instead of limau nipis--lime 7fruit74 ,if limes are brought on to a mine1 the hantu 7spirits7 are said to be offended2 the particular feature of the fruit1 which is distasteful1 appears to be its acidity4 ,it is peculiar that ,chinese have this superstition concerning limes as well as ,malays2 not very long ago a ,chinese towkay of a mine complained that the men of a rival kongsi #ddj had brought limes and squeezed the juice into his head race1 and1 furthermore1 had rubbed their bodies with the juice mixed with water out of his head race1 and he said they had committed a very grave offence1 and asked that they might be punished for it4 ,with ,malays this appears to be one of the most important pantang #dda rules1 and to such a length is it carried that belachan 7shrimp-paste7 is not allowed to be brought on to a mine for fear it should induce people to bring limes as well1 lime-juice being a necessary adjunct to belachan when prepared for eating4 ,buah rumput1 #ddb or bunga rumput1 instead of biji--tin sand4 ,akar1 or akar hidop1 #ddc instead of ular--snake4 ,kunyit1 #ddd instead of lipan--centipede4 ,batu puteh1 #dde instead of timah--metallic tin4 ,it was important that the ,pawang should be a marked man as to personal appearance2 for this reason there are certain positions of the body which may be assumed by him only when on the mine4 ,these attitudes are--first1 standing with the hands clasped behind the back2 and1 secondly1 with the hands resting on the hips4 ,this second position is assumed when he is engaged in 'invocating' the 'spirits' of a mine2 the pawang takes his station in front of the genggulang1 #ddf having a long piece of white cloth in his right hand1 which he waves backwards and forwards over his shoulder three times1 each time calling the special hantu whom he wishes to propitiate1 by name2 whilst engaged in this invocation his left hand rests on his hip4 ,during the performance of any professional duty he is also invariably dressed in a black coat2 this nobody but the pawang is allowed to wear on a mine4 ,these attitudes and the black coat comprise what is technically termed the pakei pawang4 ,the professional duty of the pawang of a mine consists in carrying out certain ceremonies1 for which he is entitled to collect the customary fees1 and in enforcing certain rules for the breach of which he levies the customary fines4 #ddg ,at the time of the opening of a mine he has to erect a genggulang1 #ddh and to call upon the tutelary hantu of the locality to assist in the enterprise4 ,the fee for this is one bag 7karong7 of tin sand4 ,at the request of the miners1 instead of a genggulang a kapala nasi #ddi may be erected1 as cheaper and more expeditious4 ,the fee is one gantang #dej of tin sand4 ,he also assists in the ceremony of hanging the ancha #dea in the smelting-house2 his principal associate in this is the ,panglima ,klian1 who draws the ancha up to its proper position close under the attaps4 #a4 ,raw cotton must not be brought on to a mine in any shape1 either in its native state or as stuffing of bolsters or mattresses4 ,the fine 7hukum pawang7 is #ab4ej2 the ordinary pillow used by a miner is made of some soft wood4 #b4 ,black coats and the attitudes designated pakei pawang #deb may not be assumed by any one on the mine1 with the exception of the pawang4 7,hukum pawang1 #ab4ej47 #c4 ,the gourd used as a water vessel by ,malays1 all descriptions of earthenware1 glass1 and all sorts of limes and lemons1 and the outer husk of the cocoa-nut1 are prohibited articles on mines4 7,hukum pawang1 #ab4ej47 ,note4--,all eating- and drinking-vessels should be made of cocoa-nut shell or of wood3 the noise made by earthenware and glass is said to be offensive to the hantu4 ,but in the case of a breach of this regulation the pawang would warn the offenders two or three times before he claimed the fine4 #d4 ,gambling and quarrelling are strictly forbidden on mines2 the fine is claimed for the first offence4 7,hukum pawang1 #ab4ej47 #e4 ,wooden aqueducts 7palong7 must be prepared in the jungle a long way from the mine4 7,hukum pawang1 #ab4ej47 ,the noise of the chopping is said to be offensive to the hantu4 #f4 ,any breach of the bahasa pantang is an offence4 7,hukum pawang1 #ab4ej47 #g4 ,charcoal must not be allowed to fall into the races4 7,hukum pawang1 #ab4ej47 #h4 ,a miner must not wear and go to work on the mine in another man's trousers4 7,hukum pawang1 one karong of tin sand47 ,note4--,this applies only to the senar seluar basah1 or working dress4 ,it is also an offence to work in the garment called sarong4 #i4 ,if the chupak 7measure7 of the mine is broken1 it must be renewed within three days4 7,hukum pawang1 one bhara of tin47 #aj4 ,no weapon may be brought within the four posts of the smelting-house which immediately surround the furnace4 7,hukum pawang1 #a4be47 #aa4 ,coats may not be worn within this space4 7,hukum pawang1 #a4be47 #ab4 ,these posts may not be cut or hacked4 7,hukum pawang1 one slab of tin47 #ac4 ,if a miner returns from work1 bringing back with him some tin sand1 and discovers that somebody has eaten the cold rice which he had left at home1 he may claim from the delinquent one karong of tin sand4 ,the pawang adjudicates in the matter4 #ad4 ,an earthenware pot 7priok7 which is broken must be replaced within three days4 7,hukum pawang1 one karong of tin sand47 #ae4 ,no one may cross a race in which a miner is sluicing without going some distance above him1 up stream2 if he does he incurs a penalty of as much tin sand as the race contains at the moment1 payable to the owner of the race4 ,the pawang adjudicates4 #af4 ,a kris1 or spear1 at a mine1 if without a sheath1 must be carefully wrapped in leaves1 even the metal setting 7simpei7 must be hidden4 ,spears may only be carried at the trail4 7,hukum pawang1 uncertain47 #ag4 ,on the death of any miner1 each of his comrades on that mine pays to the pawang one chupak 7penjuru7 of tin sand4 ,it will be noticed that the amount of the majority of these fines is #ab4ej2 this is half of the amount of the fine which1 under the ,malay customary law1 a chief could impose on a raiyat #dec for minor offences4 ,it is also the amount of the customary dowry in the case of a marriage with a slave or with the widow or divorced wife of a raiyat4 ,the ,malay miner has peculiar ideas about tin and its properties2 in the first instance1 he believes that it is under the protection and command of certain spirits whom he considers it necessary to propitiate2 next he considers that the tin itself is alive and has many of the properties of living matter1 that of its own volition it can move from place to place1 that it can reproduce itself1 and that it has special likes--or perhaps affinities--for certain people and things1 and vice versa4 ,hence it is advisable to treat tin-ore with a certain amount of respect1 to consult its convenience1 and what is1 perhaps1 more curious1 to conduct the business of mining in such a way that the tin-ore may1 as it were1 be obtained without its own knowledge6 ,mr4 ,hale adds an interesting vocabulary of ,malay mining terms from which the following words are extracted as being specially connected with the superstitions of the miners3-- ,ancha4--,a square frame #a' #f'' #a' #f''1 composed of strips of split bamboo for the floor and four pieces of peeled wood for the sides4 ,the proper wood is kayu sungkei1 #ded because it has flat even twigs and leaves which lie flat and symmetrically2 these must be bound together with a creeper3 rattan may not be used2 it is hung to the tulang bumbong #dee just under the attaps #def of the smelting-shed2 it is used as an altar1 the offerings made by the miners to the spirits being placed on it4 ,genggulang4--,the platform or altar erected by the pawang at the opening of a mine4 ,it should be built entirely of kayu sungkei4 ,the wood is peeled1 except the four branches which serve as posts2 these are only peeled up to the twigs and leaves1 which are left on1 about #d feet #f inches from the ground4 ,at #c feet #c inches from the ground a square platform of round peeled sticks1 about #a foot #c inches each way1 is arranged2 one foot above the level of the platform a sort of railing is fixed round three sides of the square1 and from the open side a ladder with four steps reaches down to the ground2 the railing is carried down to the ground on each side of the ladder1 and supports a fringe of cocoa-nut leaves 7jari-lipan74 ,the whole erection must be tied together with creepers2 rattan must not be used4 ,jari lipan4--,a fringe made of the young white leaflets of the cocoa-nut palm plaited together4 #deg ,jampi4--,the incantation of the pawang4 ,kapala nasi4--,a stake of peeled wood 7kayu sungkei7 stuck in the ground2 the top of this is split into four so as to support a platform similar to that of the genggulang4 ,offerings are made upon it4 #deh ,pantang burok mata4--,the period of mourning observed when a death occurs at a mine4 ,mourning consists in abstention from work 7in the case of a neighbour or comrade7 for three days1 or1 in the case of the death of the pawang1 penghulu kelian1 or the feudal chief1 for seven days4 ,the expression is derived from the supposition that in three days the eyes of a corpse have quite disappeared4 ,chinese miners have a similar custom2 whoever goes to assist in the burial of a corpse must not only abstain from work1 but must not go near the mine or smelting furnace for three days4 #dei ,perasap4--,half a cocoa-nut shell1 a cup1 or any other vessel1 in which votive offerings of sweet-smelling woods and gums are burnt4 ,sangka4--,a receptacle in which to burn offerings of sweet woods and gums2 it is made of a stick of bamboo about three feet long1 one end being split and opened out to receive the charcoal2 it is stuck in the ground near races and heaps of tin sand4 #dfj ,tatin gulang4--,the pawang's fee for the ceremony of erecting a genggulang4 #dfa ,the following notes on tin-mining in ,selangor were contributed to the ,selangor ,journal by ,mr4 ,j4 ,c4 ,pasqual1 a well-known local miner3-- ,the ,malay mining pawang will soon be a thing of the past1 and many a pawang has returned to tilling the soil in place of his less legitimate occupation of imposing upon the credulity of the miners4 ,the reason for this is not far to seek1 as the ,malay miner1 as well as the ,chinese miner1 of the old school1 with their thousand-and-one superstitions1 has given place to a more modern and matter-of-fact race1 who place more reliance for prospecting purposes on boring tools than on the divination and jampi of the pawang4 ,but the profession of the pawang has not altogether died out1 as he is sometimes called into requisition for the purpose of casting out evil spirits from the mines2 of converting amang #dfb 7pyrites7 into tin-ore1 and of invoking the spirits of a mine previous to the breaking of the first sod in a new venture4 ,these ceremonies generally involve the slaying of a buffalo1 a goat1 or fowls1 and the offering of betel-leaf1 incense1 and rice1 according to the means of the towkay lombong4 ,the term pawang is now used by the ,chinese to indicate the 'smelter' 7,chinese7 of a mine 7probably from the fact that this office was formerly the monopoly of the ,malay pawang74 ,to the pawangs are attributed extraordinary powers1 for besides inducing tin-ore to continue or become plentiful in a mine1 he can cause its disappearance from a rich 'claim' by the inevitable jampi1 this latter resource being resorted to by way of revenge in cases where the towkay lombong 7or labor7 fails to carry out his pecuniary obligation towards the pawang whose aid he had invoked in less prosperous times4 ,some of the stories told of the prowess of pawangs are very ridiculous2 for instance1 a native lady in ,ulu ,langat 7for women are also credited with the pawang attributes71 who was the pawang of ,sungei ,jelok in ,kajang1 could command a grain of tin-ore to crawl on the palm of her hand like a live worm4 #dfc ,the failure of the ,sungei ,jelok mines was attributed to her displeasure on account of an alleged breach of contract on the part of the towkay lombong4 ,the term pawang is sometimes used as a verb in the sense of 'to prospect' a sungei or stream2 thus in alluding to certain streams or mines1 it is not uncommon to hear a ,malay say that they have been prospected 7sudah di-pawangkan7 by ',inche' ,so-and-so--meaning that the stream had been discovered and proved by a pawang prior to the opening of the mines4 #dfd ,in a later article ,mr4 ,pasqual says3 ,it is believed that tin will even on rare occasions announce its presence by a peculiar noise heard in the stillness of night1 and that some birds and insects by their chirrupings and whirrings will proclaim its whereabouts4 #dfe ,in a still later article1 after briefly referring to the use of the bhasa pantang1 or ,taboo ,language1 by tin-miners in ,selangor1 ,mr4 ,pasqual proceeds3-- ,there are1 again1 certain acts which are forbidden4 ,in the mine1 especially if the karang #dff has not yet been removed1 it is forbidden to wear shoes or carry an umbrella4 ,this rule1 it seems1 originated with the coolies themselves1 who in olden times insisted that the ,towkay ,labur should take off his shoes and close his umbrella whenever he visited the mine1 so that1 as they alleged1 the spirits might not be offended4 ,but their real object was not to allow him to pry too much into the mine1 in case it might not bear scrutiny2 and thus1 by depriving him of the protection from the sun and from the rough mining quartz which would have been afforded by the umbrella and shoes1 they prevented him from going about here1 there1 and everywhere1 and making unpleasant inquiries1 as he would otherwise have liked to do4 ,quarrelling and fighting in the mine is strictly forbidden1 as it has a tendency to drive away the ore4 ,bathing in the mine is not allowed4 ,a man must not work in the mine with only his bathing-cloth around his body4 ,he must wear trousers4 ,if a man takes off his sun hat and puts it on the ground1 he must turn it over and let it rest upon its crown4 ,limes cannot be brought into the mine4 ,this superstition is peculiar to the ,malay miner1 who has a special dread of this fruit1 which1 in pantang language1 he calls salah nama 7lit4 'wrong name'7 instead of limau nipis4 ,in looking at the check-roll it is forbidden to point at the names with the finger4 ,no one may examine the check-roll at night with an open light1 owing more probably to the fear of setting it on fire than to superstitious prejudices4 ,it is considered unlucky for a man to fall off the mining ladder1 for1 whether he is hurt or not1 he is likely to die within the year4 ,an outbreak of fire in the mine is considered an omen of prosperity4 ,several mines have been known to double or treble their output of tin after the occurrence of a fire4 ,it is unlucky for a coolie to die in the kongsi house4 ,when1 therefore1 a man is very sick and past all hopes of recovery1 it is customary to put him out of the house in an extempore hut erected in the scrub1 so that death may not take place in the kongsi amongst the living4 ,his chuleis #dfg attend him during his last hours and bury him when dead4 ,these and other superstitious ideas and observances are1 however1 fast dying out1 though it would still be an unsafe experiment to enter a mine with shoes on and an umbrella over your head4 #dfh ,the remaining notes on mining ceremonies and charms were collected by me in ,selangor4 ,on reaching the tin-bearing stratum1 the tin-ore is addressed by name3-- ,peace be with you1 ,o ,tin-,ore1 ,at the first it was dew that turned into water1 ,and water that turned into foam1 ,and foam that turned into rock1 ,and rock that turned into tin-ore2 ,do you1 ,o ,tin-,ore1 lying in a matrix of solid rock1 ,come forth from this matrix of solid rock2 ,if you do not come forth ,you shall be a rebel in the sight of ,god4 ,ho1 ,tin-,ore1 ,sir ',floating ,islet1' ',flotsam-at-sea1' and ',flotsam-on-land1' ,do you float up to the surface of this my tank1 #dfi ,or you shall be a rebel to ,god1 etc4 ,sometimes each grain of ore appears to be considered as endowed with a separate entity or individuality4 ,thus we find in another invocation the following passage1 where the wizard is addressing the grains of ore3-- ,do ,you 7,grains of ,ore7 that are on the ,hills descend to the ,plains1 ,you that are at the ,head-waters descend to ,mid-stream1 ,you that are at the ,estuary ascend to ,mid-stream4 ,and assemble yourselves together in this spot4 ,assemble yourselves together1 ',rice-grains' and ',spinach-seed1' ',tobacco-seed1' ',millet1' and ',wild ,ginger-,seed1' ,assemble ye together in this spot4 ,i am desirous of excavating this spot1 ,and of making a mine here2 ,if ye do not assemble yourselves together ,i shall curse you2 ,you shall be turned into dust1 and turned into air1 ,and you shall also be turned into water4 ,the separate personality of each individual grain is remarkably clear in the above passage4 ,the names of the different kinds of seed are in allusion to the various shapes and sizes of the grains of ore4 ,yet in the very same charm various kinds of lizards and centipedes are begged to bring the tin-ore with them1 some of them a grain or two1 some of them a fistful or two1 some of them a gallon or two1 some of them a load or two1 and so on4 ,no doubt the wizard was determined to allow the grains no loophole for escape4 ,the objects of the charms employed by the mining wizards are the following3-- 7#a7 ,to clear the jungle of evil spirits 7and propitiate the good ones87 before starting to fell1 as is shown by the following passage3-- ,o ,grandfather ,king ,solomon1 ,black ,king ,solomon1 ,i desire to fell these woods1 ,but it is not ,i who am in charge of these woods1 ,it is ,yellow ,king ,solomon who is in charge of them1 ,and ,red ,king ,solomon who is in charge of them4 ,it is ,i who fell the jungle1 ,but only with the permission of those two persons4 ,rise1 rise1 ,o ,ye who watch it 7the tin871 ,here are three 'chews' of betel for you1 and three cigarettes1 ,o ,maimurup1 ,o ,maimerah1 ,o ,gadek ,hitam1 ,si ,gadek ,hitam 7,black ,grannie7 from ,down-stream1 ,si ,gadek ,kuning 7,yellow ,grannie7 from ,up-stream1 ,and ,si ,maimerah from ,mid-stream4 7,here some lines follow which are as yet untranslatable47 ,retire ye and avaunt from hence1 ,if ye retire not from hence1 ,as you stride1 your leg shall break1 ,as you stretch your hand out1 your hand shall be crippled1 ,as you open your eye 7to look71 your eyeball shall burst1 ,your eye stabbed through with a thorn of the ,t'rong ,asam1 #dgj ,and your hand pierced with the ,sega jantan1 #dga ,and your finger-nails with ,heart of ,brazilwood4 ,moreover1 your tongue shall be slit with a bamboo splinter1 ,for thus was it sworn by ',grandfather ,sakernanaininaini' #dgb ,into the leaf 7of the7 ,putajaya1 ,upon the summit of the mountain of ,ceylon4 ,i know the origin from which you spring1 ,from the ,black ,blood and the ,red1 ,that was your origin4 ,we are two sons of one father1 but with different inheritances2 ,in my charge is ,gold and ,tin-ore1 ,in yours are ,rocks and ,sand1 ,with chaff and bran4 7#b7 ,to clear evil spirits away from the ground before commencing the work of excavation4 ,the charm for this is given in the ,appendix1 but is little more than a list of names4 7#c7 ,to propitiate the local spirits and induce the tin-ore to show itself1 when the tin-bearing stratum is reached1 by means of the charm quoted above4 7#d7 ,to induce the spirits to partake of a banquet which is spread for them in a receptacle intended to be the model of a royal audience-chamber4 ,this1 the spirits' audience-chamber 7as it is called71 is usually from two to three feet square1 and is filled with offerings similar in character to those usually deposited on the sacrificial tray 7anchak71 with the addition1 however1 of certain articles which are considered to be specially representative of the miners' food4 ,these articles are sugar-cane1 plantains1 yams1 sweet potatoes1 and fish1 etc42 all of which should be placed together with the customary offerings in the spirits' audience-chamber4 ,outside the audience-hall1 at each of the two front corners1 should be placed a red and a white flag and a wax taper2 and at each of the two back corners should be placed a taper1 making in all four flags and seven tapers4 ,a standard censer 7perasapan7 must be erected in front of the audience-chamber1 and a second small censer must also be obtained1 so that burning incense may be waved to and fro underneath the floor of the audience-chamber in order to fumigate it before the offerings are deposited inside it4 ,during the fumigation a charm is recited1 in which the assistance of the spirits of certain canonized ,muhammadan worthies is invoked1 concluding thus3-- ,peace be with you1 ,o ,white ,sheikh1 wizard of the virgin jungle1 ,wizards old1 and wizards young1 ,come hither and share the banquet ,i have prepared for you4 ,i crave pardon for all mistakes1 ,for all shortcomings ,i beg pardon in every particular4 ,then when the tapers are all lighted and the offerings ready1 a further charm is recited1 which begins as follows3-- ,ho1 ,white ,sheikh1 king of the virgin jungle1 ,it is you to whom belong all people of the jungle and virgin forest1 ,do you1 whose back is turned towards heaven1 ,give your orders to all the ,elders of the earth and ,princes who are here1 ,you who here hold the position of ,indra1 ,come hither and partake of my banquet4 ,i wish to ask for your assistance1 ,i wish to open 7excavate7 this mine4 #dgc ,the chief taboos are the killing of any sort of living creature within the mine2 to wear a sarong 7,malay skirt72 to bring into the mine the skin of any beast2 and to wear shoes or use an umbrella within the mine4 ,these are some of the perpetual taboos1 but no doubt there are many others4 ,in the case of a sacrifice1 however1 the white buffalo may of course be killed1 not within the mine itself1 but still upon its brink2 and when this is done1 the head is buried1 and small portions 7which must be representative of every part of the carcase7 should be taken and deposited in the audience-chamber4 ,among the seven days' taboos are mentioned the killing of any living timber 7within the precincts of the mine871 lewdness1 and the praising or admiring of the grass seed 7puji buah rumput71 which is the name by which the tin-ore must invariably be called within the precincts of the mine4 ,this last taboo is due to the use of a special mining vocabulary to which the greatest attention was formerly paid1 and which did not differ very greatly from that used in ,perak4 ,another account of the ceremony runs as follows2 ,i give it word for word as ,i took it down from my ,malay informant3-- ,take five portions of cooked and five portions of uncooked fowls1 both white and black1 together with black pulut rice1 #dgd millet-seed 7sekoi71 seeds of the chebak ,china1 etc4 etc4 ,when all is ready1 burn incense1 scatter the black rice with the right hand over the bottom of a tray1 i4e4 an anchak 7such as is used for offerings to the spirits71 fumigate and deposit the offerings in five portions upon this layer of rice 7one portion going to each corner and one to the middle of the tray74 ,take black cloth1 five cubits long1 fumigate it1 and wave it thrice round the head with the right hand from left to right1 repeating the following invocation 7serapah73-- ,o ,grandfather ',batin' #dge the ,elder1 ,in whose charge are caverns and hill-locked basins1 ,o ,grandfather ',batin' the ,younger1 ,in whose charge are all these your civil and military companies1 ,may the ,ore which is on the ,hills descend to the ,plain1 ,may that which is ,up-stream descend to ,mid-stream1 ,and that which is ,down-stream ascend to ,mid-stream1 ,assemble you together1 ,o ,ores1 in this spot2 ,it is not ,i who call you1 ,it is ,grandfather ,batin the ,elder who calls you1 ,it is ,batin the ,younger who calls you1 ,it is the ,elder ,wizard who calls you1 ,it is the ,younger ,wizard who calls you1 ,assemble yourselves together1 ,rubbish and ,trash1 ,house-lizards1 ',kalerik1' ,centipedes1 and ,millipedes1 ,and partake of my banquet4 ,let whosoever comes bring me ore1 ,a ketong #dgf or two1 ,a fistful or two1 ,an arai #dgg or two1 ,a gallon or two1 ,a basket or two1 ,assemble yourselves together1 ,boiled ,rice-seed1 ,spinach-seed1 ,tobacco-seed1 ,millet-seed1 ,wild ,ginger-seed1 ,assemble yourselves together in this spot4 ,i wish to excavate this spot1 ,i wish to open a mine3 ,if you do not come1 if you do not gather yourselves together1 ,i shall curse you2 ,you shall turn into dust1 into air1 and into water4 ,by virtue of the magic arts of my teacher be my petition granted4 ,it is not ,i who petition1 ,it is the ,elder ,wizard who petitions1 ,it is the ,younger ,wizard who petitions4 ,by the grace of ',there is no god but ,god1' etc4 ,the foregoing descriptions of mining ceremonies and charms refer to tin only1 but in so far as general animistic ideas go1 they might be equally well applied to other metals1 such as silver and gold4 ,it has already been remarked that as the ,tin spirit is believed to take the form of a buffalo1 so the ,gold spirit is said to take the form of a golden roe-deer 7kijang74 ,of the ceremonies which the ,malays believe to be essential for successful gold-mining1 not much information has yet been published4 ,in ,denys' ,descriptive ,dictionary1 however1 we read the following3-- ,gold is believed to be under the care and in the gift of a dewa1 or god1 and its search is therefore unhallowed1 for the miners must conciliate the dewa by prayers and offerings1 and carefully abstain from pronouncing the name of ,god or performing any act of worship4 ,any acknowledgment of the sovereignty of ,allah offends the dewa1 who immediately 'hides the gold1' or renders it invisible4 ,at some of the great limbongan #dgh mas or gold-pits in the ,malay ,states of the interior1 any allusion to the ,deity subjects the unwitting miner to a penalty which is imposed by the ,penghlu4 ,the qualities of the gold vary greatly in the same country4 ,the finest gold brought to market is that of the principality of ,pahang1 on the eastern side of the ,malay ,peninsula1 which brings a higher price than even that of ,australia by better than three per cent4 ,the gold is all obtained by washing1 and the metal has never been worked1 and scarcely even traced to the original veins4 ,it is mostly in the form of powder or dust--the mas-urai of the ,malays1 literally 'loose or disintegrated gold4' #dgi ,gold1 silver1 and an amalgam formed of the two1 are regarded as the three most precious metals1 and of these gold is1 to a very uncertain and partial extent1 still sometimes regarded as a royal prerogative4 #dhj ,of ,silver still less information has been collected than of gold4 ,this1 however1 is but natural1 as silver has not yet been found in payable quantities1 whereas many gold mines exist4 ,it is just possible1 however1 that silver may be worked by the ,malays on a small scale in the ,siamese-,malay ,states1 as it would be difficult on any other hypothesis to account for the following invocation1 which was given me by a ,malay of ,kelantan 7',che ,abas73-- ,peace be with you1 ,o ,child of the ,solitary ,jin ,salaka 7,silver71 ,i know your origin4 ,your dwelling-place is the ,yellow ,cloud ,rock2 ,the ,place of your ,penance the ,sea of ,balongan ,darah2 ,the ,place of your ,penance is a ,pond in every stream2 ,the ,place of your ,birth was the ,bay where the ,wind ,dies2 ,ho1 ,child of the ,solitary ,jin ,salaka1 ,come hither at this time1 this very moment1 ,i wish to make you a propitiatory offering1 to banquet you on arrack and toddy4 ,if you do not come hither at this very moment ,you shall be a rebel unto ,god1 ,and a rebel unto ,god's ,prophet ,solomon1 ,for ,i am ,god's ,prophet ,solomon4 ,no other metals1 so far as ,i am aware1 are worked to any extent in the ,peninsula1 yet there is the clearest possible evidence of animistic ideas about ,iron4 ,thus for the ,sacred ,lump of ,iron which forms part of the regalia of more than one of the petty ,sultans in the ,peninsula1 the ,malays entertain the most extraordinary reverence1 not unmingled with superstitious terror4 #dha ,it is upon this ,lump of ,iron1 when placed in water1 that the most solemn and binding oath known to those who make use of it is sworn2 and it is to this ,lump of ,iron that the ,malay wizard refers when he recites his category of the most terrible denunciations that ,malay magic has been able to invent4 #dhb ,it is possible that there may be1 in the ,malay mind at all events1 some connection between the supernatural powers ascribed to this portion of the regalia and the more general use of iron as a charm against evil spirits4 ,for the various forms of iron which play so conspicuous a part in ,malay magic1 from the long iron nail which equally protects the new-born infant and the ,rice-,soul from the powers of evil1 to the betel-nut scissors which are believed to scare the evil spirits from the dead1 are alike called the representatives 7symbols or emblems7 of ,iron 7tanda besi74 ,so1 too1 is the blade of the wood-knife1 or cutlass1 which a jungle ,malay will sometimes plant in the bed of a stream 7with its edge towards the source7 before he will venture to drink of the water4 ,so1 too1 is the blade of the same knife1 upon the side of which he will occasionally seat himself when he is eating alone in the forest2 both of these precautions being taken1 however1 as ,i have more than once been told1 not only to drive away evil spirits1 but to confirm the speaker's own soul 7menetapkan semangat74 ,even ,stone appears to be regarded as distinctly connected with ideas of animism4 ,thus the stone deposited in the basket with the ,rice-soul1 the stone deposited in the child's swinging cot by way of a substitute when the child is temporarily taken out of it1 and above all the various concretions to be found from time to time both in the bodies of animals 7,bezoar stones7 and in the stems or fruit of trees 7as tabasheer71 are examples of this4 ,examples of tabasheer have already been quoted 7under ,vegetation ,charms71 but a few remarks about ,bezoar stones may be of interest4 ,the ,bezoar stones known to the ,peninsular ,malays are usually obtained either from monkeys or porcupines4 ,extraordinary magical virtues are attached to these stones1 the gratings of which are mixed with water and administered to the sick4 #dhc ,i was once asked #bjj for a small stone which its owner kept in cotton-wool in a small tin box1 where it lay surrounded by grains of rice1 upon which he declared that it fed4 #dhd ,i asked him how it could be proved that it was a true ,bezoar stone 7which it undoubtedly was not71 and he declared that if it were placed upon an inverted tumbler and touched with the point of a k'ris 7dagger7 or a lime-fruit it would commence to move about4 ,both tests were therefore applied in my presence1 but the motion of the ,bezoar stone in each case proved to be due to the most overt trickery on the part of the owner1 who by pressing on one side of the stone 7which was spherical in shape7 naturally caused it to move2 in fact ,i was easily able to produce the same effect in the same way1 as ,i presently showed him1 though of course he could not be brought to admit the deception4 #dhe ,before ,i leave this portion of the subject1 ,i may mention that magic powers are very generally ascribed to the celts or stone-age implements which are frequently found in the ,peninsula1 and are called thunderbolts 7batu halilintar74 ,they are not unfrequently grated and mixed with water and drunk like the ,bezoar stones1 but usually they are kept merely as a touch-stone for gold4 7c7 ,water #a4 ,,purification ,,by ,,water ,the following description 7by ,sir ,w4 ,e4 ,maxwell7 of the bathing ceremony1 as practised by the ,perak ,malays1 may be taken as typical of this subject3-- ,limes are used in ,perak1 as we use soap1 when a ,malay has resolved on having a really good scrub4 ,they are cut in two and squeezed 7ramas7 in the hand4 ,in ,penang a root called sintok is usually preferred to limes4 ,when the body is deemed sufficiently cleansed the performer1 taking his stand facing the ,east1 spits seven times1 and then counts up seven aloud4 ,after the word tujoh 7seven7 he throws away the remains of the limes or sintok to the ,west1 saying aloud1 ,pergi-lah samua sial jambalang deripada badan aku ka pusat tasek ,paujangi1 ',misfortune and spirits of evil begone from my body to the whirlpool of the lake ,paujangi6' ,then he throws 7jurus7 a few buckets of water over himself1 and the operation is complete4 ,the lake ,paujangi is situated in mid-ocean1 and its whirlpool most likely causes the tides4 ,all the waters of the sea and rivers are finally received there4 ,it is probably as eligible an abode for exorcised spirits as the ,red ,sea was once considered to be by our forefathers4 #dhf ,the ceremony just described is evidently a form of purification by water4 ,similar purificatory ceremonies form an integral part of ,malay customs at birth1 adolescence1 marriage1 sickness1 death1 and in fact at every critical period of the life of a ,malay2 but will be most conveniently discussed in detail under each of the particular headings referred to4 ,the tepong tawar ceremony 7for the details of which see ,chapter ,,iii41 and which is perhaps the commonest of all ,malay magic rites7 would also seem to have originated from ideas of ceremonial purification4 #b4 ,,the ,,sea1 ,,rivers1 ,,and ,,streams ,the ,malays have been from time immemorial a sea-faring race1 and are quite as superstitious in their ideas of the sea as sailors in other parts of the world4 ,as has been already indicated1 #dhg their animistic notions include a belief in ,water ,spirits1 both of the sea and of rivers1 and occasionally this belief finds expression in ritual observances4 ,thus1 for instance1 it was formerly the custom to insert a number of sugar-palm twigs 7segar kabong7 into the top of the ship's mast1 making the end of it look not unlike a small birch of black twigs4 #dhh ,this was intended to prevent the ,water ,spirit 7,hantu ,ayer7 from settling on the mast4 ,his appearance when he does settle is described as resembling the glow of fire flies or of phosphorescence in the sea--evidently a form of ,st4 ,elmo's fire4 ,the ship being a living organism1 one must1 of course1 when all is ready1 persuade it to make a proper start4 ,to effect this you go on board1 and sitting down beside the well 7petak ruang71 burn incense and strew the sacrificial rice1 and then tapping the inside of the keelson 7jintekkan serempu7 and the next plank above it 7apit lempong71 beg them to adhere to each other during the voyage1 e4g43-- ,peace be with you1 ,o 'big ,medang' and 'low-growing ,medang6' ,be ye not parted brother from brother1 ,i desire you to speed me1 to the utmost of your power1 ,to such and such a place2 ,if ye will not1 ye shall be rebels against ,god1 etc4 ,i need hardly explain1 perhaps1 that big medang and low-growing medang are the names of two varieties of the same tree1 which are supposed in the present instance to have furnished the timber from which these different parts were made4 ,then you stand up in the bows and call upon the ,sea ,spirits for their assistance in pointing out shoals1 snags1 and rocky islets4 #dhi ,sometimes a talisman is manufactured by writing an ,arabic text on a leaf which is then thrown into the sea4 ,so1 too1 it is not unusual to see rocks in mid-stream near the mouths of rivers adorned with a white cloth hanging from a long stick or pole1 which marks them out as sacred places1 and sometimes in rapids where navigation is difficult or dangerous1 offerings are made to the ,river ,spirits1 as the following quotation will show3-- ,we commenced at last to slide down a long reach of troubled water perceptibly out of the horizontal4 ,the raft buried itself under the surface1 leaving dry only our little stage1 and the whole fabric shook and trembled as if it were about to break up4 ,yelling ',sambut1 sambut' 7',receive1 receive'7 to the spirits of the stream1 whom ,kulup ,mohamed was propitiating with small offerings of rice and leaves1 the panting boatmen continued their struggles until we shot out once more into smooth deep water1 and all danger was over4 #dij ,the importance of rivers in the ,malay ,peninsula1 and for that matter1 in ,malayan countries generally1 can hardly be overrated4 ,it was by the rivers that ,malay immigration1 coming for the most part1 if not entirely1 from ,sumatra1 entered the interior of the ,peninsula1 and before the influx of ,europeans had superseded them by roads and railways the rivers were the sole means of inland communication4 ,all old ,malay settlements are situated on the banks of rivers or streams1 both on this account and because of the necessity of having a plentiful supply of water for the purpose of irrigating the rice-fields1 which constitute the main source of livelihood for the inhabitants4 ,accordingly the backbone1 so to speak1 of a ,malay district is the river that runs through it1 and from which in most cases the district takes its name2 for here1 as elsewhere1 the river-names are generally older than the names of territorial divisions4 ,they are often unintelligible and probably of pre-,malayan origin1 but are sometimes derived from the ,malay names of forest trees4 ,as a rule every reach and point has a name known to the local ,malays1 even though the river may run through forest and swamp with only a few villages scattered at intervals of several miles along its banks4 ,of river legends there are not a few4 ,the following extract relates to one of the largest rivers of the ,peninsula1 the river ,perak1 which gives its name to the largest and most important of the ,malay ,states of the ,west ,coast4 ,perak means silver1 though none is mined in the country2 and the legend is a fair specimen of the sort of story which grows up round an attempt to account for an otherwise inexplicable name3-- ,on their return down-stream1 the ,raja and his followers halted at ,chigar ,galah1 where a small stream runs into the river ,perak4 ,they were struck with astonishment at finding the water of this stream as white as santan 7the grated pulp of the cocoa-nut mixed with water74 ,magat ,terawis1 who was despatched to the source of the stream to discover the cause of this phenomenon1 found there a large fish of the kind called haruan engaged in suckling her young one4 ,she had large white breasts from which milk issued4 #dia ,he returned and told the ,raja1 who called the river ',perak' 7'silver'71 in allusion to its exceeding whiteness4 ,then he returned to ,kota ,lama4 #dib #c4 ,,reptiles ,,and ,,reptile ,,charms ,the ,crocodile ,of the origin of the ,crocodile two conflicting stories1 at least1 are told4 ,one of these was collected by ,sir ,william ,maxwell in ,perak2 the other was taken down by me from a ,labu ,malay in ,selangor1 but ,i have not met with it elsewhere2 a parallel version of the story quoted by ,maxwell being the commonest form of the legend in ,selangor as well as ,perak4 ,sir ,william ,maxwell's account runs as follows3-- ,in the case of the crocodile1 we find an instance of a dangerous animal being regarded by ,malays as possessed of mysterious powers1 which distinguish him from most of the brute creation1 and class him with the tiger and elephant4 ,just as in some parts of ,india sacred crocodiles are protected and fed in tanks set apart for them by ,hindus1 so in ,malay rivers here and there particular crocodiles are considered kramat 7sacred71 and are safe from molestation4 ,on a river in the interior of ,malacca ,i have had my gun-barrels knocked up when taking aim at a crocodile1 the ,malay who did it immediately falling on his knees in the bottom of the boat and entreating forgiveness1 on the ground that the individual reptile aimed at was kramat1 and that the speaker's family would not be safe if it were injured4 ,the source of ideas like this lies far deeper in the ,malay mind than his ,muhammadanism2 but the new creed has1 in many instances1 appropriated and accounted for them4 ,the connection of the tiger with ,ali1 the uncle of the prophet1 has already been explained4 ,a grosser ,muhammadan fable has been invented regarding the crocodile4 ,this reptile1 say the ,prak ,malays1 was first created in the following manner3-- ,there was once upon a time a woman called ,putri ,padang ,gerinsing1 whose petitions found great favour and acceptance with the ,almighty4 ,she it was who had the care of ,siti ,fatima1 the daughter of the ,prophet4 ,one day she took some clay and fashioned it into the likeness of what is now the crocodile4 ,the material on which she moulded the clay was a sheet of upih 7the sheath of the betel-nut palm74 ,this became the covering of the crocodile's under-surface4 ,when she attempted to make the mass breathe it broke in pieces4 ,this happened twice4 ,now it chanced that the ,tuan ,putri had just been eating sugar-cane1 so she arranged a number of sugar-cane joints to serve as a backbone1 and the peelings of the rind she utilised as ribs4 ,on its head she placed a sharp stone1 and she made eyes out of bits of saffron 7kuniet72 the tail was made of the mid-rib and leaves of a betel-nut frond4 ,she prayed to ,god ,almighty that the creature might have life1 and it at once commenced to breathe and move4 ,for a long time it was a plaything of the ,prophet's daughter1 ,siti ,fatima2 but it at length became treacherous and faithless to ,tuan ,putri ,padang ,gerinsing1 who had grown old and feeble4 ,then ,fatima cursed it1 saying1 ',thou shalt be the crocodile of the sea1 no enjoyment shall be thine1 and thou shalt not know lust or desire4' ,she then deprived it of its teeth and tongue1 and drove nails into its jaws to close them4 ,it is these nails which serve the crocodile as teeth to this day4 ,malay ,pawangs in ,prak observe the following methods of proceeding when it is desired to hook a crocodile3--,to commence with1 a white fowl must be slain in the orthodox way1 by cutting its throat1 and some of its blood must be rubbed on the line 7usually formed of rattan7 to which the fowl itself is attached as bait4 ,the dying struggles of the fowl in the water are closely watched1 and conclusions are drawn from them as to the probable behaviour of the crocodile when hooked4 ,if the fowl goes to a considerable distance the crocodile will most likely endeavour to make off2 but it will be otherwise if the fowl moves a little way only up and down or across the stream4 ,when the line is set the following spell must be repeated3 ',aur ,dangsari kamala sari1 sambut kirim ,tuan ,putri ,padang ,gerinsing2 tidak di-sambut mata angkau chabut' 7',o ,dangsari1 lotus-flower1 receive what is sent thee by the ,lady ,princess ,padang ,gerinsing2 if thou receivest it not1 may thy eyes be torn out'74 ,as the bait is thrown into the water the operator must blow on it three times1 stroke it three times1 and thrice repeat the following sentence1 with his teeth closed and without drawing breath3 ',kun kata ,allah sapaya kun kata ,muhammad tab paku1' 7',kun saith ,god1 so kun saith ,muhammad2 nail be fixed4'7 ,other formulas are used during other stages of the proceedings4 #dic ,the rarer story1 to which allusion has been made1 was the following3-- ,there was a woman who had a child which had just learnt to sit up 7tahu dudok71 and to which she gave the name of ',sarilang4' ,one day she took the child to the river-side in order to bathe it1 but during the latter operation it slipped from her grasp and fell into the river4 ,the mother shrieked and wept1 but as she did not know how to dive she had to return home without her child4 ,that night she dreamed a dream1 in which her child appeared and said1 ',weep no more1 mother1 ,i have turned into a crocodile1 and am now called ',grandsire ,sarilang' 7',toh ,sarilang73 if you would meet me1 come to-morrow to the spot where you lost me4' ,next morning1 therefore1 the mother repaired to the river and called upon the name of her child1 whereupon her child rose to the surface1 and she saw that from the waist downwards he had already turned into a crocodile1 though he was still human down to the waist4 ,now the child said1 ',come back again after fourteen days1 and remember to bring an egg and a plantain 7banana74' ,she therefore went again at the time appointed1 and having called upon him by his new name 7',toh ,sarilang71 he again came to the surface1 when she saw that from the waist upwards he had also now turned into a crocodile4 ,so she gave him the egg and the plantain1 and he devoured them1 and when he had done so he said1 ',whenever the crocodiles get ferocious 7ganas71 and commence to attack human beings1 take a plantain1 an egg1 and a handful of parched rice1 and after scattering the rice on the river1 leave the egg and the plantain on the bank1 calling upon my name 7',toh ,sarilang7 #did as you do so1 and their ferocity will immediately cease4' ,the notes on crocodile folklore which will now be given were reprinted in the ,selangor ,journal from the ,perak ,museum ,notes of ,mr4 ,wray4 ,when the eggs of a crocodile are hatching out1 the mother watches2 the little ones that take to their native element she does not molest1 but she eats up all those which run away from the water1 but should any escape her and get away on to the land they will change into tigers4 ,some of these reptiles are said to have tongues1 and when possessed of that organ they are very much more vicious and dangerous than the ordinarily formed ones4 ,when a crocodile enters a river it swallows a pebble1 so that on opening the stomach of one it is only necessary to count the stones in it to tell how many rivers it has been into during its life4 ,the ,malays call these stones kira-kira dia1 #die on this account4 ,the ,indians on the banks of the ,orinoco1 on the other hand1 assert that the alligator swallows stones to add weight to its body to aid it in diving and dragging its prey under water4 ,crocodiles inhabiting a river are said to resent the intrusion of strangers from other waters1 and fights often take place in consequence4 ,according to the ,malays they are gifted with two pairs of eyes4 ,the upper ones they use when above water1 and the under pair when beneath the surface4 ,this latter pair is situated half-way between the muzzle and the angle of the mouth1 on the under surface of the lower jaw4 ,these are in reality not eyes1 but inward folds of skin connected by a duct with a scent gland1 which secretes an unctuous substance of a dark gray colour1 with a strong musky odour4 ,medicinal properties are attributed to the flesh of the males1 which are believed to be of very rare occurrence1 and to be quite unable to leave the water by reason of their peculiar conformation4 ,the fact is that the sexes are almost undistinguishable1 except on dissection1 and therefore the natives class all that are caught as females4 ,while on this subject1 it may be worth mentioning that at ,port ,weld there used to be a tame crocodile which would come when called4 ,the ,malays fed it regularly1 and said it was not vicious1 and would not do any harm4 ,it was repeatedly seen by the yearly visitants to ,port ,weld1 or ,sapetang1 as the place was then called1 and was a fine big animal1 with a bunch of seaweed growing on its head4 ,some one had it called1 and then fired at the poor thing2 whether it was wounded or only frightened is uncertain1 but it never came again4 #dif ,the following notes upon the same subject were collected by me in ,selangor3-- ,the female crocodile commonly builds her nest1 with or without the aid of the male1 among the thorny clumps of lempiei 7or dempiei7 trees just above high-water mark1 using the fallen leaves to form the nest1 and breaking up the twigs with her mouth4 ,the season for laying is said1 in the north of the ,peninsula1 to coincide with the time when the rice-stalks swell with the grain1 i4e4 the end of the wet season4 ,the most prolific species of crocodile is reputed to be the buaya lubok1 or ,bight crocodile 7also called buaya rawang1 or ,marsh crocodile71 which lays as many as fifty or sixty eggs in a single nest4 ,other varieties1 ,i may add1 are the buaya tembaga 7,copper crocodile71 the buaya katak 7,dwarf crocodile71 which is1 as its name implies1 short and stout1 and the buaya hitam or besi 7,black or ,iron crocodile71 which is reported to attain a larger size than any other variety4 ,this latter kind is often moss-grown1 and is hence called buaya berlumut 7,mossy crocodile74 ,the largest specimen of this variety of which ,i have had any reliable account is one which measured four fathoms1 less one hasta 7about #bc feet71 and which was caught in the time of ,sultan ,mahmat at ,sungei ,sembilang1 near ,kuala ,selangor1 by one ,nakhoda ,kutib4 ,the buaya jolong-jolong1 which has attracted attention owing to its reputed identification with the gavial of ,indian waters1 and which is therefore no true crocodile1 is pointedly described by ,malays as separating itself from the other species4 ,finally1 there is the buaya gulong tenun 7the ,crocodile that ,rolls up the ,weft871 which is not1 however1 the name of a separate variety1 but is the name applied to the ,young ,person or ,new ,woman of the world of crocodile-folk--the aggressive female who snaps at everything and everybody for the mere glory of the snap6 ,after hatching1 says ,mr4 ,wray1 the mother watches1 and 444 eats up all those which run away from the water1 but should any escape her and get away on to the land they will turn into tigers4 ,there is perhaps more point in the ,selangor tradition1 according to which the little runaways turn1 not into tigers1 but into iguanas 7,monitor lizards74 ,as regards the want of a tongue1 which is supposed to be common to all crocodiles1 it is said they were so created by design1 in order that they might not acquire too pronounced a taste for human flesh4 ,hence the proverb which declares that no carrion is too bad for them to welcome3 ,buaya mana tahu menolak bangkei8 7,when will crocodiles refuse corpses87 #dig ,after the outbreak of ferocity 7ganas7 among the crocodiles in the ,klang ,river last year1 some account of the way in which the crocodile is here said to capture and destroy his human victims may prove of interest4 ,every crocodile has1 according to the ,selangor ,malay1 three sets of fangs1 which are named as follows3 7#a7 si hampa daya #dih 7two above and two below71 at the tip of the jaws2 7#b7 entah-entah 7two in the upper and two in the lower jaw71 half-way up2 7#c7 charik kapan 7two in the upper and two in the lower jaw71 near the socket of the jaws4 ,the first may be translated by ,exhaust your devices2 the second by ,yes or no2 and the third by ,tear the shroud1 the latter being a reference to the selvage which1 among the ,malays1 is torn off the shroud and afterwards used for tying it up when the corpse has been wrapped in it4 ,if a man is caught by the ,exhausters of all ,resources1 he has a fair chance of escape2 if caught by the ,debateable teeth his escape is decidedly problematical2 but if caught by the ,tearers of the ,shroud1 he is to all intents and purposes a dead man4 ,whenever it effects a capture the crocodile carries its victim at once below the surface1 and either tries to smother him in the soft1 thick mud of the mangrove swamp1 or pushes him under a snag or projecting root1 with the object of letting him drown1 while it retires to watch him from a short distance4 ,after what it considers a sufficient interval to effect its purpose1 the crocodile seizes the body of the drowned man and rises to the surface1 when it calls upon the ,sun1 ,moon1 and ,stars to bear witness that it was not guilty of the homicide-- ,bukan aku membunoh angkau1 ,ayer yang membunoh angkau4 ,which1 being translated1 means-- ,it was not ,i who killed you1 ,it was water which killed you4 #dii ,after thrice repeating this strange performance1 the crocodile again dives and proceeds to prepare the corpse for its prospective banquet4 ,embracing the corpse with its arms1 and curving the tip of its powerful tail under its own belly 7until the tail is nearly bent double71 it contrives to break the backbone of the victim1 and then picking up the body once more with its teeth1 dashes it violently against a trunk or root in order to break the long bones of the limbs4 ,when the bones are thus so broken as to offer no obstruction1 it swallows the body whole--thus affording a remarkable parallel to the boa in its method of devouring its prey1 and recalling ,darwinian ideas of their cousin-hood4 ,miraculous escapes have1 however1 occasionally occurred4 ,thus ,lebai ,ali was caught by a crocodile at ,batu ,burok 7,kuala ,selangor71 one evening as the tide was ebbing1 and the crocodile1 after smothering him effectually 7as it thought7 in the thick mud1 retired to await the end4 ,insensibly1 however1 it floated farther and farther off with the falling tide1 and ,lebai ,ali1 seeing his opportunity1 made a bold and successful dash for freedom4 ,a similar case was that of ,si ,ka'1 who was pushed under a bamboo root on the river bank by the crocodile which caught him1 and who1 after waiting till his formidable enemy had floated a little farther off than usual1 drew himself up by an overhanging stem and swarmed up it4 ,at the same moment the crocodile made a rush1 and actually caught him by the great toe1 which latter1 however1 he willingly surrendered to his enemy as the price of his liberty4 ,a yet more marvellous escape1 was that of the youth belonging to the ,government launch at ,klang1 who escaped1 it is related1 by the time-honoured expedient of putting his thumbs into the crocodile's eyes4 ,in connection with this latter exploit1 by the way1 ,malay authorities assert that the crocodile's eyes protrude from their sockets on stalks 7like those of a crab7 so long as he stays under water1 the stalks being as long as the forefinger1 so that it is quite an easy matter to catch hold of these living pegs4 ,for the rest1 crocodiles are said by the ,malays to have a sort of false stomach divided into several pouches or sacs1 one sac being for the stones which they swallow1 and another for the clothes and accoutrements of their human victims1 these pouches being in addition to their real stomach 7in which the remains of monkeys1 wild pig1 mouse-deer1 and other small animals are found71 and1 in the case of female specimens1 the ovary4 ,the second pair of eyes in the neck which1 ,mr4 ,wray says1 they are supposed to use when below the surface1 are in ,selangor supposed to be used at night1 whence they are called mata malam1 or night-eyes1 as opposed to their real eyes which they are supposed to use only by day4 ,as regards the stones1 which crocodiles undoubtedly swallow1 they are sometimes supposed to enable each male crocodile to keep an account of the number of rivers which it has entered1 of the number of bights it has lived in1 or even of the number of its human victims4 ,the noise which crocodiles make when fighting resembles a loud roar or bellow1 and the ,malays apply the same word menguak to the bellow of the crocodile as well as to that of the buffalo4 ,the wrath of the crocodile-folk is provoked by those who wish to shoot them1 in various ways1 of which1 perhaps1 the commonest is to dabble a sarong1 or 7as is said to be more effectual7 a woman's mosquito-curtain1 in the water of the river where they live4 ,so also to keep two sets of weights and measures 7one for buying and another for selling1 as is sometimes done by the ,chinese71 is said to be a certain means of provoking their indignation4 ,the crocodile-wizard is sometimes credited with the power of calling the crocodile-folk together1 and of discovering a man-eater among them1 and an eye-witness lately described to me the scene on one such occasion4 ,a ,malay had been carried off and devoured by a crocodile at ,larut1 and a ,batu ,bara man1 who went by the sobriquet of ,nakhoda ,hassan1 undertook to discover the culprit4 ,sprinkling some of the usual sacrificial rice-paste 7tepong tawar7 and saffron rice upon the surface of the river1 he called out in loud tones to the various tribes of crocodiles in the river1 and summoned them to appear on the surface4 ,my informant declares that not less than eight or ten crocodiles actually appeared1 whereupon the ,pawang commanded them all to return to the bottom with the exception of the one which was guilty4 ,in a few moments only one crocodile remained on the surface1 and this one1 on being forthwith killed and cut open1 was found to contain the garments of the unfortunate man who had been captured by it4 ,similar stories of the prowess of crocodile charmers are told by the ,javanese4 #ejj ,i shall now proceed to describe the methods and ceremonies used for the catching of crocodiles4 ,the following is a description by ,mr4 ,j4 ,h4 ,m4 ,robson1 of ,selangor1 of the most usual method1 at all events in ,selangor1 but it would appear from remarks upon the subject in ,dr4 ,denys' work1 that live as well as dead bait is commonly used3-- ,a small piece of hard wood1 about #f in4 or #h in4 long1 and about three-quarters of an inch thick1 is sharpened at both ends1 and to the middle of this the end of a yard of twine is firmly fastened1 the twine having about a dozen strands just held together by say a couple of knots1 so as to prevent the crocodile from biting it through1 as the strands simply get between his teeth2 to the other end of this twine is fastened a single uncut rattan1 at least #bj feet long1 which can be only a quarter of an inch in diameter1 but may with advantage be a little bigger2 a small stick affixed to the end of the line1 to act as a visible float1 completes this part of the gear4 ,probably a crocodile will eat anything1 but he is certainly partial to chicken--at least that bait is always successful in the ,sepang river--so1 having killed some sort of fowl1 the body is cut right through the breast lengthways from head to tail1 and the small piece of pointed hard wood inserted1 and the bird bound up again with string4 ,next1 two pieces of light wood are nailed together1 forming a small floating platform about a foot square1 and on this the fowl is placed1 raised on miniature trestles4 ,the small platform thus furnished is placed in a likely spot near the bank1 and the rattan line is hitched over a small branch or a stake1 so that the bait platform may not be carried away by the tide4 ,by the next morning the rattan line1 bait and platform may all have disappeared1 which probably means that the crocodile1 having swallowed the fowl1 has gone off with the rattan in tow1 a tug being sufficient to set it free1 whilst the platform1 thus released1 has drifted away4 ,a crocodile will try the aggressive sometimes1 so1 when going in pursuit1 it is better to have a boat than a sampan1 #eja but ,malay paddles are the most convenient in either case4 ,it is also advisable to have a second man with a rifle4 ,the crocodile has probably a favourite place up-stream1 so the boatmen paddle up on the look-out for the rattan 7which always floats71 finding it at length close to the mangrove roots bordering on the river1 perhaps4 ,the boat-hook picks up the floating-stick end of the line1 and1 with a couple of boatmen on to this and a crocodile at the other end1 with the small pointed hard wood stick across his throat1 the excitement begins4 ,the crocodile plunges about amidst the mangrove roots under the water1 and then makes a rush2 the rattan is paid out again and the boat follows2 then he rushes under the boat1 perhaps at the boat1 whilst the line is steadily pulled in4 ,this sort of thing may last some time1 but the only thing to be afraid of is the rattan's getting twisted round a bakau #ejb root under water1 which might prevent a capture2 otherwise1 after a good deal of playing of a rather violent nature1 the continual pulling of the rattan-holders in the boat1 or his own aggressiveness1 induces him to show his head above the surface1 whereat the rifles crack1 and the crocodile dies1 though often not till four or five bullets have been put into different parts of his body4 #ejc ,i will now proceed to describe the religious ceremonies which accompany this performance4 ,the following outline of the ceremonies used in catching a crocodile who is known to be a man-eater1 was taken down by me from the mouth of a noted crocodile-wizard on the ,langat river4 ,first1 you take strips of bark of a river-side bush or tree called baru-baru 7which must be cut down at a single stroke71 and fasten them together at each end only1 so that they form a rope with divided 7unravelled7 strands4 ,this will form that part of your tackle which corresponds to the gut 7perambut7 of a fishing line1 7i4e4 the part just above the hook71 and the advantage of it is that the loose strands get between the crocodile's teeth1 and prevent it from being bitten through as a rope would certainly be4 ,next1 you take a piece of the bottommost rung of a house-ladder 7anak tangga bongsu71 and sharpen it to a point at both ends1 so as to form a cross-piece 7palang7 such as will be likely to stick in the crocodile's throat4 ,having fastened one end of the gut round the middle of the cross-piece1 and the other to your rattan line1 the length of which may be from ten to fifteen fathoms or so1 according to the depth of the river at the spot where the crocodile is supposed to lie1 you must next cut down a young tree to serve as the pole 7chanchang7 to which the floating platform and bait may be subsequently attached4 ,this pole may be of any kind of wood except bamboo2 so when you have found a suitable tree1 take hold of it with the left hand and chop at it thrice with the right1 saying a charm as you do so-- ,peace be with you1 ,o ,prophet ,tetap1 in whose charge is the earth1 ,peace be with you1 ,o ,prophet ,noah1 ,planter of ,trees1 ,i petition for this tree to serve as a mooring-post for my crocodile-trap2 ,if it is to kill him 7the crocodile71 do you fall supine1 ,if it is not to kill him1 do you fall prone4 #ejd ,these last two lines refer to the omens which are taken from the way the tree falls2 the supine position being that of a crocodile which has turned turtle1 whereas the prone position would be its natural attitude as it swims4 ,then start making the floating platform or raft 7rakit7 by chopping a plantain stem 7any kind will do7 into three lengths 7di-k'ratkan tiga71 and then skewering these lengths together at their ends so as to form a triangle4 ,into the apex of this triangle firmly plant the lower end of a strong and springy rod1 making the upper end curve over slightly in a forward direction 7di-pasang-nya kayu melentor ka-atas7 and securing it in its position by two lashings1 which are carried down from its tip and fastened to the two front corners of the triangle4 ,then utter the charm and plant the pole by the river-side in the spot you have selected1 holding your breath and making believe that you are ,king ,solomon 7di-sifatkan kita ,raja ,suleiman7 as it sinks into the ground4 ,the charm consists of these lines3-- ,peace be with you1 ,o ,prophet ,khailir1 ,in whose charge is the water2 ,peace be with you1 ,o ,prophet ,tetap1 ,in whose charge is the earth2 ,pardon1 ,king of the ,sea1 ,deity of ,mid-currents1 ,i ask only for the 'guilty' 7crocodiles71 ,the innocent do you assist me to let go1 ,and drive out only the guilty which devoured ,so-and-so4 ,if you do not do so1 you shall die1 etc4 ,now prepare the bait4 ,to do this you must kill a fowl 7in the orthodox way71 cut it partly open and insert the ladder-rung into its body1 wrapping the flesh and feathers round it1 and binding the whole bird seven times round and seven times across with a piece of rattan1 not forgetting1 however1 to observe silence and hold your breath as you pass the first rattan lashing round the fowl's carcase4 ,when you have finished binding it up as directed1 chew some betel-leaf and eject 7semborkan7 the chewed leaf upon the fowl's head1 repeating the appropriate charm4 #eje ,then hook the bait 7sangkutkan umpan7 on to the tip of the bent rod 7on no account tie it on1 as it must be left free for the crocodile to swallow71 and having prepared the wonted accessories--including three chews of betel-leaf1 a richek of ginger 7halia bara sa-richek71 and seven white pepper-corns 7lada sulah tujoh biji7--breathe 7jampikan7 upon the betel-leaf1 and at the end of the invocation eject the chewed betel-leaf upon the head of the cock intended for the bait4 ,the charm to be recited 7which makes allusion to the fable concerning the supposed origin of the crocodile7 runs as follows3-- ,follow in procession1 follow in succession1 ,the ',assembly-flower' begins to unfold its petals2 ,come in procession1 come in succession1 ,king ,solomon's self comes to summon you4 ,ho1 ,si ,jambu ,rakai1 ,i know your origin2 ,sugar-cane knots forty-four were your bones1 ,of clay was formed your body2 ,rootlets of the areca-palm were your arteries1 ,liquid sugar made your blood1 ,a rotten mat your skin1 ,and a mid-rib of the thatch-palm your tail1 ,prickles of the pandanus made your dorsal ridge1 ,and pointed berembang suckers your teeth4 #ejf ,if you splash with your tail it shall break in two1 ,if you strike downwards with your snout it shall break in two1 ,if you crunch with your teeth they shall all be broken4 ,lo1 ,si ,jambu ,rakai1 ,i bind 7this fowl7 with the sevenfold binding1 ,and enwrap it with the sevenfold wrapping ,which you shall never loosen or undo4 ,turn it over in your mouth before you swallow it4 ,o1 ,si ,jambu ,rakai1 accept this present from ,her ,highness ,princess ,rundok1 from ,java3 #ejg ,if you refuse to accept it1 ,within two days or three ,you shall be 444 choked to death with blood1 ,choked to death by ,her ,highness ,princess ,rundok1 from ,java4 ,but if you accept it1 ,a reach up-stream or a reach down-stream1 there do you await me2 ,it is not my ,word1 it is ,king ,solomon's ,word2 ,if you are carried down-stream see that you incline up-stream1 ,if you are carried up-stream see that you incline down-stream1 ,by virtue of the ,saying of ,king ,solomon1 ',there is no god but ,god1' etc4 ,then take a canoe paddle 7to symbolise the crocodile's tail7 and some strong thread1 fasten one end of the thread to the front of the floating platform1 and the other end to the bow of your boat1 back water till it grows taut1 and strike the surface of the water thrice with the aforesaid mock crocodile's tail4 ,if the first time you strike it the sound is clearest 7terek bunyi7 it is an omen that the crocodile will swallow the bait the first day2 if the second time1 it will be the second day when he does so2 if the third time1 it will be the third day4 ,but every time you strike the water you must say to yourself1 ,from ,fatimah was your origin 7,mani ,fatimah asal'kau jadi71 in order to make the crocodile bold4 ,after striking the water you may go home and rest2 but you must get up again in any case at about two in the afternoon 7dlohor71 and whatever happens you must remember never to pass underneath a low overhanging bough 7because such a bough would resemble the bent rod of the floating platform71 and never 7for the time being7 to eat your curry without starting by swallowing three lumps of rice successively4 ,if you do this it will help the bait to slide more easily down the crocodile's throat1 and in the same way you must never1 until the brute is safely landed1 take any bones out of the meat in your curry--if you do1 the wooden cross-piece is sure to get loose and work out of the fowl--so it is just as well to get somebody to take the bones out of your meat before you begin1 otherwise you may at any moment be compelled to choose between swallowing a bone and losing all your labour4 ,i will pass on to the final capture4 ,the crocodile has taken the bait1 we will say1 and with the last of the ebb1 not unfrequently in a perilously rickety boat1 you go out to look for the tell-tale end of the line that floats up among the forked roots of the mangrove trees4 ,first you must go to the place where you left the floating platform2 take hold of the pole to which it is moored and press it downwards into the river-bottom1 saying 7to the hooked crocodile7 as you do so3-- ,do not run away1 ,our agreement was a cape 7further7 up-stream1 ,a cape 7further7 down-stream4 #ejh 7,here hold your breath and press upon the pole47 ,then wait for the tide to turn1 search for the end of the line 7which1 being of rattan1 is sure to float7 up and down the river banks1 and when you find it take hold of the end and give it three tugs1 repeating as you do so this crippling charm3-- ,i know the origin from which you sprang1 ,from ,fatimah did you take your origin4 ,your bones 7she made from7 sugar-cane knots1 ,your head from the cabbage of a cocoa-nut palm1 ,the skin of your breast from the leaf-case of a palm1 ,your blood from saffron1 ,your eyes from the star of the east1 ,your teeth from the pointed suckers of the berembang tree1 ,your tail from the sprouting of a thatch-palm4 ,as you utter the last words give the end of the line three twists 7pioh7 and then clench the teeth upon it 7katup di gigi7 thrice1 holding your breath as you do so2 then jerk it 7rentak7 thrice and haul upon it 7runtun72 if you feel much resistance slack it off again and repeat the ceremony1 using the crippling charm as before1 until you break all the bones in his body4 ,besides this1 in order to drive the mischief out of the crocodile1 you may say3-- ,pardon1 ,king of the ,sea1 ,god of ,currents1 ,i wish to drive the 'mischief' out of this crocodile4 #eji ,and strike the water and middle of the line with the end of the line itself4 ,now you haul on the line1 and the crocodile comes up to the top with a rush1 and the fun begins4 ,as he comes up to the surface you ask him1 ,was it you who caught ,so-and-so8 #eaj ,and if he wishes to reply in the affirmative he will bellow loudly4 ,when he does so1 say1 ,wind yourself up 7lilit71 and he will wind the line round his muzzle4 ,and when you want to kill him1 chop across the root of his tail with a cutlass2 this will kill him at once4 ,i may add that it is not generally wise to keep a captured crocodile alive overnight1 as he happens to be one of the clientle of a certain powerful hantu 7spirit7 named ,langsuir #eaa who comes to the assistance of his follower at night and endows him with supernatural strength1 thus enabling him1 if he is not very sufficiently tied up1 to get loose1 which might be awkward4 ,you should also never bring one into the house1 on account of an understanding1 prejudicial to yourself1 which exists between him and the common house-lizard 7chichak74 ,of the folklore which is concerned with other classes of reptilia that which deals with ,snakes is the most important4 ,the gall-bladder of the python1 uler sawah1 is in great request among native practitioners4 ,this serpent is supposed to have two of these organs1 one of which is called lampedu idup1 or the live gall-bladder4 ,it is believed that if a python is killed and this organ is cut out and kept1 it will develop into a serpent of just twice the size of that from which it was taken4 ,the natives positively assert that the python attains a length of sixty to seventy feet1 and that it has been known to have killed and eaten a rhinoceros4 ,one of the pit vipers is exceedingly sluggish in its movements1 and will remain in the same place for days together4 ,one individual that was watched1 lay coiled up on the branch of a tree for five days1 and probably would have remained much longer1 but at the end of that time it was caught and preserved4 ,the ,malays call it ular kapak daun1 and they say that it is fed three times a day by birds1 who bring it insects to eat4 ,one man went so far as to say that he had actually once seen some birds engaged in feeding one of these beautiful bright-green snakes4 #eab ,in ,selangor1 as in ,perak1 the live gall-bladder of the python will 7it is believed71 if kept in a jar1 develop into a serpent2 when dried it is in great request as a remedy for small-pox4 ,the story that ,mr4 ,wray tells of the pit viper 7ular kapak daun7 is in ,selangor told of a snake called chintamani4 ,selangor ,malays say that it was once upon a time a ,raja of the country1 and that the birds which bring it food were then its subjects4 ,a ,malay told me that he once saw this operation1 and that the birds fed it with insects4 ,it is reputed to be a perfectly harmless snake1 and it is considered extremely lucky to keep one of the species in one's house1 or even to see it4 ,it is described as of a bright and glittering blue #eac colour 7biru berkilat-kilat71 and is frequently referred to in charms1 especially those connected with the ,rice-soul ceremony1 and is sometimes said to spring from the egg of the chandrawasih or bird of paradise4 ,the cobra 7ular tedong7 is said to have a bright stone 7kemala or gemala7 #ead in its head1 the radiance of which causes its head to be visible on the darkest night4 ,a snake bezoar 7guliga ular7 is also said to be occasionally found in the back of a snake's head 7871 whilst the snake-stone 7batu ular7 is carried in its mouth4 ,this batu ular is a prize for the possession of which snakes are not unfrequently believed to fight1 and appears to correspond to the pearl for which in ,chinese legendary lore the dragons of that country were believed to engage in mortal combat4 ,a ,malay remarked to me that it was always worth while if one came upon two snakes thus engaged to kill them both1 as one of them was sure to possess this much-coveted stone1 which is said to confer an almost certain victory upon its possessor4 ,another species of snake-stone1 which is said to be manufactured by ,pawangs from gold1 silver1 amalgam 7of silver and gold71 tin1 iron1 and quicksilver1 is called ,buntat ,raksa1 and is said to be invaluable in case of snake-bite4 ,it is believed that this stone will adhere to the wound1 and will not fall off until it has sucked out all the poison4 ,one of these stones1 which was sold to me in ,selangor for a dollar1 was about an inch long and oval in shape2 it was evidently made of some mixture of metals1 and was perforated so as to enable it to be carried on a string4 ,the ular gantang is said to be a snake1 though from the description given it would seem more likely to be some species of slow-worm or blind-worm4 ,it is only a few inches long1 and is black1 and there is said to be little if any difference between its head and its tail4 ,it is considered to be extremely lucky1 and when a ,malay meets it1 he spreads out his head-cloth or turban on the ground1 and allows it to enter1 when he carries it home and keeps it4 ,to dream of being bitten by a snake is thought to portend success in a love affair4 #eae ,a horned toad1 known as katak bertandok1 but not the common one of that name 7,megalophrys nasuta1 ,gunther71 has a very bad reputation with the ,malays4 ,it is said to live in the jungle on the hills1 and wherever it takes up its abode all the trees and plants around wither and die4 ,so poisonous is it1 that it is dangerous even to approach it1 and to touch or be bitten by it is certain death4 ,the bite of the common toad 7,bufo melanostictus1 ,cantor7 is also said to prove fatal4 ,that toads have no teeth is an anatomical detail that does not seem to be thought worthy of being taken into account4 ,the supposed venomous properties of this useful and harmless tribe have a world-wide range4 ,in ,shakespeare many allusions to it are made2 one of them1 which mentions the habit of hibernation possessed by those species which inhabit the colder parts of the earth1 says-- ',in the poison'd entrails throw1 ,toad1 that under coldest stone ,days and nights hast thirty-one1 ,swelter'd venom sleeping got1 ,boil thou first i' the charmed pot4' ,in another1 reference is made to the toad-stone1 which seems to be represented in ,malayan tradition by the pearl carried in the bodies of the hamadryad1 the cobra1 and the bungarus1 the three most deadly snakes of the ,peninsula3-- ',sweet are the uses of adversity1 ,which1 like the toad1 ugly and venomous1 ,wears yet a precious jewel in its head4' ,there is some foundation of fact for the popular belief1 as toads secrete an acrid fluid from the skin1 which appears to defend them from the attacks of carnivorous animals4 #eaf ,it may not be out of place to give here a ,malay tradition about a species of snail3-- ,a strange superstition is attached to a small snail which frequents the neighbourhood of the limestone hills in ,perak4 ,it belongs to the ,cyclophorid1 and is probably an ,alycus4 ,among the grass in the shadow of a grazing animal these creatures are to be discovered1 and if one of them is crushed it will be found to be full of blood1 which has been drawn in a mysterious way from the veins of the animal through its shadow4 ,where these noxious snails abound1 the cattle become emaciated and sometimes even die from the constant loss of blood4 ,in the folklore of other countries many parallels to this occur1 but they differ in either the birds1 bats1 or vampires1 who are supposed to prey on the life-blood of their fellows1 going direct to the animals to suck the blood1 instead of doing so through the medium of their shadows4 #eag #d4 ,,fishing ,,ceremonies ,fish are in many cases credited by the ,malay peasant with the same portentous ancestry as that which he attributes to some of the larger animals and birds4 ,many ,malays refuse to eat the fresh-water fish called ikan belidah1 #eah on the plea that it was originally a cat4 ,they declare that it squalls like a cat when harpooned1 and that its bones are white and fine like a cat's hairs4 ,similarly the ikan tumuli is believed to be a human being who has been drowned in the river1 and the ikan kalul to be a monkey transformed4 ,some specially favoured observers have seen monkeys half through the process of metamorphosis--half-monkey and half-fish4 #eai ,similarly1 the ,dugong 7,malay duyong7 is asserted by some ,malays to have sprung from the remains of a pig1 which ,muhammad himself dined off before he pronounced pork to be the accursed thing4 ,being cast by the ,prophet into the sea1 it revived and took the shape of the dugong1 in which shape it is still to be found off the coast of ,lukut and ,port ,dickson1 where it feeds upon sea-grass 7rumput setul71 in common with a species of small tripang or bche-de-mer4 #ebj ,the origin of the ,eel 7ikan b'lut7 is derived from a stem of the g'li-g'li plant2 the white-fish 7ikan puteh7 from splinters1 or rather shavings of wood 7tatal kayu or tarahan kayu72 the senunggang fish from the long-tailed monkey 7k'ra72 the aruan fish from a frog 7katak7 or lizard 7mengkarong72 the bujok fish from charred fire-logs 7puntong api72 the telan fish from the creeping roots of the yam 7sulur k'ladi72 and so on4 ,there is even the leaf of a certain tree which is sometimes said to turn into a fish 7the ikan belidah71 #eba while the following story is held to account for the origin of the ,porpoise3-- ,once upon a time there was a fishing-wizard 7,pawang ,pukat7 who had encountered nothing but misfortune from first to last1 and who at length determined to put forth all his skill in magic in one last desperate effort to repay the burden of debt which threatened to crush him4 ,one day1 therefore1 having tried his luck for the last time1 and still caught nothing1 he requested his comrades to collect an immense quantity of mangrove leaves in their boat4 ,having carried these leaves out to the fishing-ground1 he scattered them on the surface of the water1 together with a few handfuls of parched and saffron-stained rice1 repeating a series of most powerful spells as he did so4 ,the next time they fished1 the leaves had turned into fish of all shapes and sizes1 and an immense haul of fish was the result4 ,the wizard then gave directions for the payment in full of all his debts and the division of the balance among his children1 and then without further warning plunged into the sea only to reappear as a porpoise4 ,a species of fish-like tadpole1 #ebb found at certain seasons of the year in the streams and pools1 is supposed to divide when it reaches maturity1 the front portion forming a frog and the after-part or tail becoming the fish known as ikan kli1 one of the cat-fishes or ,silurid4 ,in consequence of this strange idea many ,malays will not eat the fish1 deeming it but little better than the animal from which it is supposed to have been cast4 ,the ikan kli is armed with two sharp barbed spines attached to the fore-part of the pectoral fins1 and can and does inflict very nasty wounds with them1 when incautiously handled4 ,the spines are reputed to be poisonous1 but it is believed that if the brain of the offending fish is applied to the wound1 it will act as a complete antidote to the poisonous principle1 and the wound will heal without trouble4 ,the ,english cure for hydrophobia--that is1 'the hair of the dog that bit you'--will occur to all as a modification of the same idea4 #ebc ,the fish called seluang is used for purposes of magic4 ,it is supposed that any one who pokes out its eyes with a special needle 7which must be one out of a score--the packets being made up in scores--and must possess a torn eye7 will be able to inflict blindness1 by sympathy1 upon any person against whom he has a grudge4 #ebd ,the fish called kedera is supposed to change into a sea-bird4 ,i will now proceed to describe the ceremony which is supposed to secure an abundant catch of fish in the stakes4 ,in ,january #ahig ,i witnessed the ceremony of sacrificing at the fishing-stakes 7menyemah b'lat7 which took place at the hamlet of ,ayer ,hitam 7lit4 ,blackwater71 in the coast district of ,kuala ,langat 7,selangor74 ,the chief performer of the rites was an old ,malay named ,bilal ,umat1 who had owned one of the fishing-stakes in the neighbourhood for many years past1 and had annually officiated at the ceremony which ,i was about to witness4 ,i and my small party arrived in the course of the morning1 and were received by ,bilal ,umat1 who conducted us to the long1 low palm-thatch building 7bangsal kelong71 just above high-water mark1 in which he and his men resided during the fishing-season4 ,here we found that a feast was in course of preparation1 but what most attracted my attention was the sight of three large sacrificial basket-work trays1 #ebe each about #b #a_/b feet square1 and with high fringed sides which were suspended in a row from the roof of the verandah1 on the seaward side of the building4 ,these trays were empty1 but had been lined with banana leaves to prepare them for the reception of the offerings1 which latter were displayed upon a raised platform standing just in front of them4 ,shortly after our arrival the loading of the trays commenced4 ,first ,bilal ,umat took a large bowl of parched rice1 and poured it into the trays1 until the bottom of each tray was filled with a layer of parched rice about an inch in depth4 ,next he took a bowl of saffron-stained rice1 and deposited about five portions of it in the centre and four corners of each tray2 then he made a similar distribution of small portions of washed rice1 of sweet potatoes 7k'ledek71 of yams 7k'ladi71 of tapioca 7ubi kayu71 of bananas 7pisang71 and betel-leaf 7sirih7--there being two sets1 one cooked and one uncooked1 of each of these portions1 except the last4 ,finally1 he added one cigarette to each portion1 the cigarette being intended for the spirits to smoke after their meal6 ,a fine black goat1 without blemish and without spot1 had been killed by ,bilal ,umat early that morning1 and he now deposited its head in the middle of the central tray1 two of the feet in the middle of the right-hand tray1 and the other two feet in the middle of that on the left4 ,to each of these three central portions were now added small portions of the animal's viscera 7liver1 spleen1 lights1 tripe1 heart1 etc471 and then the small diamond-shaped 7ketupat7 and cylindrical 7lepat7 rice-bags #ebf were suspended in the usual manner4 ,a wax taper was added to each portion of each tray1 and the loading of the trays declared complete4 ,everything being now ready1 ,bilal ,umat carried a smoking censer thrice round the row of trays 7walking always towards the left71 and then lighting the five wax tapers of the left-hand tray1 directed two of his men to take down this tray and sling it on a pole between them4 ,this they did1 and we set off in procession along the sandy foreshore at the back of the building until we came to a halt at a spot about fifty yards off1 where ,bilal ,umat suspended the tray from the branch of a mangrove-tree about five feet from the ground4 ,this done1 he faced round towards the land1 and breaking off a branch of the tree1 gave utterance to three stentorian cooees1 which he afterwards informed me were intended to notify the ,land ,spirits 7,orang darat1 lit4 ,land ,folk7 of the fact that offerings were awaiting their acceptance4 ,returning to the house1 he manufactured one of the leaf-brushes #ebg which the ,malays always used for the ,neutralising ,rice-paste 7tepong tawar7 rite1 and we then started in a couple of boats for the fishing-stakes1 taking with us the two remaining trays4 ,of these two trays1 one was suspended by ,bilal ,umat from a high wooden tripod which had been erected for the purpose1 the site selected being the centre of a shoal about half-way between the fishing-stakes and the house4 ,the third tray1 which contained the head of the goat 7kapala kambing dengan buah-nya71 was then taken on to the fishing-stakes1 ,bilal ,umat disposing of a large quantity of miscellaneous offerings which he had brought with him in a basket by strewing them upon the surface of the sea as we went along4 #ebh ,on reaching the stakes1 the ,pawang 7,bilal ,umat7 suspended the tray from a projecting pole at the seaward end of the fishing-stakes1 #ebi and then seating himself upon one of the timbers almost directly underneath it1 scattered handfuls of saffron-stained rice1 washed rice1 and native cigarettes upon the water1 just outside the two seaward posts at the end of the stakes1 and emptied out the remainder of the parched rice upon the water just inside the head of the stakes4 ,then he recited a charm1 stirred the bowl of neutralising rice-paste 7tepong tawar7 with the brush of leaves1 and taking the latter out of the bowl1 sprinkled1 or rather daubed it first upon the two tide-braces of the stakes 7first upon the left tide-brace1 and then upon the right71 then upon the heads of the two upright posts next to the tide-braces1 and then delegated the brush to two assistants4 ,one of these sprinkled the heads of all the 7remaining7 upright posts in the seaward compartment of the stakes1 while the other boarded the big boat belonging to the stakes1 and sprinkled the boat and all its gear from stem to stern 7commencing on the left side of the bows1 and working right down to the stern1 and then recommencing on the right and working down to the stern again74 ,finally1 the same assistant returning to the stakes1 washed the rice-bowl in the sea just beneath the place where ,bilal ,umat was sitting1 and fastened up the leaf-brush to the left-hand head-post 7kayu puchi kiri7 at the seaward end of the stakes4 ,to the above account ,i may add that a number of taboos are still pretty rigorously enforced by the fishing-wizards 7,pawang ,b'lat7 upon the coast of ,selangor4 ,i was never allowed to take either an umbrella or boots into the fishing-stakes when ,i visited them--the spirits having1 ,i was told1 the strongest possible objection to the use of either4 ,other perpetual taboos 7pantang salama-lama-nya7 are to bathe without wearing a bathing-cloth 7mandi telanjang71 to throw the wet bathing-cloth over the shoulder when returning to the house1 and to rub one foot against the other 7gosok satu kaki dengan lain74 ,sarongs1 umbrellas1 and shoes must never on any pretence be worn4 ,i may add that the first pole planted is called ,turus ,tuah 7tua871 and if the response of the spirits to the invocation be favourable1 it is believed that it will enter the ground readily1 as if pulled from below4 ,the only seven-days' taboo which ,i have heard mentioned 7though1 no doubt1 there are many others7 is the scrupulous observance of chastity4 ,a boat which possesses a knot in the centre of its keel1 or to which the smell of fish long adheres 7p'rahu peranyir1 or perhanyir71 is supposed to bring good luck to the fishermen4 ,there is also a regular taboo language used by the fishermen1 of which the following are examples3-- ,fish daun kayu 7tree-leaves7 or sampah laut 7jetsam74 ,snake akar hidup 7living creeper74 ,crocodile batang kayu 7tree-log74 ,seaward compartment of the stakes 7bunohan7 kurong4 ,at the close of the ceremony ,bilal ,umat repeated to me one of the kelong #ecj invocations which he had just been making use of1 and which ran as follows3-- ,peace be with you1 ,god's ,prophet1 ',tap6 ,peace be with you1 ,god's ,prophet1 ,khizr6 ,peace be with you1 ,god's ,prophet1 ,noah6 ,peace be with you1 god of the ,back-water6 ,peace be with you1 god of the ',bajau'6 ,peace be with you1 god of ,mid-currents6 ,peace be with you1 god of the ,yellow ,sunset-glow6 ,peace be with you1 ,old ,togok the ,wizard6 ,peace be with you1 ,o ,elder ,wizard6 ,it is not ,i who make you this peace-offering1 ,it is ,old ,togok the ,wizard who makes it4 ,it is the ,elder ,wizard who makes it1 ,by the order of ,old ,aur ,gading 7lit4 ',ivory ,bamboo'74 ,by virtue of ',there is no god1' etc4 #eca ,the following was the charm used by the ,pawang at the planting of the first pole of a jermal3 #ecb-- ,peace be with you1 ,eldest ,wizard1 ,first of ,wizards1 ,allah1 ,and ,musa1 the ,converser with ,allah4 ,sedang ,bima1 ,sedang ,buana1 ,sedang ,juara1 and ,king of the ,sea1 ,come let us all together ,plant the pole of this jermal4 ,even when fishing with rod and line1 a serapah 7invocation7 of some sort1 such as the following1 was generally used3-- ,ho1 ,god of ,mid-currents1 ,see that you do not agitate my hook6 ,if my hook is to the left1 ,do you go to the right4 ,if my hook is to the right1 ,do you go to the left4 ,if you approach this hook of mine ,you shall be cursed by the ,saying of ,god1 etc4 7,before casting the line1 a chew of betel-leaf should be thrown into the water47 ,another very common rhyming charm would frequently be addressed to the fish3-- ,swallow 7lit4 receive7 the gut of my line1 ,be it broken sooner than torn from my hands1 ,if you tear it from my hands ,your eye shall be plucked out4 7d7 ,fire #a4 ,,production ,,of ,,fire ,procuring fire by friction is an accomplishment as common to the ,malay as to the ,north ,american ,indian4 ,the process is1 however1 slightly different4 ,while the latter resorts to circular friction1 the ,malay cuts a notch on the converse surface of a bamboo1 across which he rapidly rubs another piece cut to a sharp edge4 ,a fine powder is rubbed away and this ignites4 ,bamboo is also used as a flint with tinder4 ,the all-pervading match1 however1 is alone used in all districts under foreign influence4 #ecc ,the foregoing description requires to be supplemented1 for the method of procuring fire by circular friction is hardly 7if at all7 less common among the ,malays than the method of cross friction4 ,the former process takes the form of the well-known fire-drill1 both the block and the upright stick being generally made of mahang wood4 ,the upright stick is frequently worked by a species of bow1 such as that used by carpenters1 and is kept from jumping out of the socket in which it revolves by means of a cocoa-nut shell1 which is pressed down from above4 ,when cross friction is used1 a long narrow slit is usually cut1 following the grain1 in the convex surface of the piece of bamboo1 the dust which is rubbed away falling through it and gradually forming a little pile which presently ignites4 ,it is hardly necessary to cut a notch for the cross-piece1 as a groove is very quickly worn when the friction is started4 ,a species of fire-syringe has also1 ,i believe1 been collected by ,mr4 ,l4 ,wray in ,perak4 #b4 ,,fire ,,charms ,in procuring fire by circular or cross friction the performer will often say1 by way of a charm-- ,the ,mouse-deer asks for ,fire #ecd ,to singe his mother-in-law's feathers4 ,the mouse-deer's mother-in-law is the name of a small bird1 which is said to have very gay plumage of five colours and to resemble the green pigeon 7punei7 in shape1 and the explanation of this charm is said to be that in the days of ,king ,solomon1 when both the mouse-deer and his mother-in-law wore their human forms1 the ,mouse-deer was greatly annoyed by the conduct of his mother-in-law1 who kept dancing in front of him as he went4 ,a quarrel ensued1 #ece as the result of which they were both transformed into the shapes which they now respectively bear2 but the mother-in-law has not yet abandoned her exasperating tactics1 and may still often be seen tantalising the ,mouse-deer by hopping in front of it as it goes along4 ,there are still some traces of the influence of animistic ideas in that part of ,malay folklore which is concerned with fire4 ,if an inflammable object1 such as wood1 falls by accident into the fire1 a stick must be used in extracting it1 and the stick left1 as a substitute1 in its place4 ,the hearth-fire 7api dapor7 must never be stepped over 7di-langkah-nya71 nor must the rice-pot which stands upon it1 as in the latter case the person who does so will be cursed by the ,rice4 ,both fire and smoke 7fumigation7 are a good deal used by the ,malays for purposes of ceremonial purification1 but the details of such rites cannot be conveniently discussed except in connection with the complete ceremonies of which they form a part2 they will accordingly be found under such headings as ,birth1 ,adolescence1 ,marriage1 ,medicine1 and ,funerals4 #ecf ,,chapter ,,vi ,,magic ,,rites ,,as ,,affecting ,,the ,,life ,,of ,,man #a4 ,,birth-,,spirits ,we now come to the spirits which are believed to attack both women and children at childbirth4 ,these are four in number3 the ,bajang1 which generally takes the form of a pole-cat 7musang7 and disturbs the household by mewing like a great cat2 the ,langsuir1 which takes the form of an owl with long claws1 which sits and hoots upon the roof-tree2 the ,pontianak or ,mati-anak1 which1 as will be seen presently1 is also a night-owl1 and is supposed to be a child of the ,langsuir1 and the ,penanggalan1 which is believed to resemble a trunkless human head with the sac of the stomach attached to it1 and which flies about seeking for an opportunity of sucking the blood of infants4 ,with the above are often associated the ,polong1 which is described as a diminutive but malicious species of bottle-imp1 and the ,pelesit1 which is the name given to a kind of grasshopper 7or cricket871 but these latter1 though often associated with the regular birth-spirits1 partake also of the character of familiar spirits #ecg or bottle-imps1 and are usually private property4 ,i will now take these spirits in the above order4 ,the ,bajang1 as ,i have said1 is generally described as taking the form of a pole-cat 7musang71 but it appears to be occasionally confused with the ,pelesit4 ,thus a ,malay magician once told me that the ,bajang took the form of a house-cricket1 and that when thus embodied it may be kept by a man1 as the ,pelesit may be kept by a woman4 ,this statement1 however1 must not be accepted without due reserve1 and it may be taken as a certainty that the usual conception of the ,bajang's embodiment is a pole-cat4 #ech ,i need hardly say that it is considered very dangerous to children1 who are sometimes provided with a sort of armlet of black silk threads1 called a bajang bracelet 7g'lang bajang71 which1 it is supposed1 will protect them against it4 ,on the opposite page will be seen a remarkable drawing #eci 7of which a facsimile is here given71 which appears to represent the outline of a ,bajang1 scripturally modified to serve as a counter-charm against the ,bajang itself4 #edj ,the following account of the ,bajang is by ,sir ,frank ,swettenham3-- ,some one in the village falls ill of a complaint the symptoms of which are unusual2 there may be convulsions1 unconsciousness1 or delirium1 possibly for some days together or with intervals between the attacks4 ,the relatives will call in a native doctor1 and at her 7she is usually an ancient female7 suggestion1 or without it1 an impression will arise that the patient is the victim of a bjang4 ,such an impression quickly develops into certainty1 and any trifle will suggest the owner of the evil spirit4 ,one method of verifying this suspicion is to wait till the patient is in a state of delirium1 and then to question him or her as to who is the author of the trouble4 ,this should be done by some independent person of authority1 who is supposed to be able to ascertain the truth4 ,a further and convincing proof is then to call in a ',pawang' skilled in dealing with wizards 7in ,malay countries they are usually men71 and if he knows his business his power is such that he will place the sorcerer in one room1 and1 while he in another scrapes an iron vessel with a razor1 the culprit's hair will fall off as though the razor had been applied to his head instead of to the vessel6 ,that is supposing he is the culprit2 if not1 of course he will pass through the ordeal without damage4 ,i have been assured that the shaving process is so efficacious that1 as the vessel represents the head of the person standing his trial1 wherever it is scraped the wizard's hair will fall off in a corresponding spot4 ,it might be supposed that under these circumstances the accused is reasonably safe1 but this test of guilt is not always employed4 ,what more commonly happens is that when several cases of unexplained sickness have occurred in a village1 with possibly one or two deaths1 the people of the place lodge a formal complaint against the supposed author of these ills1 and desire that he be punished4 ,before the advent of ,british influence it was the practice to kill the wizard or witch whose guilt had been established to ,malay satisfaction1 and such executions were carried out not many years ago4 ,i remember a case in ,perak less than ten years ago1 when the people of an up-river village accused a man of keeping a bjang1 and the present ,sultan1 who was then the principal ,malay judge in the ,state1 told them he would severely punish the bjang if they would produce it4 ,they went away hardly satisfied1 and shortly after made a united representation to the effect that if the person suspected were allowed to remain in their midst they would kill him4 ,before anything could be done they put him1 his family1 and effects on a raft and started them down the river4 ,on their arrival at ,kuala ,kangsar the man was given an isolated hut to live in1 but not long afterwards he disappeared4 ,the hereditary bjang comes like other evils1 the unsought heritage of a dissolute ancestry1 but the acquired bjang is usually obtained from the newly-buried body of a stillborn child1 which is supposed to be the abiding-place of a familiar spirit until lured therefrom by the solicitations of some one who1 at dead of night1 stands over the grave and by potent incantations persuades the bjang to come forth4 #eda ,it is all very well for the ,kedah ladies to sacrifice their shadows to obtain possession of a pelsit1 leaders of society must be in the fashion at any cost2 but there are plenty of people living in ,perak who have seen more than one ancient ,malay dame taken out into the river and1 despite her protestations1 her tears1 and entreaties1 have watched her1 with hands and feet tied1 put into the water and slowly pushed down out of sight by means of a long pole with a fork at one end which fitted on her neck4 ,those who have witnessed these executions have no doubt of the justice of the punishment1 and not uncommonly add that after two or three examples had been made there would always ensue a period of rest from the torments of the bjang4 ,i have also been assured that the bjang1 in the shape of a lizard1 has been seen to issue from the drowning person's nose4 ,that statement no doubt is made on the authority of those who condemned and executed the victim4 #edb ,the popular superstition about the ,langsuir is thus described by ,sir ,william ,maxwell3-- ,if a woman dies in childbirth1 either before delivery or after the birth of a child1 and before the forty days of uncleanness have expired1 she is popularly supposed to become a langsuyar1 a flying demon of the nature of the 'white lady' or 'banshee4' ,to prevent this a quantity of glass beads are put in the mouth of the corpse1 a hen's egg is put under each arm-pit1 and needles are placed in the palms of the hands4 ,it is believed that if this is done the dead woman cannot become a langsuyar1 as she cannot open her mouth to shriek 7ngilai7 or wave her arms as wings1 or open and shut her hands to assist her flight4 #edc ,the superstitions about the ,langsuir1 however1 do not end here1 for with regard to its origin the ,selangor ,malays tell the following story3-- ,the original ,langsuir 7whose embodiment is supposed to be a kind of night-owl7 is described as being a woman of dazzling beauty1 who died from the shock of hearing that her child was stillborn1 and had taken the shape of the ,pontianak4 #edd ,on hearing this terrible news1 she clapped her hands1 and without further warning flew whinnying away to a tree1 upon which she perched4 ,she may be known by her robe of green1 by her tapering nails of extraordinary length 7a mark of beauty71 and by the long jet black tresses which she allows to fall down to her ankles--only1 alas6 7for the truth must be told7 in order to conceal the hole in the back of her neck through which she sucks the blood of children6 ,these vampire-like proclivities of hers may1 however1 be successfully combated if the right means are adopted1 for if you are able to catch her1 cut short her nails and luxuriant tresses1 and stuff them into the hole in her neck1 she will become tame and indistinguishable from an ordinary woman1 remaining so for years4 ,cases have been known1 indeed1 in which she has become a wife and a mother1 until she was allowed to dance at a village merry-making1 when she at once reverted to her ghostly form1 and flew off into the dark and gloomy forest from whence she came4 ,in their wild state1 a ,malay once informed me1 these woman-vampires are exceedingly fond of fish1 and once and again may be seen sitting in crowds on the fishing-stakes at the river mouth awaiting an opportunity to steal the fish4 ,however that may be1 it seems curiously in keeping with the following charm for laying a ,langsuir3-- ,o ye mosquito-fry at the river's mouth ,when yet a great way off1 ye are sharp of eye1 ,when near1 ye are hard of heart4 ,when the rock in the ground opens of itself ,then 7and then only7 be emboldened the hearts of my foes and opponents6 ,when the corpse in the ground opens of itself ,then 7and then only7 be emboldened the hearts of my foes and opponents6 ,may your heart be softened when you behold me1 ,by grace of this prayer that ,i use1 called ,silam ,bayu4 ,the mosquito-fry at the river's mouth in the first line is no doubt intended as an allusion to the ,langsuir who frequent the fishing-stakes4 ,the ,pontianak 7or ,mati-anak71 as has already been said1 is the stillborn child of the ,langsuir1 and its embodiment is like that of its mother1 a kind of night-owl4 #ede ,curiously enough1 it appears to be the only one of these spirits which rises to the dignity of being addressed as a ,jin or ,genie1 as appears from the charms which are used for laying it4 ,thus we find in a common charm3-- ,o ,pontianak the ,stillborn1 ,may you be struck dead by the soil from the grave-mound4 ,thus 7we7 cut the bamboo-joints1 the long and the short1 ,to cook therein the liver of the ,jin 7,demon7 ,pontianak4 ,by the grace of ',there is no god but ,god1' etc4 ,to prevent a stillborn child from becoming a ,pontianak the corpse is treated in the same way as that of the mother1 i4e4 a hen's egg is put under each armpit1 a needle in the palm of each hand1 and 7probably7 glass beads or some simple equivalent in its mouth4 ,the charm which is used on this occasion will be found in the ,appendix4 ,the ,peenanggalan is a sort of monstrous vampire which delights in sucking the blood of children4 ,the story goes that once upon a time a woman was sitting1 to perform a religious penance 7dudok bertapa71 in one of the large wooden vats which are used by the ,malays for holding the vinegar made by drawing off the sap of the thatch-palm 7menyadap nipah74 ,quite unexpectedly a man came in1 and finding her sitting in the vat1 asked her1 ,what are you doing there8 ,to this the woman replied1 ,what business have you to ask8 but being very much startled she attempted to escape1 and in the excitement of the moment1 kicked her own chin with such force that the skin split round her neck1 and her head 7with the sac of the stomach depending from it7 actually became separated from the trunk1 and flew off to perch upon the nearest tree4 ,ever since then she has existed as a spirit of evil1 sitting on the roof-tree whinnying 7mengilai7 whenever a child is born in the house1 or trying to force her way up through the floor on which the child lies1 in order to drink its blood4 #edf ,the only two spirits of this class which now remain are the ,polong and the ,pelesit1 and these1 as ,i have said1 partake to a great extent of the character of familiar spirits or bottle imps1 and are by no means confined to a single rle as the preceding ones have been4 ,the ,polong resembles an exceedingly diminutive female figure or mannikin1 being in point of size about as big as the top joint of the little finger4 ,it will fly through the air to wherever it is told to go1 but is always preceded by its pet or plaything 7pemainan71 the ,pelesit1 which1 as has already been said1 appears to be a species of house-cricket4 ,whenever the ,polong wishes to enter 7di-rasoki7 a new victim1 it sends the ,pelesit on before it1 and as soon as the latter1 flying in a headlong fashion 7menelentang menjerongkong71 has entered its victim's body1 which it usually does tail-foremost1 and begins to chirp1 the ,polong follows4 ,it is generally hidden away outside the house by its owner 7,jinjangan71 and fed with blood pricked from the finger4 ,the description usually given of a ,polong tallies curiously with the ,malay definition of the soul4 #edg ,the last of these spirits1 the ,pelesit 7or house-cricket871 which is the ,polong's plaything or pet1 flies to and fro 7rasok sini1 rasok sana7 till it finds the body which its mistress has ordered it to enter1 harm only being done when it enters tail-foremost1 as it generally does4 ,it is occasionally caught and kept in a bottle by ,malay women1 who feed it either on parched or saffron-stained rice1 or on blood drawn from the tip of the fourth finger which they prick for the purpose1 and who1 when they wish to get rid of it1 bury it in the ground4 ,when a sick person is affected by a ,pelesit 7one of the signs of which is to rave about cats7 #edh the medicine-man comes and addresses the ,pelesit 7or ,polong871 which has taken up its residence in the patient's body1 with the words3 ,who is your mother8 ,to this question the ,pelesit replies1 speaking with the patient's voice1 but in a high falsetto key1 and giving the name of the person who sent it1 whereupon prompt measures are taken to compel the owner to recall it4 ,it now only remains to describe the means employed by the ,malays to secure one of these familiar spirits1 which can be guaranteed to cause the greatest possible annoyance to your enemy1 with the least possible trouble on your own part4 ,receipt for securing a ,pelesit ,go to the graveyard at night and dig up the body of a first-born child whose mother was also first-born1 and which has been dead less than forty days4 ,on digging it up1 carry it out to an ant-hill in the open ground1 and there dandle it 7di-timang74 ,after a little while1 when the child shrieks and lolls its tongue out 7terjelir lidah-nya71 bite off its tongue and carry it home4 ,then obtain a cocoa-nut shell from a solitary 'green' cocoa-nut palm 7niyor hijau71 and carry it to a place where ,three ,roads ,meet1 light a fire and heat the shell till oil exudes1 dip the child's tongue in the oil1 and bury it in the heart of the three cross roads 7hati sempang tiga74 ,leave it untouched for three nights1 then dig it up and you will find that it has turned into a ,pelesit4 #edi #b4 ,,birth ,,ceremonies ,in or about the seventh month of pregnancy 7mengandong tujoh bulan7 a ,bidan #eej 7sage femme7 is engaged 7menempah71 the ceremony being described as follows3-- ,a copper vessel called cherana 7which is something like a fruit-dish with a stand or foot to it7 is filled with four or five peeled areca-nuts1 a small block of gambier1 a portion of lime 7kapor sa-perkaporan71 a tahil 7sa-tahil7 of tobacco1 and three or four packets 7susun7 of betel-leaf1 and carried to the ,bidan's house1 where it is presented to her with the words1 ,i wish to engage you for my child 7,ini'ku mahu menempah anak'ku71 or words to that effect4 #eea ,usually the contents of the cherana are enclosed in small brass receptacles1 but on such occasions as the present no receptacles are used1 the usual accessories of the betel-chewing ceremony being deposited in the cherana itself4 ,the ,bidan1 on receiving the cherana1 and charming the contents1 inverts it1 pouring out 7di-chorahkan7 its contents upon the floor1 and taking omens for the coming event from the manner in which they fall4 #eeb ,she then commences to chew the betel-leaf1 and when she has taken as much as she requires1 she generally performs some species of divination 7tengo' dalam petua7 in order to ascertain the nature of the child's horoscope4 ,this object may be achieved in several ways2 e4g4 by astrological calculations2 by casting up 7palak or falakiah7 the numerical values of the letters of both parents' names1 in accordance with the abjad1 or secret cipher alphabet2 #eec by observance of a wax taper fixed upon the brim of a jar of water 7dian di tepi buyong ayer72 and by observance of a cup of betel-leaf water 7ayer sirih74 #eed ,when the time arrives the ,bidan is sent for and escorted to the spot1 where she points out the luckiest place in the house for the child to be born4 ,such a spot must not be under the ends of the slats of the palm-thatch1 but between them1 the exact spot being discovered by repeatedly dropping the blade of a hatchet or cutlass haft downwards into the ground below the raised floor of the house1 until a spot is found wherein it sticks and remains upright4 ,a rattan loop 7tali anggas7 to enable the patient to raise herself to a sitting posture1 is suspended from the rafters over the spot selected1 #eee while just exactly beneath it under the floor of the house 7which is raised on piles like the old ,swiss lake-dwellings7 are fastened a bunch of leaves of the prickly pandanus1 the acid egg-plant1 #eef and a lekar jantan1 which is a kind of rattan stand used for ,malay cooking-pots4 ,the leaves of these plants are used because it is thought that their thorns will prick any evil spirit #eeg which tries to get at the child from below1 whilst the circular cooking-pot stand will act as a noose or snare4 ,over the patient's head1 and just under the rafters1 is spread a casting-net 7jala71 together with a bunch of leaves of the red dracna 7jenjuang or lenjuang merah7 and the acid egg-plant4 #eeh ,a big tray 7talam7 is now filled with a measure of uncooked husked rice 7b'ras sa-gantang71 and covered over with a small mat of screw-palm leaves 7tikar mengkuang74 ,this mat is in turn covered with from three to seven thicknesses of fine ,malay sarongs 7a sort of broad plaid worn as a skirt71 and these latter again are surmounted by a second mat upon which the newly-born infant is to be deposited4 ,the next process is the purification of mother and child by a ceremony which consists of bathing both in warm water just not hot enough to scald the skin 7ayer pesam-pesam jangan melochak kulit71 and in which are leaves of lengkuas1 halia1 kunyit t'rus1 kunyit1 pandan bau1 areca-palm blossom1 and the dried leaves 7keronsong or keresek7 of the pisang k'lat4 ,this has to be repeated 7every87 morning and evening4 ,in most places the new-born infant is1 as has been said1 laid upon a mat and formally adopted by the father1 who breathes into the child's ear #eei a sort of ,muhammadan prayer or formula1 which is called bang in the case of a boy1 and kamat in the case of a girl4 ,after purification the child is swaddled in a sort of papoose2 an inner bandage 7barut7 is swathed round the child's waist1 and a broad cloth band 7kain lampin7 is wound round its body from the knees to the breast1 after which the outer bandage 7kain bedong7 is wound round the child's body from the feet to the shoulder1 and is worn continually until the child is three or four months old1 or1 in ,malay parlance1 until he has learned to crawl 7tahu meniarap74 ,this contrivance1 it is alleged1 prevents the child from starting and straining its muscles4 ,over the child's mat is suspended a sort of small conical mosquito-net 7kain bochok71 the upper end of which is generally stitched 7di-semat7 or pinned on to the top of the parent's mosquito curtain1 and which is intended to protect the child from any stray mosquito or sandfly which may have found its way into the bigger net used by his parents4 ,next comes the ceremony of marking the forehead 7chonting muka71 which is supposed to keep the child from starting and straining itself 7jangan terkejut terkekau71 and from convulsions 7sawan71 and at the same time to preserve it from evil spirits4 ,the following are the directions3--,take chips of wood from the thin end 7kapala87 of the threshold1 from the steps of the house-ladder1 and from the house furniture1 together with a coat 7kesip7 of garlic1 a coat of an onion1 assafoetida1 a rattan cooking-pot stand1 and fibre from the monkey-face of an unfertile cocoa-nut 7tampo' niyor jantan74 ,burn all these articles together1 collect the ashes1 and mix them by means of the fore-finger with a little betel-water4 ,now repeat the proper charm1 #efj dip the finger in the mixture1 and mark the centre of the child's forehead1 if a boy with a sign resembling what is called a bench mark ,v1 if a girl with a plain cross 1 and at the same time put small daubs on the nose1 cheeks1 chin1 and shoulders4 ,then mark the mother with a line drawn from breast to breast 7pangkah susu7 and a daub on the end of the nose 7cholek hidong74 ,if you do this properly1 a ,langat ,malay informed me1 the ,evil ,one will take mother and child for his own wife and child 7who are supposed to be similarly marked7 and will consequently refrain from harming them6 ,in addition to the above1 if the child is a girl1 her eyebrows are shaved and a curve drawn in their place1 extending from the root of the nose to the ear 7di-pantiskan bentok taji deri muka sampei pelipis74 ,the mixture used for marking these curves consists of manjakani mixed with milk from the mother's breast4 ,another most curious custom which recalls a parallel custom among ,north ,american ,indians1 is occasionally resorted to for the purpose of altering the shape of the child's head4 ,when it is considered too long 7terlampau panjang71 a small tightly-fitting yam leaf cap 7songko' daun k'ladi71 consisting of seven thicknesses of calladium 7yam7 leaves is used to compress it4 ,this operation is supposed to shorten the child's skull1 and the person who fits it on to the child's head uses the words--,muhammad1 short be your head in the case of a boy1 and ,fatimah1 short be your head in the case of a girl4 ,now comes the ceremony of administering to the infant what is called the mouth-opener 7lit4 mouth-splitter1 pemb'lah mulut72 first1 you take a green cocoa-nut 7niyor sungkoran71 split it in halves 7di-b'lah niyor71 put a grain of salt inside one-half of the shell 7di-buboh garam sa-buku71 and give it to the child to drink1 counting up to seven1 and putting it to the child's mouth at the word seven 7letakkan di mulut-nya74 ,then repeat the ceremony1 substituting asam 7tamarinds87 for the salt4 ,finally1 take a gold ring1 and after rubbing it against the inside of the cocoa-nut 7cholek di-dalam niyor71 lay it upon the child's lips1 7letakkan di bibir-nya71 saying ,bismillah1 etc4 ,do the same with a silver and amalgam 7gold and silver7 ring respectively1 and the ceremony will be at an end4 ,i may note1 in passing1 that it is in allusion to the above ceremony that you will sometimes hear old men say ,it's not the first time ,i tasted salt1 ,i did so ever since ,i was first put into my swinging-cot 7aku makan garam dahulu1 deripada tatkala naik buayan74 ,sometimes a little rock sugar 7gula batu7 is added to make the mouth-opener more palatable4 ,from the time when the child is about twenty-four hours old until it is of the age of three months1 it is fed with rice boiled in a pot on the fire1 broken 7di-lechek7 by means of a short broad cocoa-nut shell spoon 7pelechek71 mixed with a little sugar and squeezed into small receptacles of woven cocoa-nut leaf 7ketupat74 ,later it is taught to feed at the breast 7menetek71 which continues until it is weaned by the application of bitter aloes 7jadam7 to the mother's breasts4 ,in the rice-jar 7buyong b'ras7 during this period1 a stone1 a big iron nail1 and a candle-nut must be kept1 and a spoon 7sendok7 must always be used for putting the rice into the pot before boiling it4 ,moreover1 the mother1 when eating or drinking1 must always cross her left arm under her breasts 7di-ampu susu-nya di lengan kiri7 leaving the right arm free to bring the food to the mouth4 ,when the child has been bathed1 it is fumigated1 and deposited for the first time in a swinging-cot 7the ,malay substitute for a cradle7 which1 according to immemorial custom1 is formed by a black cloth slung from one of the rafters4 ,to fumigate #efa it you take leaves of the red dracna 7jenjuang merah71 and wrap them round first with the casing of the charred torch 7puntong7 used at the severing of the cord 7pembuang tali pusat71 then with leaves of the t'rong asam 7acid egg-plant71 and tie them round at intervals with a string of shredded tree-bark 7tali t'rap74 ,the funnel-shaped bouquet thus formed is suspended above the child's cot 7buayan72 a spice-block 7batu giling7 is deposited inside it1 and underneath it are placed the naked blade of a cutlass 7parang puting71 a cocoa-nut scraper 7kukoran71 and one of the basket-work stands used for the cooking-pots 7lekar jantan71 which latter is slung round the neck of the cocoa-nut scraper4 ,this last strange contrivance is1 ,i believe1 intended as a hint to the evil spirit or vampire which comes to suck the child's blood1 and for whom the trap described above is set underneath the house-floor4 ,now get a censer and burn incense in it1 adding to the flame1 as it burns1 rubbish from beneath a deserted house1 the deserted nest of a mer'bah 7dove71 and the deserted nest of the rain-bird 7sarang burong ujan-ujan74 ,when all is ready1 rock the cot very gently seven times1 then take the spice-block out of the cot and deposit it together with the blade of the cutlass upon the ground1 take the child in your arms and fumigate it by moving it thrice round in a circle over the smoke of the censer1 counting up to seven as you do so1 and swing the child gently towards your left4 ,at the word seven call the child's soul by saying ,cluck1 cluck6 soul of ,muhammad here6 #efb 7if it is a boy71 or ,cluck1 cluck6 soul of ,fatimah here6 7if it is a girl72 deposit the child in the cot and rock it very gently1 so that it does not swing farther than the neck of the cocoa-nut scraper extends 7sa-panjang kukoran sahaja74 ,after this you may swing it as far as you like1 but for at least seven days afterwards1 whenever the child is taken out of the cot1 the spice-block1 or stone-child 7anak batu7 as it is called1 must be deposited in the cot as a substitute for the child 7pengganti budak74 ,once in every four hours the child should be bathed with cold water1 in order that it may be kept cool4 ,this custom1 ,i was told1 is diametrically opposite to that which obtains at ,malacca1 where the child is bathed as rarely as possible4 ,the custom followed in ,selangor is said to prevent the child from getting a sore mouth 7guam74 ,for the first two months or so1 whenever the child is bathed1 it is rubbed over with a paste obtained by mixing powdered rice with the powder obtained from a red stone called batu kawi4 ,this stone1 which is said by some ,malays to take its name from the ,island of ,langkawi1 is thought to possess astringent 7k'lat7 qualities1 and is used by ,malay women to improve their skin4 ,before use the paste is fumigated with the smoke of burning eagle-wood1 sandal-wood1 and incense1 after which the liquid1 which is said to resemble red ink1 is applied to the skin1 and then washed off1 no doubt1 with lime-juice in the ordinary way4 ,in the cold water which is used for bathing the child are deposited a big iron nail 7as a symbol of iron71 candle-nuts and cockle-shells 7kulit k'rang71 to which some ,malays add a kind of parasite called si ber'nas 7i4e4 ,well-,filled ,out1 a word applied to children who are fat1 instead of the word gemok1 which is considered unlucky7 and another parasite called sadingin or si dingin1 the ,cold one4 ,after bathing1 the ,bidan should perform the ceremony called sembor sirih1 which consists in the ejecting of betel-leaf 7mixed with other ingredients7 out of her mouth on to the pit of the child's stomach1 the ingredients being pounded leaves of the bunglei1 chekor1 and jerangau1 and chips of brazil-wood1 ebony1 and sugar-palm twigs 7segar kabong72 to these are sometimes added small portions of the ,rough bamboo 7buluh kasap71 of the bemban balu1 and of the leaf-cases of the areca-palm 7either upih b'lah batang or upih sarong74 ,the child is generally named within the first week1 but ,i have not yet heard of any special ceremony connected with the naming1 though it is most probably considered as a religious act4 ,the name is evidently considered of some importance1 for if the child happens to get ill directly after the naming1 it is sometimes re-adopted 7temporarily7 by a third party1 who gives it a different name4 ,when this happens a species of bracelets and anklets made of black cloth are put upon the child's wrists and ankles1 the ceremony being called tumpang sayang4 ,a few days later the child's head is shaved1 and his nails cut for the first time4 ,for the former process a red lather is manufactured from fine rice-flour mixed with gambier1 lime1 and betel-leaf4 ,some people have the child's head shaved clean1 others leave the central lock 7jambul74 ,in either case the remains of the red lather1 together with the clippings of hair 7and nails87 are received in a rolled-up yam-leaf 7daun k'ladi di-ponjut7 or cocoa-nut 7871 and carried away and deposited at the foot of a shady tree1 such as a banana 7or a pomegranate874 ,sometimes 7as had been done in the case of a ,malay bride at whose tonsure ,i assisted #efc71 the parents make a vow at a child's birth that they will give a feast at the tonsure of its hair1 just before its marriage1 provided the child grows up in safety4 ,occasionally the ceremony of shaving the child's head takes place on the #ddth day after birth1 the ceremony being called balik juru4 ,a small sum1 such as #b4jj or #c4jj1 is also sometimes presented to a pilgrim to carry clippings of the child's locks to ,mecca and cast them into the well ,zemzem1 such payment being called 'kkah 7akkah7 in the case of a boy1 and kerban in the case of a girl4 #efd ,to return to the mother4 ,she is bathed in hot water at #h o'clock each morning for three days1 and from the day of birth 7after ablution7 she has to undergo the strangest ceremony of all1 ascending the roasting-place 7naik saleian74 ,a kind of rough couch is prepared upon a small platform 7saleian71 which is about six feet in length1 and slopes downwards towards the foot1 where it is about two feet above the floor4 ,beneath this platform a fireplace or hearth 7dapor7 #efe is constructed1 and a roaring fire lighted1 which is intended to warm the patient to a degree consistent with ,malay ideas of what is beneficial6 ,custom1 which is stronger than law1 forces the patient to recline upon this couch two or three times in the course of the day1 and to remain upon it each time for an hour or two4 ,to such extremes is this practice carried1 that on one occasion a poor woman was brought to the point of death 444 and would have died if she had not been rescued by the kind interposition of the ,civil ,assistant-,surgeon2 the excessive excitement caused by the heat was so overpowering that aberration of mind ensued which continued for several months4 #eff ,as if this were not enough1 one of the heated hearth-stones 7batu tungku7 is frequently wrapped up in a piece of flannel or old rags1 applied to the patient's stomach so as to roast her still more effectually4 ,this roasting custom is said to continue for the whole of the forty-four days of uncleanness4 ,during this period there are many birth-taboos 7pantang beranak7 applying to food1 the following articles being usually forbidden3 7#a7 things which have 7from the ,malay point of view7 a lowering effect on the constitution 7sagala yang sejuk-sejuk71 e4g4 fruits1 with some exceptions1 and vegetables2 7#b7 things which have a heating effect on the blood 7sagala yang bisa-bisa71 e4g4 the fish called pari 7skate71 the ,prickly ,fish 7ikan duri71 and the sembilang 7a kind of mudfish with poisonous spines on both sides and back71 and all fresh-water fish2 7#c7 all things which have an irritating effect on the skin 7sagala yang gatal-gatal71 e4g4 the fish called tenggiri1 and terubok1 shell-fish1 and the egg-plant or ,brinjal1 while the fish called kurau1 g'lama1 senahong1 parang-parang may be eaten1 so long as they are well salted2 7#d7 things which are supposed to cause faintness 7sagala yang bentan-bentan71 or swooning 7pengsan71 such1 for instance1 as uncooked cocoa-nut pulp1 gourds and cucumbers2 7#e7 sugar 7with the exception of cocoa-nut sugar71 cocoa-nuts1 and chillies4 #efg ,the following description of birth-taboos in ,pahang1 taken from ,mr4 ,h4 ,clifford's ,studies in ,brown ,humanity1 will give a good general idea of this part of the subject3-- ,when ,umat has placed the srih leaves he has done all he can for ,selema1 and he resigns himself to endure the anxiety of the next few months with the patience of which he has so much command4 ,the pantang ber-nak1 or birth-taboos1 hem a husband in almost as rigidly as they do his wife1 and ,umat1 who is as superstitious as are all the ,malays of the lower classes1 is filled with fear lest he should unwittingly transgress any law1 the breach of which might cost ,selema her life4 ,he no longer shaves his head periodically1 as he loves to do1 for a naked scalp is very cool and comfortable2 he does not even cut his hair1 and a thick black shock stands five inches high upon his head1 and tumbles raggedly about his neck and ears4 ,selema is his first wife1 and never before has she borne children1 wherefore no hair of her husband's must be trimmed until her days are accomplished4 ,umat will not kill the fowls for the cook now1 nor even drive a stray dog from the compound with violence1 lest he should chance to maim it1 for he must shed no blood1 and must do no hurt to any living thing during all this time4 ,one day he is sent on an errand up-river and is absent until the third day4 ,on inquiry it appears that he passed the night in a friend's house1 and on the morrow found that the wife of his host was shortly expecting to become a mother4 ,therefore he had to remain at least two nights in the village4 ,why8 ,because if he failed to do so1 ,selema would die4 ,why would she die8 ,god alone knows1 but such is the teaching of the men of old1 the wise ones of ancient days4 ,but ,umat's chief privation is that he is forbidden to sit in the doorway of his house4 ,to understand what this means to a ,malay1 you must realise that the seat in the doorway1 at the head of the stair-ladder that reaches to the ground1 is to him much what the fireside is to the ,english peasant4 ,it is here that he sits and looks out patiently at life1 as the ,european gazes into the heart of the fire4 ,it is here that his neighbours come to gossip with him1 and it is in the doorway of his own or his friend's house that the echo of the world is borne to his ears4 ,but1 while ,selema is ill1 ,umat may not block the doorway1 or dreadful consequences will ensue1 and though he appreciates this and makes the sacrifice readily for his wife's sake1 it takes much of the comfort out of his life4 ,selema1 meanwhile1 has to be equally circumspect4 ,she bridles her woman's tongue resolutely1 and no word in disparagement of man or beast passes her lips during all these months1 for she has no desire to see the qualities she dislikes reproduced in the child4 ,she is often tired to death and faint and ill before her hour draws nigh1 but none the less she will not lie upon her mat during the daytime lest her heavy eyes should close in sleep1 since her child would surely fall a prey to evil spirits were she to do so4 ,therefore she fights on to the dusk1 and ,umat does all he can to comfort her and to lighten her sufferings by constant tenderness and care4 #efh ,the medicine 7sambaran bara71 used by the mother after her confinement1 consists of the ashes of a burnt cocoa-nut shell pounded and mixed with a pinch of black pepper 7lada hitam sa-jimput71 a root of garlic 7bawang puteh sa-labuh71 and enough vinegar to make the mixture liquid4 ,this potion is drunk for three consecutive mornings4 ,a bandage is swathed about her waist1 and she is treated with a cosmetic 7bedak7 manufactured from temu kuning1 which is pounded small 7and mixed as before with garlic1 black pepper1 and vinegar71 and applied every morning and evening for the first three days4 ,during the next three days a new cosmetic 7bedak kunyit t'rus7 is applied1 the ingredients being kunyit t'rus pounded and mixed in the same way as the cosmetic just described4 ,at the same time the patient is given a potion made from the ash of burnt durian skins 7abu kulit durian71 mixed as before with vinegar2 the fruit-stalk1 or spire1 of a cocoa-nut palm 7manggar niyor7 being substituted if the durian skin is not obtainable4 ,a poultice 7ubat pupok7 is also applied to the patient's forehead1 after the early bathing1 during the forty-four days of her retirement2 it consists of leaves of the tahi babi1 jintan hitam1 and garlic1 pounded and mixed as usual with vinegar4 ,after three days an extraordinary mixture1 called in ,selangor the ,hundred ,herbs 7rempah 'ratus71 but in ,malacca merely ,pot-herbs 7rempah p'riok71 is concocted from all kinds of herbs1 roots1 and spices4 ,the ingredients are put into a large vessel of water and left to soak1 a portion of the liquor being strained off and given to the patient as a potion every morning for about ten days4 ,similar ingredients boiled in a large pot1 which is kept hot by being hermetically sealed 7di-getang71 and by having live embers placed underneath it from time to time1 furnish the regular beverage of the patient up to the time of her purification4 ,after the first fortnight1 however1 the lees are extracted from the vessel and used to compose a poultice which is applied to the patient's waist1 a set of fresh ingredients replacing the old ones4 #efi ,it is sold for fifty cents a jar4 ,on the forty-fourth day the raised platform or roasting-place 7saleian7 is taken down and the ceremony called ,floor-washing 7basoh lantei7 takes place1 the whole house being thoroughly washed and cleaned4 ,the floor having been smeared with rice-cosmetic 7bedak7 7such as the ,malays use for the bathing ceremony71 it is well scratched by the claws of a fowl1 which is caught 7and washed7 for the purpose1 and then held over the floor and forced to do the scratching required of it4 ,the cosmetic is then removed 7di-langir7 by means of lime-juice 7again as in the bathing ceremony7 and the hearth-fire is changed4 ,the ,bidan now receives her pay1 usually getting in cash for the eldest child #d4dj 7in some places #e4dj71 for the second1 #c4dj1 the third1 #b4dj1 and for the fourth1 and all subsequent children1 #a4dj2 unless she is hastily summoned 7bidan tarek7 and no engagement 7menempah7 has been made1 in which case she may demand half a bhara 7#aa74 ,besides this somewhat meagre remuneration1 however1 she receives from the well-to-do 7at the floor-washing ceremony7 such presents as cast-off clothes 7kain bekas tuboh71 a bowl of saffron rice1 a bowl of the rice-cosmetic and limes 7bedak limau71 and a platter of betel-leaf1 with accessories 7cherana sirih74 ,though the remuneration may appear small1 it was1 nevertheless1 sure2 as in former days an unwritten law allowed her to take the child and cry it for sale 7di-jaja7 round the country1 should her fee remain unpaid4 ,before concluding the present subject it will be necessary to describe certain specific injunctions and taboos which form an important part of the vast body of ,malay customs which centre specially round the birth of children4 ,before the child is born the father has to be more than usually circumspect with regard to what he does1 as any untoward act on his part would assuredly have a prejudicial effect on the child1 and cause a birth-mark or even actual deformity1 any such affection being called kenan4 ,in a case which came to my notice the son was born with only a thumb1 forefinger1 and little finger on the left hand1 and a great toe on the left foot1 the rest of the fingers and toes on the left side being wanting4 ,this1 ,i was told1 was due to the fact that the father violated this taboo by going to the fishing-stakes one day and killing a crab by chopping at it with a cutlass4 ,in former days during this period it was taboo 7pantang7 for the father to cut the throat of a buffalo or even of a fowl2 or1 in fact1 to take the life of any animal whatever--a trace no doubt of ,indian influences4 ,a ,malay told me once that his son1 soon after birth1 was afflicted with a great obstruction of breathing1 but that when the medicine-man 7,pawang7 declared 7after diagnosing the case7 that the child was suffering from a fish-affection 7kenan ikan71 he remembered that he had knocked on the head an extraordinary number of fish which he had caught on the very day that his son was born4 ,he therefore1 by the advice of the medicine-man1 gave the child a potion made from pounded fish bones1 and an immediate and permanent recovery was the result4 ,such affections as those described are classified by the ,malays according to the kind of influence which is supposed to have produced them4 ,thus the unoffending victim may be either fish-struck 7kenan ikan71 as described above1 ape-struck 7kenan b'rok71 dog-struck 7kenan anjing71 crab-struck 7kenan ketam71 and so forth1 it being maintained that in every case the child either displays some physical deformity1 causing a resemblance to the animal by which it was affected1 or else 7and more commonly7 unconsciously imitates its actions or its voice4 ,another interesting custom was that the father was stringently forbidden to cut his hair until after the birth of the child4 ,the following passage bearing on the subject is taken from ,sir ,w4 ,e4 ,maxwell's article on the ,folklore of the ,malays3 #egj-- ,in selecting timber for the uprights of a ,malay house care must be taken to reject any log which is indented by the pressure of any parasitic creeper which may have wound round it when it was a living tree4 ,a log so marked1 if used in building a house1 will exercise an unfavourable influence in childbirth1 protracting delivery and endangering the lives of mother and child4 ,many precautions must be taken to guard against evil influence of a similar kind1 when one of the inmates of a house is expecting to become a mother4 ,no one may 'divide the house' 7belah rumah71 that is1 go in at the front door and out at the back1 or vice vers1 nor may any guest or stranger be entertained in the house for one night only2 he must be detained for a second night to complete an even period4 ,if an eclipse occurs1 the woman on whose account these observances are necessary must be taken into the penangga 7kitchen71 and placed beneath the shelf or platform 7para7 on which the domestic utensils are kept4 ,a spoon is put into her hand4 ,if these precautions are not taken1 the child when born will be deformed4 ,sir ,w4 ,e4 ,maxwell in the above is speaking of ,perak ,malays4 ,the passage just quoted applies to a great extent to ,selangor1 but with a few discrepancies4 ,thus a house-post indented by a creeper is generally avoided in ,selangor for a different reason1 viz4 that it is supposed to bring snakes into the house4 ,dividing the house1 however1 is generally considered an important birth-taboo in ,selangor1 the threatened penalty for its non-observance being averted by compelling the guilty party to submit to the unpleasant ceremony called sembor ayer1 a member of the family being required to eject 7sembor7 a mouthful of water upon the small of the culprit's back4 ,in ,selangor1 again1 a guest must stay three nights 7not two7 in the house1 his departure on the first or second night being called ,insulting the ,night 7menjolok malam74 ,to avert the evil consequences of such an act1 fumigation 7rabun-rabun7 is resorted to1 the recipe for it running as follows3--,take assafoetida1 sulphur1 kunyit t'rus 7an evil-smelling root71 onion skins1 dried areca-nut husk1 lemon-grass leaves1 and an old mat or cloth1 burn them1 and leave the ashes for about an hour at sunset on the floor of the passage in front of the door4 ,that a sensible and self-respecting demon should avoid a house where such an unconscionable odour is raised is not in the least surprising6 ,in the event of an eclipse the customs of the two sister ,states appear to be nearly identical2 the only difference being that in ,selangor the woman is placed in the doorway 7in the moonlight as far as possible71 and is furnished with the basket-work stand of a cooking pot1 as well as a wooden rice-spoon1 the former as a trap to catch any unwary demon who may be so foolish as to put his head into the noose1 and the latter as a weapon of offence1 it being supposed that the rattan binding of the spoon 7which must1 of course1 be of the orthodox ,malay pattern7 will unwind itself and entangle the assailant in the case of any real danger4 ,finally1 the ,bidan must be present to massage the woman1 and repeat the necessary charms4 ,from the following passage it would appear that the corresponding ,pahang custom does not materially differ from that of ,perak and ,selangor3-- ,but during the period that the ,moon's fate hung in the balance1 ,selema has suffered many things4 ,she has been seated motionless in the fireplace under the tray-like shelf1 which hangs from the low rafters1 trembling with terror of--she knows not what4 ,the little basket-work stand1 on which the hot rice-pot is wont to rest1 is worn on her head as a cap1 and in her girdle the long wooden rice-spoon is stuck dagger-wise4 ,neither she nor ,umat know why these things are done1 but they never dream of questioning their necessity4 ,it is the custom4 ,the men of olden days have decreed that women with child should do these things when the ,moon is in trouble1 and the consequences of neglect are too terrible to be risked2 so ,selema and ,umat act according to their simple faith4 #ega #c4 ,,adolescence ,of the purely ,malay ceremonies performed at ,adolescence1 the most important are the filing of the teeth 7berasah gigi71 #egb and the cutting of the first locks of hair1 in cases where this latter operation has been postponed till the child's marriage by a vow of its parents4 ,the following is a description of the rite of tonsure 7berchukor71 at which ,i was present in person3-- ,some time ago 7in #ahig7 ,i received1 through one of my local ,malay headmen1 an invitation to attend a tonsure ceremony4 ,when ,i arrived 7about two ,p4,m471 in company of the headman referred to1 the usual dancing and ,koran-chanting was proceeding in the outer chamber or verandah1 which was decked out for the occasion with the usual brilliantly coloured ceiling-cloth and striped wall-tapestry4 ,after a short interval we were invited to enter an inner room1 where a number of ,malays of both sexes were awaiting the performance of the rite4 ,the first thing1 however1 that caught the eye was a gracefully-draped figure standing with shrouded head1 and with its back to the company1 upon the lowest step of the dais 7g'rei71 which had been erected with a view to the prospective wedding ceremony4 ,this was the bride4 ,a dark-coloured veil1 thrown over her head and shoulders1 allowed seven luxuriant tresses of her wonderful raven-black hair to escape and roll down below her waist1 a ring of precious metal being attached to the end of each tress4 ,close to the bride1 and ready to support her1 should she require it1 in her motherly arms1 stood the 7on such occasions7 familiar figure of the ,duenna 7,mak ,inang71 whose duty1 however1 in the present instance was confined to taking the left hand of the bride between her own1 and supporting it in a horizontal position whilst each of the seven ,representatives 7orang waris7 #egc in turn was sprinkling it with the ',neutralising ,rice-paste' 7tepong tawar7 by means of the usual bunch or brush of leaves4 ,a little in front of this pair stood a youth supporting in his hands an unhusked cocoa-nut shell4 ,the crown of this cocoa-nut had been removed1 and the edges at the top cut in such a way as to form a chevroned or 'dog-tooth' border4 ,upon the indentations of this rim was deposited a necklace1 and a large pair of scissors about the size of a tailor's shears were stuck point downwards in the rim4 ,the cocoa-nut itself was perhaps half-filled with its 'milk4' ,close to this youth stood another1 supporting one of the usual circular brass trays 7with high sides7 containing all the ordinary accessories of the tepong tawar ceremony1 i4e4 a bowl of rice-paste1 a brush of leaves1 parched rice1 washed saffron-stained rice1 and benzoin or incense4 ,i was now requested to open the proceedings1 but at my express desire the ,penghulu 7,malay headman7 did so for me1 first scattering several handfuls 7of the different sorts of rice7 over the bride1 and then sprinkling the rice-paste upon the palm of her left hand1 which was held out to receive it as described above4 ,the sprinkling over1 he took the scissors and with great deliberation severed the end of the first lock1 which was made to fall with a little splash1 and with the ring attached to it1 into the cocoa-nut with the 'dog-tooth' border4 ,five other waris 7,representatives7 and myself followed suit1 the seven tresses with the rings attached to them being all received in the cocoa-nut as described4 ,a child of the age of about two or three years underwent the tonsure at the same time1 each of the ,representatives1 after severing the bride's lock1 snipping off a portion of the child's hair4 ,the child was in arms and was not veiled1 but wore a shoulder-cloth 7bidak7 thrown over his shoulder4 ,at the conclusion of the ceremony we left the room1 and the ,koran-chanting was resumed and continued until the arrival of the bridegroom in procession 7at about five ,p4,m471 when the bride and bridegroom went through the ceremony of being 'seated side by side' 7bersanding71 and the business of the day was concluded4 ,the cocoa-nut containing the severed tresses and rings is carried to the foot of a barren fruit-tree 7e4g4 a pomegranate-tree71 when the rings are extracted and the water 7with the severed locks7 poured out at the tree's foot1 the belief being that this proceeding will make the tree as luxuriant as the hair of the person shorn1 a very clear example of 'sympathetic magic4' ,if the parents are poor1 the cocoa-nut is generally turned upside down and left there2 but if they are well-to-do1 the locks are usually sent to ,mecca in charge of a pilgrim1 who casts them on his arrival into the well ,zemzem4 ,i will now describe the ceremony of filing or sharpening the teeth1 from notes taken by myself during the actual ceremony 7#bjth ,march1 #ahig74 ,the youth whose teeth ,i saw filed must have been quite fifteen or sixteen years of age1 and had not long before undergone the rite of circumcision4 ,when ,i arrived ,i found the house newly swept and clean1 and all the accessories of the ceremony already prepared4 ,these latter consisted of a round tray 7dulang7 containing the usual bowl of rice-paste 7tepong tawar71 with the brush of leaves1 #egd three cups 7containing different sorts of rice71 an egg1 #ege three rings of precious metals 7gold1 silver1 and amalgam71 a couple of limes1 and two small files 7to which a small tooth-saw and two small whetstones should be added74 #egf ,the ceremony now commences3 the tooth-filer 7,pawang gigi7 first scatters the three sorts of rice and sprinkles the tepong tawar upon his instruments1 etc41 repeating the proper charm #egg at the same time2 the patient meanwhile1 and throughout the operation1 reclining upon his back on the floor with his head resting on a pillow4 ,next the ,pawang1 sitting beside the patient1 touches the patient's teeth1 first with each of the three rings of precious metal and then with the egg1 throwing each of these objects away as he does so1 and repeating each time a charm 7,hu1 kata ,allah1 d4 s4 b471 which is given in the ,appendix4 ,next he props open 7di-sengkang7 the patient's mouth by means of a dried areca-nut1 and repeats another charm 7,hei1 ,bismi7 in order to destroy the venom of the steel1 laying the file upon the teeth1 #egh and drawing it thrice across them at the end of the charm4 ,he then cuts off 7di-k'rat7 the crowns of the teeth 7with one of the files71 smooths their edges 7di-papar7 with one of the whetstones1 and polishes them 7melechek74 ,during the whole of this part of the performance1 which is a trying ordeal to witness1 although it is borne with the utmost fortitude on the part of the sufferer1 the latter holds a small mirror in front of his mouth in order to be assured that the operation is progressing to his satisfaction4 ,when the actual filing is over1 the areca-nut is extracted1 and a piece of cocoa-nut husk or small block of pulai wood inserted in its stead1 in order to facilitate the proper polishing of the now mutilated teeth4 ,this latter part of the operation is accomplished by means of the file1 a small piece of folded white cloth protecting the lips from injury4 ,considerable interest attaches to the filing of the first tooth1 on account of the omens which are taken from the position in which the crown happens to lie when it falls4 ,if1 when the tooth is filed through1 the crown adheres to the file1 it is taken as a sign that the patient will die at home2 if it flies off and lies with its edge turned upwards1 this means1 on the contrary1 that he will die abroad4 ,at the conclusion of the operation a species of poultice 7ubat tasak71 consisting mainly of cooked ginger 7halia bara di-pahis-ki71 which is intended to deaden 7the feeling of7 the gums 7matikan daging gusi7 is duly charmed #egi and applied to the gums of the jaw which happens to be under treatment4 ,the ,pawang now lays one hand 7the left7 on the top of the patient's head and the other upon the teeth of the upper jaw1 and presses them together with a show of considerable force1 making believe1 as it were1 that he is pressing the patient's upper teeth firmly into their sockets4 ,finally1 a portion of betel-leaf is charmed 7with the charm ,hong sarangin1 etc47 and given to the patient to chew1 after which1 it is asserted1 all pain immediately ceases4 ,the ,pawang then washes his hands1 resharpens his tools1 and those present sit down to a meal of saffron-stained pulut rice4 ,this concludes the ceremony for the day1 the lower jaw being similarly treated upon a subsequent occasion4 ,in the course of three such operations 7the ,pawang informed me7 the teeth can be filed down even with the gums1 in which case they are1 ,i believe1 in some instances somewhat roughly plated or cased with gold4 ,sometimes1 however1 they are merely filed into points1 so that they resemble the teeth of a shark4 #ehj ,very frequently1 too1 they blacken them with a mixture of the empyreumatic oil of the cocoa-nut shell 7baja or g'rang7 and kamunting 7,kl4 karamunting7 wood1 #eha which is also used for blackening the eyebrows4 ,these customs1 however1 are already dying out in the more civilised ,malay ,states4 ,whenever ,i made inquiries as to the reason of this strange custom1 ,i was invariably told that it not only beautified but preserved the teeth from the action of decay1 which the ,malays believe to be set up by the presence of a minute maggot or worm 7ulat71 their most usual way of expressing the fact that they are suffering from toothache being to say that the tooth in question is being eaten by a maggot 7di-makan ulat74 ,the ,batak ,malays 7a ,mid-,sumatran tribe1 many of whom have settled in ,kuala ,langat7 are said to chip the teeth of their children into the desired shape by the use of a small chisel1 the operation causing such exquisite agony that the sufferer will not unfrequently leap to his feet with a shriek4 ,even when the file is used1 the work of an unskilful performer 7who does not know how to destroy the venom of his instruments7 will cause the sufferer's face to be completely swollen up 7bakup7 for a long period subsequent to the operation4 ,yet young people of both sexes cheerfully submit to the risk of this discomfort1 and the only remark made by the youth whom ,i saw undergoing it was that it made his mouth feel uncomfortable 7jelejeh rasa mulut-nya74 ,the ear-boring ceremony 7bertindek7 appears to have already lost much of its ceremonial character in ,selangor1 where ,i was told that it is now usually performed when the child is quite small1 i4e4 at the earliest1 when the child is some five or seven months old1 and when it is about a year old at the latest1 whereas in ,sumatra 7according to ,marsden7 it is not performed until the child is eight or nine4 #ehb ,still1 however1 a special kind of round ear-ring1 which is of filagree-work1 and is called subang1 is as much the emblem of virginity in the western ,states as it ever was4 ,the discarding of these ear-rings 7tanggal subang71 which should take place about seven days after the conclusion of the marriage rites1 is ceremonial in character1 and it is even the custom when a widow 7janda7 is married for the second time1 to provide her with a pair of subang 7which should1 however1 it is said1 be tied on to her ears instead of being inserted in the ear-holes1 as in the case of a girl who has never been married74 ,the rite of circumcision is of course common to ,muhammadans all over the world4 ,some analogous practices1 however1 have also been noticed among the non-,muhammadan ,malayan races of the ,eastern ,archipelago1 and it is at least doubtful whether circumcision as now practised by ,malays is a purely ,muhummadan rite4 ,among ,malays it is performed by a functionary called the ,mudim1 #ehc with a slip of bamboo1 at any age 7in the case of boys7 from about six or seven up to about sixteen years1 the wound being often dressed 7at least in town districts7 with fine clay mixed with soot and the yolk of eggs1 but when possible1 the clay is mixed with cocoa-nut fibre 7rabok niyor71 selumur paku uban1 and the young shoots of the k'lat plantain 7puchok pisang k'lat71 the compound being called in either case ubat tasak4 ,the ceremony is associated with the common purificatory rite called tepong tawar1 and with ayer tolak bala 7lit4 evil-dispelling water74 ,lights are kept burning in the house for several days 7until the wound has healed71 and the performance of the ceremony is always made the occasion for a banquet1 together with music and dancing of the kind in which ,malays take so much delight4 ,the cause of these rejoicings is dressed for the occasion like a bridegroom 7pengantin71 and is said to be sometimes carried in procession4 #d4 ,personal ,ceremonies and ,charms ,ceremonies and charms for protecting or rendering the person more attractive or formidable1 form one of the largest1 but not perhaps the most interesting or important division of the medicine-man's repertory4 ,the following remarkable specimen of the charms belonging to the first of these classes was given me by ',che ,abas of ,klanang in ,selangor1 a ,kelantan ,malay3-- ,if the corpse in the grave should speak1 ,and address people on earth1 ,may ,i be destroyed by any beast that has life1 ,but if the corpse in the grave do not speak1 ,and address people on earth1 ,may ,i not be destroyed by any beast that has life1 or by any foe or peril1 or by any son of the human race4 ,and if the chicken in the egg should crow1 ,and call to chickens on earth1 ,may ,i be destroyed by any beast that has life1 ,but if the chicken in the egg do not crow1 7etc4 etc41 as before47 ,as a general rule1 however1 this particular class of charms shows particularly strong traces of ,arabic influence1 most often1 perhaps1 taking the form of an injunction 7addressed to ,jins or ,angels7 to watch over the person of the petitioner4 ,to rightly understand charms of the second class1 which includes ,bathing and ,betel-charming charms1 #ehd we must have some idea of the ,malay standard of beauty4 ,this1 ,i need hardly say1 differs widely from that entertained by ,europeans4 ,in the case of manly beauty we should1 perhaps1 be able to acquiesce to some extent in the admiration which ,malays express for ,brightness of ,countenance 7chahia71 which forms one of the chief objects of petition in almost every one of this class of charms2 #ehe but none of our modern ,ganymedes would be likely to petition for a voice like the voice of the ,prophet ,david2 #ehf or a countenance like the countenance of the ,prophet ,joseph2 still less would he be likely to petition for a tongue curled like a breaking wave1 or a magic serpent1 or for teeth like a herd of 7black7 elephants1 or for lips like a procession of ants4 #ehg ,malay descriptions of female beauty are no less curious4 ,the brow 7of the ,malay ,helen1 for whose sake a thousand desperate battles are fought in ,malay romances7 is like the one-day-old moon1 #ehh her eyebrows resemble pictured clouds1 #ehi and are arched like the fighting-cock's 7artificial7 spur1 #eij her cheek resembles the sliced-off-cheek of a mango1 #eia her nose an opening jasmine bud1 #eib her hair the wavy blossom-shoots of the areca-palm1 #eic slender #eid is her neck1 with a triple row of dimples1 #eie her bosom ripening1 #eif her waist lissom as the stalk of a flower1 #eig her head of a perfect oval 7lit4 bird's-egg-shaped71 her fingers like the leafy spears of lemon-grass1 #eih or the quills of the porcupine1 #eii her eyes like the splendour of the planet ,venus1 #fjj and her lips like the fissure of a pomegranate4 #fja ,the following is a specimen of an invocation for beautifying the person which is supposed to be used by children3-- ,the light of four ,suns1 five ,moons1 ,and the seven ,stars be visible in my eye4 ,the brightness of a shooting star be upon my chin1 ,and that of the full moon be upon my brows4 ,may my lips be like unto a string of ants1 ,my teeth like to a herd of elephants1 ,my tongue like a breaking wave1 ,my voice like the voice of the ,prophet ,david1 ,my countenance like the countenance of the ,prophet ,joseph1 ,my brightness like the brightness of the ,prophet ,muhammad1 ,by virtue of my using this charm that was coeval with my birth1 ,and by grace of ',there is no god but ,god1' etc4 ,when personal attractions begin to wane with the lapse of years1 invocations are resorted to for the purpose of restoring the petitioner's lost youth4 ,in one of the invocations referred to 7which is said to have been used by the ,princess of ,mount ,ophir1 ,tuan ,putri ,gunong ,ledang1 to secure perpetual youth71 the petitioner boasts that he 7or she7 was born under the ,inverted ,banyan ,tree1 and claims the granting of the boon applied for by virtue of the use of the ,black ,lenggundi ,bush1 which when it has died1 returns to life again1 #fjb the idea being1 no doubt1 that a judicious use of black magic will enable the petitioner to live backwards4 ,the third class of invocations1 for rendering the person formidable1 belong rather to the chapter on war1 under which heading they will be included4 #e4 ,,betrothal ,betrothal is called tunangan or pinangan4 ,when the parents of a marriageable youth perceive a suitable match for their son1 they send a messenger to her parents to ask if she has yet been bespoken 7kalau ada orang sebut74 ,if the reply is satisfactory1 the messenger is again despatched to intimate the desire of the youth's parents to bespeak the hand of the favoured individual for his son1 and to arrange a day for a meeting4 ,these preliminaries are accompanied by the usual polite self-depreciation on both sides4 ,thus1 the girl's father begins by saying1 ,you wish to bespeak the hand of my daughter1 who knows neither how to cook nor how to sew 7yang ta'tahu masak1 ta'tahu menjait74 ,but the custom is not carried to such extremes as it is in ,china4 #fjc ,the girl's parents next call four or five witnesses 7saksi7 of either sex to witness the betrothal1 and after preparing a meal 7nasi dan kueh7 for their expected guests1 await the arrival of the youth's ,representatives1 the youth himself remaining at home4 ,one of the party carries a betel-leaf tray furnished with the usual betel-chewing appliances1 together with half a bhara of dollars 7#aa7 according to the stricter custom2 although 7failing the dollars71 a ring or bracelet1 or other jewellery of that value1 may be substituted4 ,bearing these presents with them1 the youth's representatives proceed to the house of the girl's parents1 where they are invited to enter and partake of the betel-leaf provided for them4 ,a meal is then served1 ,malay cakes 7kueh-kueh7 brought forward1 and the company again partake of betel4 ,the two parties now sit down in a family circle1 and one of the youth's representatives pushes forward 7di-sorongkan7 the betel which they had brought with them1 and offers it to the people of the house1 saying1 ,this is a pledge of your daughter's betrothal4 ,the girl's father replies1 ,be it so1 ,i accept it1 or words to that effect1 and inquires how long the engagement is to last1 the answer being six months or a year as the case may be4 ,both parties then appeal to the witnesses to hear what is said1 and the youth's relatives return to their homes4 ,the marriage portion being fixed 7in ,selangor7 by an almost universal custom at two bharas of dollars 7#dd71 the amount is not usually mentioned at the betrothal1 it being understood that the usual amount is intended4 ,but if the girl's parents should afterwards prove reluctant to proceed with the match1 they forfeit twice the amount of the pledge-money which they have received2 whereas if the youth refuses to proceed he merely forfeits the pledge-money 7#aa7 already paid to the girl's parents4 ,some families pay a marriage portion of #cj only1 and others 7such as the family of ',toh ,kaya ,kechil of ,klang7 pay as much as #ej1 but exceptions are rare1 #dd being now generally recognised as the customary wedding portion4 ,however1 the girl's family does not really receive anything like the full value of the #dd1 because if the #dd is paid in full the proposer has a right to demand a complete outfit 7persalinan7 of silk attire1 to the value of about #bj1 so that the amount which actually changes hands is seldom more than about #bd4 ,the ,malay fiance1 unlike her ,european sister1 is at the utmost pains to keep out of her lover's way1 and to attain this object she is said to be as watchful as a tiger4 ,no engagement-ring is used in this neighbourhood1 no priest 7or ,lebai7 is present at the engagement ceremony1 nor is the girl asked for her consent4 ,on the other hand1 a regular system of exchanging presents1 after the engagement1 is said to have been formerly in vogue in ,selangor1 the man sending betel-leaf1 fruit1 and eggs to his fiance from time to time in net-work receptacles1 and the woman sending specially prepared rice1 etc4 in rush-work receptacles of various patterns4 ,it is said1 too1 that the woman would occasionally carve a chain1 consisting of three or four links1 out of a single areca-nut1 in which case the prospective bridegroom was supposed to redeem it by the payment of as many dollars as there were links4 ,the betel-nut presented on these occasions would be wrapped up in a gradation of three beautifully worked cloths1 not unlike ,d'oyleys in general appearance1 whilst the actual engagement ceremony in former days is said to have received additional interest and formality from the recital of verses appropriate to the occasion by chosen representatives of each party4 ,specimens of the betrothal verses formerly used in ,selangor will be found in the ,appendix4 ,the following is a translation3-- ,q4 ,small is my cottage1 but it has five shelves ,for roasting the kerisi fish2 ,hearken1 good people1 whilst ,i inquire of you ,what is the price of your ,diamond #fjd here8 ,a4 ,your fishing-line must be five fathoms long ,if you would catch the tenggiri fish2 ,seven tahils1 a kati1 and five laksa1 #fje ,that is the price of our ,diamond here4 ,q4 ,if there are no rengas trees growing on the ,point1 ,one must go up-stream and cut down a screw-palm2 ,if one has not gold in one's girdle1 ,one must make over one's person to begin with4 ,a4 ,if there are no rengas trees growing on the ,point1 ,you must take banyan-wood for the sides of your trays2 ,if you have no gold in your girdle1 ,you need not hope to get ,somebody's daughter4 ,q4 ,thousands are the supports required ,for the stem of the sago-palm to recline upon2 #fjf ,though it be thousands ,i would accept the debt ,so ,i be betrothed to ,somebody's daughter4 ,a4 ,my head-kerchief has fallen into the sea1 ,and with it has fallen my oar-ring2 #fjg ,i stretch out my hand in token of acceptance1 ,though ,i have naught wherewith to requite you4 ,q4 ,oar-ring or no1 ,the lenggundi bush grows apace in the thatch channels4 ,whether it is well to go slowly or no1 ,it is the favour you have shown me that subdues my heart4 ,if1 however1 there is a hitch in the proceedings1 and the parties commence to lose their temper1 the stanzas may end very differently2 for instance1 the girl's father or representative will say3-- ,a4 ,my lord has gone up-stream ,to get his clothes and wash out the dye4 #fjh ,if that is all1 let it alone for the present2 ,if there is anything else you will always find me ready4 ,q4 ',che ,dol ,amat's mango-tree ,when it fell rolled into the swamp4 ,if ,i cannot get what ,i want by peaceful means1 ,look that you be not hit in the war of strategy4 ,a4 ,if the rim is not properly fitted to the rice-box1 #fji ,let us get saffron-rice and roast a fowl4 ,if ,i cannot get you to make acknowledgment1 ,let ,heaven reel and ,earth be submerged4 ,these last two lines constitute a direct challenge1 and no more words need be wasted when once they have been uttered4 #f4 ,,marriage ,when the term of betrothal is drawing to its close1 a suitable day 7which is frequently a ,tuesday7 is chosen for the work of decoration 7bergantong-gantong7 by the parents of both parties1 and notified to the relations and friends who wish to assist in the preparations for the wedding4 #faj ,both houses are decorated with vertically striped hangings 7p'lang tabir7 and ornamental ceiling-cloths 7langit-langit71 and mats1 rugs1 carpets1 etc4 are laid down4 ,in the bridegroom's house little is done beyond erecting a small platform or dais 7petarana7 about six feet square1 and raised about ten inches from the floor1 upon which he is to don his wedding garments when he sets out to meet the bride4 ,a similar platform 7petarana7 is erected in the bride's house1 and a low dais called rambat in front of her door1 at the outer corners of which are fixed two standard candlesticks 7tiang rambat71 which are sometimes as much as six feet high1 and each of which carries three candles1 one in the centre and one on each side1 those at the side being supported by ornamental brackets 7sulor bayong74 ,the rambat may measure some #ad feet in length by #e feet in width1 and should be about #ad inches in height4 ,a dais 7with two steps to it7 is then built as follows1 generally opposite the doorway1 but standing a little way back from it1 and facing the rambat1 so as to leave a narrow passage 7tela kechil7 between the threshold and the dais1 which latter is decked with scarlet1 or at least scarlet-bordered cloth 7kain berumpok dengan sakalat74 ,the lower step of the dais 7ibu g'rei7 is raised about #ab inches from the floor1 and measures from #aj feet to #ab feet in length by #h feet in width4 ,the upper step 7g'rei penapah7 is a little smaller1 and is only raised about #aj inches above the lower one4 ,the top of the dais is covered with a mattress1 and both steps are decorated with expensive borders1 which at the wedding of a ,raja are made of embossed gold or silver1 and may easily cost as much as #aej each1 or even more4 ,the mattress is covered in its turn with a quilt 7lihap or pelampap71 made of coloured silk stuffed with cotton2 upon this quilt is laid a white cotton sheet1 and the whole is surmounted by a row of colossal pillows 7of the size of small packing-cases71 surmounted by others of moderate size4 ,a mosquito-curtain is hung over all1 and the completed couch is called pelamin4 ,the head of the pelamin1 it must be added1 where the pillows are piled1 is always on the left-hand side as you look towards it4 ,the number of the pillows used is of the highest importance1 as indicating the rank of the contracting parties4 ,the larger ones are about #e feet in length and #b feet in height by #a #a_/b feet in width4 ,they are covered with rich embroidery at the exposed end1 and are arranged in a horizontal row 7sa-tunda71 with their sides just touching1 in the front left-hand corner of the mosquito-curtain1 so as to leave a clear passage of about #c feet behind them 7at the back of the curtain7 by which the bride and bridegroom may escape to the peraduan after the ceremony4 ,these big pillows are white1 with the exception of the embroidered ends1 unless they are intended for a ,raja1 when the royal colour 7yellow7 is of course substituted4 ,the one nearest the centre of the couch is called bantal tumpu1 and usually has a hexagonal or 7in the case of a ,raja7 octagonal bolster deposited beside it4 ,the smaller pillows are red 7occasionally purple1 ungu1 or orange1 jingga71 and are called the embroidered pillows 7bantal bertekat1 or bantal p'rada74 ,occasionally a set of twelve small pillows is used 7when they are called bantal dua-b'las1 or the ,twelve ,pillows71 but often there is only one of them to each ,big ,pillow1 the set of twelve being said to be an innovation1 probably introduced from ,malacca4 ,sometimes1 however1 when many small pillows are piled upon each other1 measures have to be taken to keep them from falling1 in which case the space between the piles is said to be filled up with wool or cotton stuffing 7penyelat71 the front being covered with embroidered cloth1 the upper border of which is carried up diagonally from the top of one pile to the top of the next4 ,as regards the permissible number of big pillows1 according to a scale in use at ,klang1 the common people are allowed three big pillows 7including the bantal tumpu72 a wealthy man1 four2 and a ,headman1 such as the ',toh ,kaya ,kechil1 five2 a ,raja being presumably allowed one or two more4 ,according to this scale it is only the big pillows that are of importance1 #faa and the people are allowed to use as few or as many small ones as they like4 ,the topmost small pillow1 however1 is always triangular1 and is called gunong-gunongan4 ,the mosquito-curtain 7enclosing the couch on which the pillows rest7 of course varies in size according to the dimensions of the pelamin1 but may be roughly taken to be from #g to #i hasta #fab in length1 by #h ft4 in width1 and #d ft4 to #e ft4 in height 7reaching to the ceiling-cloth74 ,its upper edges 7kansor7 are stiffened externally with a square frame1 consisting of four bamboo rods 7galah k'lambu71 and it is decorated in front with a beautifully embroidered fringe called ,bo-tree leaves 7daun budi74 ,the front of this mosquito-curtain is rolled up #fac to within #b or #c ft4 of the top1 instead of being drawn aside as usual4 ,at the back of the curtain is suspended1 except in the case of a ,raja's wedding1 a bamboo clothes-rod 7buluh sangkutkan kain74 ,this rod terminates at each extremity in an ornamental piece of scroll-work 7sulor bayong7 covered with scarlet cloth1 which is sometimes made to issue from a short stem of horn or ivory1 and has a wooden collar called dulang-dulang4 ,this dulang-dulang1 moreover1 is sometimes provided with small hollows 7'mbat-'mbat7 at the top1 two in front which are filled with rose-water or perfume 7ayer mawar or ayer wangi71 and two at the back which are filled with flowers4 ,above the clothes-rod1 and between its suspending cords 7tali penggantong7--which1 by the way1 are also covered with scarlet cloth--an inner fringe of ,bo-leaves 7daun budi dalam7 is sometimes added at the top of the curtain4 ,at the wedding of a ,raja nothing else should be put inside the curtain1 but at an ordinary wedding a few small articles of typical marriage furniture are usually added as follows3-- ,three or four small clothes boxes 7saharah71 such as are kept by every ,malay family1 and peti kapor 7boxes whose corners are strengthened and decorated with brass7 are ranged upon the mattress just below the clothes-rod4 ,upon these should be placed 7a7 the bangking1 which is a kind of jar or urn of lacquered wood1 ranging from about half a foot to a foot in height1 and contains a portion of the bride's wardrobe2 and 7b7 the bun1 #fad which is either octagonal 7pechah d'lapan71 or hexagonal 7pechah anam71 as the case may be1 and which may be described as a box of tin1 or sometimes of lacquered wood1 whose contents are as follows3--7#a7 a couple of combs 7sikat dua bilah71 one with large and one with small teeth2 7#b7 a small cup or saucer of hair oil 7a preparation of cocoa-nut oil71 or attar of roses 7minyak attar71 or pomatum 7kateneh72 7#c7 a small pen-knife for paring the nails2 7#d7 a pair of scissors2 7#e7 a preparation of antimony 7chelak71 which is a sort of black ointment applied by the ,malays to the inside edge of the eyelids2 and 7#f7 a ,malay work-box 7called dulang in ,selangor and bintang at ,malacca71 which is a circular box of painted or lacquered wood1 furnished with a lid1 and containing needles1 cotton1 and the rest of the ,malay housewife's paraphernalia4 ,near the door of the curtain is placed an earthenware water-jar1 called gelok 7gelok ,kedah and gelok ,perak are the usual makes72 this jar stands upon a small brass or earthenware plate with high sides 7bokor71 and its mouth is covered with a brass or earthenware saucer 7chepir71 on which is laid the brass or earthenware bowl 7penchedok ayer or batil7 which is used for scooping up water from the water-jar1 and which1 when it is in use1 is temporarily replaced by an ornamental cap woven from strips of screw-palm leaves4 ,a couple of candlesticks placed near the water-jar1 a betel tray 7tepah or puan71 a basin 7batil besar7 for washing off the lees of henna1 and a cuspadore 7ketor71 all of which are placed inside the curtain1 complete the preparations for this portion of the ceremony4 ,the day concludes1 as far as the workers are concerned1 with a meal in which all who have assisted in the preparations take part1 and this is followed by various diversions dear to ,malays1 such as the chanting of passages from the ,koran4 #fae ,at a royal wedding1 either the ,story of ',che ,megat 7',che ,megat ,mantri71 or a royal cock-fight 7main denok71 or a performance by dancing girls or fencers 7pedikir71 may be substituted for these more devotional exercises4 ,these performances 7whatever they may be7 are kept up 7with intervals for rest and refreshment7 till four or five in the morning1 when the guests disperse to their respective homes to sleep off the night's fatigue4 ,whilst the games are progressing 7at about nine or ten ,p4,m47 the first staining of the finger-nails of the bride and bridegroom is commenced1 the ceremony on this occasion being conducted in the seclusion of the inner apartments1 and hence called the ,stolen ,henna-staining 7berhinei churi74 ,leaves of henna are taken and pounded together with a small piece of charcoal1 and the mash is applied to the finger-nails of both hands 7with the exception of the middle or ,devil's finger1 jari hantu74 ,the centre of each palm is also touched with the dye1 the area stained being as much as would be covered by a dollar4 ,a line 7of a finger's breadth7 is also said to be drawn along the inner side of the sole of each foot1 from the great toe to the heel 7hinei kaus74 ,a couple of what we should call pages1 of about ten years of age1 are seated right and left of the bridegroom1 and are called ,pengapit4 ,the bride usually provides herself with one or more girl companions2 but these are supposed to hide themselves when there is company1 their place being taken by more staid duennas1 who are called ,tukang ,andam 7i4e4 coiffeurs71 and a personal attendant or nurse1 called ,ma'inang 7,mak ,inang71 who appears to act as a sort of ,mistress of the ,ceremonies4 ,the second day is spent by the guests 7as was said above7 in sleeping off their night's fatigue1 and they do not reassemble till evening1 at about five ,p4,m4 ,when the last has arrived 7at about seven ,p4,m47 a meal is served1 and at about half-past eight the games recommence2 but after a round or so 7zikir sa-jurus71 say at about ten ,p4,m41 the bride at her house and bridegroom at his respectively make their first appearance in public1 clad in their wedding garments1 for the ceremony of staining the finger-nails1 this time in public4 ,when they are seated 7between the two candlesticks1 which are lighted to facilitate the operation7 a tray is brought forward1 furnished with the usual accessories of ,malay magic1 rice-paste 7tepong tawar71 washed rice1 saffron rice1 and parched rice1 to which is added1 in this instance1 a sort of pudding of the pounded henna-leaves4 ,a censer is next produced1 and a brass tray with a foot to it 7called semb'rip7 is loaded with nasi berhinei 7pulut or glutinous rice stained with saffron71 in which are planted some ten to fifteen purple eggs 7dyed with a mixture of brazil wood 7sepang7 and lime1 and stuck upon ornamental sprays of bamboo decorated with coloured paper74 ,the bride 7or bridegroom7 is then seated in a begging attitude1 with the hands resting upon a cushion placed in the lap2 the first of the guests then takes a pinch of incense from the tray and burns it in the brazier 7tempat bara72 next he takes a pinch of parched rice1 a pinch of newly-washed rice1 and a pinch of saffron rice1 and1 squeezing them together in the right fist1 fumigates them by holding them for a moment over the burning incense1 and then throws them towards the sitter1 first towards the right1 then towards the left1 and finally into the sitter's lap4 ,the ,neutralising ,paste #faf is then brought and the usual leaf-brush dipped into the bowl of paste1 with which the forehead of the sitter and the back of each hand are duly painted4 ,a pinch of the henna is then taken and dabbed upon the centre of each palm1 the hands of the sitter being turned over to enable this to be done4 ,the sitter then salutes the guest by raising his 7or her7 hands with the palms together before the breast in an attitude of prayer2 the guest replies by a similar action1 and the ceremony is at an end4 ,the same operation is performed by from five to seven1 or even nine1 relations 7,orang ,waris1 lit4 ,heirs17 the last operator concluding with an ,arabic prayer4 ,while this ceremony is proceeding inside1 music strikes up and a special dance1 called the ,henna ,dance 7menari hinei71 #fag is performed1 a picturesque feature of which is a small cake of henna1 which is contained in a brazen cup 7gompong hinei7 and surrounded by candles4 ,this cup is carried by the dancer1 #fah who has to keep turning it over and over without letting the candles be extinguished by the wind arising from the rapid motion4 ,the step1 which is a special one1 is called the ,henna-dance ,step 7,langkah tar' hinei1 i4e4 tari hinei71 and the tune is called the ,henna-staining tune 7,lagu berhinei74 ,this ceremony over1 the henna-staining rice 7nasi berhinei7 is partaken of by those present1 the remainder being distributed to the guests engaged in main zikir4 ,on the third night the same ceremonies are repeated without variation4 ,on the fourth morning1 called the ,concluding ,day 7,hari ,langsong71 everybody puts on his finest apparel and jewellery4 ,the bride's hair is done up in a roll 7sanggul7 and this is surmounted with a head-dress of artificial flowers 7called g'rak gempa71 cut out of p'rada kresek 7crackling tinsel7 and raised on fine wires2 her forehead is bound with a band or fillet of tinsel--gold-leaf 7p'rada ,siam7 being used by the rich--which is called tekan kundei1 and is carried round by the fringe of the hair 7gigi rambut7 down to the top of each ear 7pelipis7 #fai2 for the rest the bride is clad in a wedding jacket 7baju pengantin71 which has tight-fitting sleeves extending down to the wrist1 or sleeves with gathers 7simak7 over the arm1 and which is generally made of flowered satin 7siten berbunga7 in the case of the rich1 or of cloth dyed red with kasumba #fbj 7kain kasumba7 in the case of the poorer classes4 ,this wedding jacket fits tightly round the neck1 has a gold border 7pendepun 'mas71 is fastened with two or three gold buttons1 and fits closely to the person2 the wealthy add a necklace or crescent-shaped breast-ornament 7rantei merjan or dokoh7 round the bride's neck4 ,she also wears bracelets 7g'lang7 and ear-rings 7subang7 and perhaps anklets1 of five different metals 7keronchong panchalogam74 ,a silk sarong1 which takes the place of a skirt1 and is girt about the waist with a waist-cord 7but not usually1 in ,southern ,selangor1 fastened with belt and buckle71 and a pair of silk trousers1 complete her attire4 ,the groom1 on the other hand1 is clad in his best jacket and trousers1 with the ,malay skirt 7sarong71 fastened at the side1 and girt above the knee 7kain kembang74 ,his head is adorned with the sigar1 a peculiar head-dress of red cloth arranged turbanwise1 with a peak on the right-hand side1 from which artificial flowers 7gunjei7 depend1 and which preserves its shape through being stuffed with cotton-wool4 ,its border is decorated with tinsel1 and it has a gold fringe 7kida-kida74 ,besides this head-dress the bridegroom has a small bunch of artificial flowers 7sunting-sunting7 stuck behind each ear1 whilst two similar bunches are stuck in the head-dress 7one on the right and the other on the left74 ,bridegrooms1 however1 who belong to the richer classes wear what is called a lester 7destar871 whilst former ,sultans of ,selangor are said to have worn a gold cap 7songkok leleng71 which is reputed to have contained eighteen bongkal #fba 7or bungkal7 of gold4 ,the remainder of the company are of course merely dressed in their best clothes4 ,the ,rice of the ,presence 7nasi adap-adap7 is now prepared for what is called the astakona or setakona1 which may be described as a framework with an octagonal ground-plan1 built in three tiers1 and made of pulai or meranti or other light wood2 it has a small mast 7tiang7 planted in the centre1 with cross pieces 7palang-palang7 in each of the upper stories to keep it in its place2 the framework is supported by four corner-posts1 on which it is raised about a foot and a half from the floor4 ,the box thus formed is filled to the top with saffron rice 7nasi kunyit71 and in the rice at the top are planted the aforesaid coloured eggs4 ,into a hole at the top of the mast is fitted the end of a short rattan or cane1 which is split into four branches1 each of which again is split into three twigs1 whilst on the end of each twig is stuck one of the coloured eggs 7telor joran71 an artificial flower1 and an ornamental streamer of red paper called layer1 #fbb which is cut into all sorts of artistic and picturesque patterns4 ,the setakona is erected in front of the pelamin1 on which the bride takes her seat at about #d ,p4,m4 to await the coming of the bridegroom1 the members of her own bridal party1 including the ,muhammadan priest or ,imam1 continuing the zikir maulud in the reception room at frequent intervals from #i ,a4,m4 until the bridegroom's arrival4 ,the arrangements are completed by placing ready for the bridegroom the ,bridal ,mat 7lapik nikah71 which consists of a mat of screw-palm leaves 7or in the case of a ,raja1 a small quilt1 embroidered in the manner called jong sarat7 five cubits of white cloth1 which are rolled up and put on one side1 and a tray of betel4 ,returning to the bridegroom1 holy water 7ayer sembahyang7 is now fetched in a cherek 7a kettle-shaped vessel7 or bucket1 for the bridegroom to wash his face and hands1 and he then proceeds to put on his wedding garments1 as described above1 after which a scarf 7salendang7 is slung across his shoulder4 ,the marriage procession 7perarakan7 then sets out1 the women heading it 7penganjor7 and the men following1 the bridegroom carried upon somebody's shoulders 7di-sompoh71 and right and left the musicians beating drums1 tabors1 etc41 whilst those who have any skill amuse the company with exhibitions of ,malay fencing 7main silat7 and dancing1 etc41 to the accompaniment of the zikir intoned by their companions4 ,the arrival of the bridegroom at the bride's house is the signal for a mimic conflict for the person of the bride1 which is called melawa1 and is strangely reminiscent of similar customs which formerly obtained in ,europe4 ,in some cases a rope or piece of red cloth would be stretched across the path to bar the progress of the bridegroom's party1 and a stout enough resistance would be offered by the defenders until the bridegroom consented to pay a fine which formerly amounted1 it is said1 to as much as #bj1 though not more than #c or #d would now be asked4 ,occasionally the bridegroom would pay the fine by pulling the ring off his finger and handing it to the bride's relations1 but the ceremony would not unfrequently end in a free fight4 ,verses were recited on these occasions1 of which a few stanzas will be found in the ,appendix4 #fbc ,on arriving at the door the musicians strike up their liveliest tune1 and as the bridegroom is carried up the steps he has to force his way through an ,amazonian force consisting of the ladies of the bride's party1 who assemble to repel the invader from the threshold4 ,a well-directed fire is maintained by others1 who pour upon the foe over the heads of the defenders repeated volleys of saffron rice 7or1 at a royal wedding1 ambor-ambor--i4e4 clippings from a thin sheet of silver or gold which are thrown among the crowd as largess74 ,meanwhile the bridegroom persists until his efforts are crowned with success1 and he makes his way 7assisted possibly by some well-meant act of treachery on the part of the garrison7 to the reception room1 when the mat already referred to is unrolled and the white cloth suspended over it4 ,here the bridegroom takes his seat and the priest comes out to perform the wedding ceremony4 #fbd ,this1 strangely enough1 is performed with the bridegroom alone1 the priest saying to him in the presence of three or four witnesses and his surety 7wali71 generally his father1 ,i wed you1 ,a41 to ,b41 daughter of ,c41 for a portion of two bharas4 ,to this the bridegroom has to respond without allowing an interval1 ,i accept this marriage with ,b41 for a portion of two bharas 7or one bhara if one of the parties has been married before74 ,even this short sentence1 however1 is a great deal too much for the nerves of some ,malay bridegrooms1 who have been known to spend a couple of hours in abortive attempts before they could get the ,imam to pass it4 ,as soon1 however1 as this obstacle has been surmounted1 the priest asks those present if they will bear witness to its correctness1 and on their replying in the affirmative1 it is followed by the bacha salawat1 which consists of repeated shouts from the company of ,peace be with thee4 ,this part of the ceremony completed1 one of the brothers or near relations of the bridegroom leads him into the bridal chamber1 and seats him in the usual cross-legged position on the left side of the bride1 who sits with her feet tucked up on his right4 ,even the process of seating the couple 7bersanding7 is a very fatiguing one2 each of them has to bend the knees slowly until a sitting posture is reached1 and then return to a standing posture by slowly straightening the knees1 a gymnastic exercise which has to be repeated thrice1 and which requires the assistance of friends4 #fbe ,the seating having been accomplished1 friends put in the right hands of bride and bridegroom respectively handfuls of rice taken from the nasi setakona2 with this the two feed each other simultaneously1 each of them reaching out the hand containing the rice to the other's mouth4 7,this part of the ceremony is often made the occasion for a race47 ,the bridegroom is then carried off by his friends to the outer chamber1 where he has to pay his respects 7minta' maaf1 lit4 ask pardon7 to the company1 after which he is carried back to his old post1 the bride in the meantime having moved off a little in the mosquito curtain4 ,the sweetmeats are then brought and handed round1 the setakona is broken up1 and the bundles of rice wrapped in plantain leaves which it contains distributed to the company as largess or berkat4 ,each of the company gets one of the telor chachak1 the telor joran being reserved for the ,imam and any person of high rank who may attend1 e4g4 a ,raja4 #fbf ,this completes the wedding ceremony1 but the bridegroom is nominally expected to remain under the roof 7and eye7 of his mother-in-law for about two years 7reduced to forty-four days in the case of royalty71 after which he may be allowed to remove to a house of his own4 ,no ,kathi #fbg was present until quite recently at marriages in ,selangor1 nor has it in the past been the practice1 so far as ,i could find out1 for him to attend4 ,sir ,s4 ,raffles gives as part of the formula used in ,java3--,if you travel at sea for a year1 or ashore for six months1 without sending either money or message to your wife1 she will complain to the judge and obtain one talak 7the preliminary stage of divorce71 and this condition should1 strictly speaking1 be included in the ,malay formula4 ,it is now growing obsolete1 but was in former days repeated first by the priest1 and then by the bridegroom after him4 ,the marriage portion 7isi kahwin1 ,arabic mahar7 is here generally called b'lanja kahwin or mas kahwin4 #fbh ,no wedding-ring should1 strictly1 be given4 ,for three days lustrations are continued by the newly-married pair1 but before they are completed1 and as soon as possible after the wedding1 friends and acquaintances once more put on their finery1 and proceed to the house to pay their respects1 to bathe1 and to receive largess4 ,on the third day after the hari langsong there is a very curious ceremony called mandi tolak bala1 or mandi ayer salamat 7bathing for good luck74 ,on the night in question the relatives of the bridegroom assemble under cover of the darkness and make a bonfire under the house of the newly-married couple by collecting and burning rubbish2 into the fire thus kindled they throw cocoa-nut husks and pepper1 or anything likely to make it unpleasant for those within1 and presently raise such a smoke that the bridegroom comes hastily down the steps1 ostensibly to see what is the matter1 but as soon as he makes his appearance1 he is seized by his relatives and carried off bodily to his own parents' house2 these proceedings being known as the stealing of the bridegroom 7churi pengantin74 ,next day there is a grand procession to escort him back to the house of his bride1 which he reaches about one o'clock in the afternoon1 the processionists carrying ,rice of the ,presence 7nasi adap-adap7 with the eggs stuck into it as on the last day of the wedding1 two sorts of holy water in pitchers1 called respectively ayer salamat 7water of good luck71 and ayer tolak bala 7water to avert ill-luck71 vases of flowers 7gumba7 containing blossom-spikes of the cocoa-nut and areca-nut palms1 and young cocoa-nut leaves rudely plaited into the semblance of spikes of palm-blossom1 k'risses1 etc4 etc41 together with a large number of rude syringes manufactured from joints of bamboo1 and called panah ayer1 or water-bows4 ,a set of similar objects 7including nasi adap-adap71 is prepared by the relatives of the bride1 and deposited upon the ground in the place selected for the bathing ceremony4 ,a bench being added for the bride and bridegroom to sit upon1 the ceremony commences with the customary rite of tepong tawar1 after which the two kinds of holy water1 ayer tolak bala and ayer salamat1 are successively thrown over the pair4 ,now1 according to the proper custom1 during the proceedings which follow1 all the bride's relatives should surround the bride's seat1 and the bridegroom's relatives should stand at a distance2 but1 in order to save themselves from a wetting1 the women of both parties now usually assemble round the bride and bridegroom1 where they are protected by a sheet which is hung between them and the men2 for all the young men now proceed to discharge their water arrows1 and as they are stopped by the sheet they proceed to turn their syringes against each other1 until all are thoroughly wetted4 ,meanwhile a young cocoa-nut frond1 twisted into a slip-knot with ,v-shaped ends 7something like the merry thought of a fowl71 is presented to the bride and bridegroom1 each of whom takes hold of one end1 and blowing on it 7sembor7 thrice1 pulls it till it comes undone1 and the lepas-lepas rite is concluded4 ,finally1 a girdle of thread is passed seven times over the heads and under the feet of the bride and bridegroom1 when the bridegroom breaks through the thread and they are all free to return homewards4 ,this latter ceremony is called 'lat-'lat4 ,the guests then return to their homes1 divest themselves of their wet garments1 and put on their wedding attire4 ,the bersuap-suapan1 or feeding ceremony1 is then performed 7both vessels of adap-adap rice being used71 and then all parties disperse for the usual games4 ,seven days after the ,concluding ,day 7,hari ,langsong71 the ceremony of ,discarding the ,earrings 7i4e4 subang1 the emblems of virginity7 is performed by the bride4 ,raja ,bt of ,selangor1 who attaches great importance to the lustration ceremony1 and says that it ought not to take place later than the seventh day 7at a ,raja's wedding71 thus describes the full ceremony as once arranged by himself3--,a small bath-house was built at the top of a flight of seven steps1 and water was pumped up to it through a pipe1 whose upper end was made fast under the roof of the shed1 and terminated in the head of a dragon 7naga71 from whose jaws the water spouted4 ,the steps were completely lined with women1 of whom there must have been an immense number 7no men being allowed to be present71 and the ,raja and his bride bathed before them4 ,a royal bath-house of this kind is called balei pancha persada1 and should be used not only at royal weddings1 but at coronations 7waktu di-naubatkan72 it is described in the following lines3-- ,naik balei pancha persada ,di-hadap uleh sagala ,biduanda1 ,dudok semaiam dengan bertakhta4 ,mandi ayer yang kaluar di mulut ,naga-- which may be translated3-- ,ascend to the ,royal ,bath-,house ,in the presence of all your courtiers1 ,take your seat in royal state1 ,and bathe in the water that flows from the ,dragon's ,mouth4 ,it must not be supposed that1 with such a mass of detail1 many things may not have been overlooked1 but it may be remarked as some sort of a practical conclusion to this account1 that the ,malay wedding ceremony1 even as carried out by the poorer classes1 shows that the contracting parties are treated as royalty1 that is to say1 as sacred human beings1 and if any further proof is required1 in addition to the evidence which may be drawn from the general character of the ceremony1 ,i may mention1 firstly1 the fact that the bride and bridegroom are actually called ,raja ,sari1 7i4e4 ,raja sa-hari1 the sovereigns of a day72 and1 secondly1 that it is a polite fiction that no command of theirs1 during their one day of sovereignty1 may be disobeyed4 ,i will now give accounts of two ,malay weddings which took place at ,klang3 both accounts were composed by respectable ,malays1 the first one being translated by ,mr4 ,douglas ,campbell of ,selangor1 and the second by the present writer3-- ,the following account of the ceremonies connected with the marriage of ,siti ,meriam1 a daughter of the ,orang ,kaya ,badu1 #fbi of ,selangor1 to ,wan ,mahamed ,esa1 a son of ,datoh ,mentri #fcj ,ibrahim of ,perak1 has been furnished by a ,malay contributor1 ,haji ,karrim1 and in translating it into ,english an endeavour has been made to follow1 as far as possible1 the style of the native writer4 ,on ,monday1 the #ast of ,august1 the house was prepared and the hangings and curtains put up1 and on that evening the ceremony of dyeing the fingers of the bridegroom with henna was performed for the first time4 ,then there were readings from the ,koran1 with much beating of drums and kettledrums and ,malay dances1 and when this had gone on for some time1 supper was served to all the men present in the balei1 or separate hall1 and to the women in the house adjoining4 ,supper over1 readings from the ,koran and beating of drums were continued till daylight4 ,on ,tuesday evening the dyeing of the fingers of the bridegroom was performed for the second time1 as on the preceding evening4 ,the third occasion of dyeing the fingers of the bridegroom took place on ,wednesday evening1 but with much more ceremony than previously4 ,the bridegroom1 after being dressed in silks and cloth of gold1 was paraded in an open carriage4 ,on each side of him was seated a groom'sman shading him with a fan1 and behind1 holding an umbrella over him1 was another4 ,and thus1 with many followers beating drums and singing1 and with the ,royal sireh #fca-;box1 on which are seated the dragons known as naga pura and naga taru1 and with two ,royal spears carried before him and two behind1 the bridegroom was taken through the streets in procession4 ,on arriving at the bride's house he was received with showers of rose-water1 and then conveyed by the elders to the raised dais on which the bride and bridegroom awaited their friends4 ,the bridegroom being seated1 fourteen of the elders came forward and dyed his fingers with henna1 and afterwards others1 who were clever at this1 followed their example4 ,while this was going on there was much beating of gongs and drums1 and then the same process of dyeing was repeated on the bride by women4 ,next the ,imam came1 and1 after stating that the dowry was #ajj cash1 heard ,wan ,mahamed ,esa publicly receive ,siti ,meriam as his wife1 whereupon the ,bilal #fcb read a prayer and afterwards pronounced a blessing4 ,supper was then served to all the guests present as before1 the men having their meal in the balei and the women in the house adjoining1 and singing and dancing was kept up until daylight4 ,on ,thursday afternoon the bride1 dressed in her best1 with her father and relations1 received the ,resident1 who was accompanied by ,mrs4 ,birch1 the ,senior ,district ,officer and ,mrs4 ,turney1 ,captain and ,mrs4 ,syers1 ,mr4 ,edwards1 and many other ladies and gentlemen4 ,cakes and preserves were served1 of which the ladies and gentlemen present partook4 ,then the bridegroom arrived1 seated in an open carriage with a groom'sman on each side of him1 while one1 carrying the ,royal silk umbrella1 kindly lent by ,h4,h4 the ,sultan1 went before him4 ,the procession was headed by one of the ,royal spears1 and two more were carried before the bridegroom and two behind him1 and so1 accompanied by the ,selangor ,band1 kindly lent by the ,resident1 and by a crowd of people singing and beating gongs and drums1 he was conveyed to the bride's house4 ,his arrival was greeted with showers of rice1 and he was seated1 together with the bride1 on the dais1 where they1 with the assistance of ,mr4 and ,mrs4 ,birch1 helped each other to partake of yellow rice4 ,so the marriage was completed satisfactorily1 and then1 as it was evening1 the ,resident and ,mrs4 ,birch1 and the other ladies and gentlemen present1 returned to ,kuala ,lumpur2 the people who remained amusing themselves with dagger dances 7main dabus74 ,on ,friday evening the bride and bridegroom left for ,jugra in the ,esmeralda1 which had been lent by the ,resident1 to pay their respects to ,h4,h4 the ,sultan1 returning to ,klang on ,saturday4 ,on the same afternoon the ceremony of the bath was performed1 to the great satisfaction of every one present1 and was kept up till six o'clock1 by which time every one was wet through4 ,this was the last ceremony in connection with the marriage1 and then every one wished the bride and bridegroom much happiness4 #fcc ,the following account was translated by the writer3-- ,preparations for the wedding of ,inche ,halimah1 daughter of ,sheikh ,abdul ,mohit ,baktal1 and ,said ,abdul ,rahman ,al ,jafri1 commenced on ,monday1 the #bnd of ,august #ahie4 ,the mosquito-curtain1 tapestries and canopies were suspended1 and decorations1 including the marriage furniture 7peti betuah dan bangking71 arranged4 ,moreover1 the bridal couch was adorned with decorations of gold and mattresses raised one above the other1 one with a facing of gold and the other with a facing of silver1 and four pillows with gold facings1 and five piled-up pillows with silver facings2 and the kitchen apparatus was got ready1 including ten pans and coppers of the largest size1 and the sheds for those who were to cook rice and the meats eaten therewith4 ,on this day1 moreover1 a buffalo was sent by ,towkay ,teck ,chong1 with the full accompaniments of music1 and so forth4 ,on ,tuesday1 the #crd day of the month1 took place the first ,henna-staining1 the bride being led forth by her ,coiffeur and seated upon the marriage throne4 ,and the bride seated herself against the large pillow1 which is called ',the ,pillow against which ,one ,rests1' or bantal saraga4 ,and towards evening all the relatives on the woman's side sprinkled the tepong tawar 7upon the forehead and hands of the bride71 and after the ,henna-staining1 dishes of confectionery and preserved fruits were offered to all the guests who were present in the reception-room4 ,and on the #crd #fcd day of the month there took place in like manner the second ,henna-staining4 ,and on the #eth day of the month took place the ,private ,henna-staining 7berhinei churi72 the bride's hair being dressed after the fashion known as ,sanggul ,lintang1 and further adorned with ornaments of gold and diamonds to the value of about #ejjj4 ,and after this ,henna-staining all persons present descended to the rooms below1 where fencing and dagger dances1 and music and dancing were kept up at pleasure4 ,on the #fth day of the month1 being ,friday1 ,inche ,mohamad ,kassim1 ,penghulu of the ,mukim of ,bukit ,raja1 was commissioned by ,datoh ,penghulu ,mohit to summon the bridegroom1 inasmuch as that day was fixed for the marriage rite4 ,and the bridegroom1 wearing the robe called jubah and a turban tied after the ,arab fashion1 #fce arrived at about three o'clock1 and was met by the priest 7,tuan ,imam7 at the house4 ,very many were the guests on that day1 and many ladies and gentlemen1 and his renowned ,highness the ,tungku ,dia-,uddin1 were assembled in the house4 ,and the ,tuan ,imam read the marriage service1 ,datoh ,penghulu ,mohit giving his permission for ,tuan ,haji ,mohamad ,said ,mufti to wed ,inche ,halimah to ,said ,abdul ,rahman ,al ,jafri1 with a marriage portion of #ajj4 ,and after the marriage rite ,tuan ,imam proceeded to read prayers for their welfare4 ,and afterwards dishes of rice were brought1 of which the guests present were invited to partake4 ,and when all had eaten1 the ,coiffeur led forth the bride to the scaffolding for the ceremony called ',bathing in ,state4' ,and upon that same evening took place the ,great ,henna-staining1 and the guests assembled in exceeding great numbers1 both men and women1 and filled the house above and below to overflowing4 ,and when the henna-staining was completed1 all the men who were present chanted 7bacha maulud7 until daybreak4 ,and upon the #gth day of the month1 being ,saturday1 the bride being adorned1 the bridegroom seated in a buggy was drawn in procession at about #e o'clock from the house of his renowned ,highness ,tungku ,dia-,uddin1 accompanied by the ,government ,band and all kinds of music1 to the house of the ,datoh ,penghulu1 where he was met and sprinkled with saffron-rice and rose-water4 ,afterwards1 being seated on the marriage throne side by side1 both husband and wife1 they offered each other in turn the mouthfuls of saffron-rice which were presented by the ladies and gentlemen and ,his ,highness ,tungku ,dia-,uddin4 ,and afterwards the elder relatives on the side of both husband and bride presented the rice1 and ,inche ,mohamad ,kassim presented red eggs 7telor berjoran7 to all the ladies and gentlemen1 and the bridegroom led the bride with him into the bridal chamber by the finger1 walking upon cloth of purple and gold4 ,and afterwards all the ladies and gentlemen were invited to eat and drink1 and the band played1 fireworks and artificial fires were burned1 and great was the brightness thereof1 and all the young people danced and sang at their pleasure until the evening was spent4 #fcf ,the marriage customs hitherto described have been only such as are based on a peaceful understanding between the parents of the contracting parties4 ,an account of ,malay marriage customs would not1 however1 be complete without some mention of the customs which regulate1 strange as it may seem1 even the forcible abduction of a wife4 ,of these customs ,sir ,w4 ,e4 ,maxwell says3-- ,the word panjat in ,malay means literally 'to climb1' but it is used in ,prak1 and perhaps in other ,malay ,states1 to signify a forcible entry into a house for the purpose of securing as a wife a woman whom her relations have already refused to the intruder4 ,this high-handed proceeding is recognised by ,malay custom1 and is regulated by certain well-known rules4 ,panjat is of two kinds--panjat angkara and panjat 'adat--entry by violence and entry by custom4 ,in the first case1 the man makes his way into the house armed with his kris1 or other weapon1 and entering the women's apartment1 or posting himself at the door1 secures the person of his intended bride1 or prevents her escape4 ,he runs the risk of being killed on the spot by the girl's relations1 and his safety depends upon his reputation for courage and strength1 and upon the number of his friends and the influence of his family4 ,a wooer who adopts this violent method of compelling the assent of unwilling relations to his marriage to one of their kin must1 say the ,malays1 have three qualifications-- ,ka-rapat-an baniak1 ,wang-nia ber-lebih1 ,jantan-nia ber-lebih1 ',a strong party to back him1 plenty of money1 and no lack of bravery4' ,plenty of money is necessary1 because1 by accepted custom1 if the relations yield and give their consent all the customary payments are doubled2 the fine for the trespass1 which would ordinarily be twenty-five dollars1 becomes fifty dollars2 the dower is likewise doubled1 and the usual present of clothes 7salin7 must consist of two of each of the three garments 7salendang1 baju1 kain71 instead of one as usual4 ,the fine for panjat angkara may be of any amount1 according to the pleasure of the woman's relations1 and they fix it high or low according to the man's position4 ,i have heard of one case in ,prak1 where the fine was five hundred dollars1 and another in which the suitor1 to obtain his bride1 had to pay one thousand seven hundred and fifty dollars1 namely1 one thousand two hundred and fifty dollars as a fine1 and five hundred dollars for the marriage expenses4 ,but in this case the girl was already betrothed to another1 and one thousand dollars out of the fine went to the disappointed rival4 ,sometimes the relations hold out1 or the man1 for want of one of the three qualifications mentioned above1 has to beat an ignominious retreat4 ,in the reign of ,sultan ,ali1 one ,mat ,taib1 a budak raja1 or personal attendant on the ,sultan1 asked for ,wan ,dna1 the daughter of the ,bandahara of ,kedah 7she then being at ,kota ,lama in ,prak7 in marriage4 ,being refused he forced his way into the house1 and seizing the girl by her long hair drew his kris1 and defied everybody4 ,no one dared to interfere by force1 for the man1 if attacked1 would have driven his kris into the girl's body4 ,this state of things is said to have lasted three days and three nights1 during which the man neither ate nor slept4 ,eventually he was drugged by an old woman from whom he accepted some food or water1 and when he fell asleep the girl was released from his grasp and taken to the ,sultan's palace1 where she was married off straightway to one ,mat ,arshad4 ,mat ,taib had his revenge1 for within a year he amoked at ,bandar1 where ,mat ,arshad lived1 killing the latter and wounding ,wan ,dna4 ,panjat 'adat is a less lawless proceeding4 ,a man who is in love with a girl1 the consent of whose parents or relations he cannot obtain1 sends his kris to their house with a message to the effect that he is ready with the dower1 presents1 etc41 doubled according to custom1 and that he is ready to make good any demands they may make4 ,the kris is symbolical of the violent entry1 which in this case is dispensed with4 ,if the girl's guardians are still obdurate they send back the kris1 but with it they must send double the amount of the dower offered by the man4 #fcg #g4 ,,funerals #fch ,when a man dies1 the corpse 7called ,maiat1 except in the case of a ,raja1 when it is called ,jenaja or ,jenazah7 is laid on its back1 and composed with the feet towards ,mecca1 and the hands crossed 7the right wrist resting upon the left just below the breast-bone1 and the right fore-finger on the top of the left arm74 ,it is next shrouded from head to foot in fine new sarongs1 one of which usually covers the body from the feet upwards to the waist1 the other covering it from the waist to the head4 ,there are generally 7in the case of the peasantry7 three or four thicknesses of these sarongs1 but when a rich man 7orang kaya7 dies1 as many as seven may be used1 each of the seven being made in one long piece1 so as to cover the body from the head to the feet1 the cloth being of fine texture1 of no recognised colour1 but richly interwoven with gold thread1 while the body is laid upon a mattress1 which in turn rests upon a new mat of pandanus leaf2 finally1 all but the very poorest display the hangings used on great occasions4 ,at the head of the corpse are then piled five or six new pillows1 with two more on the right and left side of the body resting against the ribs1 while just below the folded hands are laid a pair of betel-nut scissors 7kachip besi71 and on the matting at either side a bowl for burning incense is placed4 ,some say that the origin of laying the betel-nut scissors on the breast is that once upon a time a cat brushed against the body of a dead person1 thereby causing the evil influence 7badi7 which resides in cats to enter the body1 so that it rose and stood upon its feet4 ,the contact with iron #fci prevents the dead body from rising again should it happen by any mischance that a cat 7which is generally the only animal kept in the house1 and which should be driven out of the house before the funeral ceremonies commence7 should enter unawares and brush against it4 ,from this moment until the body is laid in the grave the wake must be religiously observed1 and the body be watched both by day and night to see that nothing which is forbidden 7pantang7 may come near it4 #fdj ,the ,imam1 ,bilal1 or ,khatib1 or in their absence the ,pah ,doja1 or ,pah ,lebai1 is then summoned1 and early notice of the funeral is given to all relations and friends to give them an opportunity of attending4 ,meanwhile the preparations are going on at the house of the deceased4 ,the shroud 7kain kapan7 and plank or planks for the coffin are got ready3 of coffins there are three kinds1 the papan sakeping 7the simplest form1 generally consisting of a simple plank of pulai or jelutong wood about six feet long by three spans wide71 the karanda 7a plain1 oblong plank box1 of the same dimensions71 and the long 7consisting either of two planks which form a sort of gable with closed ends called kajang rungkop1 or the long betul1 which is like three sides of a box with its sides bulging out1 both ends open1 and no bottom74 ,varnish or paint is forbidden in ,malay coffins1 but the planks are washed to insure their cleanliness1 and lined with white cloth 7alas puteh74 ,about three inches of earth is put into the karanda ordinarily1 but if the coffin is to be kept1 about a span's depth of earth1 quicklime1 and several katis #fda of tea-leaves1 rush-piths 7sumbu kumpai71 and camphor are also deposited in it1 in successive layers1 the rush-piths at the top4 ,afterwards when the corpse has been laid on the top1 tea-leaves are put at front and back of the corpse as it lies4 ,the next operation is to wash the corpse1 which is carried for this purpose into the front or outer room4 ,if there are four people to be found who are willing to undertake this disagreeable duty1 they are told to sit upon the floor in a row1 all looking the same way1 and with their legs stretched out 7belunjor kaki71 the body being then laid across their laps 7riba74 ,several men are then told off to fetch water in jars1 scoop it out of the jars and pour it on the body in small quantities by means of the scoop 7penchedok ayer71 which is usually a small bowl1 saucer1 or cocoa-nut shell 7tempurong74 ,it frequently happens1 however1 that this unpleasant task finds no volunteers1 in which case five banana stems are turned into improvised rollers 7galang71 on which the body is raised from the floor during the process of washing 7meruang74 ,when the body is ready for washing1 a chief washer 7orang meruang7 is engaged for a fee of about a dollar2 this is usually the ,bilal or ,imam1 who shampoos the body whilst the rest are pouring water on it4 ,the body then undergoes a second washing1 this time with the cosmetic called ayer bedak which is prepared by taking a handful of rice 7sa-genggam b'ras71 two or three dips of lime 7cholek kapur71and a pinch of gambier 7gambir sa-chubit7--the last three being the usual concomitants of a single chew of the betel-leaf--and pounding them up together with the rice4 ,when pounded they are mixed with water 7di-banchor #fdb7 in a large bowl holding about two gallons1 the water at the top being poured off into a vessel of similar capacity1 and scooped up and sprinkled as before on the corpse4 ,the next washing is with juice of limes4 ,four or five limes 7limau nipis7 are taken1 the ends cut off1 and each lime slashed crosswise on the top without completely severing the parts4 ,these limes are then squeezed 7di-ramaskan7 into another large bowl containing water1 and the washing repeated4 ,the final washing1 or ,nine ,waters 7ayer sambilan1 so called from the water being scooped up1 and poured thrice to the right1 thrice to the left1 and thrice over the front of the corpse from head to foot7 is performed with fresh water as at first1 and the whole ceremony when completed is called bedara4 ,the washing completed1 the orifices--e4g4 ears1 nostrils1 eyes--are generally stopped with cotton1 and the body is carried back to its mattress1 and laid in a shroud of white cotton cloth1 which should be about seven feet long by four feet in width 7salabuh71 so that the edges meet over the breast4 ,after this the last kiss is given by the nearest relatives1 who must not1 however1 disturb the corpse by letting their tears fall upon its features4 ,the shroud is usually of three thicknesses in the case of poor people1 but wealthier families use five1 and even seven-fold shrouds4 ,in ,selangor1 however1 each shroud is usually a separate piece of cloth4 ,the dead body of a child is sometimes covered in addition with a fine sort of white powder 7abok tanah or tayamam71 which is sprinkled over the face and arms4 ,five knots are used in fastening the shroud1 the ends being drawn up and tied 7kochong7 by means of the unravelled hem or selvage of the shroud torn into tape-like strips1 #fdc which are bound thrice round the body at the breast1 the knees1 and the hips respectively1 as well as above the head and below the feet4 ,the corpse is then laid on the mattress or mat again1 this time with its head to the north1 and on its right side looking towards the west 7,mecca71 which is the position it is to occupy in the grave4 ,prayers are then offered by four or five praying-men 7orang menyembahyang71 who know the burial service by heart1 the ,bilal or ,imam joining in the service1 and all turning towards the west in the usual way4 ,one praying-man is sufficient1 if no more are to be had1 his fee ranging from #ej cents to a dollar in the case of the poorer classes1 and among the rich often amounting to #e or #f4 ,this service is held about #a ,p4,m4 so as to give plenty of time to carry the body to the grave and return before nightfall4 ,a jugful of eagle-wood 7gharu7 and sandal-wood 7chendana7 water is then prepared1 a small piece of each wood being taken and grated on a stone over the jug until the water becomes appreciably scented2 about twenty leaves of the sweet-scented pandanus 7pandan wangi7 are then added1 together with a bunch of fragrant areca-palm blossoms1 and other scented flowers1 such as the champaka and kenanga1 which are shredded 7di-iris7 into a wooden tray and mixed together1 whilst fragrant essences1 such as rose-water 7ayer mawar71 lavender water 7ayer labenda71 attar of roses 7minyak attar or turki7 are added when obtainable4 ,a betel-leaf tray containing all the articles required for chewing betel is then prepared1 together with a new mat of pandanus-leaf1 in which are rolled up five hasta #fdd of white cloth1 and a brass bowl or alms box1 in which latter are to be placed the contributions 7sedekah7 of the deceased's relations4 ,the preparations are completed by bringing in the bier 7usongan71 which has to be made on purpose1 except in towns where a bier is kept in the mosque4 ,in the case of the single plank coffin the body is laid on the plank 7which is carried on the bier7 and a sort of wicker-work covering 7lerang-lerang7 of split bamboo is placed over the corpse1 so as to protect it on its way to the grave4 ,in the case of the karanda the body is laid in the coffin1 which is carried on the bier2 and in the case of the long1 there being no bottom in this form of coffin1 the body lies on a mat4 ,in each case the bier is covered with a pall 7kain tudong7 of as good coloured cloth 7never white1 but often green7 as may be obtainable4 ,there are generally two or three of these coverings1 and floral decorations are sometimes thrown across them1 the blossoms of the areca-palm and the scented pandanus being woven into exquisite floral strips1 called ,centipedes' ,feet 7jari lipan71 about three feet long by two fingers in breadth1 and laid at short intervals across the pall4 ,there are generally from five to six of these floral strips1 the areca blossom alternating with the pandanus4 ,the number of bearers depends on the rank of the deceased2 in the case of a ,sultan as many as possible bear a hand in sending him to the grave1 partly because of the pahala or merit thereby obtained1 and partly 7no doubt7 for the sake of the sedekah or alms given to bearers4 ,the procession then starts for the grave2 none of the mourners or followers here wear any special dress or sign of mourning1 such as the white sash with coloured ribbon which is sometimes worn at ,singapore 7unless the kabong puteh or strip of white cloth which is distributed as a funeral favour at the death of a ,sultan may be so reckoned74 ,the only mourning which appears to be known to ,malays is the rare use of a kind of black edging for the envelopes of letters1 and that is no doubt copied from the ,english custom1 though ,i may add that a letter which announces a death should have no kapala4 #fde ,loud wailing and weeping is forbidden by the ,imam for fear of disturbing the dead4 ,the mosque drum is not usually beaten for funerals in ,selangor1 nor is the body usually carried into the mosque1 but is borne straight to the tomb4 ,if the coffin is a single plank one1 on arriving at the grave 7which should have been dug early in the morning7 an excavation is made on the left side of the grave for the reception of the corpse1 the cavity being called liang lahad4 ,three men then lower the corpse into the grave1 where three others are waiting to receive it1 and the corpse is deposited in the cavity on its right side 7mengiring ka lambong kanan71 looking towards the west 7,mecca71 and with the head therefore lying towards the north4 ,four pegs 7daka-daka7 are then driven in to keep the plank in a diagonal position and prevent it from falling on the body1 while the plank in turn protects the corpse from being struck by falling earth4 ,the karanda is lowered into the centre of the grave in the same way as a ,european coffin1 the body1 however1 being invariably deposited in the position just described2 whilst the long acts as a sort of lid to a shallow trench 7just big enough to contain the body7 which is dug 7di-k'roh7 in the middle of the grave-pit4 ,the five bands swathing the corpse 7lima tali-pengikat maiat7 are then removed1 and at this point the bystanders occasionally hand lumps of earth 7tanah sa-kepal7 to the men standing in the pit1 who1 after putting them to the nostrils of the deceased to be smelled1 deposit them at the side of the grave1 when they are shovelled in by those standing at the top4 #fdf ,the filling of the grave then proceeds1 but as it is taboo 7pantang7 to let the earth strike against the coffin in its fall1 the grave-diggers1 who are still standing in the pit1 receive it as it falls upon a sort of small hurdle or screen made of branches1 and thence tilt it into the grave4 ,as the grave 7which is usually dug to about the level of a man's ear7 fills up1 the grave-diggers1 who are forbidden to shovel in the soil themselves1 tread down the earth and level it1 and they are not allowed to leave the pit till it is filled up to the top4 ,one of the relations then takes a piece of any hard wood1 and rudely fashions with a knife a temporary grave-post 7nisan or nishan71 which is round in the case of a man and flattened in the case of a woman2 one of these grave-posts is placed exactly over the head 7rantau kapala7 and the other over the waist 7rantau pinggang71 not at the feet as in the case of ,europeans4 ,thus the two grave-posts are ordinarily about three feet apart1 but tradition says that over the grave of a kramat or saint1 they will always be found some five or six feet at least apart1 one at the head and one at the feet1 and it is said to be the saint himself who moves them4 ,to the knob of the grave-post is tied a strip of white cloth as a sign of recent death4 #fdg ,leaves are then strewn on the ground at the left of the grave1 and the five cubits of white cloth alluded to above are spread out to form a mat1 upon which the ,imam takes his seat1 the rest of the company being seated upon the leaves4 ,eagle-wood and sandal-wood water 7ayer gharu chendana7 is then brought to the ,imam1 who pours it out in three libations1 each time sprinkling the grave from the head to the foot4 ,if any water is left1 the ,imam sprinkles it upon any other graves which may be near1 whilst the shredded flowers 7bunga rampai7 are then similarly disposed of4 ,next is read the talkin1 which is an exhortation 7ajaran7 addressed to the deceased4 ,it is said that during the process of reading the ,talkin the corpse momentarily revives1 and1 still lying upon its side1 raises itself to a listening position by reclining upon its right elbow 7bertelku7 and resting its head upon its hand4 #fdh ,this is the reason #fdi for removing the bands of the shroud1 as the body is left free to move1 and thus in groping about 7meraba-raba7 with its left hand feels that its garment is without a hem or selvage1 and then first realising that it must be really dead1 composes itself to listen quietly to whatever the ,imam may say1 until at the close of the exhortation it falls back really lifeless6 ,hence the most absolute silence must be observed during the exhortation4 ,the ,imam then repeats1 by way of doxology1 the tahalil or meratib1 la-ilaha-illa-'llah 7there is no god but ,god71 in company with the rest of the assembly1 all present turning their heads and rocking themselves from side to side as they sit1 whilst they reiterate the words a hundred times1 commencing slowly till thirty-three times are reached1 then increasing the pace up to the sixty-sixth time1 and concluding with great rapidity4 ,the contributions in the alms-basin 7batil7 are then divided among the entire company as alms 7sedekah74 ,the master of the house then invites those present to partake at about five p4m4 of the funeral feast1 which in no way differs from an ordinary ,malay banquet1 the more solid portion of the meal 7makan nasi7 being followed by the usual confectionery and preserved fruits4 ,the ,imam then reads prayers1 and the company breaks up4 ,the decorations for the funeral are left for three days undisturbed4 ,during these three days the nearer neighbours are feasted1 both in the morning and evening1 at the usual ,malay hours2 and for three days every night at about ten ,p4,m4 the service called ,reading the ,koran to the ,corpse 7mengajikan maiat7 is performed1 either by the ,imam or somebody hired for the purpose4 ,this is an important duty1 the slightest slip being regarded as a great sin4 ,at the end of the three days there is yet another feast1 at one ,p4,m4 7kanduri meniga hari71 when those who are farther off are invited1 and after this meal the tahalil is repeated as before4 ,on the seventh day a similar feast 7called kanduri menujoh hari7 is followed by the tahalil1 which necessitates a further distribution of fees 7sedekah tahalil72 but in the case of poor people this second tahalil may be omitted1 or the master of the house may say to the company1 ,i ask 7to be let off7 the praying fees 7,sahya minta' sedekah tahalil71 in which case the tahalil is free4 ,yet another feast is held on the fourteenth day 7kanduri dua kali tujoh hari71 when the ceremonies are at end1 except in the case of the richer classes who keep the kanduri ampat puloh hari1 or forty days' feast1 and the kanduri meratus hari1 or #ajj days' feast1 whilst the anniversary is also kept as a holiday by all who wish to show respect for the deceased4 ,this closes the usual funeral ceremonies1 but a day is generally chosen at pleasure in the month of ,ramthan or ,maulud for the purpose of offering prayers and feasting the ancestors4 ,the only difference made in the case of the death of a woman is that the washing of the corpse devolves upon women1 whilst in the case of very young infants the talkin is sometimes omitted4 ,the woman's nisan1 as has been explained1 is distinguished by its shape4 #fej ,the temporary nisan may be replaced by a permanent one at any time after the funeral4 ,at the time the grave is made up1 four planks 7dapor-dapor71 with the upper edges and ends roughly carved and scalloped1 are placed round the grave mound 7tanah mati7 to keep the earth from falling down4 ,whenever the grave is thus finally made up a feast is held1 but from the necessities of the case this pious duty is generally left to the rich4 #h4 ,,medicine ,the successful practice of 7,malay7 medicine must be based on the fundamental principle of 'preserving the balance of power' among the four elements4 ,this is chiefly to be effected by constant attention to1 and moderation in1 diet4 ,to enforce these golden precepts1 passages from the ,koran are plentifully quoted against excess in eating or drinking4 ,air1 they say1 is the cause of heat and moisture1 and earth of cold and dryness4 ,they assimilate the constitution and passions of man to the twelve signs of the ,zodiac1 and the seven planets1 etc4 ,the mysterious sympathy between man and external nature 444 was the basis of that system of supernatural magic which prevailed in ,europe during the ,middle ,ages4 #fea ,the foregoing quotation shows that the distinctive features of the ,aristotelian hygienic theory1 as borrowed by the ,arabs1 did eventually filter through 7in some cases7 until they reached the ,malays4 ,such direct references1 however1 to ,greek theories are of the rarest character1 and can hardly be considered typical4 ,most of the more important rites practised by the ,malay medicine-men 7,bomor #feb7 may be divided into two well-defined parts4 ,commencing with a ceremonial inspection 7the counterpart of our modern diagnosis71 the ,bomor proceeds to carry out a therapeutic ceremony1 the nature of which is decided by the results of the inspection4 ,for the purposes of the diagnosis he resorts to divination1 by means of omens taken from the smoke of the burning censer1 from the position of coins thrown into water-jars 7batu buyong71 and parched rice floating upon the water's surface4 ,the therapeutic rites1 on the other hand1 may be roughly classified as follows according to their types3 #fec-- #a4 ,propitiatory ,ceremonies 7limas1 ambangan1 etc474 #b4 ,neutralisatory ,ceremonies for destroying the evil principle 7tawar74 #c4 ,expulsory ,ceremonies 7for the casting out of the evil principle2 #fed of which the sucking charm rite 7mengalin7 is an example74 #d4 ,revivificatory ,ceremonies 7for recalling a sick person's soul1 riang semangat74 ,i shall take each of the types in order4 ,for the water-jar ceremony three jars 7buyong7 containing water are brought to the sick man's room and decorated with the fringe or necklace of plaited cocoa-nut leaves1 which is called ,centipedes' ,feet 7jari 'lipan74 ,a fourth jar should contain a sort of bouquet of artificial flowers to serve as an attraction to the sick man's soul 7semangat74 ,you will also require a tray filled with the usual accessories of ,malay magic ceremonies 7incense1 three sorts of rice1 etc471 besides three wax tapers1 one of which you will plant upon the brim of each of the three jars4 ,when all is ready1 drop the incense upon the embers1 and as the smoke rises repeat this charm3-- ,if you are at one with me1 rise towards me1 ,o smoke2 ,if you are not at one with me1 rise athwart me1 ,o smoke1 ,either to right or left4 #fee ,as you say this1 catch the first puff of smoke and inhale it 7tangkap-lah puchok asap1 chium71 as it rises towards you4 ,if the smell is pleasant 7sedap7 it is a good sign2 if it has a scorched smell 7hangit7 it is bad2 but if it smells offensive 7busok7 no medicine can save the patient4 ,next1 before you look into the jars1 take handfuls of parched1 washed1 and saffron rice1 and after fumigating them over the incense1 strew them all round the row of jars1 saying as you do so3-- ,cluck1 cluck6 souls of ,so-and-so1 all seven of you6 #fef ,come1 and let all of us here together ,see 7about the7 medicine for 7you7 ,o souls of ,so-and-so4 ,here strew 7tabor7 the rice first to the right1 then to the left1 and then to the right again4 ,before removing the calladium-leaves from the jar-mouths1 repeat the following3-- ,peace be with you1 ,prophet ',tap1 in whose charge is the earth1 ,suawam1 in whose charge are the heavens1 ,prophet ,noah1 in whose charge are the ,trees1 ,prophet ,elias1 ,planter of ,trees1 ,and ,prophet ,khailir 7,khizr71 in whose charge is the water1 ,i crave permission to see the remedies for ,so-and-so4 ,here remove the calladium-leaves from the jar-mouths1 and taking one of the wax tapers1 wave it in the smoke of the censer seven times towards the right1 and say3-- ,peace be with you1 ,o ,tanju1 ,i adopt you to be a guardian for my brother1 ,you who are sprung from the original elements1 ,from the former time unto the present1 ,you who sprang from the gum of the eyes of ,muhammad1 ,i ask to see the disease of ,so-and-so4 ,here plant the taper firmly upon the edge of the jar1 and gaze into the water to see the signs 7alamat-nya74 ,thus if there is an oily scum on the water 7ayer berk'rak lemak7 it is a bad sign2 and to this may be added that if the calladium-leaf covering has acquired a faded look 7layu7 in the interim1 it is a sign of severe sickness4 ,fumigate the outside of the jars with the smoke of the incense 7the medicine-man does this by washing his hands in the smoke and then rubbing over the outside of the jars as if he were shampooing them72 and anoint them with oil of ,celebes 7minyak ,bugis74 ,then take a closed fistful 7sa-genggam7 of parched rice1 and holding it over the smoke of the censer 7ganggang di asap kem'nyan71 repeat this charm3-- ,peace be with you1 ,mustia ,kembang1 ,i adopt you as a guardian for my brother1 ,if in truth you are sprung from the primordial elements1 ,from the former time unto the present1 ,i know the origin from which you sprang1 ,for you sprang from our ,lady ,eve 7,siti ,hawa71 ,you ,i order1 your co-operation ,i invoke1 ,that whatsoever shape you assume ,within this your garden of splendour1 ,you break neither plighted faith nor solemn promise4 ,here throw the parched rice into the jars1 and say3-- ,peace be unto you1 ,o ,prophet ',tap1 in whose charge is the ,earth1 ,o ,prophet ,noah in whose charge are the ,trees1 ,and ,prophet ,khailir in whose charge is the ,water1 ,i crave this water 7lit4 'exudation'7 as a boon1 ,for the healing of ,so-and-so4 ,and observe these signs3-- #a4 ,if the water is perfectly still it is a bad sign4 #b4 ,if it is a little disturbed it is a good sign4 #c4 ,if the rice floats in a line across the sun's path 7berator melintang matahari7 it is a fatal sign4 #d4 ,if you see a solitary grain travelling by itself 7bersiar7 you may know the sickness to be caused by the making of an image 7buatan orang74 #e4 ,if the parched rice travels towards the right of the jar the patient will recover quickly4 #f4 ,if it travels towards the left of the jar he will recover1 but slowly4 #g4 ,if1 however1 it floats right underneath the candle it is generally a fatal sign4 ,next1 see what patterns are formed by the rice-grains as they lie on the water3-- #a4 ,if they take the shape either of a boat or a crocodile1 this means that the spirit demands the launching of a spirit-boat 7lanchang74 #b4 ,if they take a square shape1 a tray of offerings 7anchak7 is demanded4 #c4 ,if they take the shape of a house1 a 'state-hall' 7balei7 is demanded4 ,now take all kinds of fragrant flowers and shred them 7buat bunga rampai71 add the shredded blossoms of four which are scentless 7for instance1 blossoms of the selaguri1 pulut-pulut1 bali-adap1 and kedudok71 mix them and throw them into the jars1 then plant in each jar the flower-spathe of an areca-palm 7mayang pinang74 ,throw into each a jar-stone 7i4e4 a dollar71 and the jars will be ready4 ,you should then read the foregoing charms over each of them4 ,the extra jar which is filled with a sort of big nosegay 7gumba7 represents a pleasure-garden 7taman bunga71 and is intended to attract the soul 7semangat7 of the sick man4 ,now take parched rice and hold it over the incense 7di-ganggang7 saying3-- ,peace be with you1 ,o ,wheat1 ,you ,i wish to command1 your co-operation ,i invoke ,in 'inspecting' the sickness of ,so-and-so4 ,break neither plighted faith nor solemn promise1 ,but inspect the sickness of this grandson of ,adam1 ,this follower of the ,prophet ,muhammad1 of the race of the sons of men1 ,so-and-so2 ,if anything should supervene1 ,do you 'stir' within this pure heart 7of mine74 ,now scatter the parched rice upon the surface of the water in the jars1 and watch for the signs3-- #a4 ,if the rice is lumped together 7bulat or berlubok7 it is a good sign4 #b4 ,if it extends itself crosswise 7panjang melintang7 it is a bad sign4 #c4 ,if it takes the shape of a spirit-boat 7lanchang7 you must make a spirit-boat2 that is what is wanted4 #d4 ,if it keeps travelling either to the left or the right1 it is a stream-spirit 7anak sungei7 which has affected the patient4 #e4 ,if it takes the shape of a crocodile1 or anything of that sort1 it is an earth-spirit 7puaka7 which has affected the patient4 ,the most popular method of propitiating evil spirits consists in the use of the sacrificial tray called ,anchak4 ,this is a small frame of bamboo or wood1 #feg usually from two to three feet square and turned up at the sides1 which are decorated with a long fringe 7jari'lipan7 of plaited cocoa-nut leaf4 ,four rattan suspenders of equal length 7tali penggantong7 are fastened to the four corners1 and are thence carried up to meet at a point which may be from two to three feet above the tray4 ,these trays appear to be divisible into two classes1 according to the objects which they are intended to serve4 ,in the one case certain offerings 7to be described presently7 are laid upon the tray1 which is carried out of the house to a suitable spot and there suspended to enable the spirits for whom it is designed to feed upon its contents4 #feh ,in the other case certain objects are deposited upon it1 into which the evil spirits are ceremoniously invited to enter1 in which case it must obviously be got rid of after the ceremony1 and is therefore hung up in the jungle1 or set adrift in the sea or the nearest river2 in the latter case it is called the keeled sacrifice-tray 7anchak pelunas71 and falls into line with other objects which are occasionally set adrift for the same purpose4 ,the offerings placed on the sacrificial tray vary considerably1 according to the object of the ceremony1 the means of the person for whose benefit they are offered1 the caprice of the medicine-man who carries out the ceremony1 and so on4 #fei ,i shall therefore1 in the present place1 merely describe the contents of a more or less typical tray1 with the main points of the accompanying ritual4 ,the bottom of the tray having been lined with banana-leaf1 and thickly strewn with parched rice1 there are deposited in the tray itself five chews of betel-leaf1 five native cigarettes 7rokok71 five wax tapers1 five small water-receptacles or limas 7made of banana-leaf and skewered together at each end71 and five copper cents 7or dollars74 ,the articles just enumerated are divided into five portions1 one of which is deposited in the centre of the tray1 and the remainder in its four corners4 ,besides this there are to be deposited in the tray fourteen portions of meat 7of fowl1 goat1 or buffalo1 as the case may be71 and fourteen portions of ,malay cakes1 care being taken in each case to see that there are seven portions of cooked and seven portions of uncooked food provided4 ,the rattan suspenders1 again1 are hung with two sets of ornamental rice-receptacles made of plaited cocoa-nut leaf 7fourteen of the long-shaped kind1 or lepat1 and fourteen of the diamond-shaped kind1 or ketupat74 ,besides this1 two sets of 7cooked and uncooked7 packets of rice 7each stained a different colour7 are sometimes deposited in the tray1 the colours used being white1 yellow1 red1 black1 blue1 green1 and purple4 ,the only other articles required for the tray are a couple of eggs1 of which one must1 of course1 be cooked and the other raw4 ,of the water-receptacles1 those in alternate corners are filled with water and cane-juice1 the central receptacle being filled with the blood of the fowl 7or other animal slain for the sacrifice74 ,upon the ground1 exactly underneath the tray1 should be deposited the feathers1 feet1 entrails1 etc41 of the fowl1 portions of whose flesh have been used for the tray1 together with the refuse of the parched rice and a censer4 ,strictly speaking1 a white and a black fowl should be killed1 but only half of each cooked1 the remainder being left raw4 ,the portions of fowl are as small as they can possibly be1 a mere symbol 7isharat7 of each kind of food being all that the spirits are supposed to require4 ,sometimes funnel-shaped rice-receptacles are used1 which are skewered with a bamboo skewer and called keronchot4 ,occasionally a standard censer 7sangga87 is used1 the end of a piece of bamboo being split up and bent or opened outwards for several inches1 and a piece of rattan 7cane7 being wound in and out among the split ends1 so as to form a sort of funnel 7about nine inches in diameter at the top71 which is lined with banana leaf1 filled with earth1 and planted vertically in the ground1 great care being taken to see that it does not lean out of the perpendicular4 ,live embers are placed upon it1 incense crumbled over it 7between the finger and thumb71 and the appropriate charm recited4 ,a specimen of a charm or formula used during the burning of incense will be found in the ,appendix4 #ffj ,the ketupats are called--7#a7 ,s'ri neg'ri 7seven-cornered71 or the luck of the country2 7#b7 ,buah k'ras 7six-cornered71 or the candle-nut2 7#c7 ,bawang puteh 7six-cornered71 or garlic2 7#d7 ,ulu pengayoh 7four-cornered71 or the paddle-handle2 7#e7 ,pasar 7five-cornered71 or the market2 7#f7 ,bawang merah 7six-cornered71 or the onion2 7#g7 ,pasar ,pahang 7six-cornered71 or the ,pahang market2 7#h7 ,telor1 or the hen's egg4 ,the lepats are called--7#a7 ,lepat daun niyor 7#e-f inches long and made of cocoa-nut leaves72 7#b7 ,lepat tilam 7of plantain leaves72 7#c7 ,lepat daun palas 7of palas leaves1 three-sided74 ,diminutive models of various objects 7also made of cocoa-nut leaves7 are often added1 e4g4 burong ponggok1 the owl2 ker'bau1 the buffalo2 rusa1 the stag2 tekukur1 the ground-dove2 ketam1 the crab2 and 7but very rarely7 kuda1 the horse4 ,the things deposited in the tray are intended for the spirits 7,hantus7 themselves2 the refuse on the ground beneath it for their slaves 7hamba74 ,of the food in the tray1 the cooked food is for the king of the spirits 7,raja ,hantu71 who is sometimes said to be the ,wild ,huntsman 7,hantu ,pemburu7 and sometimes ,batara ,guru1 and the uncooked for his following4 ,but of the two eggs1 the uncooked one is alleged to be for the ,land-spirit 7i4e4 the ,wild ,huntsman71 and the cooked for the ,sea-spirit2 this assertion1 however1 requires some further investigation before it can be unreservedly accepted4 ,the ,wave-,offering ,on one occasion1 during my residence in the ,kuala ,langat district of ,selangor1 ,i had the good fortune to be present at the waving of a sacrificial tray 7anchak7 containing offerings to the spirits4 ,the account of this ceremony1 which ,i shall now give1 is made up from notes taken during the actual performance4 ,to commence3--,the ,pawang sat down with his back to the patient1 facing a multitude of dishes which contained the various portions of cooked and uncooked food4 ,the tray itself was suspended at a height of about three feet from the ground in the centre of the room1 just in front of the ,pawang's head4 ,lighting a wax taper and removing the yam-leaf covering from the mouth of the jar containing holy water1 the ,pawang now inspected the water in the jar by gazing intently into its depths1 and re-extinguished the taper4 ,then he fumigated his hands in the smoke of the censer1 extended them for a brief interval over the holy water1 took the censer in both hands1 described three circles round the jar with it1 set it down again1 and stirred the water thrice with a small knife or dagger 7k'ris71 the blade of which he kept in the water while he muttered a charm to himself4 ,then he charmed the betel-stand and the first dish of cooked food1 pushing the latter aside and covering it with a small dish-cover as he finished the charm4 ,next1 at the hands of one of the company1 he accepted1 in two pieces1 five cubits of yellow cloth 7yellow being the royal colour71 and a small vessel of oil of ,celebes1 with which1 it may be added1 he anointed the palms of both hands before he touched the cloth itself4 ,next1 he fumigated the latter in the smoke of the censer1 one end of the cloth being grasped firmly in the right hand1 and the remainder of it being passed round the right wrist1 and over and under the right arm1 while the loose end trailed across his lap4 ,next1 after repeating the usual charm1 he breathed on one end of the cloth1 passed the whole of the cloth through his fingers1 fumigated it1 and laid it aside2 took an egg which was presented to him upon a tray1 and deposited it exactly in the centre of a large dish of parched rice4 ,next1 he pushed aside the jar of holy water1 lowered the tray by means of the cord attached to it 7which passed over a beam71 and proceeded to supervise the preparation of the tray1 which was being decorated with the centipede fringe by one of the company acting as an assistant4 ,the fringe having been fitted by the latter to the edges of the tray1 and the latter lined with three thicknesses of banana leaf1 the ,pawang described a circle round it thrice with the censer1 and then deposited the censer upon the floor1 exactly under the centre of the tray4 ,then anointing his hands again he passed them over both tray and fringe4 ,a brief pause followed1 and then the ,pawang took the larger piece of yellow cloth and wrapped it like a royal robe around the shoulders of the patient as he sat up inside his mosquito curtain4 ,another brief pause1 and the ,pawang betook himself once more to the filling of the tray4 ,taking a large bowl of parched rice1 he scooped up the rice in his hands1 and let it run through his fingers into the tray1 until there was a layer of parched rice in the latter of at least an inch in depth1 and then deposited the egg1 already alluded to1 in the very centre of the parched rice4 ,next he took a comb of bananas 7presented by one of the company71 and cutting them off one by one deposited them in a dish1 from which they were presently transferred to the tray4 ,the ,pawang now returned to the patient1 and kneeling down in front of him1 fumigated his hands in the smoke of the censer1 and then1 muttering a charm1 wrapped the smaller piece of yellow cloth turban-wise round his own head1 and slowly and carefully pushed the yellow-robed patient 7who was still in a sitting posture7 forward until he reached a spot which was exactly under the centre of the tray1 and which faced1 ,i was told1 the place of the ,rising ,sun4 ,the long straw-coloured streamers of the tray-fringe dropped gracefully around the patient on every side1 and had it not been for occasional bright glimpses of the yellow cloth he would have been almost invisible4 ,the censer1 voluming upwards its ash-gray smoke1 was now passed from hand to hand three times round the patient1 and finally deposited on the floor at his feet4 ,the loading of the tray now recommenced1 and the ,pawang standing up and looking towards the south1 deposited in it carefully the several portions of cooked offerings 7the sum of the various portions making up a whole fowl74 ,then1 after washing his hands1 he added to the tray small portions of rice variously prepared and coloured 7viz4 parched and washed rice1 and rice stained yellow 7saffron71 green1 red1 blue1 and black1 seven kinds in all74 ,next he deposited in the tray the uncooked portions1 whose sum also amounted to a whole fowl1 then1 after a further hand-washing1 the cakes1 and finally1 after a last washing1 he fastened to the suspenders #ffa of the tray the small ornamental rice-bags called ketupat and lepat4 #ffb ,but the list of creature comforts provided for the spirits comprised other things besides food4 ,five miniature water-buckets1 each manufactured from a strip of banana leaf skewered together at each end with a bamboo pin1 were now filled1 the alternate corner ones with water and cane-juice 7called palm-toddy in the ,spirit ,language71 and the central one with the blood of the fowls killed for the sacrifice4 ,they were then duly deposited in the tray by the ,pawang4 ,five waxen tapers1 to light the spirits to their food1 were next charmed and lighted1 and planted in the centre and four corners respectively4 ,finally1 no doubt for the spirits' after-dinner enjoyment1 five chews of betel-leaf and five native-made cigarettes 7tobacco rolled in strips of palm-leaf71 were charmed and actually lighted at a lamp1 and deposited in the tray with the other offerings1 and at the same time five #ej cent 7silver7 pieces of ,straits money1 called tray-stones1 were added to the medley1 evidently with the object of preventing the good temper of the spirits from being disturbed by shortness of cash4 ,the loading of the tray being now complete1 the ,pawang walked thrice round the patient 7who was still overshadowed by the tray71 and passed the censer round him thrice4 ,standing then with his face to the east1 so as to look in the same direction as the patient1 he grasped the suspenders of the tray with both hands at their converging point1 and thrice muttered a charm1 giving a downward tug to the cord of the tray at the end of each repetition4 ,this done1 he removed the yellow cloth from his head1 and fastened it round the tray-cord at the point where the suspenders converged1 and then waved the offering by causing the loaded tray with its flaring tapers to swing slowly backwards and forwards just over the patient's head4 ,next1 letting the tray slowly down and detaching it from the cord1 at the converging point1 he again waved it slowly to and fro amid the flaring of the tapers1 seven times in succession1 and held it out for the patient to spit into4 ,when this was done he sallied out into the darkness of the night carrying the tray1 and gaining the jungle1 suspended it from a tree 7of the kind called petai belalang7 which had been selected that very day for the purpose4 ,a white ant1 immediately settling upon the offering1 was hailed by the ,malays present with great delight as a sign that the spirits had accepted the offering1 whereupon we all returned to the house and the company broke up4 ,the ceremony had commenced about #h ,p4,m41 and lasted about an hour and a half1 and the number of people present was fourteen1 seven male and seven female1 which was the number stipulated by the ,pawang4 ,another form of propitiation 7buang-buangan limas7 ceremony consists in loading a limas with the offerings4 ,the limas is a receptacle of about a span 7sa-jengkal7 in length1 made of banana-leaf folded together at the ends and skewered with a bamboo pin4 ,inside it are deposited the offerings1 which consist of the following articles3 a chupak 7half cocoa-nutful7 of parched rice1 a set of three1 five1 or seven bananas1 a pinch 7sa-jemput7 of saffron rice1 a pinch of washed rice1 a native cigarette 7rokok71 an egg1 a wax taper1 two chews of betel-leaf1 and a betel-leaf twisted up into the shape of a spiral 7pantat siput74 ,one 7at least7 of the two chews of betel must be specially prepared1 as it is to be left behind for the spirits to chew1 whilst the other is taken back into the presence of the sick man1 where the medicine-man chews it and ejects the chewed leaf 7di-sembor7 upon the small of the sick man's back4 ,in the case of the chew which is left behind for the spirits1 the ordinary portion of betel-nut must be replaced by nutmeg1 the gambier by mace1 and the lime by oil of ,celebes 7minyak ,bugis74 ,when the ceremony of loading the limas is complete1 it is carried down to the nearest river or sea1 and there set adrift with the following words3-- ,peace be with you1 ,khailir 7,khizr71 ,prophet of ,god and ,lord of water1 ,maduraya is the name of your sire1 ,madaruti the name of your mother1 ,si ,kekas the name of their child2 ,accept this present from your younger brother1 ,si ,kekas1 ,cause him no sickness or headache4 ,here is his1 your younger brother's1 present4 ,here the limas is set adrift1 and the water underneath it scooped up and carried home1 where it is used for bathing the sick man4 ,another very simple form of propitiation is called ambang-ambangan1 and is performed as follows3-- ,take seven chews of betel-leaf1 seven native cigarettes 7rokok71 seven bananas1 an egg1 and an overflowing chupak 7half cocoa-nutful7 of parched rice 7ber'tih sa-chupak abong71 #ffc roll them all up together in a banana leaf 7which must be a cubit in length and of the same variety of banana as the first71 and deposit them in a place where three roads meet 7if anything a little way along the left-hand road of the three17 and repeat this charm3-- ,jembalang ,jembali1 ,demon of the ,earth1 ,accept this portion as your payment ,and restore ,so-and-,so4 ,but if you do not restore him ,i shall curse you with the saying1 ',there is no god but ,god1' etc4 ,the above ceremony is generally used in the case of fever complaint4 ,counter-charms for neutralising the active principle of poisons form1 as a rule1 one of the most important branches of the pharmacopoeic system among the less civilised ,malay tribes4 ,a settled form of government and the softening of manners due to contact with ,european civilisation has1 however1 diminished the importance 7,i speak1 of course1 from the ,malay point of view7 of this branch of the subject in the ,western ,malay ,states of the ,peninsula1 where poisoning cases are very rarely heard of4 ,malay women have always possessed the reputation of being especially proficient in the use of poison2 ground glass and the furry spicules obtained from the leaf-cases of some kinds of bamboo being their favourite weapons4 ,this idea 7of using a charm to neutralise the active principle of poison7 has been extended by ,malay medicine-men to cover all cases where any evil principle 7even1 for instance1 a familiar spirit7 is believed to have entered the sick person's system4 ,all such charms are piously regarded by devout ,muhammadans as gifts due to the mercy of ,god1 who is believed to have sent them down to the ,prophet ,muhammad by the hand of his servant ,gabriel4 ,this doctrine we find clearly stated in the charms themselves1 e4g4 7somewhat tautologically73-- ,neutralising charms sprang from ,god1 ,neutralising charms were created by ,god1 ,neutralising charms were a boon from ,god1 ,who commanded ,prince ,gabriel ,to bring them unto ,muhammad4 ,the ceremony of applying such charms generally takes the form of grating a bezoar-stone #ffd 7batu guliga71 mixing the result with water1 and drinking it after repeating the charm4 ,thus in one of the charms quoted in the ,appendix we read3-- ,the ,upas loses its venom1 ,and ,poison loses its venom1 ,and the ,sea-,snake loses its venom1 ,and the poison-tree of ,borneo loses its venom1 ,everything that is venomous loses its venom1 ,by virtue of my use of the ,prayer of the ,magic ,bezoar-,stone4 ,of the sea-snake 7ular gerang7 ,i was told that it was about two cubits in length1 and that it was the most poisonous snake in existence2 ,in fact1 my informant declared1 if your little finger is bitten by it you must cut off the finger2 if your oar-blade is bitten by it you must throw away the oar4 #ffe ,and again of the ,ipoh1 or upas 7which is one of the chief ingredients in the blow-gun poison used by the wild tribes71 ,i was told that if a man who was struck by it was supported by another his supporter would die1 and that so far from its virulence becoming then exhausted1 it would even kill a person who was seven times removed1 in point of contact1 from the person originally affected4 #fff ,the above charm terminates as follows3-- ,let this my prayer be sharp as steel1 ,swift as lightning1 ,fleet as the wind6 ,grant this by virtue of my use of the prayer of ,dato' ,malim ,karimun1 ,who has become a saint through religious penance ,performed at the headwaters of the river of ,saran in the interior of ,egypt1 ,by the grace of1 etc4 ,i may add that when you are collecting the materials for a neutralising ceremony 7tawar7 the following formula should be used3-- ,not mine are these materials1 ,they are the materials of ,kemal-ul-hakim2 #ffg ,not to me belongs this neutralising charm1 ,to ,malim ,saidi belongs this neutralising charm4 ,it is not ,i who apply it1 ,it is ,malim ,karimun who applies it4 ,badi ,the next class of medicinal ceremonies consists of rites intended to effect the expulsion from the patient's body of all kinds of evil influences or principles1 such as may have entered into a man who has unguardedly touched a dead animal or bird from which the badi has not yet been expelled1 or who has met with the ,wild ,huntsman in the forest4 #ffh ,badi is the name given to the evil principle which1 according to the view of ,malay medicine-men1 attends 7like an evil angel7 everything that has life4 ,it must not be forgotten when we find it used of inert objects1 such as trees1 and even of stones or minerals1 that these too are animate objects from the ,malay point of view4 ,von de ,wall describes it as the enchanting or destroying influence which issues from anything1 e4g4 from a tiger which one sees1 #ffi from a poison-tree which one passes under1 from the saliva of a mad dog1 from an action which one has performed2 the contagious principle of morbid matter4 ,hence the ceremony which purports to drive out this evil principle is of no small importance in ,malay medicine4 ,i may take this opportunity of pointing out that ,i have used the word mischief to translate it when dealing with the charms1 as this is the nearest ,english equivalent which ,i have been able to find2 indeed1 it appears a very fairly exact equivalent when we remember its use in ,english in such phrases as ,it's got the mischief in it1 which is sometimes used even of inanimate objects4 ,there are a hundred and ninety of these mischiefs1 according to some1 according to others1 a hundred and ninety-three4 ,their origin is very variously given4 ,one authority says that the first badi sprang from three drops of ,adam's blood 7which were spilt on the ground74 ,another 7rather inconsistently7 declares that the mischief 7badi7 residing in an iguana 7biawak7 was the origin of all subsequent mischiefs1 yet adds later that the ,heart of ,timber was their origin1 and yet again that the yellow glow at sunset 7called ,mambang ,kuning or the ,yellow ,deity7 was their origin4 ,these two latter are1 perhaps the most usual theories1 but a third medicine-man declares that the first badi was the offspring of the ,jin 7genie7 ,ibn ,ujan 7,ibnu ,jan871 who resides in the clouds 7or caverns87 and hollows of the hills4 ,thus do ,malay medicine-men disagree4 ,these mischiefs reside not only in animate1 but also in inanimate objects4 ,thus in one of the elephant-charms given in the ,appendix several different mischiefs are described as residing in earth1 ant-hills1 wood1 water1 stone1 and elephants 7or rhinoceroses7 respectively4 ,again1 in a deer-charm1 various mischiefs are requested to return to their place of origin1 i4e4 to the ,iguana 7strictly speaking1 the ,monitor ,lizard71 ,heart of ,timber1 and the ,yellow ,glow of ,sunset4 ,yet another deer-charm calls upon ,badi 7as the offspring of the ,jin ,ibn ,ujan1 who resides in the clouds and hollows of the hills71 to return thereto4 #fgj ,i will now proceed to describe the ceremony of casting out these mischiefs4 ,the chief occasions on which this casting out takes place are1 first1 when somebody is ill1 and his sickness is attributed to his accidental contact with 7and consequent possession by7 one of these mischiefs2 and1 secondly1 when any wild animal or bird is killed4 ,the ceremony of casting out the mischief from the carcases of big game will be found described under the heading of ,hunting ,ceremonies4 ,i shall here confine myself to a brief description of the ceremony as conducted for the benefit of sick persons4 ,first make up a bunch of leaves 7sa-cherek71 consisting of the shrubs called pulut-pulut and selaguri1 with branches of the gandarusa and lenjuang merah 7red dracna71 all of which are wrapped together in a leaf of the si-pulih1 and tied round with a piece of tree-bark 7kulit t'rap71 or the akar gasing-gasing4 ,with this leaf-brush you are to cast out the mischief4 ,then you grate on to a saucer small pieces of ebony wood1 brazil wood1 laka wood1 sandalwood1 and eagle-wood 7lignaloes71 mix them with water1 putting in a few small pieces of scrap-iron1 and rub the patient all over with the mixture4 ,as you do this1 repeat the appropriate charm2 then take the brush of leaves and stroke the patient all over downwards from head to foot1 saying3-- ,peace be with you1 ,prophet ,noah1 to whom belong the trees1 ,and ,prophet ,elias who planted them4 ,i crave as a boon the leaves of these shrubs ,to be a drug and a neutralising 7power7 ,within the body1 frame1 and person of ,so-and-,so4 ,if you 7addressing the leaves7 refuse to enter 7the body of ,so-and-,so71 ,you shall be cursed with my 'curse of the nine countries1' ,by 7the power of7 the word ',there is no god but ,god1' etc4 ,whilst reciting the above1 stand upright1 close to the patient's head1 grasping a spear in your left hand4 ,brandish this spear over the body of the patient1 drawing a long breath4 #fga ,this spear must afterwards be ransomed1 7say7 for forty cents2 in default of which payment it is forfeited to the medicine-man4 ,the directions for another form of the ceremony just described 7casting out the mischief71 are as follows3-- ,whenever a person is suffering from the influence of a waxen image 7such as is described elsewhere71 #fgb you must rub him 7or her7 all over with limes in order to cast out the mischief4 ,these limes must be of seven different kinds1 and you will require three of each kind4 ,when you have got them1 fumigate them with incense and repeat the appropriate charm1 which is practically an appeal addressed to the spirit of the limes to assist in extracting the poisonous principle from the body of the sick man3-- ,peace be with you1 ,o ,lelang1 ,we have been brothers from the former time until now1 ,i am fain to order you to assist me in extracting everything that is poisonous ,from the body and limbs of ,so-and-,so4 ,break not your solemn promise1 ,break not your plighted faith1 ,and use not deceit or wiles1 etc4 ,of course the luckless spirit is told that if he does not do exactly as he is bidden he must expect the curse to follow4 ,this charm must be repeated overnight1 and early next morning three thicknesses of birah leaves must be laid down 7for the patient to stand upon during the lustration74 ,the seven sorts of limes are at the same time to be squeezed into a bowl and divided into three portions4 ,these portions are to be used three times during the day1 at sunrise1 noon1 and sundown respectively1 partly for washing off the cosmetics 7which are rubbed all over the body71 and partly as a medicinal draught or potion4 ,in the morning the cosmetic must be white 7bedak puteh lulut71 at noon it must be red 7bedak merah71 and at sundown black 7bedak hitam74 ,the trash of the limes 7after squeezing7 is wrapped up in a birah leaf at evening1 and either carried out to the sea 7into which it is dropped71 or deposited ashore at a safe distance from the house4 ,the only special taboo mentioned for this ceremony is that the patient must not during its continuance meet anybody who has come from a distance4 ,another very curious form of this ceremony of casting out devils was described to me by a ,kelantan ,malay4 ,it is worked on the substitute or scapegoat principle 7tukar ganti71 and the idea is to make little dough images of all kinds of birds1 beasts1 fishes1 and even inanimate objects 7a few of the former being fowls1 ducks1 horses1 apes1 buffaloes1 bullocks1 wild cattle 7seladang71 deer1 mouse-deer1 and elephants1 besides those enumerated in the charm itself1 whilst exceptions are to be the unlucky animals 7benatang sial7 such as cats1 tigers1 pigs1 dogs1 snakes1 and iguanas74 ,when made they are to be deposited together in a heap upon a sacrificial tray 7anchak71 together with betel-leaves1 cigarettes1 and tapers4 ,one of the tapers is made to stand upon a silver dollar1 with the end of a piece of particoloured thread inserted between the dollar and the foot of the taper2 and the other end of this thread is given to the patient to hold whilst the necessary charm is being repeated4 ,part of this charm is worth quoting1 as it helps to explain the line of thought on which the medicine-man is working3-- ,i have made a substitute for you1 ,and engage you for hire4 ,as for your wish to eat1 ,i give you food1 ,as for your wish to drink1 ,i give you drink4 ,lo1 ,i give you good measure whether of sharks1 ,skates1 lobsters1 crabs1 shell-fish 7both of land and sea7-- ,every kind of substitute ,i give you1 ,good measure whether of flesh or of blood1 both cooked and raw4 ,accept1 accept duly this banquet of mine4 ,it was good at the first3 if it is not good now1 ,it is not ,i who give it4 ,the explanation of this part of the ceremony is that the evil spirit1 or mischief1 is supposed to leave the body of the sick man1 and to proceed 7guided1 of course1 by the many-coloured thread which the patient holds in his hand7 to enter into the choice collection of scapegoats lying in the tray4 ,as soon as his devilship is got fairly into the tray1 the medicine-man looses three slip-knots 7lepas-lepas71 and repeats a charm to induce the evil spirit to go1 and throws away the untied knots outside the house4 ,the original disease-boat used in ,selangor was a model of a special kind of ,malay vessel called lanchang4 ,this lanchang was a two-masted vessel with galleries 7dandan7 fore and aft1 armed with cannon1 and used by ,malay ,rajas on the ,sumatran coast4 ,this latter fact was1 no doubt1 one reason for its being selected as the type of boat most likely to prove acceptable to the spirits4 ,to make it still further acceptable1 however1 the model was not unfrequently stained with turmeric or saffron1 yellow being recognised as the royal colour among the ,malays4 ,occasionally1 on the other hand1 a mere raft 7rakit7 is set adrift1 sometimes a small model of the balei 7state-chamber71 and sometimes only a set of the banana-leaf receptacles called limas4 ,the vessel in the case of an important person is occasionally of great size and excellent finish--indeed1 local tradition has it that an exceptionally large and perfect specimen 7which was launched upon the ,klang river in ,selangor some years ago1 on the occasion of an illness of the ,tungku ',chik1 eldest daughter of the late ,sultan71 was actually towed down to sea by the ,government steam launch ,abdul ,samad4 ,when all is ready the lanchang is loaded with offerings1 which are of an exactly similar character to those which are deposited on the sacrificial tray or anchak #fgc already described4 ,then one end of a piece of yellow thread is fastened to the patient's wrist 7the other end being presumably made fast to the spirit-boat1 or lanchang72 incense is burnt and a charm recited1 the purport of it being to persuade the evil spirits which have taken possession of the patient to enter on board the vessel4 ,this1 when they are thought to have done so1 is then #fgd taken down to the sea or river and set adrift1 invariably at the ebb tide1 which is supposed to carry the boat 7and the spirits with it7 to another country4 ,one of the charms used at this stage of the ceremony even mentions the name of the country to which the devils are to be carried1 the place singled out for this distinction being the ,island of ,celebes6 ,the passage in question runs as follows3-- ,peace be unto you1 ,devils of the sea1 and ,demons of the sea1 ,neither on cape1 nor bay1 nor sandbank be ye stuck or stranded6 ,this vessel 7lanchang7 is that of ,arong1 #fge ,do you assist in guarding this offering from his grandchildren1 ,and vex not this vessel4 ,i request you to escort it to the land of ,celebes1 ,to its own place4 ,by the grace of1 etc4 ,this same charm is used mutatis mutandis for the ,balei 7,spirit-hall74 ,a common form of the ,lanchang charm runs as follows3-- ,ho1 elders of the upper reaches1 ,elders of the lower reaches1 ,elders of the dry land1 ,elders of the river-flats1 ,assemble ye1 ,o people1 ,lords of hill and hill-foot1 ,lords of cavern and hill-locked basin1 ,lords of the deep primeval forest1 ,lords of the river-bends1 ,come on board this ,lanchang1 assembling in your multitudes1 ,so may ye depart with the ebbing stream1 ,depart on the passing breeze1 ,depart in the yawning earth1 ,depart in the red-dyed earth4 ,go ye to the ocean which has no wave1 ,and the plain where no green herb grows1 ,and never return hither4 ,but if ye return hither1 ,ye shall be consumed by the curse4 ,at sea ye shall get no drink1 ,ashore ye shall get no food1 ,but gape 7in vain7 about the world4 ,by the grace of1 etc4 ,sometimes the crocodile-spirit is requested to act as the forwarding agent in the transaction2 thus we find a short lanchang-charm running as follows3-- ,ho1 ,elder of the ,sloping ,bank1 ,jambu ,agai1 #fgf ,receive this 7lanchang7 and forward it to the ,river-,bay1 ,it is ,so-and-,so who presents it4 ,sa-rekong is the name of the 7spirit of the7 ,bay1 ,sa-reking the name of the 7spirit of the7 ,cape1 ,si ,abas1 their child1 is the rocky islet2 ,i ask 7you7 to forward this present at once to the ,god of ,mid-currents4 ,a somewhat longer charm1 which is given in the ,appendix1 commences by making an interesting point-- ,peace be with you6 ,o crew newly come from your shipwrecked barque on the high seas1 ,spurned by the billows1 blown about by the gale2 ,come on board 7this lanchang7 in turn and get you food4 4 4 4 4 4 4 4 4 4 ,the speaker goes on to say that he recognises their right to levy toll all over the country1 and has made this lanchang for them as a substitute 7tukar ganti71 implying1 no doubt1 in place of the one which they had lost4 ,in any case1 however1 there can be little doubt that the barque wrecked on the high seas is the wasted body of the sick man1 of which the spirits were so recently in possession1 and in substitution for which they are offered the spirit-boat in question4 ,tiger ,spirit ,i shall now proceed to describe the ceremony of invoking the ,tiger ,spirit for the purpose of obtaining his assistance in expelling a rival spirit of less power4 ,in the autumn of #ahif 7in the ,kuala ,langat ,district of ,selangor7 the brother of my ,malay collector ,umar happening to fall ill of some slight ailment1 ,i asked and obtained permission to be present at the ceremony of doctoring the patient4 ,the time fixed for the commencement of the ceremony 7which is usually repeated for three consecutive nights7 was seven o'clock on the following evening4 ,on reaching the house at the time appointed ,i was met by ,umar1 and ascending the house-ladder1 was invited to seat myself upon a mat about two yards from the spot where the medicine-man was expected to take up his position4 ,having done so1 and looking round1 ,i found that there were in all nine persons present 7including myself1 but exclusive of the ,pawang1 his wife1 or the patient71 and ,i was informed that although it is not necessary for the same persons to be present on each of the three nights1 the greatest care must be taken to see that the number of persons present1 which should never1 in strictness1 be an even number1 does not vary from night to night1 because to allow any such variation would be to court disaster4 ,hence ,i myself was only enabled to be present as a substitute for one of the sick man's relatives who had been there on the preceding night4 #fgg ,the accompanying diagram shows 7approximately7 the relative positions of all who were present4 ,in one corner of the room was the patient's bed 7sleeping-mat7 and mosquito curtain with a patchwork front1 and in a line parallel to the bed stood the three jars of water1 each decorated with the sort of fringe or collar of plaited cocoa-nut fronds called centipedes' feet 7jari 'lipan71 and each1 too1 furnished with a fresh yam-leaf covering to its mouth4 ,a little nearer to me than the three water-jars1 but in the same line1 stood a fairly big jar similarly decorated1 but filled with a big bouquet of artificial flowers and ornaments instead of the water4 ,these flowers were skilfully manufactured from plaited strips of palm-leaf1 and in addition to mere flowers represented such objects as rings1 cocoa-nuts1 centipedes1 doves1 and the like1 all of which were made of the plaited fronds referred to4 ,this invention was intended 7,i was informed7 to represent a pleasure-garden 7taman bunga71 and indeed was so called2 it was 7,i believe7 intended to attract the spirit whom it was the object of the ceremony to invoke4 ,in front of the three jars stood1 as a matter of course1 a censer filled with burning embers1 and a box containing the usual accessories for the chewing of betel4 ,everything being now ready1 the medicine-man appeared and took his seat beside the censer1 his wife1 an aged woman1 whose office was to chant the invocation1 to her own accompaniment1 taking her seat at the same time near the head of the patient's sleeping-mat4 ,presently she struck up the invocation 7lagu pemanggil71 and we listened in rapt attention as the voice1 at first weak and feeble with age1 gathered strength and wailed ever higher and shriller up to the climax at the end of the chant4 ,at the time it was hard to distinguish the words1 but ,i learnt from her afterwards that this was what she sang3-- ,peace be unto you1 ,penglima ,lenggang ,laut6 ,of no ordinary beauty ,is the ,vessel of ,penglima ,lenggang ,laut6 ,the ,vessel that is called ',the ,yellow ,spirit-boat1' ,the ,vessel that is overlaid with vermilion and ivory1 ,the ,vessel that is gilded all over2 ,whose ,mast is named ',prince ,mendela1' ,whose ,shrouds are named ',the ,shrouds that are silvered1' ,whose ,oars are named ',the ,feet of the ,centipede' 7,and whose ,oarsmen are twice seven in number74 ,whose ,side is named ',civet-cat ,fencing1' ,whose ,rudder is named ',the ,pendulous ,bees'-nest1' ,whose ,galleries are named ',struggling ,pythons1' ,whose ,pennon flaps against the deckhouse1 ,whose ,streamers sport in the wind1 ,and whose ,standard waves so bravely4 ,come hither1 good sir2 come hither1 my master1 ,it is just the right moment to veer your vessel4 ,master of the ,anchor1 heave up the anchor2 ,master of the ,foretop1 spread the sails2 ,master of the ,helm1 turn the helm2 ,oarsmen1 bend your oars2 ,whither is our vessel yawing to8 ,the vessel whose starting-place is the ,navel of the ,seas1 ,and that yaws towards the ,sea where the ',pauh ,janggi' grows1 ,sporting among the surge and breakers1 ,sporting among the surge and following the wave-ridges4 ,it were well to hasten1 ,o ,penglima ,lenggang ,laut1 ,be not careless or slothful1 ,linger not by inlet or river-reach1 ,dally not with mistress or courtesan1 ,but descend and enter into your embodiment4 ,a number of rhymed stanzas follow which will be found in the ,appendix4 ,meanwhile the medicine-man was not backward in his preparations for the proper reception of the spirit4 ,first he scattered incense on the embers and fumigated himself therewith1 shampooing himself1 so to speak1 with his hands1 and literally bathing in the cloud of incense which volumed up from the newly-replenished censer and hung like a dense gray mist over his head4 ,next he inhaled the incense through his nostrils1 and announced in the accents of what is called the spirit-language 7bhasa hantu7 that he was going to lie down4 ,this he accordingly did1 reclining upon his back1 and drawing the upper end of his long plaid sarong over his head so as to completely conceal his features4 ,the invocation was not yet ended1 and for some time we sat in the silence of expectation4 ,at length1 however1 the moment of possession arrived1 and with a violent convulsive movement1 which was startling in its suddenness1 the ,pawang rolled over on to his face4 ,again a brief interval ensued1 and a second but somewhat less violent spasm shook his frame1 the spasm being strangely followed by a dry and ghostly cough4 ,a moment later and the ,pawang1 still with shrouded head1 was seated bolt upright facing the tambourine player4 ,then he fronted round1 still in a sitting posture1 until he faced the jars1 and removed the yam-leaf covering from the mouth of each jar in turn4 ,next he kindled a wax taper at the flame of a lamp placed for the purpose just behind the jars1 and planted it firmly on the brim of the first jar by spilling a little wax upon the spot where it was to stand4 ,two similar tapers having been kindled and planted upon the brims of the second and third jars1 he then partook of a chew of betel-leaf 7which was presented to him by one of the women present71 crooning the while to himself4 ,this refreshment concluded1 he drew from his girdle a bezoar or talismanic stone 7batu penawar71 and proceeded to rub it all over the patient's neck and shoulders4 ,then1 facing about1 he put on a new white jacket and head-cloth which had been placed beside him for his use1 and girding his plaid 7sarong7 about his waist1 drew from its sheath a richly-wrought dagger 7k'ris7 which he fumigated in the smoke of the censer and returned to its scabbard4 ,he next took three silver #bj-;cent pieces of ,straits coinage1 to serve as batu buyong1 or jar-stones1 and after charming them dropped each of the three in turn into one of the water-jars1 and inspected them intently as they lay at the bottom of the water1 shading1 at the same time1 his eyes with his hand from the light of the tapers4 ,he now charmed several handfuls of rice 7parched1 washed1 and saffron rice71 and after a further inspection declared1 in shrill1 unearthly accents1 that each of the coins was lying exactly under its own respective taper1 and that therefore his child 7the sick man7 was very dangerously ill1 though he might yet possibly recover with the aid of the spirit4 ,next1 scattering the rice round the row of jars 7the track of the rice thus forming an ellipse71 he broke off several small blossom-stalks from a sheaf of areca-palm blossom1 and making them up with sprays of champaka into three separate bouquets1 placed one of these improvised nosegays in each of the three jars of water4 ,on the floor at the back of the row of jars he next deposited a piece of white cloth1 five cubits in length1 which he had just previously fumigated4 ,again drawing the dagger already referred to1 the ,pawang now successively plunged it up to the hilt into each of the three bouquets 7in which hostile spirits might1 ,i was told1 possibly be lurking74 ,then seizing an unopened blossom-spathe of the areca-palm1 he anointed the latter all over with oil of ,celebes1 extracted the sheaf of palm-blossom from its casing1 fumigated it1 and laid it gently across the patient's breast4 ,rapidly working himself up into a state of intense excitement1 and with gestures of the utmost vehemence1 he now proceeded to stroke the patient with the sheaf of blossom rapidly downwards1 in the direction of the feet1 on reaching which he beat out the blossom against the floor4 ,then turning the patient over on to his face1 and repeating the stroking process1 he again beat out the blossom1 and then sank back exhausted upon the floor1 where he lay face downwards1 with his head once more enveloped in the folds of the sarong4 ,a long interval now ensued1 but at length1 after many convulsive twitchings1 the shrouded figure arose1 amid the intense excitement of the entire company1 and went upon its hands and feet4 ,the ,tiger ,spirit had taken possession of the ,pawang's body1 and presently a low1 but startlingly life-like growl--the unmistakable growl of the dreaded ,lord of the ,forest--seemed to issue from somewhere under our feet1 as the weird shrouded figure began scratching furiously at the mat upon which it had been quietly lying1 and then1 with occasional pauses for the emission of the growls1 which had previously startled us1 and the performance of wonderful cat-like leaps1 rapidly licked up the handfuls of rice which had been thrown upon the floor in front of it4 ,this part of the performance lasted1 however1 but a few minutes1 and then the evident excitement of the onlookers was raised to fever pitch1 as the bizarre1 and1 as it seemed to our fascinated senses1 strangely brute-like form stooped suddenly forward1 and slowly licked over1 as a tigress would lick its cub1 the all but naked body of the patient--a performance 7to a ,european7 of so powerfully nauseating a character that it can hardly be conceived that any human being could persist in it unless he was more or less unconscious of his actions4 ,at all events1 after his complete return to consciousness at the conclusion of the ceremony1 even the ,pawang experienced a severe attack of nausea1 such as might well be supposed to be the result of his performance4 ,meanwhile1 however1 the ceremony continued4 ,reverting to a sitting posture 7though still with shrouded head71 the ,pawang now leaned forward over the patient1 and with the point of his dagger drew blood from his own arm2 then rising to his feet he engaged in a fierce hand-to-hand combat with his invisible foe 7the spirit whom he had been summoned to exorcise74 ,at first his weapon was the dagger1 but before long he discarded this1 and laid about him stoutly enough with the sheaf of areca-palm blossom4 ,presently1 however1 he quieted down somewhat1 and commenced to stroke the sick man 7as before7 with the sheaf of palm-blossom1 beating out the blossom upon the floor as usual at the end of the operation4 ,then sitting down again and crooning to himself1 he partook of betel-leaf1 faced round towards the patient and stooped over him1 muttering as he did so1 and passing his hands all over the prostrate form4 ,next he turned once more to the jars and again plunged his dagger into each of them in turn 7to make sure that the evil spirit was not lurking in them71 and then drawing his head-cloth over his head so as to completely hide his face1 he once more took his seat beside the patient1 stooping over him from time to time and crooning charms as he did so4 ,finally he clapped his hands1 removed his head-cloth1 stroked the patient over and flicked him with the corners of it1 and then shrouding himself once more in the sarong1 lay down at full length in a state of complete exhaustion4 ,a pause of about ten minutes' duration now followed1 and then with sundry convulsive twitchings the ,pawang returned to consciousness and sat up1 and the ceremony was over4 ,the following description of a ceremony similar to the one just described is taken from ,malay ,sketches3-- ,the ber-hantu is1 of course1 a survival of pr-,islam darkness1 and the priests abominate it1 or say they do2 but they have to be a little careful1 because the highest society affects the practice of the ,black ,art4 ,to return to the king's house4 ,in the middle of the floor was spread a pudal1 a small narrow mat1 at one end of which was seated a middle-aged woman dressed like a man in a short-sleeved jacket1 trousers1 a srong1 and a scarf fastened tightly round her waist4 ,at the other end of the mat was a large newly-lighted candle in a candlestick4 ,between the woman and the taper were two or three small vessels containing rice coloured with turmeric1 parched padi1 and perfumed water4 ,an attendant sat near at hand4 ,the woman in male attire was the ,pwang1 the ,raiser of ,spirits1 the ,witch1 not of ,endor1 but of as great repute in her own country and among her own people4 ,in ordinary life she was an amusing lady named ,raja ,ngah1 a scion of the reigning house on the female side1 and a member of a family skilled in all matters pertaining to occultism4 ,in a corner of the room were five or six girls holding native drums1 instruments with a skin stretched over one side only1 and this is beaten usually with the fingers4 ,the leader of this orchestra was the daughter of ,raja ,ngah4 ,shortly after ,i sat down1 the proceedings began by the ,pwang covering her head and face with a silken cloth1 while the orchestra began to sing a weird melody in an unknown tongue4 ,i was told it was the spirit language2 the air was one specially pleasing to a particular ,jin1 or ,spirit1 and the invocation1 after reciting his praises1 besought him to come from the mountains or the sea1 from underground or overhead1 and relieve the torments of the ,king4 ,as the song continued1 accompanied by the rhythmical beating of the drums1 the ,pwang sat with shrouded head in front of the lighted taper1 holding in her right hand against her left breast a small sheaf of the grass called daun sambau1 tied tightly together and cut square at top and bottom4 ,this chdak she shook1 together with her whole body1 by a stiffening of the muscles1 while all eyes were fixed upon the taper4 ,at first the flame was steady1 but by and by1 as the singers screamed more loudly to attract the attention of the laggard ,spirit1 the wick began to quiver and flare up1 and it was manifest to the initiated that the ,jin was introducing himself into the candle4 ,by some means the ,pwang1 who was now supposed to be 'possessed' and no longer conscious of her actions1 became aware of this1 and she made obeisance to the taper1 sprinkling the floor round it with saffron-coloured rice and perfumed water2 then1 rising to her feet and followed by the attendant1 she performed the same ceremony before each male member of the reigning family present in the room1 murmuring all the while a string of gibberish addressed to the ,spirit4 ,this done1 she resumed her seat on the mat1 and1 after a brief pause1 the minstrels struck up a different air1 and1 singing the praises of another ,jin1 called upon him to come and relieve the ,king's distress4 ,i ascertained that each ,malay ,state has its own special ,spirits1 each district is equally well provided1 and there are even some to spare for special individuals4 ,in this particular ,state there are four principal ,jin2 they are the ,jin ka-rja-an1 the ,state ,spirit--also called ,junjong dunia udra1 ,supporter of the ,firmament2 ,mia udra1 the ,spirit of the ,air2 ,mahkta si-rja ,jin1 the ,crown of ,royal ,spirits2 and ,s'tan ,ali4 ,these four are known as ,jin ruah1 ,exalted ,spirits1 and they are the guardians of the ,sultan and the ,state4 ,as one star exceeds another in glory1 so one ,jin surpasses another in renown1 and ,i have named them in the order of their greatness4 ,in their honour four white and crimson umbrellas were hung in the room1 presumably for their use when they arrived from their distant homes4 ,only the ,sultan of the ,state is entitled to traffic with these distinguished ,spirits2 when summoned they decline to move unless appealed to with their own special invocations1 set to their own peculiar music1 sung by at least four singers1 and led by a ,beduan 7singer7 of the royal family4 ,the ,jin ka-rja-an is entitled to have the royal drums played by the ,state drummers if his presence is required1 but the other three have to be satisfied with the instruments ,i have described4 ,there are common devils who look after common people2 such as ,hantu ,songkei1 ,hantu ,malyu1 and ,hantu ,blan2 the last the ',tiger ,devil1' but out of politeness he is called ',blan1' to save his feelings4 ,then there is ,kemla ajaib1 the ',wonderful ,jewel1' ,israng1 ,raja ,ngah's special familiar1 and a host of others4 ,most hantu have their own special ,pwangs1 and several of these were carrying on similar proceedings in adjoining buildings1 in order that the sick monarch might reap all the benefits to be derived from a consultation of experts1 and as one spirit after another notified his advent by the upstarting flame of the taper1 it was impossible not to feel that one was getting into the very best society4 ,meanwhile a sixteen-sided stand1 about six inches high and shaped like this diagram1 had been placed on the floor near the ,pwang's mat4 ,the stand was decorated with yellow cloth2 in its centre stood an enormous candle1 while round it were gaily-decorated rice and toothsome delicacies specially prized by ,jin4 ,there was just room to sit on this stand1 which is called ,petrna panchalgam 7meaning a seat of this particular shape71 and the ,sultan1 supported by many attendants1 was brought out and sat upon it4 ,a veil was placed on his head1 the various vessels were put in his hands1 he spread the rice round the taper1 sprinkled the perfume1 and having received into his hand an enormous chdak of grass1 calmly awaited the coming of the ,jin ,ka-rja-an1 while the minstrels shouted for him with all their might4 ,the ,sultan sat there for some time1 occasionally giving a convulsive shudder1 and when this taper had duly flared up1 and all the rites had been performed1 ,his ,highness was conducted back again to his couch1 and the ,pwang continued her ministrations alone4 ,whilst striding across the floor she suddenly fell down as though shot1 and it was explained to me that ,israng1 the spirit by whom she was possessed1 had seen a dish-cover1 and that the sight always frightened him to such an extent that his ,pwang fell down4 ,the cause of offence was removed1 and the performance continued4 ,there are other spirits who cannot bear the barking of a dog1 the mewing of a cat1 and so on4 ,just before dawn there was a sudden confusion within the curtains which hid the ,sultan's couch2 they were thrown aside1 and there lay the ,king1 to all appearance in a swoon4 ,the ,jin ,ka-rja-an had taken possession of the sick body1 and the mind was no longer under its owner's control4 ,for a little while there was great excitement1 and then the ,king recovered consciousness1 was carried to a side verandah1 and a quantity of cold water poured over him4 ,so ended the sance4 ,shortly after1 the ,sultan1 clothed and in his right mind1 sent to say he would like to speak to me4 ,he told me he took part in this ceremony to please his people1 and because it was a very old custom1 and he added1 ',i did not know you were there till just now2 ,i could not see you because ,i was not myself and did not know what ,i was doing4' ,the ,king did not die1 after all--on the contrary1 ,i was sent for twice again because he was not expected to live till the morning1 and yet he cheated ,death--for a time4 #fgh ,the ceremony called ,mengalin1 or the sucking charm ceremony1 is one which is very curious1 and deserves to be described in some detail4 ,first of all you perform the ceremony called ,driving out the ,mischief 7buang badi7 from the sick man 7vide supra7 in or to drive away all evil spirits 7menolak sakalian chekedi atau hantu74 ,then wrap the patient up in a white or black cloth1 and taking a ball of 7kneaded7 dough 7tepong pengalin71 eggs and saffron1 repeat the suitable charm1 and roll it all over the skin of the patient's body in order to draw out all poisonous influences 7menchabut sagala bisa-bisa74 ,then if you find inside the ball of dough after opening it an infinitesimally small splinter of bone1 or a few red hairs1 you will know that these belong to the evil spirit who has been plaguing the patient4 ,the charm to be used when rolling the ball of dough over the skin runs as follows3-- ,peace be unto you1 ,o ,shadowy ,venom6 ,venom be at ease no longer6 ,venom find shelter no longer6 ,venom take your ease no longer6 ,may you be blown upon1 ,o ,venom1 by the passing breeze6 ,may you be blown upon1 ,o ,venom1 by the yellow sunset-glow1 ,may the ,pounce of this ,lanthorn's lightning kill you2 ,may the ,pounce of this ,twilight's lanthorn kill you1 ,may the ,shaft of the ,thunderbolt kill you2 ,may the ,fall of the heavy ,rains kill you1 ,may the ,inundation of ,flood-waters kill you2 ,may you be towed till you are swamped by this my head-cloth1 ,may you be drowned in the swell of this my dough-boat4 ,by the grace of1 etc4 ,a second charm of great length follows1 the object of which is to drive out the evil spirit in possession of the man4 ,an example of this form of cure as practised by ,malay medicine-men is referred to by ,mr4 ,clifford1 who1 in speaking of his punkah-puller1 ,umat1 says3-- ,it was soon after his marriage that his trouble fell upon ,umat1 and swept much of the sunshine from his life4 ,he contracted a form of ophthalmia1 and for a time was blind4 ,native ,medicine ,men doctored him1 and drew sheaves of needles and bunches of thorns from his eyes1 which they declared were the cause of his affliction4 ,these miscellaneous odds and ends used to be brought to me at breakfast-time1 floating1 most unappetisingly1 in a shallow cup half-full of water2 and ,umat went abroad with eye-sockets stained crimson1 or black1 according to the fancy of the native physician4 ,the aid of an ,english doctor was called in1 but ,umat was too thoroughly a ,malay to trust the more simple remedies prescribed to him1 and though his blindness was relieved1 and he became able to walk without the aid of a staff1 his eyesight could never really be given back to him4 #fgi ,in the above connection ,i may remark that1 whether from the working of their own imaginations or otherwise1 those who were believed to be possessed by demons certainly suffered1 and that severely4 ,h4,h4 ,raja ,kahar1 the son of ,h4,h4 the late ,sultan of ,selangor1 was attacked by a familiar demon during my residence in the ,langat ,district1 and shortly afterwards commenced to pine away4 ,he declared that the offending demon was sitting in his skull1 at the back of his head1 and that it dragged up and devoured everything that he swallowed4 ,hence he refused at length to eat any sort of solid food1 and gradually wasted away until he became a mere skeleton1 and went about imploring people to take a hatchet and split his skull open1 in order to extract the demon which he believed it to contain4 ,gradually his strength failed1 and at length ,i learned from ,h4,h4 the ,sultan 7then ,raja ,muda7 that all the ,malays in the neighbourhood had assembled to wail at his decease4 ,as we strolled among the cocoa-nut palms and talked1 ,i told him of the many miraculous cures which had attended cases of faith-healing in ,england1 and suggested1 not of course expecting to be taken seriously1 that he should try the effect of such a cure upon his uncle1 and make believe to extract some mantises from the back of his head4 ,to my intense astonishment some days later1 ,i learned that this idea had been carried out during my temporary absence from the district1 and that the ,muhammadan priest1 after cupping him severely1 had shown him seven large mantises which he pretended to have extracted from the back of his head4 ,the experiment proved extraordinarily successful1 and ,raja ,kahar recovered at all events for the time4 ,he declared1 however1 that there were more of these mantises left1 and eventually suffered a relapse and died during my absence in ,england on leave4 ,for the time1 however1 the improvement was quite remarkable1 and when ,said ,mashahor1 the ,penghulu of ,kerling1 visited him a few days later1 ,raja ,kahar1 after an account of the cure from his own point of view1 declared that nobody would now believe that he had been so ill1 although no fewer than seven large mantises had been extracted from his head4 ,i now give a specimen of the ceremonies used for recalling a wandering soul by means of a dough figure or image 7gambar tepong74 ,it is not stated whether any of the usual accessories of these figures 7hair and nails1 etc47 are mixed with the dough1 but an old and famous soul-doctor 7',che ,amal1 of ,jugra7 told me that the dough figure should be made1 in strictness1 from the ball of kneaded dough which is rolled all over the patient's body by the medicine-man during the sucking-charm ceremony 7mengalin74 ,the directions for making it run as follows3-- ,make an image of dough1 in length about nine inches1 and representing the opposite sex to that of the patient4 ,deposit it 7on its back7 upon five cubits of white cloth1 which must be folded up small for the purpose1 and then plant a miniature green umbrella 7made of cloth coated thickly with wax1 and standing from four to five inches in height7 at the head of the image1 and a small green clove-shaped taper 7of about the same height7 at its feet4 ,then burn incense2 take three handfuls each of parched1 washed1 and saffron rice1 and scatter them thrice round the figure1 saying as you do so3-- ,o ,flying ,paper1 ,come and fly into this cup4 ,pass by me like a shadow1 ,i am applying the charm called the ',drunken ,stars #fhj' ,drunken stars are on my left1 ,a full moon 7lit4 #adth day moon7 is on my right1 ,and the ,umbrella of ,si ,lanchang is opposite to me ,grant this by virtue of ',there is no god but ,god1' etc4 ,the statement that this dough image should represent the opposite sex to that of the patient should be received with caution1 and requires further investigation to clear it up4 ,my informant explained that the ,flying ,paper 7kretas layang-layang7 referred to the soul-cloth1 and the cup to the image1 but if this explanation is accepted1 it is yet not unlikely that a real cup was used in the original charm4 ,the drunken stars he explained as referring to the parched rice scattered on his left1 and the full moon to the eyes of the image4 ,arguing from the analogy of other ceremonies conducted on the same lines1 the wandering soul would be recalled and induced to enter the so-called cup 7i4e4 the dough image71 and being transferred thence to the soul-cloth underneath it1 would be passed on to the patient in the soul-cloth itself4 ,another way to recall a soul 7which was taught me by ',che ,abas of ,kelantan7 is to take seven betel-leaves with meeting leaf-ribs 7sirih bertemu urat71 and make them up into seven chews of betel4 ,then take a plateful of saffron-rice1 parched rice1 and washed rice1 and seven pieces of parti-coloured thread 7benang pancharona tujoh urat7 and an egg2 deposit these at the feet of the sick man1 giving him one end of the thread to hold1 and fastening the other end to the egg4 ,the soul is then called upon to return to the house which it has deserted1 is caught in a soul-cloth1 and passed 7it is thought7 first of all into the egg1 and thence back into the patient's body by means of the thread which connects the egg with the patient4 ,the charm runs as follows3-- ,peace be with you1 ,o ,breath6 ,hither1 ,breath1 come hither6 ,hither1 ,soul1 come hither6 ,hither1 ,little ,one1 come hither6 ,hither1 ,filmy ,one1 come hither6 ,hither1 ,i am sitting and praising you6 ,hither1 ,i am sitting and waving to you6 ,come back to your house and house-ladder1 ,to your floor of which the planks have started1 ,to your thatch-roof 'starred' 7with holes74 ,do not bear grudges1 ,do not bear malice1 ,do not take it as a wrong1 ,do not take it as a transgression4 ,here ,i sit and praise you4 ,here ,i sit and drag you 7home71 ,here ,i sit and shout for you1 ,here ,i sit and wave to you1 ,come at this very time1 come at this very moment1 etc4 ,another way of recalling the soul is as follows3-- ,put some husked rice in a rice-bag 7sumpit7 with an egg1 a nail1 and a candle-nut2 scatter it 7kirei7 thrice round the patient's head1 and deposit the bag behind his pillow 7di kapala tidor71 after repeating this charm3-- ,cluck1 cluck1 souls of ,so-and-so1 all seven of you1 ,return ye unto your own house and house-ladder6 ,here are your parents come to summon you back1 ,back to your own house and house-ladder1 your own clearing and yard1 ,to the presence of your own parents1 of your own family and relations1 ,go not to and fro1 ,but return to your own home4 ,when three days have expired1 gather up the rice again and put it all back into the bag4 ,if there is a grain over throw it to the fowls1 but if the measure falls short repeat the ceremony4 ,again1 in order to recall an escaping soul 7riang semangat7 the soul-doctor will take a fowl's egg1 seven small cockle-shells 7kulit k'rang tujoh keping71 and a kal #fha of husked rice1 and put them all together into a rice-bag 7sumpit74 ,he then rubs the bag all over the skin of the patient's body1 shakes the contents well up together1 and deposits it again close to the patient's head4 ,whilst shaking them up he repeats the following charm3-- ,cluck6 cluck6 soul of this sick man1 ,so-and-so1 ,return into the frame and body of ,so-and-so1 ,to your own house and house-ladder1 to your own ground and yard1 ,to your own parents1 to your own sheath4 ,at the end of three days he measures the rice2 if the amount has increased1 it signifies that the soul has returned2 if it is the same as before1 it is still half out of the body2 if less1 the soul has escaped and has not yet returned4 ,in this case the soul is expected to enter the rice and thus cause its displacement4 ,another method1 not of recalling the soul1 but of stopping it in the act of escaping1 is to take a gold ring1 not less than a maiam #fhb in weight1 an iron nail1 a candle-nut 7buah k'ras71 three small cockle-shells1 three closed fistfuls of husked rice 7b'ras tiga genggam bunyi71 and some parti-coloured thread4 ,these articles are all put in a rice-bag1 and shaken up together seven times every morning for three days1 by which time the soul is supposed to be firmly reseated in the patient's body2 then the rice is poured out at the door to let the fowls eat it4 ,the ring is tied to the patient's wrist by means of a strip of tree-bark 7kulit t'rap71 and it is by means of this string that the soul is supposed to return to its body4 ,when the shaking takes place the following charm must be recited3-- ,peeling-,knife1 #fhc hooked ,knife1 ,stuck into the thatch-wall6 ,sea-demons6 ,hamlet-demons6 ,avaunt ye1 begone from here1 ,and carry not off the soul of ,so-and-so1 etc4 ,in conclusion1 ,i will give a quotation from ,malay ,sketches1 which is perhaps as good an example as could be given of the way in which the ,black ,art and the medical performances that in their methods closely resemble it1 are regarded by many respectable ,malays3-- ,one evening ,i was discussing these various superstitions with the ,sultan of ,perak1 and ,i did not notice that the spiritual teacher of ,his ,highness had entered and was waiting to lead the evening prayer4 ,the guru1 or teacher1 no doubt heard the end of our conversation1 and was duly scandalised1 for the next day ,i received from him a letter1 of which the following is the translation3-- ',first praise to ,god1 the ,giver of all good1 a ,fountain of ,compassion to ,his servants4 ',from ,haji ,wan ,muhammad1 ,teacher of ,his ,highness the ,sultan of ,perak1 to the ,resident who administers the ,government of ,perak4 ',the whole earth is in the hand of the ,most ,high ,god1 and ,he gives it as an inheritance to whom ,he will of ,his subjects4 ,the true religion is also of ,god1 and ,heaven is the reward of those who fear the ,most ,high4 ,salvation and peace are for those who follow the straight path1 and only they will in the end arrive at real greatness4 ,no ,raja can do good1 and none can be powerful1 except by the help of ,god1 the ,most ,high1 who is also ,most ,mighty4 ',i make ten thousand salutations4 ,i wish to inquire about the practice of ber-hantu1 driving oneself mad and losing one's reason1 as has been the custom of ,rajas and ,chiefs in this ,state of ,perak2 is it right1 according to your religion1 ,mr4 ,resident1 or is it not8 ,for that practice is a deadly sin to the ,muhammadan ,faith1 because those who engage in it lose their reason and waste their substance for nothing2 some of them cast it into the water1 while others scatter it broadcast through the jungle4 ,how is such conduct treated by your religion1 ,mr4 ,resident2 is it right or wrong8 ,i want you in your indulgence to give me an answer1 for this practice is very hard on the poor4 ,the ,headmen collect from the rayats1 and then they make elaborate preparations of food1 killing a buffalo or fowls1 and all this is thrown away as already stated4 ,according to the ,muhammadan religion such proceedings lead to destruction4 ',i salute you many times2 do not be angry1 for ,i do not understand your customs1 ,mr4 ,resident4 '7,signed7 ,haji ,muhammad ,abu ,hassan4' #fhd #i4 ,,dances1 ,,sports1 ,,and ,,games ,dance ,ceremonies ,the following passage is an account of a characteristic ,malay dance1 the ,joget3-- ,malays are not dancers1 but they pay professional performers to dance for their amusement1 and consider that 'the better part' is with those who watch1 at their ease1 the exertions of a small class1 whose members are not held in the highest respect4 ,the spectacle usually provided is strangely wanting in attraction3 a couple of women shuffling their feet and swaying their hands in gestures that are practically devoid of grace or even variety--that is the ,malay dance--and it is accompanied by the beating of native drums1 the striking together of two short sticks held in either hand1 and the occasional boom of a metal gong4 ,the entertainment has an undoubted fascination for ,malays1 but it generally forms part of a theatrical performance1 and for ,western spectators it is immeasurably dull4 #fhe ,in one of the ,malay ,states1 however1 ,pahang1 it has for years been the custom for the ruler and one or two of his near relatives to keep trained dancing girls1 who perform what is called the ',jget'--a real dance with an accompaniment of something like real music1 though the orchestral instruments are very rude indeed4 ,the dancers1 bdak jget1 belong to the ,raja's household1 they may even be attached to him by a closer tie2 they perform seldom1 only for the amusement of their lord and his friends1 and the public are not admitted4 ,years ago ,i saw such a dance1 #fhf and though peculiar to ,pahang1 as far as the ,malay ,states are concerned1 it is probable that it came originally from ,java2 the instruments used by the orchestra and the airs played are certainly far more common in ,java and ,sumatra than in the ,peninsula4 ,i had gone to ,pahang on a political mission accompanied by a friend1 and we were vainly courting sleep in a miserable lodging1 when at #a ,a4,m4 a message came from the ,sultan inviting us to witness a jget4 ,we accepted with alacrity1 and at once made our way to the astna1 a picturesque1 well-built1 and commodious house on the right bank of the ,pahang river4 ,a palisade enclosed the courtyard1 and the front of the house was a very large hall1 open on three sides1 but covered by a lofty roof of fantastic design supported on pillars4 ,the floor of this hall was approached by three wide steps continued round the three open sides1 the fourth being closed by a wooden wall which entirely shut off the private apartments save for one central door over which hung a heavy curtain4 ,the three steps were to provide sitting accommodation according to their rank for those admitted to the astna4 ,the middle of the floor on the night in question was covered by a large carpet1 chairs were placed for us1 and the rest of the guests sat on the steps of the dais4 ,when we entered1 we saw1 seated on the carpet1 four girls1 two of them about eighteen and two about eleven years old1 all attractive according to ,malay ideas of beauty1 and all gorgeously and picturesquely clothed4 ,on their heads they each wore a large and curious but very pretty ornament of delicate workmanship--a sort of square flower garden where all the flowers were gold1 trembling and glittering with every movement of the wearer4 ,these ornaments were secured to the head by twisted cords of silver and gold4 ,the girls' hair1 combed down in a fringe1 was cut in a perfect oval round their foreheads and very becomingly dressed behind4 ,the bodices of their dresses were made of tight-fitting silk1 leaving the neck and arms bare1 whilst a white band of fine cambric 7about one and a half inches wide71 passing round the neck1 came down on the front of the bodice in the form of a ,v1 and was there fastened by a golden flower4 ,round their waists were belts fastened with large and curiously-worked pinding or buckles of gold1 so large that they reached quite across the waist4 ,the rest of the costume consisted of a skirt of cloth of gold 7not at all like the srong71 reaching to the ankles1 while a scarf of the same material1 fastened in its centre to the waist-buckle1 hung down to the hem of the skirt4 ,all four dancers were dressed alike1 except that the older girls wore white silk bodices with a red and gold handkerchief1 folded corner-wise1 tied under the arms and knotted in front4 ,the points of the handkerchief hung to the middle of the back4 ,in the case of the two younger girls the entire dress was of one material4 ,on their arms the dancers wore numbers of gold bangles1 and their fingers were covered with diamond rings4 ,in their ears were fastened the diamond buttons so much affected by ,malays1 and indeed now by ,western ladies4 ,their feet1 of course1 were bare4 ,we had ample time to minutely observe these details before the dance commenced1 for when we came into the hall the four girls were sitting down in the usual #fhg ,eastern fashion on the carpet1 bending forward1 their elbows resting on their thighs1 and hiding the sides of their faces1 which were towards the audience1 with fans made of crimson and gilt paper which sparkled in the light4 ,on our entrance the band struck up1 and our special attention was called to the orchestra1 as the instruments are seldom seen in the ,malay ,peninsula4 ,there were two chief performers3 one playing on a sort of harmonicon1 the notes of which he struck with pieces of stick held in each hand4 ,the other1 with similar pieces of wood1 played on inverted metal bowls4 ,both these performers seemed to have sufficiently hard work1 but they played with the greatest spirit from #aj ,p4,m4 till #e ,a4,m4 ,the harmonicon is called by ,malays chelempong1 and the inverted bowls1 which give a pleasant and musical sound like the noise of rippling water1 gambang4 ,the other members of the orchestra consisted of a very small boy who played1 with a very large and thick stick1 on a gigantic gong1 an old woman who beat a drum with two sticks1 and several other boys who played on instruments like triangles called chnang4 ,all these performers1 we were told with much solemnity1 were artists of the first order1 masters and a mistress in their craft1 and if vigour of execution counts for excellence they proved the justice of the praise4 ,the ,hall1 of considerable size1 capable of accommodating several hundreds of people1 was only dimly lighted1 but the fact that1 while the audience was in semi-darkness1 the light was concentrated on the performers added to the effect4 ,besides ourselves1 ,i question whether there were more than twenty spectators1 but sitting on the top of the dais1 near to the dancers1 it was hard to pierce the surrounding gloom4 ,the orchestra was placed on the left of the entrance to the ,hall1 that is1 rather to the side and rather in the background1 a position evidently chosen with due regard to the feelings of the audience4 ,from the elaborate and vehement execution of the players1 and the want of regular time in the music1 ,i judged1 and rightly1 that we had entered as the overture began4 ,during its performance the dancers sat leaning forward1 hiding their faces as ,i have described2 but when it concluded and1 without any break1 the music changed into the regular rhythm for dancing1 the four girls dropped their fans1 raised their hands in the act of ,sembah or homage1 and then began the dance by swaying their bodies and slowly waving their arms and hands in the most graceful movements making much and effective use all the while of the scarf hanging from their belts4 ,gradually raising themselves from a sitting to a kneeling posture1 acting in perfect accord in every motion1 then rising to their feet1 they floated through a series of figures hardly to be exceeded in grace and difficulty1 considering that the movements are essentially slow1 the arms1 hands1 and body being the real performers1 whilst the feet are scarcely noticed and for half the time not visible4 ,they danced five or six dances1 each lasting quite half an hour1 with materially different figures and time in the music4 ,all these dances1 ,i was told1 were symbolical3 one of agriculture1 with the tilling of the soil1 the sowing of the seed1 the reaping and winnowing of the grain1 might easily have been guessed from the dancer's movements4 ,but those of the audience whom ,i was near enough to question were1 ,malay-like1 unable to give me much information4 ,attendants stood or sat near the dancers1 and from time to time1 as the girls tossed one thing on the floor1 handed them another4 ,sometimes it was a fan or a mirror they held1 sometimes a flower or small vessel1 but oftener their hands were empty1 as it is in the management of the fingers that the chief art of ,malay dancers consists4 ,the last dance1 symbolical of war1 was perhaps the best1 the music being much faster1 almost inspiriting1 and the movements of the dancers more free and even abandoned4 ,for the latter half of the dance they each held a wand1 to represent a sword1 bound with three rings of burnished gold which glittered in the light like precious stones4 ,this nautch1 which began soberly like the others1 grew to a wild revel until the dancers were1 or pretended to be1 possessed by the ,spirit of ,dancing1 hantu menri as they called it1 and leaving the ,hall for a moment to smear their fingers and faces with a fragrant oil1 they returned1 and the two eldest1 striking at each other with their wands1 seemed inclined to turn the symbolical into a real battle4 ,they were1 however1 after some trouble1 caught by four or five women and carried forcibly out of the ,hall1 but not until their captors had been made to feel the weight of the magic wands4 ,the two younger girls1 who looked as if they too would like to be possessed1 but did not know how to accomplish it1 were easily caught and removed4 ,the bands1 whose strains had been increasing in wildness and in time1 ceased playing on the removal of the dancers1 and the nautch1 which had begun at #aj ,p4,m41 was over4 ,the ,raja1 who had only appeared at #d ,a4,m41 told me that one of the elder girls1 when she became properly possessed1 lived for months on nothing but flowers1 a pretty and poetic conceit4 ,as we left the ,astana1 and taking boat rowed slowly to the vessel waiting for us off the river's mouth1 the rising sun was driving the fog from the numbers of lovely green islets1 that seemed to float like dew-drenched lotus leaves on the surface of the shallow stream4 #fhh ,the religious origin of almost all ,malay dances is still to be seen in the performance of such ritualistic observances as the burning of incense1 the scattering of rice1 and the invocation of the ,dance-spirit according to certain set forms1 the spirit being duly exorcised again 7or escorted homewards1 as it is called7 at the end of the performance4 ,the dances which have best preserved the older ritual are precisely those which are the least often seen1 such as the ,gambor ,dance 7main gambor71 the ,monkey ,dance 7main b'rok71 the ,palm-blossom ,dance 7main mayang71 and the ,fish-trap ,dance 7main lukah74 ,these ,i will take in the order mentioned4 ,the ,gambor ,dance 7lit4 ,gambor ,play7 should be performed by girls just entering upon womanhood4 ,the dbutante is attired in an attractive coat and skirt 7sarong71 is girt about at the waist with a yellow 7royal7 sash1 and is further provided with an elaborate head-dress1 crescent-shaped pendants 7dokoh7 for the breast1 and a fan4 ,the only other necessary is the ,pleasure-garden 7taman bunga71 which is represented by a large water-jar containing a bunch of long sprays1 from the ends of which are made to depend artificial flowers1 fruit1 and birds1 the whole being intended to attract the spirit 7,hantu ,gambor74 ,in addition there is the usual circular tray1 with its complement of sacrificial rice and incense4 ,everything being ready1 the dbutante lies down and is covered over with a sheet1 and incense is burnt1 the sacrificial rice sprinkled1 and the invocation of the spirit is chanted by a woman to the accompaniment of the tambourines4 ,ere it has ended1 if all goes well1 the charm will have begun to work1 the spirit descends1 and the dance commences4 ,at the end of this dance1 as has already been said1 the spirit is exorcised1 that is1 he is escorted back to the seventh heaven from whence he came4 ,the invocations1 which are used both at the commencement and the conclusion of the performance1 consist of poems which belong unmistakably to the ,panji cycle of stories2 here and there they contain old words which are still used in ,java4 ,the ,monkey ,dance is achieved by causing the ,monkey spirit to enter into a girl of some ten years of age4 ,she is first rocked to and fro in a ,malay infant's swinging-cot 7buayan71 and fed with areca-nut and salt 7pinang garam74 ,when she is sufficiently dizzy or dazed 7mabok71 an invocation addressed to the ,monkey spirit is chanted 7to tambourine accompaniments71 and at its close the child commences to perform a dance1 in the course of which she is said sometimes to achieve some extraordinary climbing feats which she could never have achieved unless possessed4 ,when it is time for her to recover her senses she is called upon by name1 and if that fails to recall her1 is bathed all over with cocoa-nut milk 7ayer niyor hijau74 ,the foregoing does not1 of course1 in any way exhaust the list of ,malay dances4 ,others will be found described in various parts of this book1 amongst them the ,henna ,dance 7at weddings72 the medicine-man's dance1 as performed at the bedside of a sick person2 the dance performed in honour of a dead tiger2 theatrical dances1 and many kinds of sword and dagger dances1 or posture-dances 7such as the main bersilat1 or main berpenchak71 whether performed for the diversion of the beholders or by way of defiance 7as in war74 ,the main dabus is a dance performed with a species of iron spits1 whose upper ends are furnished with hoops1 upon which small iron rings are strung1 and which accordingly give out a jingling noise when shaken4 ,two of these spits 7buah dabus7 are charmed 7to deaden their bite71 and taken up1 one in each hand1 by the dancer1 who shakes them at each step that he takes4 ,when he is properly possessed1 he drives the points of these spits through the muscle of each forearm1 and lets them hang down whilst he takes up a second pair4 ,he then keeps all four spits jingling at once until the dance ceases4 ,the point of each spit goes right through the muscle1 but if skilfully done1 draws no blood4 #fhi ,we now come to a class of dances in which certain inanimate objects1 that are believed to be temporarily animated1 are the performers1 and which therefore closely correspond to the performances of our own spiritualists4 ,the ,palm-blossom dance is a very curious exhibition1 which ,i once saw performed in the ,langat ,district of ,selangor4 ,two freshly-gathered sheaves of areca-palm blossom 7each several feet in length7 were deposited upon a new mat1 near a tray containing a censer and the three kinds of sacrificial rice4 ,the magician 7',che ,ganti by name7 commenced the performance by playing a prelude on his violin4 ,presently his wife 7an aged ,selangor woman7 took some of the rice in her hand and commenced to chant the words of the invocation1 she being almost immediately joined in the chant by a younger woman4 ,starting with the words1 ,thus ,i brace up1 ,i brace up the ,palm-blossom 7'ku anggit mayang 'ku anggit71 their voices rose higher and higher until the seventh stanza was reached1 when the old woman covered the two sheaves of ,palm-blossom with a ,malay plaid skirt 7sarong7 and the usual five cubits of white cloth 7folded double71 both of which had of course first been fumigated4 ,then followed seven more stanzas 7,borrow the hammer1 ,borrow the anvil1 and its companion verses71 and rice having been thrown over one of the sheaves of palm-blossom1 its sheath was opened and the contents fumigated4 ,then the old woman took the newly-fumigated sheaf between her hands1 and the chant recommenced with the third septet of stanzas 7,dig up1 dig up1 the wild ginger plant71 as the erect palm-blossom swayed from side to side in time to the music4 ,finally the fiddle stopped and tambourines were substituted1 and at this point the sheaf of blossom commenced to jump about on its stalk1 as if it were indeed possessed1 and eventually dashed itself upon the ground4 ,after one or two repetitions of this performance1 other persons present were invited to try it1 and did so with varying success1 which depended1 ,i was told1 upon the impressionability of their souls1 as the palm-blossom would not dance for anybody whose soul was not impressionable 7lemah semangat74 ,when the first blossom-sheaf had been destroyed by the rough treatment which it had to undergo1 the second was duly fumigated and introduced to the company1 and finally the performance was brought to a close by the chanting of the stanzas in which the spirit is requested to return to his own place4 ,the two spoiled sheaves of blossom were then carried respectfully out of the house and laid on the ground beneath a banana-tree4 ,the ,dancing ,fish-trap 7main lukah7 is a spiritualistic performance1 in which a fish-trap 7lukah7 is substituted for the sheaf of palm-blossom1 and a different invocation is used4 ,in other respects there is very little difference between the two4 ,the fish-trap is dressed up much in the same way as a scare-crow1 so as to present a rough and ready resemblance to the human figure1 i4e4 it is dressed in a woman's coat and plaid skirt 7sarong71 both of which must1 if possible1 have been worn previously2 a stick is run through it to serve as the arms of the figure1 and a 7sterile7 cocoa-nut shell 7tempurong jantan7 clapped on the top to serve as a head4 ,the invocation is then chanted in the same manner and to the same accompaniment as that used for the ,palm-blossom4 ,at its conclusion the magician whispers1 so to speak1 into the fish-trap's ear1 bidding it not to disgrace him1 but rise up and dance1 and the fish-trap presently commences to rock to and fro1 and to leap about in a manner which of course proves it to be possessed by the spirit4 ,two different specimens of the invocations used will be found in the ,appendix4 ,buffalo ,fights and ,cock ,fights ,the ,malays are passionately addicted to buffalo and cock fighting4 ,whole poems are devoted to enthusiastic descriptions of these 'sports of princes1' and laws laid down for the latter as minute as those of the ,hoyleian code4 #fij ,the bulls have been trained and medicined for months beforehand1 with much careful tending1 many strength-giving potions1 and volumes of the old-world charms1 which put valour and courage into a beast4 ,they stand at each end of a piece of grassy lawn1 with their knots of admirers around them1 descanting on their various points1 and with the proud trainer1 who is at once keeper and medicine-man1 holding them by the cord which is passed through their nose-rings4 ,until you have seen the water-buffalo stripped for the fight1 it is impossible to conceive how handsome the ugly brute can look4 ,one has been accustomed to see him with his neck bowed to the yoke he hates1 and breaks whenever the opportunity offers2 or else in the pdi fields4 ,in the former case he looks out of place1--an anachronism belonging to a prehistoric period1 drawing a cart which seems also to date back to the days before the ,deluge4 ,in the fields the buffalo has usually a complete suit of grey mud1 and during the quiet evening hour goggles at you through the clouds of flies which surround his flapping ears and brutal nose1 the only parts that can be seen of him above the surface of the mud-hole or the running water of the river4 ,in both cases he is unlovely1 but in the bull-ring he has something magnificent about him4 ,his black coat has a gloss upon it which would not disgrace a ,london carriage horse1 and which shows him to be in tip-top condition4 ,his neck seems thicker and more powerful than that of any other animal1 and it glistens with the chili water1 which has been poured over it in order to increase his excitement4 ,his resolute shoulders1 his straining quarters1--each vying with the other for the prize for strength1--and his great girth1 give a look of astonishing vigour and vitality to the animal4 ,it is the head of the buffalo1 however1 which it is best to look at on these occasions4 ,its great spread of horns is very imposing1 and the eyes1 which are usually sleepy1 cynically contemptuous and indifferent1 or sullenly cruel1 are for once full of life1 anger1 passion1 and excitement4 ,he stands there quivering and stamping1 blowing great clouds of smoke from his mouth and nose3-- ,with his nostrils like pits full of blood to the brim1 ,and with circles of red for his eye-socket's rim4 ,the wild joy of battle is sending the blood boiling through the great arteries of the beast1 and his accustomed lethargic existence is galvanised into a new fierce life4 ,you can see that he is longing for the battle with an ardour that would have distanced that of a ,quixote1 and1 for the first time1 you begin to see something to admire even in the water-buffalo4 ,a crowd of ,rjas1 ,chiefs1 and commoners are assembled1 in their gaily-coloured garments1 which always serve to give life and beauty to every ,malay picture1 with its setting of brilliant never-fading green4 ,the women in their gaudy silks1 and dainty veils1 glance coquettishly from behind the fenced enclosure which has been prepared for their protection1 and where they are quite safe from injury4 ,the young ,rjas stalk about1 examine the bulls1 and give loud and contradictory orders as to the manner in which the fight is to be conducted4 ,the keepers1 fortunately1 are so deafened by the row which every one near them is making1 that they are utterly incapable of following directions which they cannot hear4 ,malays love many people and many things1 and one of the latter is the sound of their own voices4 ,when they are excited--and in the bull-ring they are always wild with excitement--they wax very noisy indeed1 and1 as they all talk1 and no one listens to what any one else is saying1 the green sward on which the combat is to take place speedily becomes a pandemonium1 compared with which the ,tower of ,babel was a quiet corner in ,sleepy ,hollow4 ,at last the word to begin is given1 and the keepers of the buffaloes let out the lines made fast to the bulls' noses1 and lead their charges to the centre of the green4 ,the lines are crossed1 and then gradually drawn taut1 so that the bulls are soon facing one another4 ,then the knots are loosed1 and the cords slip from the nose-rings4 ,a dead silence falls upon the people1 and for a moment the combatants eye one another4 ,then they rush together1 forehead to forehead1 with a mighty impact4 ,a fresh roar rends the sky1 the backers of each beast shrieking advice and encouragement to the bull which carries their money4 ,after the first rush1 the bulls no longer charge1 but stand with interlaced horns1 straining shoulders1 and quivering quarters1 bringing tremendous pressure to bear one upon the other1 while each strives to get a grip with the point of its horns upon the neck1 or cheeks1 or face of its opponent4 ,a buffalo's horn is not sharp1 but the weight of the animal is enormous1 and you must remember that the horns are driven with the whole of the brute's bulk for lever and sledgehammer4 ,such force as is exerted would be almost sufficient to push a crowbar through a stone wall1 and1 tough though they are1 the hardest of old bull buffaloes is not proof against the terrible pressure brought to bear4 ,the bulls show wonderful activity and skill in these fencing matches4 ,each beast gives way the instant that it is warned by the touch of the horn-tip that its opponent has found an opening1 and woe betide the bull that puts its weight into a stab which the other has time to elude4 ,in the flick of an eye--as the ,malay phrase has it--advantage is taken of the blunder1 and1 before the bull has time to recover its lost balance1 its opponent has found an opening1 and has wedged its horn-point into the neck or cheek4 ,when at last a firm grip has been won1 and the horn has been driven into the yielding flesh1 as far as the struggles of its opponent render possible1 the stabber makes his great effort4 ,pulling his hind-legs well under him1 and straightening his fore-legs to the utmost extent1 till the skin is drawn taut over the projecting bosses of bone at the shoulders1 and the knots of muscle stand out like cordage on a crate1 he lifts his opponent4 ,his head is skewed on one side1 so that the horn on which his adversary is hooked is raised to the highest level possible1 and his massive neck strains and quivers with the tremendous effort4 ,if the stab is sufficiently low down1 say in the neck or under the cheek-bone1 the wounded bull is often lifted clean off his fore-feet1 and hangs there helpless and motionless 'while a man might count a score4' ,the exertion of lifting1 however1 is too great to admit of its being continued for any length of time1 and as soon as the wounded buffalo regains its power of motion--that is to say1 as soon as its fore-feet are again on the ground--it speedily releases itself from its adversary's horn4 ,then1 since the latter is often spent by the extraordinary effort which has been made1 it frequently happens that it is stabbed and lifted in its turn before balance has been completely recovered4 ,once1 and only once1 have ,i seen a bull succeed in throwing his opponent1 after he had lifted it off its feet4 ,the vanquished bull turned over on its back before it succeeded in regaining its feet1 but the victor was itself too used up to more than make a ghost of a stab at the exposed stomach of its adversary4 ,this throw is still spoken of in ,pahang as the most marvellous example of skill and strength which has ever been called forth within living memory by any of these contests4 ,as the stabs follow one another1 to the sound of the clicking of the horns and the mighty blowing and snorting of the breathless bulls1 lift succeeds lift with amazing rapidity4 ,the green turf is stamped into mud by the great hoofs of the labouring brutes1 and at length one bull owns himself to be beaten4 ,down goes his head--that sure sign of exhaustion--and in a moment he has turned round and is off on a bee-line1 hotly pursued by the victor4 ,the chase is never a long one1 as the conqueror always abandons it at the end of a few hundred yards1 but while it lasts it is fast and furious1 and woe betide the man who finds himself in the way of either of the excited animals4 ,mr4 ,kipling has told us all about the ,law of the ,jungle--which after all is only the code of man1 adapted to the use of the beasts by ,mr4 ,rudyard ,kipling--but those who know the ways of buffaloes are aware that they possess one very well-recognised law4 ,this is1 ',thou shalt not commit trespass4' ,every buffalo-bull has its own ground2 and into this no other bull willingly comes4 ,if he is brought there to do battle1 he fights with very little heart1 and is easily vanquished by an opponent of half his strength and bulk who happens to be fighting on his own land4 ,when bulls are equally matched1 they are taken to fight on neutral ground4 ,when they are badly matched the land owned by the weaker is selected for the scene of the contest4 ,all these fights are brutal1 and in time they will1 we trust1 be made illegal4 ,to pass a prohibitionary regulation1 however1 without the full consent of the ,chiefs and people of ,pahang would be a distinct breach of the understanding on which ,british ,protection was accepted by them4 ,the ,government is pledged not to interfere with native customs1 and the sports in which animals are engaged are among the most cherished institutions of the people of ,pahang4 ,to fully appreciate the light in which any interference with these things would be viewed by the native population1 it is necessary to put oneself in the position of a keen member of the ,quorn1 who saw ,parliament making hunting illegal1 on the grounds that the sufferings inflicted on the fox rendered it an inhuman pastime4 ,as ,i have said in a former chapter1 the natives of ,pahang are1 in their own way1 very keen sportsmen indeed2 and1 when all is said and done1 it is doubtful whether hunting is not more cruel than anything which takes place in a ,malay cock-pit or bull-ring4 ,the longer the run the better the sport1 and more intense and prolonged the agony of the fox1 that strives to run for his life1 even when he is so stiff with exertion that he can do little more than roll along4 ,all of us have1 at one time or another1 experienced in nightmares the agony of attempting to fly from some pursuing phantom1 when our limbs refuse to serve us4 ,this1 ,i fancy1 is much what a fox suffers1 only his pains are intensified by the grimness of stern reality4 ,if he stops he loses his life1 therefore he rolls1 and flounders1 and creeps along when every movement has become a fresh torture4 ,the cock1 quail1 dove1 bull1 ram1 or fish1 #fia on the other hand1 fights because it is his nature to do so1 and when he has had his fill he stops4 ,his pluck1 his pride1 and his hatred of defeat alone urge him to continue the contest4 ,he is never driven by the relentless whip of stern1 inexorable necessity4 ,this it is which makes fights between animals1 that are properly conducted1 less cruel than one is apt to imagine4 #fib ,i will now pass to the subject of cock-fighting1 of which the following vivid description is also taken from ,mr4 ,clifford's ,in ,court and ,kampong4 #fic ,in the ,archipelago1 and on the ,west ,coast of the ,peninsula1 cock-fights are conducted in the manner known to the ,malays as ber-tji1 the birds being armed with long artificial spurs1 sharp as razors1 and curved like a ,malay woman's eyebrow4 ,these weapons make cruel wounds1 and cause the death of one or other of the combatants almost before the sport has well begun4 ,to the ,malay of the ,east ,coast this form of cock-fighting is regarded as stupid and unsportsmanlike1 an opinion which ,i fully share4 ,it is the marvellous pluck and endurance of the birds that lend an interest to a cock-fight--qualities which are in no way required if the birds are armed with weapons other than those with which they are furnished by nature4 ,a cock-fight between two well-known birds is a serious affair in ,pahang4 ,the rival qualities of the combatants have furnished food for endless discussion for weeks1 or even months1 before1 and every one of standing has visited and examined the cocks1 and has made a book upon the event4 ,on the day fixed for the fight a crowd collects before the palace1 and some of the ,king's youths set up the cock-pit1 which is a ring1 about three feet in diameter1 enclosed by canvas walls1 supported on stakes driven into the ground4 ,presently the ,jura1 or cock-fighters1 appear1 each carrying his bird under his left arm4 ,they enter the cock-pit1 squat down1 and begin pulling at1 and shampooing the legs and wings of their birds1 in the manner which ,malays believe loosen the muscles1 and get the reefs out of the cocks' limbs4 ,then the word is given to start the fight1 and the birds1 released1 fly straight at one another1 striking with their spurs1 and sending feathers flying in all directions4 ,this lasts for perhaps three minutes1 when the cocks begin to lose their wind1 and the fight is carried on as much with their beaks as with their spurs4 ,each bird tries to get its head under its opponent's wing1 running forward to strike at the back of its antagonist's head1 as soon as its own emerges from under its temporary shelter4 ,this is varied by an occasional blow with the spurs1 and the ,malays herald each stroke with loud cries of approval4 ,bsah6 ,bsah6 ',thou hast wetted him6 ,thou hast drawn blood6' ,ah itu dia6 ',that is it6 ,that is a good one6' ,ah skit-lah itu6 ',ah1 that was a nasty one6' ,and the birds are exhorted to make fresh efforts1 amid occasional burst of the shrill chorus of yells1 called srak1 their backers cheering them on1 and crying to them by name4 ,presently time is called1 the watch being a small section of cocoa-nut in which a hole has been bored1 that is set floating on the surface of a jar of water1 until it gradually becomes filled and sinks4 ,at the word1 each cock-fighter seizes his bird1 drenches it with water1 cleans out with a feather the phlegm which has collected in its throat1 and shampoos its legs and body4 ,then1 at the given word1 the birds are again released1 and they fly at one another with renewed energy4 ,they lose their wind more speedily this time1 and thereafter they pursue the tactics already described until time is again called4 ,when some ten rounds have been fought1 and both the birds are beginning to show signs of distress1 the interest of the contest reaches its height1 for the fight is at an end if either bird raises its back feathers in a peculiar manner1 by which cocks declare themselves to be vanquished4 ,early in the tenth round the right eye-ball of one cock is broken1 and1 shortly after1 the left eye is bunged up1 so that for the time it is blind4 ,nevertheless1 it refuses to throw up the sponge1 and fights on gallantly to the end of the round1 taking terrible punishment1 and doing but little harm to its opponent4 ,one cannot but be full of pity and admiration for the brave bird1 which thus gives so marvellous an example of its pluck and endurance4 ,at last time is called1 and the cock-fighter who is in charge of the blinded bird1 after examining it carefully1 asks for a needle and thread1 and the swollen lower lid of the still uninjured eye-ball is sewn to the piece of membrane on the bird's cheek1 and its sight is thus once more partially restored4 ,again time is called1 and the birds resume their contest1 the cock with the injured eye repaying its adversary so handsomely for the punishment which it had received in the previous round1 that1 before the cocoa-nut shell is half full of water1 its opponent has surrendered1 and has immediately been snatched up by the keeper in charge of it4 ,the victorious bird1 draggled and woebegone1 with great patches of red flesh showing through its wet plumage1 with the membrane of its face and its short gills and comb swollen and bloody1 with one eye put out1 and the other only kept open by the thread attached to its eyelid1 yet makes shift to strut1 with staggering gait1 across the cock-pit1 and to notify its victory by giving vent to a lamentable ghost of a crow4 ,then it is carried off followed by an admiring1 gesticulating1 vociferous crowd1 to be elaborately tended and nursed1 as befits so gallant a bird4 ,the beauty of the sport is that either bird can stop fighting at any moment4 ,they are never forced to continue the conflict if once they have declared themselves defeated1 and the only real element of cruelty is thus removed4 ,the birds in fighting follow the instinct which nature has implanted in them1 and their marvellous courage and endurance surpass anything to be found in any other animals1 human or otherwise1 with which ,i am acquainted4 ,most birds fight more or less--from the little fierce quail to the sucking doves which ignorant ,europeans1 before their illusions have been dispelled by a sojourn in the ,east1 are accustomed to regard as the emblems of peace and purity2 but no bird1 or beast1 or fish1 or human being fights so well1 or takes such pleasure in the fierce joy of battle1 as does a plucky1 lanky1 ugly1 hard-bit old fighting-cock4 ,the ,malays regard these birds with immense respect1 and value their fighting-cocks next to their children4 ,a few years ago1 a boy1 who was in charge of a cock which belonged to a ,rja of my acquaintance1 accidentally pulled some feathers from the bird's tail4 ',what did you do that for8 ,devil6' cried the ,rja4 ',it was not done on purpose1 ,ungku6' said the boy4 ',thou art marvellous clever at repartee6' quoth the ,prince1 and1 so saying1 he lifted a billet of wood1 which chanced to be lying near at hand1 and smote the boy on the head so that he died4 ',that will teach my people to have a care how they use my fighting-cocks6' said the ,rja2 and that was his servant's epitaph4 ',it is a mere boyish prank1' said the father of the young ,rja1 when the matter was reported to him1 'and1 moreover1 it is well that he should slay one or two with his own hand1 else how should men learn to fear him8' ,and there the matter ended2 but it should be borne in mind that the fighting-cock of a ,malay ,prince is not to be lightly trifled with4 ,of the form of cock-fighting practised on the ,west ,coast of the ,peninsula ,newbold writes3-- ,the following is a specimen from a ,malay ,,ms4 on the subject1 commencing with remarks on the various breeds of this noble bird3-- ,the best breeds of game-cocks are the ,biring1 the ,jalak1 the ,teddong1 the ,chenantan1 #fid the ,ijou1 the ,pilas1 the ,bongkas1 #fie the ,su1 the ,belurong1 #fif and the ,krabu4 #fig ,the colour of the ,biring is red with yellow feet and beak4 ,the ,jalak is white mixed with black1 with yellow feet1 and beak also yellow mixed with black4 ,the ,teddong has black eyes and legs1 red and black plumage1 and a black beak4 ,it is named from a sort of serpent1 whose bite is accounted mortal4 ,the ,chenantan has white feathers1 feet1 and beak4 ,the ,ijou has a greenish black beak1 feathers black mixed with white1 legs green4 ,the ,pilas has a black beak1 red and black feathers1 legs white mixed with black4 ,the ,bongkas has a yellow beak1 white feathers and yellow feet4 ,the ,su has a white beak with white spots1 plumage white and black1 legs white with black spots4 ,the ,belurong has a white beak with red spots1 plumage red1 white feet4 ,the ,krabu has a red beak mixed with yellow1 red feathers and yellow feet4 ,there are two kinds of spurs3 first1 the ,golok ,golok1 in the form of a straight knife known by this name and in use with the ,malays2 and1 secondly1 the ,taji ,benkok1 or curved spur3 the last is most in vogue4 ,there are various modes of tying on the spur1 viz4 ,salik1 or below the natural spur2 ,kumbar1 on a level with it2 ,panggong1 above the spur2 ,sa ibu ,tangan1 a thumb's breadth below the knee joint2 ,sa ,kalinking1 a little finger's breadth2 ,andas ,bulu1 close to the feathers under the knee2 ,jankir1 upon the little toe2 ,sauh wongkang1 on the middle toe2 ,berchingkama1 tying the three large toes together with the spur--this is the most advantageous2 ,golok1 binding the little toe and the toe on the left with the spur2 ,golok di ,battang1 below the natural spur4 ,it is necessary to observe that the ,malays generally use one spur2 though two spurs are sometimes given to match a weaker against a stronger bird4 #a4 ,the winner takes the dead bird4 #b4 ,if a drawn battle 7,sri7 each takes his own4 #c4 ,no person but the holder shall interfere with the cocks after they have been once set to1 even if one of them run away1 except by the permission of the ,juara1 or setter-to4 ,should any person do so1 and the cock eventually win the battle1 the owners shall be entitled to half the stakes only4 #d4 ,should one of the cocks run away1 and the wounded one pursue it1 both birds shall be caught and held by their ,juaras4 ,should the runaway cock refuse to peck at its adversary three times1 the wings shall be twined over the back1 and it shall be put on the ground for its adversary to peck at2 should he too refuse1 after it has been three times presented1 it is a ,sri1 or drawn battle4 ,the cock that pecks wins4 #e4 ,the stakes on both sides must be forthcoming and deposited on the spot4 #f4 ,a cock shall not be taken up unless the spur be broken1 even by the ,juaras4 ,when a cock has won his disposition changes4 ,a cock is called ,cheyma when he chooses round grains of paddy1 or fights with his shadow1 or spurs or pecks at people4 ,the ,malays believe in the influence of certain periods in the day over the breeds of cocks4 ,they will not bet upon a bird with black plumage that is matched against one with yellow and white at the period ,kutika ,miswara2 nor against a black one set to with a white one at the period ,kutika ,kala4 ,kutika ,sri is favourable in this case for the white feathered bird4 ,kutika ,brahma is propitious to a red cock matched against a light grey2 and ,kutika ,vishnu for a green cock4 #fih ,i once witnessed a grand contest between two ,malayan ,states at the breaking up of the ,ramazan fast4 ,most of the cock-fighters presented themselves at the ,golongan or cock-pit with a game-cock under each arm4 ,the birds were not trimmed as in ,england1 but fought in full feather4 ,the spurs used on this occasion were about two and a half inches long1 in shape like the blade of a scythe1 and were sharpened on the spot by means of a fine whetstone2 large gashes were inflicted by these murderous instruments1 and it rarely happened that both cocks survived the battle4 ,cocks of the same colour are seldom matched4 ,the weight is adjusted by the setters-to passing them to and from each other's hands as they sit facing each other in the ,golongan4 ,should there be any difference1 it is brought down to an equality by the spur being fixed so many scales higher on the leg of the heavier cock1 or according to rules adverted to1 as deemed fair by both parties4 ,one spur only is used1 and is generally fastened near the natural spur on the inside of the left leg4 ,in adjusting these preliminaries the professional skill of the setters-to is called into action1 and much time is taken up in grave deliberation1 which often terminates in wrangling4 ,the birds1 after various methods of irritating them have been practised1 are then set to4 ,during the continuance of the battle1 the excitement and interest taken by the ,malays in the barbarous exhibition is vividly depicted in their animated looks and gestures--everything they possess in the world being often staked on the issue4 ,the breed of cocks on the ,peninsula more resembles the game-fowl of ,england than the large lanky breed known in ,europe under the term ',malay4' ,great attention is paid by natives to the breed and feeding of game-cocks4 #fii ,games ,gambling of various descriptions1 both with dice and with cards1 is much in vogue4 ,these1 as well as the poe-table1 have been introduced by the ,chinese1 who are even greater adepts than the ,malays in all that relates to this pernicious vice4 ,saparaga #gjj is a game resembling football1 played by ten or twenty youths and men1 who stand in a circle1 keeping up a hollow ratan ball in the air1 which is passed to and fro by the action of the knees and feet--the object being to prevent the ball from touching the ground2 it is frequently1 however1 taken at the rebound4 ,the awkwardness of novices occasions great merriment4 ,the ,sangheta #gja is a game implicating broken heads2 but1 properly speaking1 is a 'vi et armis' mode of arbitration in matters of dispute between two ,sukus or tribes4 ,a certain number of men from each tribe turn out and pelt each other with sticks and logs of wood1 until one of the parties gives in4 ,the victors in this petty tourney are presumed to have the right on their side4 ,the ,malays are remarkably attached to singing reciprocal ,pantuns1 stanzas comprising four alternate rhyming lines1 of which notice has been taken elsewhere4 ,poetical contests in the ,bucolic style are often carried on to a great length by means of ,pantuns4 ,to music ,malays are passionately devoted1 particularly to that of the violin4 ,they evince a good ear1 and great readiness in committing to memory even ,european airs4 ,a voyage or journey of any length is seldom undertaken by the better classes without a minstrel4 ,takki ,takki #gjb are riddles and enigmas1 to the propounding and solving of which the females and educated classes of the people are much inclined4 ,the games played by children are ,tujoh ,lobang1 #gjc ,punting1 ,chimpli1 ,kechil ,krat1 ,kuboh1 etc4 #gjd ,of all minor games1 top-spinning and kite-flying are perhaps the most popular4 ,the kites are called layang-layang1 which means a swallow1 but are sometimes of great size1 one which was brought to me at ,langat measuring some six feet in height by about seven feet between the tips of the wings4 ,the peculiarity of the ,malay kite is that it presents a convex1 instead of a concave1 surface to the wind1 and that no tail is required1 the kite being steadied by means of a beak which projects forward at the top of the framework4 ,they are also usually provided with a thin1 horizontal slip of bamboo 7dengong7 stretched tightly behind the beak1 and which hums loudly in the wind4 ,they are of a great number of different but well-recognised patterns1 such as the ,fighting ,dragons 7,naga berjuang71 the ,crescent 7,sahari bulan71 the ,eagle 7,rajawali71 the ,bird of ,paradise 7,chendrawasih71 and so forth4 ,a small kind of roughly-made kite is1 as is well known1 used at ,singapore for fishing purposes1 but ,i have never yet met with any instance of their being used ceremonially1 though it is quite certain that grown-ups will fly them with quite as much zest as children4 ,top-spinning1 again1 is a favourite pastime among the ,malays1 and is played by old and young of all ranks with the same eagerness4 #gje ,the most usual form of top is not unlike the ,english pegtop1 but has a shorter peg4 ,it is spun in the same way and with the same object as our own pegtop1 the object being to split the top of one's opponent4 ,teetotums are also used1 and ,i have seen in ,selangor a species of bamboo humming-top1 but was told that it was copied from a humming-top used by the ,chinese4 ,the game of chess1 which has been introduced from ,arabia1 #gjf is played in almost precisely the same manner as among ,europeans1 but the queen1 instead of being placed upon her own colour1 is stationed at the right hand of the king4 ,in the ,malay game the king1 if he has not been checked1 can be castled1 but over one space only1 not over two1 as in the ,english game4 ,the king may1 also1 before he is checked or moved from his own square1 move once1 like a knight1 either to left or right1 and he may also1 if he has not moved or been checked1 move once over two vacant squares instead of one4 ,the following are the names of the pieces3-- #a4 ,raja1 the ,king4 #b4 ,mentri 7,minister71 the ,queen4 #c4 ,tr or ,tor1 the ,castle4 #d4 ,gajah 7,elephant71 the ,bishop4 #e4 ,kuda 7,horse71 the ,knight4 #f4 ,bidak1 the ,pawns4 #gjg ,main chongkak1 again1 is a game played with a board 7papan chongkak7 consisting of a boat-shaped block4 ,in the top of this block 7where the boat's deck would be7 are sunk a double row of holes1 the rows containing eight holes each1 and two more holes are added1 one at each end4 ,each of the eight holes 7in both rows7 is filled at starting with eight buah gorek 7the buah gorek being the fruit of a common tree1 also called kelichi in ,malacca74 ,there are usually two players who pick the buah gorek out of the holes in turn1 and deposit them in the next hole according to certain fixed rules of numerical combination1 a solitary buah gorek1 wherever it is found1 being put back and compelled to recommence its journey down the board4 ,a similar game is1 ,i believe1 known in many parts of the ,east1 and was formerly much played even by ,malay slaves1 who used to make the double row of holes in the ground when no board was obtainable4 ,the ,malay game of ,draughts 7main dam7 is played1 ,i believe1 in exactly the same manner as the ,english game4 ,backgammon 7main tabal71 on the other hand1 is played in two different ways4 ,the ,tiger ,game 7main rimau71 or ,tiger and ,goat ,game 7main rimau kambing71 is a game which has a distinct resemblance to our own fox and goose1 there being usually four tigers to a dozen of the goats4 ,cards ,cards are called ,kertas sakopong4 ,the ,malays are fond of card games1 but few ,europeans have taken the trouble to understand or describe them4 ,the late ,sir ,w4 ,e4 ,maxwell contributed the following description of daun tiga 'lei to the ,notes and ,queries of the ,journal of the ,straits ,asiatic ,society4 ,it refers to the game in question as played in ,perak3-- ,hearts1 ,lekoh4 ,king1 ,raja4 ,diamonds1 ,retin4 ,queen1 ,bandahara ,clubs1 ,kalalawar4 ,knave1 ,pekah4 ,spades1 ,sakopong4 ,ace1 ,sat4 ,to shuffle1 ,kiyat1 mengiyat4 ,to deal1 ,membawa4 ,to cut1 ,kerat4 ,to sweep the board1 make everyone pay1 ,mengelong4 ,three cards are dealt out to each player4 ,the highest hand counting by pips is that which contains the greatest number of pips after the tens are deducted4 ,thus a knave1 ten1 and nine is a good hand4 ,the best hand is three aces1 ,sat tiga4 ,the next best is three court-cards1 ,kuda2 naik kuda4 ,the next is nine4 ,the next is eight4 ,all these four hands are known as terus4 ,a hand of three threes is really a good hand1 being nine1 but it is considered a propitiation of good luck to throw it down 7without exposing it71 and announce that one is buta1 in the hopes of getting good luck afterwards4 ,each player makes two stakes--kapala and ekor4 ,they may be of equal value1 or the ekor may be of greater value than the kapala4 ,the kapala must not be of greater value than the ekor2 that is called tual ka ujong 7tual berat74 ,or there may be a single stake only1 which is called podul4 ,betting between players is called sorong1 or tuwi1 or sorong tuwi4 ,a pool1 tuwi tengah4 ,the ekor stake is only paid to the dealer if he holds one of the hands called terus1 and if a smaller hand is held by a player1 then the dealer takes both kapala and ekor 7mengelong74 ,a player who holds thirty exactly 7except when he has three court-cards1 kuda7 is said to be out 7buta74 ,any one except the player on the right of the dealer may cut4 ,the player who cuts looks at the bottom card of those that he lifts1 and if he thinks it is a lucky cut he accepts it and puts down the card he has lifted 7pengerat74 ,the dealer then puts the rest of the pack on top of the cut1 and in his turn lifts a portion of the pack 7pengangkat71 and looks at the bottom card4 ,there are all sorts of names for different cards and combinations of cards of various degrees of luck1 and these are quoted by the cutter and dealer1 each declaring his confidence in the luck coming to him by reason of the cutting or lifting of a particular card4 ,five of clubs1 ,tiang ampat ,penghulu chelong4 ,chukup dengan gambala-nia4 ,nine of diamonds1 ,bunga kachang raja budiman4 ,ten of clubs1 ,gagak sa-kawan raja di-hilir4 ,singgah makan pedindang masak4 ,masak pun lalu muda pun lalu4 ,ace of diamonds if cut1 ,buntut kris ,raja ,bandahara4 ,do4 if the hands of the dealer1 ,anak yatim jalan sa'orang4 ,satu pun tidak marabahaya4 ,two of diamonds1 ,semut ginting ,che ,amat pelak4 ,two of hearts1 ,batang jamban4 ,six is an unlucky card1 ,daun anam jahanam4 ,nine of hearts1 ,hari panas kubang ber-ayer4 ,a player does not hastily look at his three cards and learn his fate at once1 but he prolongs the excitement by holding his cards tight together1 and looking alternately at the outside ones1 and last of all at the middle one1 sliding out the latter between the two others little by little4 ,thus it is left uncertain for some time whether a card is an eight or a seven1 a nine or a ten4 ,a man to whom a court-card1 an eight1 and an ace is dealt 7if the eight is in the middle71 on finding that he has eleven by the two outside ones1 says1 for instance1 ,handak kaki tiga1 and then commences to slide out the middle card1 hoping that it is going to be an eight1 or at all events a seven 7three pips on each side74 ,this particular hand is called lang siput1 because it is certain to carry off something4 ,a man who has just held a winning hand will say1 in expressing a hope of continued good luck1 ',teman handak pisang sarabu1 sudah sa-batang sa-batang pula4' 7,the plantain called sarabu is one which puts out fruit from every stem of the perdu about the same time1 or one immediately after another47 #gjh ,the following account of card games as played in ,selangor was compiled some years ago by the writer4 ,the names of the cards used in ,selangor are these3-- ,hearts1 ,lekok or ,pangkah4 ,diamonds1 ,reten 7retim71 or ,chiduk4 ,clubs1 ,k'lawer1 or ,kelalawer4 ,spades1 ,dayong ,kling1 or ,sakopong4 ,king1 ,raja4 ,queen1 ,proh1 or ,nyonya4 ,knave1 ,pekak1 or ,hamba4 ,ace1 ,sat4 ,to shuffle1 ,banchoh1 or ,menggaul4 ,to deal1 ,membagi4 ,to cut1 ,k'rat4 ,to sweep the board1 ,merelong1 or ,mengg'long4 ,to pay all round1 ,mendader chingkeh4 ,a picture or court card1 ,angkong1 or ,kuda4 ,a three1 ,jalor 7e4g4 two threes1 dua jalor74 ,a card 7ordinary71 ,daun4 ,a sequence1 ,g'lik 7,daun sa-g'lik74 ,the three most important card games are--7#a7 main sakopong1 7#b7 main chabut1 7#c7 main tiga 'lei1 or pakau4 #a4 ,in the game called sakopong all cards from two to six are cast out1 and five cards are dealt out to each of the players 7who may be from two to four in number72 a player leads 7turunkan7 the card1 and the next player has either to follow suit 7turunkan daun sagaji7 or throw down a card1 turning it over 7susupkan74 ,if the next player is able to follow suit1 whoever plays the highest card of the suit wins4 ,if each player wins a trick it is declared drawn 7s'ri71 and in this case all stakes are returned4 #b4 ,main chabut is a species of vingt-et-un1 and is played with either twenty-one or thirty-one points4 ,if twenty-one points only is the game1 court-cards are not counted2 but if the game is thirty-one points they are also added in4 ,two cards are dealt by the dealer 7perdi7 to each player1 who draws 7chabut7 fresh cards from the bottom of the pack in his turn1 and gets as near as possible to thirty-one4 ,if he thinks he cannot safely draw another card 7e4g4 after twenty-six pips are in his hand7 he passes 7which is called b'lit kechil if he stops at twenty-six1 twenty-seven1 or twenty-eight1 and b'lit besar if he stops at twenty-nine or thirty74 ,if he obtains exactly thirty-one pips he is said to enter the points 7masok mata72 but no player can draw more than seven cards1 and if he has1 after drawing to the full limit1 still failed to obtain as many pips as he wants1 he is said to enter the pack 7masok daun74 ,i may add that the first two cards are called lunas or keels1 and this may be of various kinds1 e4g43-- #a4 ,lunas nikah1 i4e4 angkong dengan sat 7a court-card and an ace74 #b4 ,kachang di-rendang di-tugalkan1 i4e4 two aces2 a very convenient hand1 as the aces may be reckoned as either one or eleven1 as occasion may require4 #c4 ,lunas sa-glabat1 or sagaji ampat-b'las1 i4e4 angkong dengan daun ampat 7court-card and four74 #d4 ,lunas dua jalor1 two threes4 #e4 ,ace and two1 which is the best of all4 ,in playing chabut or casting out1 the tens should be thrown away 7di-buang daun puloh74 ,when two players have the same number of pips--e4g4 nine and nine or eight and eight--the coincidence is described in the words1 ,jumpa di jalan1 di-adu1 kalah1 di-chabut1 mati4 ,to be bluffed is called kena ranjau 7wounded by a caltrop74 ,and again1 when a player has obtained1 let us say1 twenty-six pips with six cards1 and so has only one more chance1 and is afraid to risk it1 his position is ridiculed in the phrase1 ,sa-nepak ,ulu ,klang1 a jest of obviously local coinage4 ,the phrase ,tengah tiang 7half mast71 again1 is applied to twenty-five pips held irrespective of the number of cards2 and if more than thirty-one are obtained1 the player is said to be out 7mati1 or masok piring74 #c4 ,daun tiga 'lei or ,pakau is played here as follows3-- ,three cards are dealt by the dealer to each player1 and the winner is he who holds the greatest number of pips1 with certain exceptions4 ,daun t'rus ,the best hand is three aces 7tiga sat74 ,the next is three threes 7tiga jalor74 ,the next is three tens 7tiga puloh74 ,the next is three court-cards 7tiga angkong or tiga kuda74 ,of other hands the best is a remainder of nine pips left after deducting ten from a hand of nineteen pips4 ,the next is a remainder of eight pips1 and so on4 ,a hand of three threes1 it will be observed1 is the second best hand in ,selangor1 whereas in ,perak1 according to ,sir ,w4 ,e4 ,maxwell1 it is thrown away as the worst4 ,the stakes1 which are deposited in two heaps by each player1 are here called kapala or head1 and buntut 7or ekor71 the tail1 respectively2 the kapala being generally1 though perhaps not always1 greater than the ekor in ,selangor1 instead of the reverse4 ,the latter can only be lost when a player sweeps the board4 ,a single stake1 again1 is podul 7or occasionally tual71 but bertuwi is applied to betting between players1 and sorong or tokong means to put down a stake before your rival replies with a counter-stake 7berteban or topah74 ,a player who holds thirty exactly is not out here--e4g41 he may hold a court-card and two tens4 ,to look at the bottom card is menengo' angkatan4 ,sir ,w4 ,e4 ,maxwell gives a number of names and phrases applied to particular cards and combinations of cards1 to which ,i may add-- ,two nines and a two--,china ,keh mengandar ayer4 ,an eight and an ace 7making nine7 with a court-card1 or a ten and two nines--,sembilang bertelor4 ,two court-cards and a nine--,parak hari 'nak siang4 ,the four of any suit--,tiang jamban ,lebai ,ali4 ,the explanation of handak kaki tiga1 as applied to an eight1 appears to be that the eight has three pips on each side4 ,it is also called berisi sa-b'lah4 ,minta' penoh 7,i ask for a full one7 means ,i want a nine 7871 and minta' tombak 7,i ask for a lance71 ,i want two pips 7or three1 as the case may be74 ,besides the above1 there are miniature or bijou cards 7cheki7--e4g4 cheki dua-b'las1 cheki lima-b'las and 'tan or beretan daun sambilan1 etc41 the daun cheki being distinguished by their borders1 e4g4 iyu kuching1 iyu nyonya1 iyu panjang1 iyu merak besar1 iyu kasut2 and again gapet1 gapet k'rang1 gapet rintek1 gapet lichin2 babi1 babi rintek1 babi pusat1 babi lichin2 kau merah1 kau bulat1 kau lichin2 layer1 layer rintek1 layer pitis1 layer lichin4 ,six to seven people play these games4 ,a sort of whist is also played from time to time under the name of main trup4 ,at this game a trick is called sapudi2 to sweep the board is pukol tani2 and the players who get no tricks at all are said to be sold up 7kena kot74 #gji ,children's ,games ,i will now give some specimens of the games ,i have seen played by children3-- ,throwing the ,flower across 7champak bunga sa-b'lah7 is a game which ,i have seen thus played by boys4 ,a handkerchief was twisted up 7like a rope7 from corner to corner1 folded in half1 and then tied together at the ends4 ,two couples stood facing one another at a few yards' distance1 and at a given signal one of the boys in each couple took his companion up on to his shoulders4 ,the two who were mounted threw the handkerchief across to each other1 and back again by turns4 ,when the one failed to catch it1 both riders dismounted and offered backs to their late mounts1 who thus became riders1 and threw the handkerchief in their turn4 ,each time1 however1 that a catch was made both parties crossed over4 ,when three catches were made in unbroken succession 7kelerik7 the riders had the privilege of being carried across three times before recommencing play4 ,i should add that a coin was tossed up at the outset of the game to decide who were to start as the riders1 and who were to be the ridden4 ,main ,sesel 7or ,kachau kueh7 bears a strong family resemblance to our own ,hen and chickens4 ,when ,i witnessed it1 a big boy played the ,paterfamilias with a string of children at his back1 each of whom was holding on to the one in front of him4 ,presently a ,cakeseller presented himself1 and the following conversation ensued3-- ,paterfamilias3 ,ada kueh8 7,have you any cake87 ,cakeseller3 ,ada4 7,i have47 ,p4,f43 ,buleh aku b'li8 7,can ,i buy some87 ,c43 ,buleh4 7,yes47 ,here the ,cakeseller hands a ball of earth to ,paterfamilias1 who passes it down the line of children to the youngest child at the end of the row4 ,the conversation then recommenced-- ,cakeseller3 ,aku minta' duit4 7,i want my money47 ,p4,f43 ,duit t'ada1 anak kunchi tinggal di jamban4 7,i have got no money1 ,i have mislaid the key47 ,kalau mahu ambil budak1 ambil yang di-b'lakang4 7,if you wish to take one of my children1 take the last47 ,here a desperate effort was made by the poor ,cakeseller to dodge past ,paterfamilias and get at the boy1 whom he eventually succeeded in carrying off4 ,main ,tul is a game somewhat resembling our own ,puss in the corner1 but with only one home4 ,the home consisted of a stake planted upright1 and the first ,puss 7orang tul7 was selected by a species of divination depending upon repetition of the same formula as is used to select the blind man in ,blind ,man's ,buff 7,main ,china ,buta74 ,there was 7as ,i have said7 only one home in this game1 from which the players sallied forth to taunt the orang tul1 and which they were obliged to touch in order to save themselves when closely pursued4 ,main ,seladang 7,wild ,bull game7 is an excellent game for children with the shoeless feet of the ,east4 ,a wild bull having been selected by repetition of the ,ping hilang formula1 went upon all fours1 and entered into the following conversation between himself and one of the other players specially selected for the purpose4 ,the latter opened negotiations with the clearly non-committal1 if not very lucid remark1 ,tam tam kul to which the ,bull replied1 ,buat apa guna bakul 7,what are you going to do with your basket87 ,boy3 ,mengisi arang4 7,to hold charcoal47 ,bull3 ,buat apa guna arang8 7,what will you do with the charcoal87 ,boy3 ,menempa 7or masak7 lembing4 7,i shall forge a spear47 ,bull3 ,buat apa guna lembing8 7,what use will you make of the spear87 ,boy3 ,menikam seladang4 7,to stab a bull with47 ,bull 7who is getting excited73 ,buat apa guna di-tikam8 7,what use will it be to stab him87 ,boy3 ,mengambil hati-nya4 7,to get his heart47 ,bull 7who is now fairly savage73 ,buat apa guna hati-nya8 7,what use will you make of his heart87 ,boy3 ,buat santap ,raja ,muda4 7,get the ,crown ,prince to partake 7of it747 ,the ,bull at the end of this baiting was ready to charge anybody and everything1 and did accordingly run at the rest of the players1 kicking out with all his might at anybody who came near4 ,as he had to move on all fours he could not go very fast1 and the other players took advantage of this to bait him still further by slapping him on the back and jumping over him4 ,whenever they came near enough he lashed out with his heels1 and when he succeeded in kicking another player below the knee1 the latter became a ,bull in his turn4 ,much agility is displayed in this game1 which is thoroughly enjoyed by the players4 ,blind ,man's ,buff 7,main ,china ,buta1 or ,blind ,chinaman7 is played in exactly the same manner as our own ,blind ,man's ,buff2 one of the party1 with bandaged eyes1 being required to catch any one who comes near him4 ,the first blind man--at the commencement of the game--is chosen as follows3 the intending players sit down together in a close circle1 each of them putting down the tips of their forefingers in the centre of the circle2 then somebody who is not playing taps each of them on the head in turn1 repeating at each tap a word of the following formula3-- #a #b #c #d ping hilang patah paku plate 7piring87 disappear break nail #e #f #g #h dalam biling chhari aku within chamber 7bilek87 search for me #i #aj #aa #ab ping 'dah 'ning 'dah got clear787 got #ac hilang4 disappear4 ,the meaning of this formula 7as is the case with so many nursery rhymes7 is very obscure1 several words being unintelligible or at least doubtful4 ,it is1 however1 the regular formula used for such games and is quite common4 #gaj ,chan chan siku rembat is a game which ,i saw played in ,selangor as follows3-- ,the intending players stood in a row1 looking straight in front of them1 but with their hands behind their backs1 whilst another boy1 who had a piece of wood in his hand1 walked down the line touching their hands and counting as he went the words of the following refrain3-- #a #b #c #d chan chan siku rembat #e #f #g #h buah lalu di- b'lakang the fruit 7or ball7 is passing behind 7you7 #i #aj #aa #ab mata pejam tangan lihat your eyes 7are7 closed 7but your7 hand sees6 #ac #ad #ae #af siapa chepat dia melompat whoever 7is7 nimble 7let7 him take the leap4 ,the fruit 7or piece of wood1 as the case may be7 was left in the palm of one of the boys1 and as soon as the reciter came to the end of the rhyme the boy with the token had to jump out of the ranks before he was stopped by the boys on each side of him1 each of whom suddenly stretched out his legs for the purpose of tripping up the runaway4 ,when they touched him he lost his turn1 but if he succeeded in getting clear without being touched he obtained the privilege of going to the other end of the ground and calling any boy he chose out of the ranks to carry him back again1 at the invitation of the late spokesman4 ,on his return he was stopped in front of the ranks with the challenge3-- ,q4 ,datang de'mana8 7,whence do you come87 ,a4 ,datang de' ,bali4 7,i come from ,bali47 ,q4 ,apa di-bawa8 7,what do you bring87 ,a4 ,bawa kuali4 7,i bring a cooking-pot47 ,q4 ,siapa nakhoda8 7,who is the master 7of the vessel787 ,a4 ,nakhoda ',che ,ali4 7',che ,ali is the master47 ,q4 ,mana sampan tunda8 7,where is the boat you were towing87 ,a4 ,putus tali4 7,parted from the rope47 ,q4 ,mana pas8 7,where is your pass87 ,in reply to this last question the pass 7i4e4 the fruit or piece of wood7 was shown and both boys rejoined the ranks1 whereupon the game recommenced da capo4 ,hantu ,musang or ,the ,pole-cat ,fiend1 is a game in which a boy sits down 7between two others7 with a cloth thrown over his head1 the ends of which are twisted up 7like rope ends7 by the two boys on each side of him2 the cloth fits his head like a cap1 with a long end at the back and in front4 ,first the boy in front pulls his end of the cloth and then the boy at the back pulls his end1 thus causing the boy between them to rock to and fro4 ,this treatment is continued for some time while they repeat the following rhyme3-- ,chok gelechok 4444 ,gali-gali ubi4 ,a-digging tapioca ,mana kayu bongkok ,wherever 7there is7 knotted timber ,disitu musang jadi4 ,there the pole-cat breeds4 ,chang gulichang 4444 ,serak bunga lada ,scatter 787 pepper-blossom4 ,datang hantu musang ,the pole-cat fiend has arrived ,ayam sa'ekor t'ada4 ,and not a fowl is left4 ,as soon as this rhyme is finished the two outside boys make off as fast as they can1 pursued by the pole-cat1 who is allowed to give a really good bite 7in the arm7 to the first person he overtakes4 ,main ,tunggul4--,this game ,i saw played with four boys a side4 ,a boy was selected to represent the tunggul or stump1 and took up his position at a little distance 7about half-way between the two parties as they stood facing each other a few yards apart74 ,up to the stump 7tunggul7 a boy from each of the sides alternately ran and whispered the name of a boy belonging to the opposite party4 ,this whispering was continued until the names of the two boys selected happened to agree1 the tunggul then making a gesture1 at which the boys of one of the sides crossed over and carried back on their shoulders the boys belonging to the opposite side4 ,kuching 7the ,cat ,game7 was a mere guessing game4 ,the guesser1 or witness 7saksi71 stood at a little distance with his face turned away whilst another boy was selected to play puss1 and yet another boy was permitted to twitch him on the ear or wherever else he might prefer4 ,then the witness was told to turn round1 and going up to the cat he made his guess4 ,sorok-sorok is merely the ,malay equivalent of our hide-and-seek1 with the exception that whereas hide-and-seek may be played by day as well as by night1 the game of sorok-sorok should properly be played at night alone4 ,main ,galah ,panjang4--,a square of ground is marked out into four quarters by a cross 7as in the accompanying figure71 and on it a game not unlike our own ,tom ,tiddler's ,ground is played 7by three players on each side74 ,the name means the ,long ,pole game4 ,another child's game is called ,sanebang1 and is played as follows3-- ,two players sit down on the floor facing each other and chant the following rhyme1 one of them lightly touching the other's left arm in time to the music3-- ,sanebang sanebu ,sanebang6 sanebu6 ,kuala ,sambau ,at the mouth of the 7river7 ,sambau ,ujan bunut ,in the drizzling rain ,mandi katong ,bathes the ,katong1 #gaa ,sentak pelok ,twitch and embrace ,tangan ,tuan ,putri ,the ,princess's hand4 ,the well-known game called ,sapu-sapu ',ringin ,i have seen played as follows3-- ,two players sit down on the floor opposite each other1 with their legs stretched out straight in front of them and their hands in their laps1 and join in singing these lines3-- ,sapu-sapu beringin1 ,brush1 brush the banyan-tree1 ,katimbun dayong-dayong1 ,a pile of oars lies stacked2 ,datang ',che ,aji ,lebai ,here comes ',che ,aji ,lebai ,bawa buaya kudong4 ,bringing a maimed crocodile3 ,kudong kaki1 kudong tangan1 ,maimed in foot and maimed in hand1 ,tiada buleh berpulangan4 ,it can't go home again4 ,here both players double up one leg under them as they sit2 then they repeat the lines just quoted1 doubling up the left leg at the end of the recital2 then they close the fists and pile them one on each other1 the lowest resting on one of the player's knees1 and say-- ,pong along-along 444444 ,kerinting riang-riang1 ,crick-crick 787 7sing7 the crickets 787 ,ketapong kebalok 444444 ,minyak ,arab1 minyak sapi1 ,arabian oil and ghee2 #gab ,pechah telor sa-biji4 ,here's one egg broken4 ,here the lowest fist is flattened out4 ,in the same way each of the four eggs 7i4e4 fists7 is broken till the top is reached1 when the four hands are moved up and down on the left knee of one of the players as the chant recommences-- ,p'ram p'ram pisang 444 the plantain1 ,masak sa-biji di-gonggong bari-bari ,the fruit-bat seizes a ripe one1 ,bawa lari1 ,and takes it away ,terbang-lah dia6 ,as off he flies6 ,here both players raise their hands above their heads2 then one player commences to rock to and fro 7with arms now folded71 the other holding him 7or her7 by the arms and crying-- ,goyang-goyang ,pah ,ponggor ,swing1 swing1 ,father ,ponggor2 ,pah ,ponggor mati akar6 ,father ,ponggor1 the climbing rattan is dead6 ,si ,ali ka padang ,si ,ali's gone to the plain1 ,di-tudongkan daun ,sheltered by the leaves1 ,sa-hari ta' makan1 ,with nothing to eat for a day1 ,ta' makan sa-tahun4 ,nothing to eat for a year4 ,here they hook their little fingers together1 and rock their bodies to and fro1 singing-- ,angkei-angkei p'riok 444 the cooking-pot1 ,p'riok deri ,jawa ,the cooking-pot from ,java2 ,datang ',wa' ,si ,bagok ,here comes ,uncle ,bagok ,bawa ketam sa'ekor3 ,bringing a crab4 ,chepong masok ayer1 ,a dish 787 to put water in1 ,chepong masok api1 ,a dish 787 to put fire in1 ,o nenek1 ,o nenek1 ,o granny1 ,o granny1 ,rumah kita 'nak runtoh6 ,our house is tumbling down4 ,reh6 ,reh6 ,rum6 4 4 4 4 4 4 ,finally they sit still with hands clasped on knees1 and sing-- ,nuria6 ,nuria6 4 4 4 4 4 4 ,tali timba 'ku ,the rope of my bucket1 ',nak 'nimba lubok dalam1 ,to draw water from a deep hole1 ,dalam sama tengah1 ,right in the middle of it1 ,saput awan tolih mega4 ,veiled by the clouds1 looking up at 787 the welkin4 #gac ,of minor children's games the following may be mentioned3-- 7#a7 ,tuju 7not tujoh1 #gad7 lobang1 which appears to be identifiable with ,koba1 and which is played by throwing coins as near as possible to a hole 7or holes87 in the ground4 7#b7 ,chimplek1 which is a sort of heads and tails game2 heads being called chaping1 and tails sim4 7#c7 ,porok1 which consists in kicking 7with the side of the foot7 a small cocoa-nut shell1 with the object of hitting a similar shell a few yards off4 ,this game appears to be identical with what is called main gayau in ,selangor1 in which1 however1 a fruit or seed called buah gandu is substituted for the cocoa-nut shell and propelled by the big toe of the player's foot4 7#d7 ,main seremban1 which is played with cockle-shells by two girls at a time1 each player taking twenty cockle-shells 7kulit k'rang7 into her lap4 ,each player in turn has to toss up one of the cockle-shells and catch1 simultaneously snatching a fresh shell from the heap4 ,if the girl who is playing fails in either task1 she loses to her opponent4 #aj4 ,,theatrical ,,exhibitions ,the ,malay ,drama1 taking the word in its widest sense as comprising every kind of theatrical exhibition1 includes performances of several different types1 which derive their origin from various distinct sources4 ,most of them bear some traces of their foreign extraction1 and though they have been much modified by the ,malays1 and are now quite naturalised in the ,peninsula1 it is pretty clear that the greater part have been borrowed from ,india1 ,siam1 ,china1 and possibly other countries4 ,it is noteworthy that many1 perhaps most1 of the plots represented in these performances owe their origin to the old classical ,indian ,epics1 and especially to the story of the ,ramayana1 which has been handed down traditionally1 much modified by local colouring1 in ,java and ,siam as well as in the ,malay ,peninsula4 ,it is not within the scope of this work to give anything like a full description of these different kinds of dramatic representations1 but it is desirable to give some account of the ritual which accompanies them1 and the ideas and superstitions which they seem to involve4 ,the most important of the ceremonies which relate to the ,malay theatre is that of inaugurating or opening 7as it is called7 a site for the performance4 ,the following is an account 7by ,mr4 ,hugh ,clifford7 of the performance of this ceremony3-- ,when one of these companies arrives at a place where it intends to 'open1' it erects a small1 square shed1 open at all four sides1 but carefully roofed in1 and with a hand-rail running round it about two feet from the ground4 ,this shed is called a ,bangsal1 and the space which its sides enclose is termed ,panggong4 ,before the play begins1 the ceremony called ,bka ,panggong1 which has for its object the invocation and propitiation of certain spirits1 is gone through4444 ,the ceremony1 which is a curious one1 is performed in the following manner3 ,the company having entered the shed and taken their seats1 a brazier is placed in front of the ,pwang1 or ,medicine-,man1 who is also the head of the theatrical troop4 ,in this brazier precious woods and spices are burned1 and while the incense ascends1 the ,pwang intones the following incantation1 the other members of the troop repeating each sentence in chorus as he concludes it4 ',peace be unto ,thee1 whose mother is from the earth1 and whose father has ascended to the ,heavens6 ,smite not the male and female actors1 and the old and young buffoons with ,thy cruelty1 nor yet with the curse of poverty6 ,oh1 do not threaten with punishment the members of this company1 for ,i come not hither to vie with ,thee in wisdom or skill or talent3 not such is my desire in coming hither4 ,if ,i come unto this place1 ,i do so placing my faith in all the people1 #gae my masters who own this village4 ,therefore suffer not any one to oppress1 or envy1 or do a mischief unto all the body of male and female actors1 together with the young and old buffoons1 and the minstrels and bridegroom1 #gaf together with ,sri ,gemroh1 ,sri ,berdengong4 #gag ,oh1 suffer them not to be hurt or destroyed1 injured1 or maimed2 let not the male or female actors be contused or battered1 and let them not be injured or maimed2 let them not be afflicted with headache1 nor with undue physical heat1 nor yet with throbbing pains or with shooting aches4 ,oh1 let them not be injured by collisions like unto ships1 the bows of which are telescoped1 #gah nor afflicted with excessive voiding4 ,suffer them not to vomit freely1 nor to be overcome by heavy weariness or fatigue or weakness4 ,i ask that ,thou wilt suffer them to be as they have been accustomed to be in former times1 and to feel cool and fresh like unto the snake1 the chinta-mni4 #gai ',peace be unto ,thee1 ,o ,black ,awang1 #gbj who art ,king of the ,earth6 ,be not startled nor deranged1 and be not offended1 for ,thou art wont to wander in the veins of the ground1 and to take ,thy rest in the portals of the ,earth4 #gba ,i come not hither to vie with ,thee in wisdom1 for ,i only place my trust in ,thee1 and would surrender myself wholly into thy hands2 and ,i beg ,thee to retire but three paces from the four corners of our shed1 and that ,thou shalt refrain from wandering hither and thither1 for under ,thy care ,i place the male and female actors1 and all the buffoons1 both young and old1 together with all the musicians and the bridegrooms4 ,i place them under ,thy care1 and do not oppress or envy them1 neither suffer evil to befall them1 do not strike against them as ,thou passest by4 ,i place them under ,thy charge1 together with the actors and actresses1 the musicians and bridegrooms1 the buffoons1 both young and old1 also the spectators and the owners of this house and compound2 suffer them not to be afflicted with headaches1 throbbing pains1 nor yet with shooting pains1 nor yet with toothache1 nor with itchings and skin irritations1 nor with burning sensations2 for ,i pray that they may be suffered to get cool and refreshed like unto the snake1 the chinta-mni4' ,the ,pwang here scatters parched rice stained with saffron in every direction1 and chants the following incantation the while3 ,peace be unto thee6 ,i am about to move from within this enclosure four paces in each direction of the four corners of the universe4 ,o ye ,holy ,ones who are present in this place1 within the space of these four paces towards the four extremities of the universe1 be not startled nor deranged1 do not remove to a distance1 and be not angry or wrathful1 for thy servant cometh not hither to vie with ye in wisdom within this thy territory and village4 ,your servant cometh to satisfy the desires of all the people who own this place1 and your servant desires to abandon himself unto ye1 his guardians1 the ,holy ,ones of this place1 and thus presuming he asks pardon of ye1 and would commend to your care himself1 and the actors and actresses1 ,o ,grandsires1 ye ,holy ,ones of this place2 and in like manner would he commend unto ye the musicians and the bridegrooms1 the buffoons1 both old and young2 and he prays ye not to show envy towards them1 nor yet to oppress them1 nor do them any injury2 suffer them not to be destroyed or injured2 and he entreats thee1 his ,grandsires1 and all your many imps1 to refrain from striking against them as ye pass by them1 neither to address them1 nor to pinch or nip them1 and let not your youths1 ,o ,grandsires1 remove our means of livelihood2 and your servant prays ye to refrain from destroying or damaging1 injuring or hurting the whole company of the ma'iong1 and suffer them to be cool and refreshed like unto the snake1 the chinta-mni4 ',peace be unto ,thee6 ,i am about to remove from thee my ,grandsire who art styled ,petera ,gru1 the original teacher1 who art from the beginning1 and who art incarnate from thy birth4 ,teacher who dwellest as a hermit in the recesses of the ,moon1 and who practisest thy magic arts in the womb of the ,sun2 teacher of mine whose coat is wrought of green beads1 whose blood is white1 who hast stumps for bones1 the hairs of whose body are turned the wrong way1 and the veins of whose body are adamant1 whose neck is black1 whose tongue is fluent1 whose spittle is brine6 #gbb ,oh1 because thou1 my ,grandsire1 art a man of magic1 whose prayers are answered1 whose desires come to pass1 do not1 ,o ,grandsire1 show cruelty1 or afflict with poverty or with punishment any of the actors or actresses1 the musicians and bridegrooms1 and the buffoons both young and old6 ,and ,i pray thee1 ,o ,grandsire1 to stretch forth thy feet--the feet at which ,i prostrate myself2 and thy hands--the hands which ,i take in salutation4 ,and ,i beg from thee1 ,o ,grandsire1 the white charm 7antidote71 the medong ber-sla2 cause to descend upon me three drops thereof together with thy magic1 ,o ,grandsire2 ,i wish to sprinkle therewith all the actors and actresses1 the buffoons both young and old1 together with all the musicians and bridegrooms1 and suffer them not to be destroyed or injured1 and let them not be laid open or exposed to any evil influence2 ,i pray thee not to suffer them to be injured1 maimed1 or battered4 ,and now ,i will arouse all the actors and actresses from within the seven ,chambers of the seven ,palaces1 the seven ,pavilions--the ,palaces which are on high1 the ,palaces which were from the beginning1 which in the beginning came into being in their entirety4 #gbc ,i am about to open the portals of the seven ,chambers of the seven ,palaces2 ,i am about to open the closed doors from the exterior even unto the inner portals of the seven chambers of the seven ,palaces4 ,let them be opened together with the ,gates of ,lusts and ,passion1 together with the ,gate of ,desire and ,faith1 together with the ,gates of ,longing and ,supreme ,desire4 ,the ,longing which lasts from ,dawn unto ,dawn1 which causes food to cease to satisfy1 and renders sleep uneasy1 which remembering causes to remember unceasingly1 hearing to hear1 seeing to see6 ,i will awake all from the exterior even unto the inner ,chambers of the seven ,apartments of the seven ,palaces6 remain not plunged in slumber1 but awake6 ,one and all awake and hear my tidings and my words6 ,awake and hearken unto my words1 for they vanish not1 neither are my senses slumbering1 nor is my memory a blank6 ,awake1 ,o actors and actresses1 and await one upon another6 ,awake1 ,o buffoons1 together awake6 ,awake1 ye drummers1 together awake6 ,awake1 ye gong-smiters1 together awake6 ,awake1 ye bridegrooms1 together awake6 ,be not removed far from your means of livelihood1 nor destroyed or injured6 ,oh1 suffer them not to be hurt or damaged--all this company of actors and actresses1 all this company of players who sit within this shed6' ,when this incantation is finished the player1 whose turn it is to begin the performance1 prostrates himself before the ,herbab1 or large ,malay fiddle1 washes his face in some imaginary essence which the gong is supposed to contain1 and then arises and begins to act his part4 #gbd ,a similar ceremony was witnessed in #ahig by ,mr4 ,everard ,fielding and the present writer at the back of the ,bungalow at ,jugra 7in ,selangor74 ,the object of the ceremony was to drive away evil spirits from the spot where the performance was to take place1 and the performers were a little band of players from ,penang who had settled in the neighbourhood and had planted their holdings with ,liberian coffee4 ,the ,pawang or magician in this instance was a ,malay named ',che ,hussein1 who acted as clown1 and subsequently wrote out at my request rough transcripts of more than a dozen of the plays acted by his company4 ,a big mat or mats having been laid upon the ground in a spot carefully selected for the purpose1 four corner posts were planted and a big awning or ceiling-cloth 7langit-langit7 stretched between them4 ,the square space between the posts was then fenced off by carrying a couple of cords round it horizontally from post to post1 one at the height of two1 and the other about five feet above the ground4 ,from these cords were suspended various ornamental objects made of plaited strips of cocoa-nut leaf1 fashioned into rough resemblances of animals1 birds1 fruit and flowers1 a few bananas being added at intervals1 these latter serving as light refreshments for the players whenever they felt so minded4 ,stems of banana trees with their leaves fastened at each post made the structure complete1 and the general effect1 enhanced by the bright costumes of the performers1 was extremely picturesque1 and1 as it was intended to be1 extremely rural4 #gbe ,a tray with the usual brazier of incense and small bowls of rice variously prepared was then brought in1 and all the instruments1 though not necessarily the players1 being in their places1 the ceremony commenced as follows3-- ,first came the ,lagu ,pemanggil1 or ,invocation1 a peculiar air performed on the instruments and accompanied by the ,pawang4 ,the latter heaped incense on a brazier in front of him1 and waved in the incense first the fiddle 7rebab7 and then the masks1 wooden daggers1 and other properties of the company1 until they were well fumigated4 ,he next lighted three tapers1 which he charmed and took between the closed palms of his hands 7held in front of him71 with the fingers straight and the thumbs crossed4 ,he then proceeded to wave these tapers1 pointing them first to the right1 then in front of him1 and finally to the left1 and then distributed the tapers1 putting the first on the rebab1 and the second on the big gong1 and the third on the edge of a brazen ring in front of the place where he is sitting4 ,he now reached for the betel-leaf box 7which should be close by71 and dipping the tip of his finger into the moist lime which it contained1 smeared the metal all round with it1 and made the sign of the cross inside the ring4 ,next he shrouded his head with a black cloth1 and taking a handful of rice in his closed fist held it in the incense1 sprinkled some of it over the brazier and charmed it1 holding it close to his mouth4 ,then he suddenly scattered it first to the right1 then in front1 and lastly to the left1 the scattering being in each case accompanied by a single boom of the big gong4 ,the distribution of the rice being completed1 he took four chews of betel and handed one to each of the two drummers 7juru-gendang72 the third he threw on to the top of the ceiling-cloth 7or roof in the case of a shed1 bumbong bangsal71 and the fourth he buried underneath the bottom mat4 #gbf ,with his head still shrouded he now placed the tip of his right thumb within the metal ring1 in the very centre of the cross1 called the ,heart of the ,earth 7pusat bumi or hati tanah71 and pressing downwards with it1 worked it round to the left and back again repeatedly whilst he recited the necessary charm4 ,after this he leaned in turn on the upper end of each of the drums1 which he inclined over the brazier and charmed1 concluding in each case with three loud taps on the drum which he was charming1 each tap being accompanied by similar taps on the other two drums4 ,finally1 the ,pawang put the flageolet 7serunei7 to his lips1 and the other instruments accompanied him in the performance of the tune called taboh4 #gbg ,as has already been observed1 the performances at these theatrical exhibitions are of several distinct kinds1 and vary considerably in different places4 ,the ,joget1 a kind of dramatic and symbolical dance1 has been described under the head of ,dances4 ,the ,ma'yong is a theatrical performance which includes both dancing 7or posturing as ,europeans would be tempted to call it7 and singing4 ,it is generally performed by travelling companies of professional actors and actresses1 who go on tour and perform either at the houses of ,rajas or other persons of some social standing1 or before the general public in some public place4 #gbh ,just as the dances of the ,joget are supposed to be symbolical of different actions and ideas1 and are accompanied by appropriate music1 so in the ,ma'yong there is quite a long list of tunes1 each of which is considered to be appropriate to a particular action1 or to some one or more of the dramatis person4 ,in fact1 one may almost say that we have here1 in principle1 the rude germ of the ,wagnerian ,leitmotif4 ,thus when one of the performers is supposed to be sent to sleep1 the ,lagu ,legor ,radin is the one used2 in the representation of a death1 the ,lagu ,merayu2 when a character is supposed to be entering the jungle1 the ,lagu ,samsam2 when any one sits down1 the ,lagu ,patani ,tuah4 ,similarly the ,lagu ,puyuh1 the ,lagu ,dang ,dondang ,lanjut ,kedah1 and the ,lagu ,sendayong ,dualapis ,putri are appropriated to the ,princess 7,putri71 one of the stock characters of this species of play1 while other tunes can be used only by the ,princess and the ,raja or principal male character 7,pa'yong72 and others1 again1 are employed indifferently to accompany any of the parts1 whether prince1 princess1 clown 7,p'ran71 or maid 7,inang74 ,the costumes of the performers in the various kinds of dramatic exhibitions vary1 of course1 with the subject-matter of the representation4 ,the clown's masks and the forest demon 7hantu hutan71 of which illustrations are given1 will serve as specimens to indicate the nature of some of the accessories in use4 ,a fairly full list of their ,malay names will be found in the classification given below4 ,the ,ma'yong is perhaps the most typical form of ,malay theatrical representations1 but another very characteristic performance is the ,shadow-,play1 properly termed ,wayang1 a name that has been loosely extended to cover theatrical exhibitions in general4 ,the show is called ,wayang ,kulit1 or leather puppets4 ,it is exhibited in a rough shed1 which has a flooring raised about three feet from the ground2 the building is usually twenty feet square and enclosed on three sides1 the front alone being open2 across this opening a white sheet is stretched on which the shadows of the puppets are thrown and seen through by the audience2 the latter sit or stand in the open air4 ,the show seems to be of ,hindu origin1 if we may judge from the strong resemblance the figures bear to the representations of gods and goddesses worshipped by the ,hindus of ,india2 it is probably obtained from ,java4 ,the figures are made of buffalo hide1 and the arms alone are movable2 they are moved by slips of wood attached to them1 which are very clumsily contrived1 and as their shadows are seen with the puppets the effect is very much destroyed4 ,various scenes of a domestic nature are exhibited1 and they take the shape of a play1 but with no definite plot running through or connecting the different scenes4 ,the following is a specimen3-- ,an old man appears weeping for a long-lost son1 and moves to and fro for some time bewailing his loss2 the showman speaks each figure's part1 and alters the tone of his voice to suit the age of the speaker2 a second figure comes on1 representing a young man armed with a kris1 who endeavours to pick a quarrel with the first comer1 and the conversation is witty and characteristic1 eliciting roars of laughter from the lookers-on2 a fight ensues1 and the old man is wounded2 he falls and cries out that were he a young man1 or if his lost son were present1 his adversary should not thus triumph over him4 ,in his conversation he happens to mention his son's name2 the young man intimates that his name is the same1 an explanation ensues1 and it ends by the old man discovering in his late adversary his long-lost son4 ,the old fellow weeps and laughs alternately1 caresses his son frequently1 and declares they shall never part again2 the scene ends by the youth shedding tears over his late inhuman conduct1 and he finally walks off with the old gentleman on his back4 ,the conversation is carried on solely in the ,malayan dialect4 ,warlike scenes please most3 a warrior comes on the stage and challenges his invisible enemy to mortal combat2 suddenly another figure comes on at the opposite side and a desperate fight ensues1 which lasts for a very long time1 and ends in one of the combatants being killed4 ,occasionally a battle in which ten or twelve figures join takes place1 and for hours will the ,malays look on at such scenes4 ,the show concludes with an exhibition of various animals--deer1 horses1 tigers1 crocodiles1 etc41 also birds and fishes4 ,the figures are perforated to represent the eyes1 shape of the dress1 etc4 ,at the back of the shed1 concealed by the sheet1 sit the musicians1 who keep up an incessant din on drums and cymbals4 #gbi ,the puppets for these shadow-plays are usually cut out of deer-skin 7not buffalo hide7 and it is worth remarking that they are all considered to be more or less animated2 a stringent propitiatory ceremony has to be performed in their honour1 incense being burnt and rice scattered about1 just as in the ,ma'yong ceremony already described4 ,the present writer1 while in ,selangor1 bought from a ,kelantan ,malay named ',che ,abas1 a performer of shadow-plays1 his entire stock-in-trade1 including not only his musical instruments 7amongst which were some curious drums called gedu and gedombak71 but also his candle 7with its shade71 the rice used for the ceremony1 and his entire stock of shadow-pictures1 all of which are now in the ,cambridge ,museum4 ,the following classification of the more important kinds of theatrical performances1 which was drawn up for the present writer by ',che ,hussein of ,penang1 the actor of whom mention has already been made1 may be of interest1 and will serve to indicate briefly their several characteristic features1 though it does not profess to be absolutely exhaustive3-- ,classification of ,theatrical ,performances known to ,malays of the ,peninsula ,name of ,instruments4 ,dress4 ,no4 of ,place of ,names of ,stories ,performance ,performers4 ,performance1 ,represented4 and ,reputed etc4 ,place of ,origin #a ,lekun or ,gendang besar1 ,head-dress3 #ajj to #bjj ,indoors1 with ,s'ri ,rama1 ,dewa ,lakun 7,kedah gong1 gambang kechobong1 chawat 7in choruses7 proper scenery ,matahari1 ,sendrong1 and ,siam74 dua-b'las1 kromong 7sayap all females1 and dresses ,prak ,jusin4 7or mong-mong71 layang-lay-ang71 except the 7masks74 anak ayam1 sabok1 bimpau1 sap musicians4 breng-breng1 suang1 g'lang1 serunei1 cherek4 g'lang kana 7 kena71 changgei1 saluar4 #b ,mendura ,gedombak1 gedu1 ,same as in the ,about #aj to ,out doors2 no ,s'ri ,rama1 ,lak 7,siam74 serunei1 cherek1 ,lekun4 #ae good scenery4 ,kenawan1 ,timun ,muda1 mong1 breng-breng performers2 ,iprat1 ,prak ,jusin1 anak ayam2 but not all male1 ,pran ,bun1 ,sendrong1 gendang1 rebab1 or including the ,dewa ,matahari4 gong4 ,princess4 #c ,ma'yong ,rebab 7yang ,head-dress3 tanjak #aj to #bj 7#ae ,out doors2 no ,dewa ,sri ,rama1 ,dewa 7,siam74 betuah71 gendang 7sapu tangan71 g'rak is the scenery1 which ,muda1 ,dewa ,pechi1 7#b71 gong 7#b71 gempa1 sabok1 bimpau average71 is1 however1 ,gambar ,lilin1 ,batak gedombak 7#b71 g'lang1 changgei1 both male and described by the ,puteh1 ,siamang ,gila1 gedu-gedu 7#a71 saluar1 sarong1 female4 performers4 ,raja ,gondang1 ,gajah b'reng-b'reng 7#a72 baju1 topeng 7pran74 ,panggong and ,dang ,daru1 ,bijak mong-mong 7#b71 langit-langit ,laksana1 ,raja ,muda serunei 7#a71 anak are all that is sama ,puyuh1 ,pran ayam 7#b71 cherek required4 ,bun1 ,timun ,muda1 ,lak 7#aj-bj74 ,kenawan1 ,iprat1 ,putri ,duab'las1 ,dewa ,bisnu1 ,solong ,sakti1 ,putri ,bongsu1 ,megat ,gembang ,sultan ,kechil ,bongsu di,alam1 ,bongsu ,kechil ,s'ri,alam1 ,bujang ,lempawi4 #d ,wayang ,kun ,gong1 gendang1 ,same as in the #cj to #dj1 ,indoors2 no ,same as in the 7,siam74 kromong1 anak ayam1 ,lekun1 except that both male and scenery4 ,lekun4 b'reng-b'reng1 the kechobong is not female4 gambang dua-b'las1 used1 but a sort of serunei2 but not ornamental sampul or cherek or rebab4 songko' with artificial flowers1 ,different airs g'rak gempa4 ,females 7lagu7 from those wear jambangan1 a used in the ,lekun4 made-up head-dress1 also sambok1 sap suang1 chawat1 saluar2 but not g'lang or changgei4 #e ,mek ,mulong ,same as in the ,same as in the #h to #ae1 ,out doors2 a ,malim ,bongsu1 ,awang 7,siam87 ,ma'yong1 but the ,ma'yong4 males and panggong1 as in ,salamat4 rebana is used females4 the ,ma'yong4 instead of the rebab1 gendang1 and b'reng-b'reng4 #f ,bangsawan ,biola1 kechapi1 ,persian in #cj to #ej1 all ,indoors2 ,lela ,majnun1 ,sap ,parsi ,indra gendang 7dul71 character4 males except sevenfold langit ,jafri1 ,raja ,gelepam1 ,sabor gong1 etc41 as in #b or #c langit1 and etc4 7,persia87 the ,mendu4 females4 tabir2 wires are used in some performances to enable performers impersonating ,dewas1 etc4 to fly4 #g ,mendu ,gendang 7dul71 ,same as in the #bj to #ej ,indoors2 the ,saifu-'l-,yazan1 ,siti 7,pontianak74 gong1 ,wayang ,china1 i4e4 ,malays acting same rough ,zubeidah1 ,ken b'reng-b'reng1 ,chinese in ,malay scenery as in ,tabohan1 ,abdul biola1 kechapi1 character3 a baju stories1 but ,chinese ,muluk1 ,bestamam1 piano 7or argin1 teratei1 a small in ,chinese theatres2 there ,mara ,karma1 i4e4 concertina71 jacket without dress2 both are small ,bidasari1 ,dewa ,mendu sam dyen 7,chinese71 sleeves2 head-dress3 male and theatres for the di ,negri ,langkadura1 resembling the mahkota 7bulu female4 ,mendu at etc41 most1 if not rebab2 chn-chn kuang71 beard and ,singapore1 all1 being war-like 7cymbals71 and whiskers4 ,pahla-wans ,penang1 and themes4 gendang singa4 are distinguished by ,malacca4 a koh sah 7decoration on the fore-head72 socks are worn4 #h ,wayang ,makau ,the same as in the ,chinese in #bj to #ej1 ,indoors4 ,siti ,zubeidah1 and 7,china74 ,mendu4 character4 male and also ,chinese female4 subjects4 #i ,wayang ,kulit ,various4 ,according to the -- ,indoors4 ,chekil ,wanam ,pati1 7,java7 but nationality ,jarang ,k'lena1 ,misa the stories represented4 ,perbu ,jaya1 ,misa are ,kiamang1 ,lalat ,javanese1 ,hijau1 ,kalang ,malay1 ,bongkang1 ,panji ,siamese and ,samerang1 ,k'ra ,amas1 ,chinese4 ,iran ,kasuma1 etc4 #aa4 ,,war ,,and ,,weapons ,such charms as might be used in time of war1 or in case of danger from wild beasts or other enemies1 are partly what may be called defensive and partly offensive in character4 ,the ,malays who use them pray1 on the one hand1 for a supernatural appearance wherewith to scare their enemies and protect themselves1 and on the other for supernatural powers to assist in the destruction of their foes4 ,thus1 one of their charms runs3-- ,let me face the ,seven ,suns1 ,but let not my enemies face me4 ,ha6 ,i am a ,tiger and thou art a ,dog4 #gcj ,the use of such charms is supplemented in various ways3 thus a champion 7penglima7 will sometimes draw a line in front of him1 which he believes his enemy will be unable to pass2 #gca this is done by simply scraping the ground with the right foot and threatening the foe with a dire curse if he attempts to cross it4 ,push and you die1 step across and your leg shall break4 ,i apply the charm of the ,line called the ,swollen ,corpse4 ,according to another method of gaining martial vigour and immunity in fighting1 you take a wick as long as the short span between your thumb and first finger 7sa-jengkal telunjok71 and after passing it over your body upwards 7di-naikkan7 thrice1 take it between your two hands and try and turn it round while you repeat the charm4 ,the ceremony must take place at the time of full moon1 and if you do not succeed in turning it the first time1 you can try again at the next full moon1 and so on up to three full moons4 ,at night1 if you succeed you will 7according to the ,malay account7 see the vision of a man1 a sign1 it is to be supposed1 that the charm has been effectual1 and that the prayer has been heard4 ,the charm begins as follows3-- ,in the name of ,god1 the merciful1 the compassionate6 ,may this nerve of stone pierce stone1 ,pierce stone and split stone1 ,pierce planks and go right through them1 ,pierce water and dry it up1 ,pierce the earth and make a hole in it1 ,pierce the grass and wither it1 ,pierce mountains and cause them to fall1 ,pierce the heavens that they may fall1 etc4 ,the charm concludes with the following magnificent boast3-- ,of ,iron am ,i1 and of ,copper is my frame1 ,and my name is ',tiger of ,god4' ,in a somewhat similar charm1 a warrior prays that he may be ,fenced with ,hell-fire up to the eyes2 and another expresses the wish that his enemies may be ,ground to powder like tin-ore after washing4 ,in actual warfare a number of rules are laid down1 the observance of which is supposed to be necessary in order to achieve success4 ,as in several other pursuits1 #gcb there is1 of course1 a taboo language of war 7bhasa pantang p'rang71 of which the following are examples3-- ,dagger 7k'ris7 pisau 7lit4 knife74 ,bullet 7peluru senapang7 kumbang puteh 7lit4 white beetle74 ,ball of swivel-gun 7peluru lela7 kumbang hitam 7lit4 black beetle74 ,stockade 7kubu7 batang melintang 7lit4 transverse trunk71 or balei melintang4 ,cannon 7meriam7 batang kabu-kabu 7lit4 cotton-tree trunk71 or batang buloh 7lit4 trunk of bamboo74 ,cannon-ball buah niyor 7lit4 cocoa-nut74 ,when a man is out in the wars his pillows and sleeping-mat at home have to be kept rolled up4 ,if any one else were to use them the absent warrior's courage would fail1 and disaster would befall him 7ter-tentu-lah kachau hati tuan-nya yang di p'rang itu1 datang-lah mara74 ,his wife and children must not have their hair cut 7ta' buleh potong rambut atau berandam7 during his absence1 nor may he himself4 ,strict chastity must be observed in a stockade1 or the bullets of the garrison will lose their power 7peluru jinak di kubu-nya71 and it is also forbidden to abuse or mock at the enemy1 or even at their weapons4 #gcc ,bullets are frequently1 if not always1 charmed before being used1 and their efficacy is supposed to be increased thereby4 ,the ,orang ,kaya ,pahlawan1 a chief of some local notoriety in recent times1 claimed to be invulnerable 7kebal7 to the extent that nothing but a silver bullet would hurt him4 ,the following legendary tale illustrates a somewhat similar idea3--,the assailant1 one ,magat ,terawis1 an unknown warrior who had joined the ,sultan's investing army1 had four bullets1 on each of which were inscribed the words3 ,this is the son of the concubine of the ,raja of ,pagar-ruyong2 his name is ,magat ,terawis2 wherever his bullet falls he will become a ,chief4 ,magat ,terawis levelled his matchlock and fired1 and his bullet struck ,tan ,saban's leg4 ,the skin was hardly broken1 and the bullet fell to the ground at the chief's feet2 but1 on taking it up and reading the inscription1 he knew that he had received his death-wound4 ,he retired to his house1 and1 after ordering his flag to be hauled down1 despatched a messenger to the opposite camp to call the warrior whose name he had read on the bullet4 ,inquiries for ,magat ,terawis were fruitless at first1 for no one knew the name4 ,at length he declared himself1 and went across the river with ,tan ,saban's messenger1 who brought him into the presence of the dying man4 ,the latter said to him1 ',magat ,terawis1 thou art my son in this world and the next1 and my property is thine4 ,i likewise give thee my daughter in marriage1 and do thou serve the ,raja faithfully in my place1 and not be rebellious as ,i have been4' ,tan ,saban then sued for the ,sultan's pardon1 which was granted to him1 and the marriage of his daughter with ,magat ,terawis was permitted to take place4 ,then ,tan ,saban died1 and was buried with all the honours due to a ,malay chief4 #gcd ,the national and favourite weapon of the ,malays is the k'ris1 #gce a short dagger usually with an undulating or wavy blade set in a handle of peculiarly carved pattern1 as to the probable origin of which some allusion has already been made1 #gcf and furnished with a sheath which is generally of wood and quite plain1 but sometimes of metal chased1 hammered1 and set with gems in the most elaborate and lavish style4 ,the blade is quite different in appearance from the steel or iron blades to which we are accustomed1 being prepared in a peculiar way by a process of damasking which produces a variety of designs on the roughened surface4 ,to the shape of these designs much importance is attached1 as will appear from the following passage extracted from ,newbold's ,british ,settlements in the ,straits of ,malacca3-- ,translation of ,malayan ,,ms4 on ,krises and ,process of ,damasking ,fasl ,i4--,on the ,pamur1 or ,damasking of ,krises ,if the damasking of a kris only reach within a finger's breadth of the point1 and if it reach the edge1 it is inauspicious for combat4 ,should the damask not be even with the point1 a stab made with such a kris would err2 but if even1 then the kris will never deviate1 although its possessor lose strength to thrust2 still1 by the grace of ,god1 it will hit the mark should he cast it at his adversary4 ,if it be damasked on both sides1 it is good2 but not so should the damask be separated at intervals4 ,if the damask on the point be that of ,alif besar 7a damask running in the shape of the ,arabian letter ,alif71 the kris is good for combat2 but it is not lucky to wear such a weapon while trading1 nor one in which the damask runs from the pangkal 7the stem which runs into the handle71 to the tali4 ,if it possess the ,alif damask near the handle1 the middle1 and point1 it is very auspicious for commercial transactions2 men cannot resist the force of the possessor's arguments2 should it be worn whilst planting1 the crop will be fruitful4 ,the possessor will be irresistible in fight1 nor can any person thwart his wishes4 ,if the kris 7called ,tuah7 have the pamur kutilang1 or the bird's-eye damask1 at its point and stem1 it becomes entitled to the appellation ,manikam #gcg di ,ujong ,gala 7the ruby at the end of the pole74 ,the possessor of such a kris is most lucky4 ,if the damask be that of battu ampar1 and reach to the ganja 7the lower part of the blade immediately above the ikat tali71 it ensures the safety of the wearer4 ,fasl ,,ii4--,on the ,blade of the ,kris ,if the blade of the kris be split in the direction of the tali tali 7the silk and ratan appendage by which the kris is fastened in the girdle71 you cannot return an adversary's thrust with it4 ,if the betala be cracked to the ikat tali 7or bottom welt71 it is not auspicious4 ,should the point of the kris be split1 it is a sign that it requires blood2 if this want be not gratified1 the possessor becomes sick4 ,fasl ,,iii4--,on the ,badik1 or ,sendrik ,if the blade of the badik be damasked all over to its edge1 it is lucky to wear while trading or dividing property4 ,if the back bear the damask ,alif1 it is also good for trading with1 or for combat1 by ,god's assistance4 ,if the blade have the pamur gunong1 or mountain damask1 it softens the hearts of men1 and is good for trading and warlike excursions4 ,if the lines of damask be of equal breadth from the pangkal to the tali1 and straight1 it is auspicious4 ,should the belly of the blade be veined1 it is lucky to trade1 and good for making a stab with1 as the possessor's antagonist will not be able to return the thrust4 ,if the damask be that called pamur kait 7or the damask like a hook71 it is auspicious4 ,should the back of the blade be damasked and streaked1 it is good2 and also1 if it has the pamur belanga #gch in one or two places only1 and on its back4 ,if the damask run waving from the top to the bottom of the back1 it is very auspicious4 #gci ,how to damask krises4--,place on the blade a mixture of boiled rice1 sulphur1 and salt beat together1 first taking the precaution to cover the edges of the weapon with a thin coat of virgin wax4 ,after this has remained on seven days1 the damask will have risen to the surface2 take the composition off1 and immerse the blade in the water of a young cocoa-nut1 or the juice of a pineapple1 for seven days longer1 and wash it well with the juice of a sour lemon4 ,after the rust has been cleared away1 rub it with warangan 7arsenic7 dissolved in lime juice2 wash it well with spring water2 dry1 and anoint it with cocoa-nut oil4 ,fasl ,,iv4--,measurement of ,krises ,measure the kris with a string below its aring 7a jutting out of the blade near its bottom7 to its point2 cut the string and fold it trebly2 cut off one of the trebles1 and with the remaining two measure up the blade of the kris1 then make a mark how far the string reaches4 ,measure the blade across at this mark1 and find how many times its breadth is contained in two-thirds of its length2 cut the string into as many pieces4 ,these form the sloca1 or measure1 of which the kris consists4 ,if none of the string remain over1 the blade is perfect1 if a minute portion remain1 it is less perfect1 but if half the breadth remain1 or more1 it is chelaka1 unlucky4 ,newbold adds3-- ,the krises most preferred are those of the kinds termed ,simpana1 ,cherita1 and ,sapokal4 ,the kris panjang is worn generally by the ,malayan aristocracy and bridegrooms4 ,i have seen some beautiful specimens of this weapon in ,rumbowe1 worn by the chiefs of that state4 ,the blades resembled that of a long1 keen poniard of ,damascus steel2 the handles of ebony1 covered with flowered gold1 and sheaths richly ornamented with the same metal2 they are used in the execution of criminals4 ,malays do not prize their krises entirely by the quantity of gold with which they may be inlaid1 but more for their accurate proportions agreeably to the measurement which is laid down in their treatises on this subject2 the damask on the blade2 the antiquity and a certain lucky quality that they may possess either from accurate proportions1 the damask1 the having shed human blood1 or from supernatural endowment1 like the famous sword ,excalibur4 ,this property is termed betuah1 which signifies literally exempt from accident1 invulnerable4 ,the reverse is termed chelaka1 ill-omened4 ,they believe the betuah in some cases imparts invulnerability to the possessor of such a kris1 which is handed down as an heirloom from father to son1 and honoured as something divine4 ,the kris is1 as with the ,javanese1 an indispensable article in dress on particular occasions1 and there are numerous regulations regarding the wearing of it4 ,the ,undang ,undang ,malacca #gdj contains strict injunctions1 which are observed to this day1 against a person of inferior birth wearing a kris ornamented with gold4 #gda ,besides the mode above described1 several other methods of measuring the k'ris are also in vogue4 ,they differ in various matters of detail1 and will be found in the ,appendix4 ,the measurement of one-edged weapons is effected as follows3-- ,measure the length of the weapon from hilt to point1 and fold the string so measured in two4 ,measure off this half-length from the hilt and see how often the breadth of the blade is contained in the whole length of the string4 ,each time1 however1 that the edge is reached1 the string must be marked or dented1 and the long end wrapped round and round the blade1 so that the measurement of each breadth is consecutive to the preceding breadth1 the portion of the string which is stretched across the back of the blade not being counted4 ,this method is called ukor mata sa-b'lah1 and is used by ,sumatran ,malays1 especially in ,menangkabau4 ,spearheads can also be measured3-- ,measure off the length of the spearhead and fold the string in two2 see how often the breadth is contained in the half of the string2 if the blade is a good one1 it must be five and a half times 7tengah anam74 ,this is called ukor orang ,perak or ukor tengah anam4 ,another superstition connected with weapons is described as follows by ,sir ,frank ,swettenham4 ,it illustrates the magic powers attributed to the ,pawang in so many departments of nature and life1 but does not seem to have any special object or meaning4 ,a great many ,malays and one or two ,europeans may be found who profess to have seen water drawn from a kris4 ,the modus operandi is simple4 ,the pwang 7,i dare not call him conjurer7 works with bare arms to show there is no deception4 ,he takes the kris 7yours1 if you prefer it7 from its wooden handle1 and1 holding the steel point downwards in his left hand1 he recites a short incantation to the effect that he knows all about iron1 and where it comes from1 and that it must obey his orders4 ,he then with the thumb and first two fingers of his right hand proceeds to gently squeeze the steel1 moving his fingers up and down the blade4 ,after a little while a few drops of water fall from the point of the kris1 and these drops quickly develop into a stream that will fill a cup4 ,the pwang will then hand round the blade and tell you to bend it2 this you will find no difficulty in doing1 but by making two or three passes over the kris the pwang can render it again so hard that it cannot be bent4 ,the only drawback to this trick or miracle is that the process ruins the temper of the steel1 and a kris that has been thus treated is useless4 #gdb ,the subject of this section1 more perhaps than any of the others1 has lost its former importance1 and become almost a matter of merely historical interest4 ,in the ,malay ,peninsula1 at least in the ,states which are under ,british protection1 offensive weapons are seldom worn now-a-days except on ,state occasions and for purely ceremonial purposes2 and warfare1 it may be hoped1 is now a thing of the past4 ,in spite of the halo of romance thrown round it in native writings1 ,malay warfare 7in modern times1 at least7 has never been anything but the barest and most bloodthirsty piracy by sea1 and the merest bushwhacking and stockade-fighting on land2 its final suppression1 even if in some degree it should involve a slackening of fibre in the ,malay character1 is not a matter for regret4 ,with it will disappear much of the curious lore that surrounded it1 and indeed a good deal of it must have been lost already4 ,little has been said here of the methods of divination used in warfare which take up so much space in ,malay treatises on the subject2 success in war is held to depend on a great number of minute observances1 and to be capable of being foretold by careful attention to omens and signs4 ,but the divination applied in warfare does not seem to differ in principle from that which is used in all the other avocations of life1 and a sufficient idea of its nature will be gathered from the account given in the next section4 #ab4 ,,divination ,,and ,,the ,,black ,,art ,omens and ,dreams ,the significance of ominous signs and dreams is a subject which possesses vast ramifications1 extending so deeply into every department of the ,malay national life1 that it will be impossible to do it anything like full justice within the narrow limits of this book4 ,my object will be merely to indicate the main lines on which these two important doctrines of the ,malay natural religion appear to have been developed4 ,briefly1 then1 omens may be drawn either from the acts of men or the events of nature4 ,examples of the ominous import attributed to the acts of man will at once suggest themselves4 ,thus sneezing is said to be fortunate as tending to drive away the demons of disease2 #gdc yawning is a bad sign1 for obvious reasons1 if the breath is loudly emitted1 but if a quiet yawn occurs when the stomach is craving for food1 it imports that it will soon be filled4 ,so too stumbling is a bad omen1 especially if the person who stumbles is about to set out on a journey4 #gdd ,then1 again1 to be long in getting up after a meal is said to be a bad omen4 ,it means that the person1 if unmarried1 will meet with a bad reception from his or her parents-in-law hereafter4 ,the ,malay saying in the vernacular is ',lambat bangket deri tampat makan1 lambat di-tegur mentuwak4' ,clothes which have been nibbled by rats or mice must not be worn again4 ,they are sure to bring misfortune1 and are generally given away in charity4 444 ,when a ,malay dinner is served1 the younger members of the family sometimes amuse themselves by throwing rice into the pan from which the curry has just been taken1 stirring it round in the gravy that remains and then eating it4 ,this is not permitted when one of them is to be married on the following day1 as it would be sure to bring rainy weather4 ,it is unlucky for a child to lie on his face 7menyehrap71 and kick his feet together in the air 7menyabong kaki74 ,it betokens that either his father or mother will die4 ,a child seen doing this is instantly rebuked and stopped4444 ,the evil eye is dreaded by ,malays4 ,not only are particular people supposed to be possessed of a quality which causes ill-luck to accompany their glance 7the mal'occhio of the ,italians71 but the influence of the evil eye is often supposed to affect children1 who are taken notice of by people kindly disposed towards them4 ,for instance1 it is unlucky to remark on the fatness and healthiness of a baby1 and a ,malay will employ some purely nonsensical word1 or convey his meaning in a roundabout form1 rather than incur possible misfortune by using the actual word 'fat4' ',ai bukan-nia poh-poh gental budak ini8' 7',isn't this child nice and round8'7 is the sort of phrase which is permissible4 #gde ,among omens drawn from natural events are the following3-- ,when a star is seen in apparent proximity to the moon1 old people say there will be a wedding shortly4444 ,the entrance into a house of an animal which does not generally seek to share the abode of man is regarded by the ,malays as ominous of misfortune4 ,if a wild bird flies into a house it must be carefully caught and smeared with oil1 and must then be released in the open air1 a formula being recited in which it is bidden to fly away with all the ill-luck and misfortunes 7sial jambalang7 of the occupier4 ,an iguana1 a tortoise1 and a snake1 are perhaps the most dreaded of these unnatural visitors4 ,they are sprinkled with ashes1 if possible1 to counteract their evil influence4 ,a swarm of bees settling near a house is an unlucky omen1 and prognosticates misfortune4 #gdf ,so1 too1 omens are taken either from the flight or cries of certain birds1 such as the night-owl1 the crow1 some kinds of wild doves1 and the bird called the ,rice's ,husband 7laki padi74 ,passing from the idea of mere omens drawn from fortuitous events we easily arrive at the idea of a conscious attempt on the part of the worshipper to ascertain the divine pleasure with respect to a sacrifice newly offered4 ,this effort of the worshippers becomes crystallised in time into a sub-rite1 which yet forms an integral portion of most1 if not all1 of the more important ceremonies1 #gdg and eventually develops into a special and separate rite called ,tilek 7divination71 of which examples will now be given4 ,one form of this rite was taught by a ,malay of ,penang extraction1 whose instructions1 taken down by me at the time1 ran as follows3-- ,take a lemon 7limau purut71 a hen's egg1 a taper made of bees'-wax 7lilin lebah71 four bananas1 four ,malay 7palm-leaf covered7 cigarettes1 four chews of betel-leaf1 a handful of parched rice1 washed rice1 and rice stained with turmeric 7saffron71 one of the prickles or thorns 7duri7 of a thorn-backed mudfish1 a needle with a torn eye 7taken out of one of the sets of a score in which they are sold--jarum rabit dalam sekudi71 and a couple of small whips1 or rather birches1 one of which must be composed of seven1 and the other of twelve1 leaf-ribs of the green cocoa-nut palm 7niyor hijau74 ,two of the bananas1 two cigarettes1 two chews of betel1 half of each of the three kinds of rice1 the egg1 and the birch of seven twigs1 must now be taken outside the house and set down under a tree selected for the purpose4 ,when setting it down the egg must be cracked1 the cigarettes lighted1 and finally the taper also4 ,on one occasion when ,i witnessed the performance1 the taper1 after being taken up between the outstretched fingers of my friend's two hands1 was waved slowly to and fro--first to the right and then to the left2 finally it was set down on the ground and began to burn blue1 the flame becoming more and more dim until it almost expired4 ,on seeing this the medicine-man exclaimed1 ,he has promised 7dia mengaku71 and led the way back to the house1 where he proceeded to go through the remainder of the ceremony4 ,first1 he deposited the brazier with incense upon the leaf of a banana-tree1 then took the prickle of the fish and thrust it horizontally through the lower end of the lemon1 leaving both ends exposed2 then he thrust the needle through in a transverse direction1 so as to form a cross1 the ends of the needle being likewise exposed1 and slipped the noosed end of a piece of silken thread of seven different colours over the points thus exposed4 ,next he scattered the rice round the censer and fumigated the birch and the lemon1 recited a charm as he held the latter in his right hand1 recited the charm for the second time #gdh as he took the birch in both hands1 with the upper end close to his mouth and the lower 7spreading7 end over the brazier1 and finally repeated the charm for a third time1 suspending1 as he did so1 the lemon over the brazier by means of the thread held in his left hand and holding the birch in the right4 ,everything being ready1 he now began to put questions to the lemon into which the spirit was supposed to have entered1 rebuking it and threatening it with the birch whenever it failed to answer distinctly and to the point4 ,the conversational powers of this spirit were extremely limited1 being confined to two signs signifying ,yes and ,no4 ,the affirmative was indicated by a pendulum-like swaying of the lemon1 which rocked to and fro with more or less vehemence according to the emphasis 7as my friend informed me7 with which the reply was to be delivered4 ,negation1 on the other hand1 was indicated by a complete cessation of motion on the part of the lemon4 ,when it is required to discover1 for instance1 the name of a thief1 the names of all those who are at all likely to have committed the theft are written on scraps of paper and arranged in a circle round the brazier1 when the lemon will at once swing in the direction of the name of the guilty party4 ,the best night for the performance of this ceremony is a ,tuesday4 ,sir ,frank ,swettenham's account of a similar ceremony of which he was an eye-witness will serve as a good illustration of the methods in use for this purpose3-- ,it was my misfortune some years ago to be robbed of some valuable property1 and several ,malay friends strongly advised me to take the advice of an astrologer1 or other learned person who 7so they said7 would be able to give the name of the thief1 and probably recover most of the stolen things4 ,i fear that ,i had no great faith in this method of detection1 but ,i was anxious to see what could be done1 for the ,east is a curious place1 and no one with an inquiring mind can have lived in it long without seeing phenomena that are not always explained by modern text-books on ,natural ,philosophy4 ,i was first introduced to an ,arab of very remarkable appearance4 ,he was about fifty years old1 tall1 with pleasant features and extraordinary gray-blue eyes1 clear and far-seeing1 a man of striking and impressive personality4 ,i was travelling when ,i met him1 and tried to persuade him to return with me1 but that he said he could not do1 though he promised to follow me by an early steamer4 ,he said he would be able to tell me all about the robbery1 who committed it1 where the stolen property then was1 and that all he would want was an empty house wherein he might fast in solitude for three days1 without which preparation1 he said1 he would not be able to see what he sought4 ,he told me that after his vigil1 fast1 and prayer1 he would lay in his hand a small piece of paper on which there would be some writing2 into this he would pour a little water1 and in that extemporised mirror he would see a vision of the whole transaction4 ,he declared that1 after gazing intently into this divining-glass1 the inquirer first recognised the figure of a little old man4 ,that having duly saluted this ,jin1 it was necessary to ask him to conjure up the scene of the robbery1 when all the details would be re-enacted in the liquid glass under the eyes of the gazer1 who would there and then describe all that he saw4 ,i had heard all this before1 only it had been stated to me then that the medium through whose eyes the vision could alone be seen must be a young child of such tender years that it could have never told a lie6 ,the ,arab1 however1 professed himself not only able to conjure up the scene1 but to let me see it for myself if ,i would follow his directions4 ,unfortunately1 my gray-eyed friend failed to keep his promise1 and ,i never met him again4 ,a local ,chief1 however1 declared his power to read the past by this method1 if only he could find the truthful child4 ,in this he appeared to succeed1 but when1 on the following day1 he came to disclose to me the results of his skill1 he said that a difficulty had arisen1 because just when the child 7a little boy7 was beginning to relate what he saw he suddenly became unconscious1 and it took the astrologer two hours to restore him to his normal state4 ,all the mothers of tender-aged and possibly truthful children declined after this to lend their offspring for the ordeal4 ,my friend was not1 however1 at the end of his resources1 and1 though only an amateur in divination1 he undertook to try by other methods to find the culprit4 ,for this purpose he asked me to give him the names of every one in the house at the time the robbery was committed4 ,i did so1 and the next day he gave me one of those names as that of the thief4 ,i asked how he had arrived at this knowledge2 he described the method1 and consented to repeat the experiment in my presence4 ,that afternoon ,i went with him to a small house belonging to his sister4 ,here ,i found the ,chief1 his sister1 and two men whom ,i did not recognise4 ,we all sat in a very small room1 the ,chief in the centre with a copy of the ,korn on a reading-stand1 near to him the two men opposite to each other1 the sister against one wall1 and ,i in a corner4 ,a clean1 new1 unglazed earthenware bowl with a wide rim was produced4 ,this was filled with water and a piece of fair white cotton cloth tied over the top1 making a surface like that of a drum4 ,i was asked to write the name of each person present in the house when the robbery was committed on a small piece of paper1 and to fold each paper up so that all should be alike1 and then to place one of the names on the cover of the vessel4 ,i did so1 and the proceedings began by the two men placing each the middle joint of the fore-finger of his right hand under the rim of the bowl on opposite sides1 and so supporting it about six inches above the floor4 ,the vessel being large and full of water was heavy1 and the men supported the strain by resting their right elbows on their knees as they sat cross-legged on the floor and face to face4 ,it was then that ,i selected one of the folded papers1 and placed it on the cover of the vessel4 ,the ,chief read a page of the ,korn1 and as nothing happened he said that was not the name of the guilty person1 and ,i changed the paper for another4 ,this occurred four times1 but at the fifth the reading had scarcely commenced when the bowl began to slowly turn round from left to right1 the supporters letting their hands go round with it1 until it twisted itself out of their fingers and fell on the floor with a considerable bang and a great spluttering of water through the thin cover4 ',that1' said the ,chief1 'is the name of the thief4' ,it was the name of the person already mentioned by him4 ,i did not1 however1 impart that piece of information to the company1 but went on to the end of my papers1 nothing more happening4 ,i said ,i should like to try the test again1 and as the ,chief at once consented we began afresh1 and this time ,i put the name of the suspected person on first1 and once more the vessel turned round and twisted itself out of the hands of the holders till it fell on the floor1 and ,i was surprised it did not break4 ,after trying a few more ,i said ,i was satisfied1 and the ordeal of the bowl was over4 ,then the ,chief asked me whose name had been on the vessel when it moved1 and ,i told him4 ,it was a curious coincidence certainly4 ,i wrote the names in ,english1 which no one could read2 moreover1 ,i was so placed that no one could see what ,i wrote1 and they none of them attempted to do so4 ,then the papers were folded up so as to be all exactly alike2 they were shuffled together1 and ,i did not know one from the other till ,i looked inside myself4 ,each time ,i went from my corner and placed a name on the vessel already held on the fingers of its supporters4 ,no one except ,i touched the papers1 and no one but the ,chief ever spoke till the sance was over4 ,i asked the men who held the bowl why they made it turn round at that particular moment1 but they declared they had nothing to do with it1 and that the vessel twisted itself off their fingers against their inclination4 ,the name disclosed by this experiment was certainly that of the person whom there was most reason to suspect1 but beyond that ,i learnt nothing4 ,another plan for surprising the secret of the suspected person is to get into the room where that person is sleeping1 and after making certain passes to question the slumberer1 when he may truthfully answer all the questions put to him4 ,this is a favourite device of the suspicious husband4 ,yet another plan is to place in the hand of a pwang1 magician1 or medium1 a divining-rod formed of three lengths of rattan1 tied together at one end1 and when he gets close to the person 'wanted1' or to the place where anything stolen is concealed1 the rod vibrates in a remarkable manner4 #gdi ,a somewhat analogous practice is the ordeal by diving1 described by the late ,sir ,w4 ,e4 ,maxwell as a method of deciding a disputed point which was occasionally resorted to in ,perak in former times4 ,i got the following account of the manner of conducting the ordeal from a ,malay chief who saw it carried out once at ,tanjong ,sanendang near ,pasir ,sala1 in the reign of ,sultan ,abdullah ,mohamed ,shah1 father of the present ,raja ,muda ,yusuf3-- ,the ordeal by diving requires the sanction of the ,sultan himself1 and must be conducted in the presence of the ,orang ,besar ,ampat1 or ,four ,chiefs of the first rank4 ,if two disputants in an important question agree to settle their difference in this way they apply to the ,raja1 who fixes a day 7usually three days off7 for the purpose1 and orders that a certain sum of money shall abide the event4 ,this appointment of time and place is the first stage in the proceedings1 and is called bertepat janji1 and the laying of the bet or deposit of stakes is called bertiban taroh4 ,on the day appointed the parties attend with their friends at the ,raja's balei1 #gej and there1 in the presence of the ,court1 a krani #gea writes down a solemn declaration for each person1 each maintaining the truth of his side of the question4 ,the first1 invoking the name of ,god1 the intercession of the ,prophet1 and the tombs of the deceased ,sultans of the country1 asserts the affirmative proposition1 and his adversary with the same solemnity records his denial4 ,this is called bertangkap mangmang or 'taking up the challenge4' ,each paper is then carefully rolled up by the krani1 and is placed by him in a separate bamboo tube2 the ends of both are then sealed up4 ,when thus prepared the bamboo tubes are exactly alike1 and no one1 not even the krani1 can tell which contains the assertion and which the denial4 ,two boys are then selected2 one of the bamboos is given to each1 and they are led down to the river1 where the ,raja and ,chiefs take up their station1 and the people flock down in crowds4 ,two stakes have been driven into the bed of the river in a pool previously selected1 and the boys are placed beside them1 up to their necks in water4 ,a pole is placed horizontally on their heads1 and on a given signal this is pressed downwards1 and the boys are made to sink at the same moment4 ,each holds on to his post under water and remains below as long as he can4 ,as soon as one gives in and appears above water his bamboo tube is snatched from him and hurled far out into the stream4 ,the victor is led up in triumph to the balei1 and the crowd surges up to hear the result4 ,his bamboo is then opened and the winner declared4 ,the ,perak ,malays believe this to be an infallible test of the truth of a cause4 ,the boy who holds the false declaration is half-drowned1 they say1 as soon as his head is under the water1 whereas the champion of the truth is able to remain below until the bystanders drag the post out of the river with the boy still clinging to it4 ,such is the power of the truth backed by the sacred names and persons invoked6 ,the loser is often fined in addition to suffering the loss of his stakes 7one-half of which goes to the ,raja74 ,he also has to pay the customary fees1 namely1 #f4be for the use of the balei1 #ab4ej to the krani1 and #e to each of the boys4 ,this ordeal is not peculiar to ,perak4 ,i find a short description of a similar custom in ,pegu in ,hamilton's ,new ,accounts of the ,east ,indies 7#agbg74 ,in ,pegu1 he says1 the ordeal by water is managed 'by driving a stake of wood into a river and making the accuser and accused take hold of the stake and keep their heads and bodies under water1 and he who stays longest under water is the person to be credited4' #geb ,but by far the largest class of divinatory rites consists of astrological calculations based on the supposed values of times and seasons1 or the properties of numbers4 ,for the purposes of the native astrologer1 exhaustive tables of lucky and unlucky times and seasons have been compiled1 which are too long to be all examined here in detail1 but of which specimens will be found in the ,appendix4 ,few of them are likely to be original productions1 most1 if not all1 being undoubtedly translated from similar books in vogue either in ,india or ,arabia4 ,besides these tables1 however1 use is frequently made of geometrical 7and even of natural7 diagrams1 to the more important parts of which certain numerical values are assigned4 #gec ,perhaps the oldest and best known of the systems of lucky and unlucky times is the one called ,katika #ged ,lima1 or the ,five ,times4 ,under it the day is divided into five parts1 and five days form a cycle #gee3 to each of these divisions is assigned a name1 the names being ,maswara 7,maheswara71 ,kala1 ,s'ri1 ,brahma1 and ,bisnu 7,vishnu71 which recur in the order shown in the following table or diagram3-- ,morning4 ,forenoon4 ,noon4 ,afternoon4 ,evening4 7pagi7 7tengah 7tengah 7tengah 7petang7 naik7 hari7 turun7 7#ast day7 ,maswara ,kala ,s'ri ,brahma ,bisnu 7#bnd day7 ,bisnu ,maswara ,kala ,s'ri ,brahma 7#crd day7 ,brahma ,bisnu ,maswara ,kala ,s'ri 7#dth day7 ,s'ri ,brahma ,bisnu ,maswara ,kala 7#eth day7 ,kala ,s'ri ,brahma ,bisnu ,maswara ,these names are the names of ,hindu divinities1 ,maheswara being ,shiva1 and constituting with ,brahma and ,vishnu the so-called ,hindu ,trinity1 while ,kala is either another title of ,shiva1 or stands for ,kali1 his wife1 and ,s'ri is a general title of all ,hindu gods #gef2 but it may be doubted whether this division of time is not of ,javanese or ,malayan origin1 although the importance of the number five is also recognised by the ,hindus4 #geg ,the same mystic notions of colour and the like are attached to these divisions by the ,malays as obtain in the case of the ,javanese days of the week3 thus ,maheswara's colour is yellow-white 7puteh kuning73 if you go out you will meet a man of yellow-white complexion1 or wearing yellow-white clothes2 it is a lucky time for asking a boon from a ,raja1 or for doing any kind of work2 good news then received is true1 bad news is false1 and so on4 ,kala's colour is a reddish black 7hitam merah #geh72 if you go out you will meet a bad man or have a quarrel2 it is an unlucky time altogether3 the good news one hears turns out untrue1 and the bad true2 illness occurring at this time is due to a ghost 7hantu orang71 and the remedy is a black fowl2 in cock-fighting a black cock will beat a white one at this time1 but when setting him to fight you must not face towards the west1 etc4 ,similarly ,s'ri's colour is white1 ,brahma's is red1 ,vishnu's is green1 and each division has its respective advantages or disadvantages4 #gei ,another version of this system1 known as the ,five ,moments 7saat71 is based on a somewhat similar diagram1 but has orthodox ,muhammadan names for its divisions1 viz4 ,ahmad1 ,jibra'il 7,gabriel71 ,ibrahim 7,abraham71 ,yusuf 7,joseph71 and ,azra'il 7,azrael74 ,its diagram1 as will be seen1 is not quite the same as that of the ,katika ,lima1 though the general scheme of the two systems corresponds closely4 ,sunrise4 ,forenoon4 ,noon4 ,afternoon4 ,sunset4 7k'luar 7tengah 7tengah 7tengah 7waktu mata hari7 naik7 hari7 turun7 maghrib7 7#ast day7 ,ahmad ,jibra'il ,ibrahim ,yusuf ,azra'il 7#bnd day7 ,jibra'il ,ibrahim ,yusuf ,azra'il ,ahmad 7#crd day7 ,ibrahim ,yusuf ,azra'il ,ahmad ,jibra'il 7#dth day7 ,yusuf ,azra'il ,ahmad ,jibra'il ,ibrahim 7#eth day7 ,azra'il ,ahmad ,jibra'il ,ibrahim ,yusuf #gfj ,so in ,ahmad's division if you lose a buffalo or a bullock1 it has gone to the southward and will be recovered2 good news then received is true1 bad news is false2 the time is auspicious for any kind of work1 for going on a voyage1 sailing1 or planting1 and very profitable for trading2 it is a lucky time for going to war1 but you must wear white clothes and face southwards by a little east1 and pray to ,god ,almighty4 ,jibra'il's time is fairly lucky too1 being good for planting and profitable for trading1 and if gold or silver is lost then1 it will be quickly found1 but there may be some trouble in getting it back2 a lost buffalo or bullock has gone southwards1 but will be recovered after some slight trouble2 if you go to war at this time you must wear green1 but must not face towards the south4 ,ibrahim's time is most unlucky1 and going out then is sure to involve bloodshed or other misfortune2 bad news is true1 good is false2 things lost then will not be recovered2 going to war is ruinous1 and if you do go1 the only way of safety is to face to the north1 but it is best to stay at home altogether at this time4 ,yusuf's time is lucky in some respects1 but unlucky in others2 in warfare one must face towards the west1 and wear yellow4 ,azra'il's time is most unlucky2 to go to war then is most disastrous2 any business pending at this ill-omened time should be postponed to a more favourable occasion4 #gfa ,besides these two there is a system in which each of the seven days of the ordinary week is divided into five parts1 each of which is characterised by one of the words ampa1 bangkei1 rezki1 and aral 7for aradl71 symbolical apparently of ,no ,success1 ,death1 ,success1 and ,unforeseen ,obstacle4 #gfb ,another scheme 7,katika ,tujoh71 based on the ,seven ,heavenly ,bodies1 divides each day into seven parts1 each of which is distinguished by the ,arabic name of one of the ,heavenly ,bodies4 ,the first day runs1-- 7#a7 ,shams 7#b7 ,zuhrah 7#c7 ,utarid 7#d7 ,kamar ,sun ,venus ,mercury ,moon 7#e7 ,zuhal 7#f7 ,mushtari and 7#g7 ,mirrikh ,saturn ,jupiter ,mars and the times are--early morning 7pagi-pagi71 morning 7tengah naik71 just before noon 7hampir tengah hari71 noon 7tengah hari71 afternoon 7dlohr71 late afternoon 7asr71 and sunset 7maghrib74 ,for the second day the series begins with the ,moon1 and goes on in the above order to ,mercury2 and for the third day it begins with ,mars2 so that each day of the week begins with its appropriate planet in the usual order1 which is best seen in the ,french names ,mardi1 ,mercredi1 ,jeudi1 ,vendredi1 and the ,english ,saturday1 ,sunday and ,monday4 ,each of the seven divisions has its lucky or unlucky characteristics1 much as in the systems already described4 ,besides these1 each day of the week has its own appropriate occupations1 according to another system1 at times ascertained by measuring the length of one's shadow4 ,further1 it would appear that some days are unlucky altogether3 one account gives seven unlucky days in every month2 another asserts that ,thursday is unlucky in the months ,dhu-'l-hijjah1 ,muharram1 and ,safar2 ,tuesday in ,rabi-al-awal1 ,rabi-al-akhir1 and ,jumada-'l-awal2 ,saturday in ,jumada-'l-akhir1 ,rejab and ,shaban2 ,sunday in ,ramadhan1 ,shawal1 and ,dhu-'l-kaidah2 a third specifies twelve other most inauspicious days in every year1 viz4 the #bhth of ,muharram1 the #ajth of ,safar1 the #adth of ,rabi-al-awal1 and so on1 while for greater convenience a calendar has been drawn up1 which is far too long to be reproduced here1 but which closely resembles the weather chart illustrated on another page1 and gives the whole list of days of the ,muhammadan year classified under the heads lucky 7baik71 somewhat unlucky1 very unlucky1 and neutral4 ,besides this1 whole years are lucky or unlucky according as the first of ,muharram falls on a ,sunday1 ,monday1 etc42 and1 moreover1 years vary in luck according to the letter they bear in the ,cycle of ,eight4 #gfc ,most of these systems of divination involve the construction of a sort of calendar1 and require some degree of astronomical knowledge2 but of astronomy properly so-called the ,malays have scarcely even a smattering1 its place being taken by the1 to them1 far more important science of astrology4 ,their meagre ideas regarding the motions of the heavenly bodies are derived1 through the ,arabs1 from the ,ptolemaic system4 #gfd ,the seven ,heavenly ,bodies 7,bintang ,tujoh71 mentioned above1 whose motions they believe to be produced by the agency of angels1 #gfe retain their ,arabic names1 #gff and are believed to rule the seven ominous moments 7,katika ,tujoh71 which are supposed to depend on the influences of these several sidereal bodies4 #gfg ,the signs of the ,zodiac similarly bear ,arabic appellations1 the form of divination in which they bear the principal part being called the ,twelve ,constellations 7,bintang ,dua-b'las74 #gfh ,this form of divination is not quite so common as are those of the ,five ,ominous ,times 7#e-square7 and the ,seven ,heavenly ,bodies 7#g-square71 and ,i have not been able to find out much about the methods of working it1 but a copy of one of the diagrams used for the purpose will be found on another page4 ,according to one view1 which is perhaps the prevalent one1 every man's luck is determined by one or other of the zodiacal constellations1 and in order to find out which one it is1 the following direction is given3-- ,reckon the numerical equivalent of the person's name and of the name of his mother by the values of the letters according to the system of the ,abjad2 add the two numerical equivalents together1 and divide the total by twelve2 if the remainder is #a1 his sign is the ,ram1 if #b1 the ,bull1 and so on4 ,each constellation has a series of characteristics which are supposed to influence the whole life of the person who is subject to it4 #gfi ,besides the above1 a few of the other constellations are known to possess ,malay names1 and wherever this is the case1 the name given appears usually to be quite original1 having no connection with the nomenclature obtaining among nations with which we are more familiar4 #ggj ,in addition to the above1 the ,malays possess a curious system by which the lunar month is divided into a number of parts called ,rejang4 ,according to ,newbold1 the twenty-eight ,rejangs resemble the ,nacshatras or lunar mansions of the ,hindoos1 rather than the ,anwa of the ,arabs2 #gga and it is a priori very probable that they owe their origin to this ,hindu system4 ,but by the ,malays their application has been generally misunderstood1 and their number is usually raised to thirty so as to fit the days of the lunar month4 ,each of these divisions has its symbol1 which is usually an animal1 and the first animal in the list is 7in almost all versions7 the horse4 ,a horse's head is also the figure of the first of the ,hindu ,nakshatras1 but there seems to be little trace of identity in the remaining figures1 which for the sake of comparison are given1 side by side with the ,malay symbols1 in the ,appendix4 ,the ,malays have embodied this system in a series of mnemonic verses 7known as ,shair ,rejang71 of which there are several versions1 e4g4 the ,rejang of ',che ,busu1 the ,rejang ,sindiran ,maiat1 and others4 #ggb ,the ,rejangs are also dealt with at length in prose treatises3 one of these1 which identifies the ,rejangs with the days of the lunar month1 begins on the first day of the month1 whose rejang is a horse1 ,god ,almighty created the prophet ,adam2 this day is good for planting1 travelling1 and sailing1 and trading on this day will be profitable2 it is also a good day for a wedding1 and on this day it is lucky to be attacked 7i4e4 in war71 but rather unlucky to take the offensive2 444 good news received 7at this time7 is true1 bad news is false2 property lost 7on this day7 will soon be recovered2 the man who stole it is short of stature1 with scanty hair1 a round face1 a slender figure and a yellow complexion2 the property has been placed in a house1 444 under the care of a dark man2 444 if a child is born on this day it will be extremely fortunate2 if one is ill on this day1 one will quickly recover2 the proper remedy for driving away the evil 7tolak bala71 is to make a representation of a horse and throw it away towards the 7,east87 #ggc ,in other respects this system of divination seems to agree in its main features with those which have already been described4 ,having mentioned the divisions of the calendar which are chiefly used in divination1 it seems desirable1 for the sake of completeness1 to allude briefly to those that remain4 ,the better informed ,malays acknowledge the solar year of #cfe days1 which they term the toun 7tahun7 shemsiah1 but in obedience to their ,mohammedan instructors1 adopt the lunar year 7toun kumriah7 of #ced days4 #ggd ,this remark is still true1 no doubt1 of the up-country ,malays on the ,west ,coast1 but in most districts1 and to an extent commensurate with ,european influence1 the solar year is now being gradually introduced4 ,the same remark applies to the method of reckoning months1 a dual system being now in vogue in many places where there is most contact with ,europeans4 ,regarding the native methods the following quotation is to the point3-- ,there are three ways of reckoning the months4 ,first1 the ,arabian1 computing thirty days to the first month1 and twenty-nine to the second month1 and so on alternately to the end of the year4 ,second1 the ,persian mode1 viz4 thirty days to each month2 and1 thirdly1 that of ,rum1 i4e4 thirty-one days to the month4 ,the first is in general use4 ,some few1 with greater accuracy1 calculate their year at #ced days eight hours1 intercalating every three years twenty-four hours1 or one day to make up the deficiency1 and thirty-three days for the difference between the solar and lunar years4 ,but the majority of the lower classes estimate their year by the fruit seasons and by their crops of rice only4 ,many1 however1 obstinately adhere to the lunar months1 and plant their paddy at the annual return of the lunar month4 ,the ,malay months have been divided into weeks of seven days1 marked by the return of the ,mohammedan ,sabbath4 ,natives who have had intercourse with ,europeans divide the day and night into twenty-four parts1 but the majority measure the day by the sun's apparent progress through the heavens1 the crow of the cock1 etc4 ,the religious day commences at sunset1 like that of the ,arabs and ,hebrews4 ,there are two cycles borrowed from the ,arabs1 and known only to a few1 viz4 one of #abj years1 the dour #gge besar1 and the other of eight1 dour kechil4 ,the latter is sometimes seen in dates of letters1 and resembles the mode adopted by us of distinguishing by letters the different days of the week1 substituting eight years for the seven days4 ,the order of the letters is as follows3 ,alif-ha-jim-za-dal-ba-wau-dal-,ahajazda buda4 ,the present year 7#abea7 is the year ,toun-za4 ,in a ,malay ,,ms4 history of ,patani1 in my possession1 ,i find the ,siamese mode of designating the different years of the cycle by the names of animals adopted4 #ggf ,most if not all these systems of reckoning seem to have been treated by the ,malays from the astrological point of view as forming a basis for divination1 and these crude notions of the lucky or unlucky nature of certain times and seasons are to some extent systematised by or in some degree mixed up with the idea of the mystic influence of numbers and geometrical figures4 ,of the mystic figures used in divination1 the first in importance is1 no doubt1 what has been called the magic square1 a term applied to a set of numbers arranged in a square in such a manner that the vertical1 horizontal1 and diagonal columns shall give the same sums4 ,the ordinary form of magic square1 which was formerly in use in ,europe1 is the following2 it is occasionally found even among the ,malays4 ,magic ,square of #c4 #h #a #f #c #e #g #d #i #b ,magic ,square of #e4 #ag #bd #a #h #ae #bc #e #g #ad #af #d #f #ac #bj #bb #aj #ab #ai #ba #c #aa #ah #be #b #i ,magic ,square of #g4 #cj #ci #dh #a #aj #ai #bh #ch #dg #g #i #ah #bg #bi #df #f #h #ag #bf #ce #cg #e #ad #af #be #cd #cf #de #ac #ae #bd #cc #db #dd #d #ba #bc #cb #da #dc #c #ab #bb #ca #dj #di #b #aa #bj ,but the form of magic square generally used by the ,malays is the same figure reversed4 ,magic ,square of #c4 #ggg #f #a #h #g #e #c #b #i #d ,magic ,square of #e4ggg #ae #h #a #bd #ag #af #ad #g #e #bc #bb #bj #ac #f #d #c #ba #ai #ab #aj #i #b #be #ah #aa ,magic ,square of #g4ggg #bh #ai #aj #a #dh #ci #cj #bi #bg #ah #i #g #dg #ch #cg #ce #bf #ag #h #f #df #de #cf #cd #be #af #ad #e #d #dd #db #cc #bd #ae #ac #ab #c #dc #da #cb #bc #ba #bj #aa #b #di #dj #ca #bb ,the ordinary ,malay astrologer most likely understands very little of the peculiar properties of a magic square1 and consequently he not unfrequently makes mistakes in the arrangement of the figures4 ,i believe1 also1 that in using the squares for purposes of divination he now usually begins at one corner and counts straight on1 the beginning place being almost always distinguished by a small solitary crescent or crescent and star just over the square4 #ggh ,when coloured squares are introduced1 as is the case with several of the #e-squares1 the sum of #be squares is subdivided into five sets or groups of five squares each1 a different colour being assigned to each group4 ,these colours would no doubt retain the comparative values usually assigned to them by ,malay astrologers4 ,thus white would be the best of all2 yellow1 as the royal colour1 little1 if at all inferior to white2 brown1 blue1 or red would be medium colours2 black would be bad1 and so on4 ,sometimes1 again1 the names of the five ,hindu deities already mentioned will be found similarly arranged1 in which case they appear to refer to the divisions of the day1 described above under the name of ,katika ,lima4 ,besides this class of magic squares1 however1 there are other kinds which present irregularities1 and are not so easily explainable4 ,some of these violate the fundamental rule of the magic square1 which insists that each square shall have an equal number of small squares running each way1 and that this number shall be an odd one4 ,others exhibit the right number of small squares 7#c #c or #e #e or #g #g71 but instead of a subdivision into sub-groups1 have merely an arrangement of alternative emblems1 such as a bud and a full-blown flower1 or the like4 ,an analysis of the squares whose figures are given in the illustrations shows that the order of the colours1 deities1 and planets is by no means always the same4 ,thus1 in the matter of the order of the five colours1 we have3-- ,in ,plate #bf1 ,fig4 #a1 #a-e brown 78 red74 #f-aj yellow4 #aa-ae white4 #af-bj black4 #ba-be white4 and in another figure1 #a-e white4 #f-aj black 7red is substituted by mistake in ,no4 #i74 #aa-ae red4 #af-bj blue 7#ag is made black by mistake74 #ba-be yellow4 ,and in the matter of the order of the ,five ,deities we find3-- ,in ,plate #bf1 and in another figure1 ,fig4 #a1 #a-e ,brahma 7,brahma74 #a-e ,besri 7,s'ri74 #f-aj ,bisnu 7,vishnu74 #f-aj ,kala4 #aa-ae ,maswara 7,maheswara74 #aa-af ,maswara #af-bj ,s'ri 7#ag is called ,kala by 7,maheswara74 mistake74 #ggi #af-bj ,bisnu 7,vishnu74 #ba-be ,kala 7#bc and #bd are called ,s'ri by mistake74 #ba-be ,brahma4 ,and yet another #e-square containing the names of ,deities 7,pl4 #bf1 ,fig4 #b7 is composed as follows3-- #a-e ,bisnu 7,vishnu74 #f-aj ,brahma4 #aa-ae ,maswara 7,maheswara74 #af-bj a diagonal cross4 #ba-be a small circle4 ,from ,pl4 #bf1 ,fig4 #b1 it would appear that this form of the #e-square is used to ascertain the best time of day to commence an operation1 e4g4 to start on a journey4 ,in a #g-square we find the following3-- #a-g ,shams 7,sun72 ,sunday 7#a74 #h-ad ,mirrikh 7,mars72 ,tuesday 7#b74 #ae-ba ,mushtari 7,jupiter72 ,thursday 7#c74 #bb-bh ,zuhal 7,saturn72 ,saturday 7#d74 #bi-ce ,kamar 7,moon72 ,monday 7#e74 #cf-db ,ketab #ghj 7,mercury72 ,wednesday 7#f74 #dc-di ,zahari #gha 7,venus72 ,friday 7#g74 ,this #g-square is based on a heptacle in which every alternate day is skipped1 thus3-- ,,figure ,this form of square is evidently used to ascertain the best day of the week to commence any operation4 ,next in importance to the methods of divination by the use of magic squares1 come those which depend upon aspect1 and involve the use of diagrams which ,i propose to call aspect-compasses4 ,of these the commonest form is a drawing1 in which the places usually occupied by the points of the compass are occupied by the names of certain things 7usually animals or birds7 which are supposed to be naturally opposed to each other4 ,thus in one of these compass-like figures we find 7vide ,pl4 #be1 ,fig4 #b73-- ,the ,bird sic 7,n47 opposed to the ,fowl 7,s47 ,the ,crocodile 7,n4,e47 opposed to the ,fish 7,s4,w47 ,the ,rat 7,e47 opposed to the ,cat 7,w47 ,the ,tiger 7,s4,e47 opposed to the ,stag 7,n4,w47 ,another has3-- ,the ,kite 7,n47 opposed to the ,fowl 7,s47 ,the ,crocodile 7,n4,e47 opposed to the ,fish 7,s4,w47 ,the ,rat 7,e47 opposed to the ,cat 7,w47 ,the ,tiger 7,s4,e47 opposed to the ,stag 7,n4,w47 ,and a third3-- ,the ,new ,moon 7,n47 opposed to the ,kite 7,s47 ,the ,cat 7,n4,e47 opposed to the ,rat 7,s4,w47 ,the ,crocodile 7,e47 opposed to the ,fish 7,w47 ,the ,stag 7,s4,e47 opposed to the ,tiger 7,n4,w47 whilst a fourth has alternately cape and bay4 ,the way in which these figures were used for divination is very clearly shown by ,pl4 #be1 ,fig4 #a1 which is copied from a figure in one of my 7,selangor7 charm-books1 which had the days of the month1 from the #ast to the #cjth1 written round it in blue ink4 ,starting from the north aspect1 you count round to the left until 7allowing one day to each aspect7 you arrive at the aspect corresponding to the number of the day of the month upon which you wish to start your journey4 ,if it coincides with an aspect assigned to one of the weaker influences1 it will be most imprudent to start on that day4 ,start on a day assigned to one of the stronger influences1 and you will be all right4 ,if the first aspect-compass which you consult is not accommodating enough for your requirements1 go on consulting others until you find one which is satisfactory4 ,other forms of the compass-figure are used for divining whether if he starts on a certain day the man will get the better of his enemy1 or meet with a person 7e4g4 a slave or a thief7 who has run away4 ,in the former case a double circle of human figures is used1 the figures of the inner circle representing the person who seeks the information1 and those of the outer circle his enemy4 ,the counting is carried out in precisely the same manner as before1 and the headless figure in each case represents the man who will lose4 ,in the case of a drawn battle neither party1 of course1 loses his head4 ,in the case of an absconder1 a single circle of figures is used1 the figures pointing towards the centre signifying that the absconding party will return or be caught1 and those pointing away from the centre signifying the opposite4 ,in one case 7,pl4 #be1 ,fig4 #b7 there are fourteen human figures arranged in two opposing rows of seven1 every alternate figure being headless4 ,in this case you start the counting at the right-hand figure of the bottom row1 and count towards the left4 ,yet another form of divination in which the human figure is made use of1 is shown in ,pl4 #be1 ,fig4 #a2 a number of small red circles 7which should be alternately dark and light7 are drawn at the salient points of the figure1 and counted down to the left in order1 beginning at the head4 ,all ,i have yet been able to discover about the villainous-looking individual here portrayed is the fact that he is said to represent one ,unggas ,telang1 who was described to me as an old war-chief 7hulubalang tua7 of the ,sea-gypsies 7,orang ,laut7 and the ,malay pirates4 ,figures of dragons 7naga7 and scorpions 7kala7 are sometimes used in a similar manner2 and there is also an aspect-compass known as the ,rajal-al-ghaib or ,jinazah ,sayidna ,ali ibn ,abu ,talib 7the body or bier of ,our ,lord ,ali1 the son of ,abu ,talib71 which1 according to this notion1 is continually being carried by angels #ghb towards the different quarters of the heavens1 and must not be faced2 for if one faces towards it1 one is sure to be defeated in battle or fight4 ,the aspect to be avoided varies from day to day1 turning towards each of the eight points of the ordinary ,malay compass three or four times in the lunar month4 ,the subject of omens in general has been shortly dealt with at the beginning of this section1 and also incidentally mentioned in connection with various departments of nature and human life4 ,it would hardly be possible to make a complete or systematic list of the things from which omens are taken4 ,apart from those depending merely on ,times1 ,seasons1 ,numbers1 and ,aspect1 which have been already dealt with at quite sufficient length1 it may be noted that omens are drawn from earthquakes1 thunder1 house-lizards1 rats1 and other four-footed things1 according to the times at which they are observed1 from the colour1 smell1 and nature of soil 7in choosing building-sites71 from birds1 and1 in fact1 from a very large variety of matters which cannot be classified under any general head4 ,the lines of the hand are1 of course1 interpreted among the ,malays1 as elsewhere1 as signs of good and evil fortune4 ,it has not been possible to collect much information on the subject of ,malay chiromancy1 but for the benefit of ,european adepts in palmistry 7as it seems to be usually styled nowadays7 it may be worth while mentioning that the ,malays attach importance1 as an indication of long life 7alamat panjang umor71 #ghc to the intersection of the line round the base of the thumb #ghd with the one which runs round the wrist 7simpeian ,ali71 while a broken line across the palm 7retak putus7 is believed by them to be a sign of invulnerability 7tanda penggetas1 ta' buleh di-tikam74 ,upright lines running up the lower joints of the fingers1 in the same line as the fingers themselves1 are a sign of prospective wealth 7alamat 'nak di-panjat de' duit1 tanda orang kaya71 and a whorl of circular lines on the fingers 7pusat belanak7 is a sign of a craftsman 7alamat orang tukang74 ,more important1 perhaps1 are the omens believed to be derived from dreams1 of which there seem to be several different methods of interpretation4 ,according to one system the initial letter of the thing dreamt of determines the luck3 thus to dream of a thing beginning with ,t is very lucky indeed1 to dream of a thing beginning with ,h means that a visitor from a distance is to be expected2 ,n indicates sorrow1 ,l is a hint to give alms to the poor and needy1 and so forth4 ,according to another system1 a purely arbitrary meaning is put upon the subject-matter of the dream1 or1 at most1 some slight analogy is the basis of the interpretation4 ,thus to dream of a gale of wind in the early morning is an omen of sorrow1 to dream of hail means acquisition of property1 to dream of bathing in a heavy shower of rain indicates escape from a very great danger1 a dream about mosquitoes1 flies1 and the like1 means that an enemy is coming to the village1 to dream about eating jack-fruit 7nangka7 or plantain 7pisang7 is an indication of great trouble impending1 and so on2 an extract from a treatise on this subject is given in the ,appendix1 and it is impossible to dwell at greater length upon it here4 ,among ,malay gamblers special importance is attached to dreams as an indication of luck in gambling 7mimpi paksa or dapat paksa74 ,if the gambler dreams of sweeping out the gambling farm 7menyapu pajak71 i4e4 breaking the bank1 or of running amok in it 7mengamok pajak71 or of bailing out the ocean 7menimba lautan71 or of the ocean running dry 7lautan k'ring71 or even of his breeding maggots on his person 7badan berulat71 he is confident of great good fortune in the near future4 ,as a specimen of the importance traditionally ascribed to dreams1 it seems worth while to give the following popular legend1 which also illustrates the type of folk-tales in which hidden treasure plays a great part3-- ,che ,puteh ,jambai and his wife were very poor people1 who lived many generations ago at ,pulo ,kambiri on the ,perak river4 ,they had so few clothes between them that when one went out the other had to stay at home4 ,nothing seemed to prosper with them1 so leaving ,pulo ,kambiri1 where their poverty made them ashamed to meet their neighbours1 they moved up the river to the spot since called ,jambai4 ,shortly after they had settled here ,che ,puteh was troubled by a portent which has disturbed the slumbers of many great men from the time of ,pharaoh downwards4 ,he dreamed a dream4 ,and in his dream he was warned by a supernatural visitant to slay his wife1 this being1 he was assured1 the only means by which he could hope to better his miserable condition4 ,sorely disturbed in mind1 but never doubting that the proper course was to obey1 ,che ,puteh confided to his wife the commands which he had received1 and desired her to prepare for death4 ,the unhappy lady acquiesced with that conjugal submissiveness which in ,malay legends1 as in the ,arabian ,nights1 is so characteristic of the ,oriental female when landed in some terrible predicament4 ,but she craved and obtained permission to first go down to the river and wash herself with lime juice4 ,so taking a handful of limes she went forth1 and1 standing on the rock called ,batu ,pembunoh1 she proceeded to perform her ablutions after the ,malay fashion4 ,the prospect of approaching death1 we may presume1 unnerved her1 for in dividing the limes with a knife she managed to cut her own hand and the blood dripped down on the rocks and into the river2 as each drop was borne away by the current1 a large jar immediately rose to the surface and floated1 in defiance of all natural laws1 up-stream to the spot whence the blood came4 ,as each jar floated up ,che ,puteh's wife tapped it with her knife and pulled it in to the edge of the rocks4 ,on opening them she found them all full of gold4 ,she then went in search of her husband and told him of the treasure of which she had suddenly become possessed4 ,he spared her life1 and they lived together in the enjoyment of great wealth and prosperity for many years4 ,their old age was clouded1 it is believed1 by the anxiety attending the possession of a beautiful daughter1 who was born to them after they became rich4 ,she grew up to the perfection of loveliness1 and all the ,rajas and ,chiefs of the neighbouring countries were her suitors4 ,the multitude of rival claims so bewildered the unhappy parents that1 after concealing a great part of their riches in various places1 they disappeared and have never since been seen4 ,their property was never found by their children1 though1 in obedience to instructions received in dreams1 they braved sea-voyages and went to seek for it in the distant lands of ,kachapuri and ,jamulepor4 ,several places near ,jambai connected with the legend of ,che ,puteh are still pointed out2 at ,bukit ,bunyian the treasure was buried and still lies concealed4 ,a deep gorge leading down to the river is the ghaut down which ,che ,puteh's vast flocks of buffaloes used to go to the river4 ,its size is evidence of the great number of the animals1 and therefore of the wealth of their owner4 ,two deep pools1 called respectively ,lubuk ,gong and ,lubuk ,sarunai1 contain a golden gong and a golden flute which were sunk here by ,che ,puteh ,jambai4 ,the flute may sometimes be seen lying on one of the surrounding rocks1 but always disappears into the depths of the pool before any mortal can approach it4 ,the treasures of ,lubuk ,gong might before now have passed into human possession1 had it not been for the covetousness of the individual selected as their recipient4 ,a ,malay of ,ulu ,perak was told in a dream to go and fish in the pool of the gong and to take a pair of betel-nut scissors 7kachip7 with him4 ,he was to use the kachip immediately on being told to do so4 ,next morning he was at the pool early1 and at his first cast hooked something heavy and commenced to draw it up4 ,when the hook appeared above water there was a gold chain attached to it4 ,the lucky fisherman then commenced to pull up the chain into his canoe1 and hauled up fathoms of it1 hand over hand1 until the boat could hardly hold any more4 ,just then a little bird alighted on a branch close by and piped out a couple of notes1 which sounded for all the world like kachip4 ,the man heard1 but he wanted a little more1 and he went on hauling4 ',kachip1' said the bird again4 ',just a very little more1' thought the fisherman1 and he still continued dragging up the chain4 ,again and again the warning note sounded1 but in vain1 and suddenly a strong pull from the bottom of the pool dragged back the chain1 and before the ,malay had time to divide it with his tweezers1 the last link of it had disappeared beneath the water4 #ghe ,charms1 ,talismans1 and ,witchcraft ,while by divination and by inferences from omens and dreams1 ,malays attempt to ascertain the course of fate1 so by charms of the nature of amulets and talismans they sometimes endeavour to influence its direction or modify its force4 ,charms of the nature of invocations have been dealt with already under different headings in connection with a variety of matters1 and it will only be necessary to refer here to a few miscellaneous ones of a less elaborate character4 ,it should be observed that some charms are directly effective or protective1 like amulets or talismans1 while others are supposed to work only by influencing the volition of another mind4 ,under the latter head come the great mass of love-charms1 charms for securing conjugal fidelity1 or for compelling the revelation by another person of his or her secret thoughts1 and the like1 of which ,malay books of magic are full2 while under the former come sundry recipes of a more or less medicinal nature for the purpose of curing various diseases1 of increasing physical power or virility1 or of protecting the person against evil influences1 natural or supernatural4 ,in most of these cases the modus operandi is of the simplest character2 the charm consists usually of a short ,arabic prayer or a few letters and figures1 sometimes quite meaningless and conventional1 sometimes making up one or more of the sacred names 7,allah1 ,muhammad1 ,ali1 etc474 ,these charms are written on paper or cloth and worn on the person2 sometimes they are written on the body itself1 especially on the part to be affected2 occasionally they are written on a cup which is then used for drinking purposes4 ,such prescriptions are infinite in number1 and are to be found in ,malay charm-books1 wedged in amongst matter of a more strictly medical kind2 in fact1 it would be quite correct to say that letter-charms 7rajah1 azimat7 and sacred names have their place in the ,malay ,pharmacopoeia side by side with spices1 herbs1 roots1 and the like4 ,but such charms are also used for many other purposes3 to ward off demons 7sheitan71 to make children feed at the breast properly1 to prevent them from crying and from going into convulsions1 to prevent the rice-crops from being devoured by pigs1 rats1 and maggots1 are consecutive instances of the charms contained in a page of one of the numerous ,malay treatises on these matters4 ,it would1 from the nature of the case1 be utterly impossible to exhaust this endless subject1 and it is not necessary to dwell upon it at greater length1 as the details of the charms used 7of which a few are quoted in the ,appendix7 do not as a rule offer any features of general interest4 #ghf ,far more interesting is that form of the ,black ,art which attempts to abduct1 or in some way get at another person's soul1 whether 7as in the case of the ordinary love-charm71 in order to influence it in the operator's favour1 or1 on the other hand1 with a view to doing the victim some harm1 which may take the form of madness1 disease1 or even death4 ,these results can be arrived at by a variety of methods3 in some of them the influence works entirely without contact1 in others there is some sort of contact between the victim and the receptacle into which his soul is to be enticed4 ,a few specimens of the methods employed will conclude this part of the subject2 they are necessarily somewhat of a miscellaneous character2 but it will be seen that they are really only different applications of the same general principle1 the nature of which has already been indicated in the section on the ,soul4 #ghg ,the following is an instance of direct contact between the soul receptacle and its owner's body-- ,take soil from the centre of the footprint 7hati-hati tapak7 of the person you wish to charm1 and 'treat it ceremonially' 7di-puja7 for about three days4 ,the 'ceremonial treatment' consists in wrapping it up in pieces of red1 black1 and yellow cloth #ghh 7the yellow being outside71 and hanging it from the centre of your mosquito-curtain with parti-coloured thread 7penggantong-nya benang pancharona74 ,it will then become 7the domicile of7 your victim's soul 7jadi semangat74 ,you must1 however1 to complete the ceremony1 switch it with a birch of seven leaf-ribs taken from a 'green' cocoa-nut 7penyembat-nya lidi niyor hijau tujoh 'lei7 seven times at sundown1 seven times at midnight1 and seven times at sunrise1 continuing this for three days1 and saying as you do so3-- ',it is not earth that ,i switch1 ,but the heart of ,so-and-so4' 7,bukan-nya aku menyembat tanah1 ,aku menyembat hati ,si ,anu74 ,then bury it in the middle of a path where your victim is sure to step over it 7supaya buleh di-langkah-nya71 and he will certainly become distraught4 ,the only taboo in connection with it is that you should let no one share your sleeping-mat4 ,the soul-receptacle in this case is the lump of earth taken from the centre of the victim's footprint4 ,it is said to actually become 7the victim's7 soul1 but no doubt this is merely figurative1 though it completely proves the identification of the soul with its receptacle in the ,malay mind4 ,the object of the birching is not self-evident1 but may be intended to dispel evil influences1 and so purify it for the incoming soul4 ,another way of obtaining the required result is to scrape off some of the wood of the floor from the place where your intended victim has been sitting4 ,having secured this1 take some of the soil from his or her footprint and mix them both together with wax from a deserted bees' comb1 moulding the figure into his or her likeness4 ,fumigate it with incense1 and beckon to the soul by waving a cloth 7lambei semangat7 every night for three nights successively1 reciting this charm3-- ',,om6' shout it again and again6 ,stupid and dazed ,be the heart of ,somebody1 ,thinking of me4 ,if you do not think of me1 ,the forty-four angels shall curse you4 ,another method is as follows3-- ,take parings of nails1 hair1 eyebrows1 saliva1 etc4 of your intended victim 7sufficient to represent every part of his person71 and make them up into his likeness with wax from a deserted bees' comb4 ,scorch the figure slowly by holding it over a lamp every night for seven nights1 and say3-- ,it is not wax that ,i am scorching1 ,it is the liver1 heart1 and spleen of ,so-and-so that ,i scorch4 ,after the seventh time burn the figure1 and your victim will die4 ,the description of the next ceremony is taken word for word from a charm-book which ,i obtained from a ,langat ,malay 7named ',che ,indut71 and which is still in my possession4 ,as it illustrates several new points about these wax figures1 and as such charms are exceedingly rare and all but impossible to obtain1 ,i here give a word for word translation of the whole text1 the original ,malay version of which will be found in the ,appendix3 #ghi-- ,this refers to making images to harm people4 ,you make an image to resemble a corpse out of wax from an empty bees' comb1 #gij and of the length of a footstep4 ,if you want to cause sickness1 you pierce the eye and blindness results2 or you pierce the waist and the stomach 7lit4 the waist7 gets sick1 or you pierce the head and the head gets sick1 or you pierce the breast and the breast gets sick4 ,if you want to cause death1 you transfix it from the head right through to the buttocks1 the 'transfixer' being a gomuti-palm #gia twig2 then you enshroud the image as you would a corpse1 and you pray over it as if you were praying over the dead2 then you bury it in the middle of the path 7which goes to7 the place of the person whom you wish to charm1 so that he may step across it4 ,this refers to when you want to bury the image-- ,peace be to you6 ,ho1 ,prophet ',tap1 in whose charge the earth is1 ,lo1 ,i am burying the corpse of ,somebody1 ,i am bidden 7to do so7 by the ,prophet ,muhammad1 ,because he 7the corpse7 was a rebel to ,god4 ,do you assist in killing him or making him sick3 ,if you do not make him sick1 if you do not kill him1 ,you shall be a rebel against ,god1 ,a rebel against ,muhammad4 ,it is not ,i who am burying him1 ,it is ,gabriel who is burying him4 ,do you too grant my prayer and petition1 this very day that has appeared1 ,grant it by the grace of my petition within the fold of the ,creed ,la ilaha1 etc4 ,there are1 as ,i have said1 several new points to be got from this charm4 ,you must make the image resemble a corpse2 you must make it of the length of the footstep 7doubtless that of the intended victim72 you must pierce the part which you want to affect2 if you want to kill your man1 you must transfix him from the head downwards with the twig of a gomuti-palm 7that is to say1 with one of the black splinters used as pens by the ,malays #gib72 you must wrap the image in a shroud1 and read the burial service over it2 and1 finally1 in order to absolve yourself from blood-guiltiness1 you shift the burden of your crime on to the shoulders of the ,archangel ,gabriel666 ,there are1 of course1 many slight variations of the actual ceremony4 ,sometimes the wizard1 during the insertion of the pins into the image1 exclaims3-- ,it is not wax that ,i slay #gic ,but the liver1 heart1 and spleen of ,so-and-so4 ,and then1 after waving the figure in the smoke of the incense1 and depositing it in the centre of a sacrificial tray 7anchak71 he invites the spirits to banquet upon his victim's body3-- ,i do not banquet you upon anything else1 #gid ,but on the liver1 heart1 and spleen of ,so-and-so4 ,when the ceremony is over the image is buried in the usual way in front of the victim's door-step4 ,another method is described as follows3-- ,make the wax figure in the usual way and with the usual ingredients4 ,at sundown take parched rice1 with white1 black1 green1 and yellow 7saffron7 rice1 a chew of betel-leaf1 a wax taper and an egg--this latter as the representative of a fowl 7isharat ayam74 ,burn incense1 and recite this charm3-- ,peace be with you1 ,o ,earth ,genie1 ,bull-shaped ,earth-spirit1 ,earth-demon1 ,bull-shaped ,world-spirit4 ,come hither1 come down1 ,i pray you1 and accept the banquet ,i offer4 ,i have a something that ,i want you for1 ,i want to give you an order1 ,i want to get you to aid me sickness ,and assist me in causing the or madness 7as the case may be71 or death of ,somebody4 ,if you do not accept the banquet ,i offer ,you shall be a rebel to ,god1 etc4 ,this is a charm for sowing dissension between husband and wife 7pembenchi73-- ,make two of the wax figures in the ordinary way1 but taking care that one resembles the husband and the other the wife4 ,sit down with your legs stretched out before you1 and hold the figures face to face while you repeat the charm thrice1 and at the end of each repetition breathe upon their heads4 ,then lay the man upon the ground on your right side close to your thigh1 but looking away from it2 and the woman at the side of the left thigh in a similar position1 so that they both look away from each other4 ,then burn incense and recite the same charm twenty-two times over the man and twenty-two times over the woman4 ,now put them back to back1 and wrap them up in seven thicknesses of the leaves of tukas1 #gie and tie them round with thread of seven colours wrapped seven times round them1 repeat the charm and bury them4 ,dig them up after seven days and see if they are still there4 ,if you find them the charm has failed1 but if not1 it will work1 and they will assuredly be divorced4 ,the charm runs as follows3-- ',ndit marangan 'ndit6 ,angkau ,fatimah kambing1 ,si ,muhammad harimau ,allah2 ,kalau ,fatimah tentangkan ,muhammad1 ,saperti kambing tentang harimau4 ,muhammad sabenar-benar hulubalang1 ,harimau ,allah di-atas dunia4 ,dengan berkat d4 s4 b4 ,which1 so far as it is intelligible1 appears to mean3-- 4 4 4 4 4 4 4 4 4 4 ,thou1 ,fatimah1 art a goat2 ,muhammad is ,god's tiger4 ,if ,fatimah is face to face with ,muhammad1 ,she will be as a goat facing a tiger4 ,muhammad in very truth is the ,chief1 ,the ,tiger of ,god upon earth4 ,by the grace of1 etc4 ,the following is a clear example of soul abduction without contact3-- ,the simplest way1 perhaps1 of abducting another person's soul is to go out1 when the sun clears 7matahari mencharak1 at sunrise871 or when the newly-risen moon looks red1 and standing with the big toe of the right foot resting on the big toe of the left1 to make a trumpet of your right hand and recite the appropriate charm through this improvised speaking-trumpet thrice4 ,at the end of each recital you blow through the hollowed fist4 ,the charm runs as follows3-- ',,om4' ,i loose my shaft1 ,i loose it and the moon clouds over1 ,i loose it1 and the sun is extinguished1 ,i loose it1 and the stars burn dim4 ,but it is not the sun1 moon1 and stars that ,i shoot at1 ,it is the stalk of the heart of that child of the congregation1 ,so-and-so4 ,cluck6 cluck6 soul of ,so-and-so1 come and walk with me1 ,come and sit with me1 ,come and sleep and share my pillow4 ,cluck6 cluck6 soul1 etc4 ,a second method is to beat your own shadow1 #gif ceremonially2 according to this method you take a cane 7of rattan or rotan sega71 in length as long as your body1 fumigate it with incense and recite a charm over it seven times1 striking your own shadow with the cane once after each recital4 ,repeat this at sundown1 midnight1 and early morning1 and sleep under a coverlet made of five cubits of white cloth1 and the soul you wish for will assuredly come to you4 ,the following is the charm1 a very curious one3-- ,ho6 ,irupi1 ,shadowy ,one1 ,let the ,queen come to me4 ,do you1 if ,somebody is awake1 ,stir her and shake her1 and make her rise1 ,and take her breath and her soul and bring them here1 ,and deposit them in my left side4 ,but if she sleep1 ,do you take hold of the great toe of her right foot ,until you can make her get up1 ,and use your utmost endeavours to bring them to me4 ,if you do not1 you shall be a rebel to ,god1 etc4 ,another method of abducting another person's soul is as follows3-- ,take a lime branch which has seven limes on a single stalk1 and suspend it from the top of your mosquito-curtain on three successive nights4 ,when you suspend it recite the charm already given #gig 7beginning ',om6 shout it again and again6'74 ,the following ceremony is one in which the soul of another person is abducted without any direct contact between the soul-receptacle1 which in this case is a head-cloth1 and the soul-owner4 ,the directions are as follows3-- ,go out on the fourteenth night of the lunar month 7full moon7 and two successive nights2 seat yourself on a male ant-hill 7busut jantan7 facing the moon1 burn incense1 and repeat the charm3-- ,i bring you a 7betel-7 leaf to chew1 ,dab the lime on to it1 ,prince ,ferocious1 ,for ,somebody1 ,prince ,distraction's daughter1 to chew4 ,somebody at sunrise be distraught for love of me1 ,somebody at sunset be distraught for love of me4 ,as you remember your parents1 remember me1 ,as you remember your house and house-ladder1 remember me4 ,when thunder rumbles1 remember me1 ,when wind whistles1 remember me1 ,when the heavens rain1 remember me1 ,when cocks crow1 remember me1 ,when the dial-bird tells its tales1 remember me1 ,when you look up at the sun1 remember me1 ,when you look up at the moon1 remember me1 ,for in that self-same moon ,i am there4 ,cluck6 cluck6 soul of ,somebody come hither to me1 ,i do not mean to let you have my soul1 ,let your soul come hither to mine4 ,here wave the end of your head-cloth 7puncha detar7 in the direction of the moon seven times every night for three successive nights4 ,then take the turban 7detar7 home and place it under your pillow 7for the three nights74 ,if you want to use it by day1 burn incense1 and say3-- ,it is not a turban that ,i carry in my girdle but the soul of ,somebody4 #gih ,at sundown1 when the sun is hovering on the brink of the horizon 7matahari ayun termayun71 chew betel1 and spit out 7semborkan7 the chewed leaf thrice4 ,then stand opposite the door1 looking if possible towards the west1 burn incense1 and repeat this charm3-- ,nur ,mani is your name1 ,si ,pancha ,awalis my name2 ,by the grace of my using the prayer called ',kundang ,maya ,chinta ,berahi' ,concentrate your thoughts on me1 ,be enamoured of me1 ,be distraught for love of me1 ,distraught both by day and by night1 ,distraught seven times in the day1 ,and distraught seven times in the night4 ,come back to your home1 ,come back to your palace4 ,although this looks at first sight not unlike a love-charm1 the last two lines show that it is really intended to induce a wandering soul 7semangat riang7 to return to its owner4 ,in fact1 the wizard who gave me this charm told me that it was taboo to let any one pass during the whole evening1 when this charm was used1 between the light and the patient4 ,it seems possible1 however1 that it might be used on occasion1 and mutatis mutandis1 as a love charm as well4 ,the following ceremony is professedly a species of divination 7tilek or penilek71 but as it is clearly only another form of soul-abduction ,i give it here4 ,the instructions are as follows3-- ,first take some wax from a deserted bees' comb and make a wax taper out of it as well as you can2 stick it upon the rim of a white cup1 and repeat this charm1 when you will be able to see the person you wish to affect in the taper's flame 7buleh di-tengo' orang-nya didalam puchok api74 ,the charm runs as follows3-- ,i know the origin from which you sprang1 ,from the glitter of the ,white ,blood4 ,come down then to your mother1 ,stemming both ebb and flood tides1 ,cluck6 cluck6 souls of ,somebody1 ,come all of you together unto me4 ,whither would ye go8 ,come down to this house and house-ladder of yours4 ,this solitary taper is your house and house-ladder1 ,since already the liver1 stomach1 heart1 spleen1 and great maw ,of all of you have been given into my care1 ,so much the more have the body and life ,of all of you been given into my care4 ,grant this by the grace of my use ,of the prayer called divination by 7secret7 cognizance 7tilek marifat7 of ,somebody4 ,next you take a fathom's length of thread1 with seven strands1 and seven colours running through the strands 7benang tujoh urat1 tujoh warna melintang benang71 and a pen made of a splinter of the sugar-palm 7puchok kabong71 and draw a portrait of the person you wish to charm 7menulis gambar orang itu74 ,when the portrait is finished you suspend it from the end of a pole by means of the parti-coloured thread1 and make fast the lower end of the pole to the branch of a tree1 fixing it at an angle1 so that the portrait may hang free and be blown to and fro without ceasing by every breath of wind4 ,this will cause her heart to love you4 ,it will be noticed that a general similarity underlies these several methods of soul-abduction in spite of their apparent variety1 and the diversity of the objects in view in the different cases4 ,on this point it is impossible to enlarge here3 the purpose of this book has been primarily to collect authentic specimens of the various magic practices in vogue among the ,malays of the ,malay ,peninsula1 and to indicate the nature of the beliefs on which these practices are based1 leaving it for others to draw from them such inferences and to make such comparisons as may throw further light on the subject4 ,it has not been deemed desirable to anticipate such inferences and comparisons here2 but1 without trespassing beyond the scope of the present work1 it may be noticed that there is a special appropriateness in concluding it with the above account of the various methods of soul-abduction4 ,from them1 taken together with what has already been said on the subject1 #gii a fairly complete idea can be gathered of the ,malay conception of the ,soul2 and it is hardly too much to say that this conception is the central feature of the whole system of ,malay magic and folklore1 from which all the different branches with their various applications appear to spring4 ,the root-idea seems to be an all-pervading ,animism1 involving a certain common vital principle 7semangat7 in ,man and ,nature1 which1 for want of a more suitable word1 has been here called the ,soul4 ,the application of this general theory of the universe to the requirements of the individual man constitutes the ,magic ,art1 which1 as conceived by the ,malays1 may be said to consist of the methods by which this ,soul1 whether in gods1 men1 animals1 vegetables1 minerals1 or what not1 may be influenced1 captured1 subdued1 or in some way made subject to the will of the magician4 ,it would1 however1 probably be a mistake to push this analysis too far2 for side by side with the theory of a universe animated by souls1 which by the use of the appropriate words and forms can be cajoled or threatened1 there are the ideas of ,luck and ,ill-luck1 and the notion1 strong in ,muhammadans all over the world1 of a preordained course of events4 ,sometimes1 presumably in extreme cases1 there is no escape from this destiny3 if a man is fated to die at a certain time1 die he must1 whatever he may do4 ,but to a great extent ill-luck can be avoided if one knows how2 though we cannot stop it1 we need not expose ourselves to its influence4 ,thus a particular hour may be unlucky for the doing of a certain act2 but if we know that it is so1 we need not incur the danger4 ,there are1 therefore1 for a ,malay three alternatives1 it would seem3 viz4 ,charms1 for occasions where moral pressure can be brought to bear2 ,divination1 to assist in detecting dangers which in the ordinary course must come but can be avoided2 and1 finally1 ,islam 7,resignation71 when he has to meet the inevitable1 whether it be regarded as the course of ,fate or the eternal purpose of ,god4 ,,appendix ,,nature ,creation of the ,world i ,introduction to ,pawang's ,book #hjj ,chap4 i4 p4 #b4 ,bahwa ini fasal pada menyatakan surat pawang yang pertama-tama katurunan deripada ,nabi ,allah ,adam1 dengan berkat mujizat ,nabi kita ,muhammad ,rasul ,allah sall' ,allahu aleihi al-salam dengan berkat ,dato' ,kathi ,rabun ,jalil1 yang diam di ,medinah yang sembahyang di ,kabat ,allah dengan berkat ,toh ,sheikh ,aalim ,puteh yang bersandar di tiang arash1 yang tahu 'kan ,lokh ,mahpar yang menyuratkan dua kali mahshadat yang mengedap di pintu ,kabah serta dengan berkat ,toh ,saih ,panjang ,janggut yang diam di ,beringin ,sonsang serta dengan berkat ,toh ,kuning ,maalim ,jaya yang berdiam di ,gunong ,ledang dengan berkat ,toh ,puteh ,sabun ,mata yang diam di ,gunong ,berapi serta dengan berkat ,toh ,maalim ,karimun yang berdiam di ,pulau ,karimun1 serta dengan berkat ,toh ,lambang ,lebar ,daun yang diam di hulu ,palembang di lembah ,patawalau di bukit ,saguntang-guntang tempat pinang beribut1 dengan berkat ,dang ,pok ,dang ,leni1 dengan berkat sakalian ,wali ,allah1 dengan berkat ,ibu serta ,bapa1 dengan berkat mujizat ,bulan dan ,matahari1 dengan berkat ,daulat ,sultan ,manikam yang diam di ,puncha ,arash1 yang memegang sakalian benih anak ,adam ia itulah ada-nya4 ,tatkala ,klam di-kandong ,kabut1 ,kabut lagi di-kandong ,klam1 lagi didalam rahim hewanan ,tuhan diam-diam aldiaman1 ,bumi belum bernama ,bumi1 ,langit pun belum bernama ,langit1 ,allah pun belum bernama ,allah1 ,muhammad pun belum bernama ,muhammad1 ,arash pun belum1 ,krusi pun belum1 ,samad awang-awang pun belum ada1 maka sedia terjali dengan sendiri1 yang jadikan sakalian alamini1 maka ,ia-lah ,pawang yang ,tuha ada-nya4 ,maka jadikan ,bumi itu sa-lebar dulang ,langit sa-lebar payong1 maka ia-itu alam-nya ,pawang ada-nya1 maka datang-lah ia berahi sedia itu dengan sendiri-nya1 maka terpanchar-lah sri manikam-nya itu di hati bumi sa-tapak kadam #hja;itu1 tersunjam tujoh petala ,bumi1 tersondak tujoh petala ,langit1 maka bergetoh-lah #hjb tiang arash1 maka ia-itulah kuderat ,pawang ada-nya4 ,shahadan adalah asal-nya ,pawang itu terlebeh dahulu deripada dahulu1 ia-itulah ,allah serta di-thahirkan-nya dengan chahia bulan dan matahari1 maka ia-itu kanyata'an-nya pawang yang sabenar-benar-nya pawang ada-nya4 ,menyatakan sri mana manikam itu menjadikan pusat ,bumi tiang ,kabah1 maka tumboh-lah ia di-ibaratkan sa-pohun kayu1 di-namai kayu itu ,kayu ,rampak1 ,kayu ,sinang1 ,kayu ,langkah ,langkapuri1 kayu tumboh di halaman ,allah maka ia-itulah tumboh-nya2 dan ampat chawang kayu itu1 dan sa-chawang bernama ,sajeratul ,mentahar1 dan sa-chawang bernama ,taubi1 dan sa-chawang nama ,khaldi1 dan sa-chawang bernama ,nasrun ,alam1 sa-chawang ka daksina1 sa-chawang ka pa'sina1 dan sa-chawang ka mashrik1 dan sa-chawang ka maghrib1 maka bharu-lah bernama ampat penjuru alam4 ,maka pusat ,bumi itulah yang bernama ,ular ,sakatimuna1 ia-lah yang memblit ,bumi sa-tapak ,nabi itu4 #hjc ,maka firman ,allah taala didalam rahsia-nya kapada ,jibrail ,palukan-lah aku ,ular ,sakatimuna itu1 ambil uleh-mu besi tongkat ,kalimah yang terjuntei di pintu ,langit itu1 maka di ambil-lah besi itu serta di palukan-nya kapada ular itu maka putus dua ular itu1 sa-k'rat kapala-nya ka-atas ,langit menyentak naik1 ekor-nya ka-bawah ,bumi pun menyentak turun4 ,dan kapala-nya itu menjadi ,jin ,sri ,alam1 lidah-nya itu menjadi ,jin ,sakti1 dan benih yang didalam mata-nya itu menjadi ,jin ,puteh2 dan ruang-ruang mata-nya itu jadi ,dato' ,mentala ,guru1 dan chahia mata-nya itu jadi sakalian ,jin1 ,jin ,hitam1 ,jin ,hijau1 ,jin ,biru1 ,jin ,kuning1 dan nyawa-nya itu jadi ,si ,raja ,jin4 ,dan hati-nya itu jadi ,lembaga ,nyawa dan buah mata-nya itu menjadi limau dan tahi mata-nya itu menjadi kem'nyan2 dan salupat mata-nya itu jadi kapas2 dan hujut-nya itu jadi ,jin ,si ,putar ,alam4 ,dan prut-nya itu jadi ,jin ,si ,lengkar ,alam dan jantong-nya itu jadi ,jin ,bentara ,alam1 dan chahia manikam-nya itu menjadi ,jin ,gentar ,alam1 dan suara-nya itu menjadi ,halilintar ,alam1 dan chahia pedang-nya jadi kilat4 ,dan hawa pedang itu menjadi tuju ,si ,raja ,wana4 ,dan pedang-nya itu menjadi plangi1 dan hulu pedang jadi tunggul-nya1 dan sengkang hulu pedang-nya itu menjadi bantal-nya2 dan darah-nya itu jadi ,mambang ,kuning dan chahia darah-nya itu menjadi ,mambang ,sina2 dan haba darah-nya itu jadi api4 ,dan ruh-nya itu menjadi angin1 dan jamjam-nya itu menjadi ayer4 ,dan mani-nya itu jadi bumi1 dan sirmani-nya itu menjadi besi1 dan bulu roma-nya itu menjadi rumput1 dan rambut-nya itu menjadi kayu1 dan ayer mata-nya itu menjadi hujan1 dan ploh-nya itu menjadi ambun2 dan sri mani-nya itu jadi padi1 dan dirmani-nya itu menjadi ikan1 dan darah pusat-nya itu jadi upas2 dan penyakit datang deripada sir1 penawar-nya datang deripada nur4 ,maka inilah fasal yang ka-atas 7langit74 ,fasal ekor-nya yang ka-bawah itu menjadi tanah lembaga ,adam1 yang bharu1 maka di-namai uri1 tembuni1 pusat1 tentuban4 ,maka yang ampat inilah menjadi sakalian penyakit yang di-bawah4 ,dan darah-nya itu jatoh ka bumi menjadi ,hantu ,jembalang ,puaka4 ,dan semangat uri tembuni pusat tentuban-nya itu jadi ,polong ,penanggal4 ,dan bulu mata-nya itu menjadi ,jin ,bala ,saribu4 ,waktu-nya saperti kilat manikam itu1 ia-lah menjadi ,mambang dan ,dewa1 dudok-nya didalam bulan dan matahari3 maka sebab di-katakan dewa dan mambang ia-itu tiada mati1 dan ,toh ,mambang ,puteh itu dudok-nya dalam matahari1 dan ,toh ,mambang ,hitam dudok-nya dalam bulan4 ,dan jikalau ka laut di-katakan ,mambang ,tali ,harus didalam-nya itu4 ,jikalau ka darat di-namakan ia ,toh ,jin ,puteh ,gemala ,alam1 yang diam didalam matahari1 maka ,toh ,jin ,hitam ,lembaga ,adam1 yang diam didalam bulan1 maka dem'kian-lah aton-nya #hjd ,pawang sakalian-nya itu terhimpun kapada kalimah la ilaha1 d4 s4 b4 ,ampat ,kuderat ,pawang 7#a7 ,sri ,alam3 kanyata'an kapada ruang-ruang mata kita4 7#b7 ,si ,gentar ,alam3 kanyata'an kapada nafar kita4 7#c7 ,si ,putar ,alam3 kanyata'an kapada jantong kita4 7#d7 ,bentara ,alam3 kanyata'an kapada kalimah itulah nyawa ,pawang4 7,pawang itulah ,toh ,kathi ,rabun ,jalil47 ,asal ,jin ,hantu1 d4 s4 b4 7#a7 ,asal ,jin deripada pancharan manikam4 7#b7 ,asal ,sheitan deripada brahi ,adam1 tatkala belum bertemu dengan ,hawa4 7#c7 ,asal ,jembalang ,puaka deripada uri1 tembuni1 pusat1 tentuban 7menjadi nyawa kapada tanah1 diam di gaung guntong1 busut1 kayu1 batu1 tras74 ii ,asal ,kayangan ,inilah risik ,semar ,hitam3-- ,al-salam aleikum1 hei ,jin ,hitam1 ,jembalang ,tunggal1 ,jin ,kuning1 ,hei ,jin ,ishma #hje ,allah ,tunggal4 ,tahu'kan asal-mu kaluar deripada bayang ,allah mu yang bernama ,isma ,allah nama yang awal lagi yang dahulu2 tatkala ashikkan #hjf diri-mu bernama ,jin ,salenggang ,bumi ,tunggal rupa 'kan diri-mu maka ashikkan diri-mu bernama ,raja ,jin ,sahabak mu tinggal rupa akan diri-mu ashikkan diri-mu di pintu langit yang pertama bernama nenek ,berumbung ,sakti bertekak hitam berdarah puteh bertulang tunggal beroma songsang hulubalang yang asal maka tinggal rupa 'kan diri-mu masa maka jatoh deri atas pohun narun-narun #hjg bernamakan ,dewana maka datang uleh ,suri ,peri yang baik rupa-nya maka terpandang atipak uleh ,dewana maka berchita si kaluar mani satitek maka cherah gilang gemilang maka terpandang uleh ,suri ,peri maka di-ambil uleh ,suri ,peri maka memiling #hjh maka kaluar-lah anak ampat orang sa-hulu-hulu1 sa-hilir-hilir akan ,dewana tinggal rupa 'kan diri-nya maka mengashik akan diri-mu kamana jatoh ura-masa maka kembali-lah angkau rupa-mu bersipat dengan sipat yang kahar rupa angkau-mu sedia kala maka bernama ,isma ,allah tatkala sujud kapada ,tuhan maka sakian lama minta menjadi negri kayang-kayangan1 antara langit tudongan #hji bumi maka di-benar uleh ,tuhan maka memohun kapada ,tuhan maka hilang akan diri-nya dia ka-mana jatoh ura-masa1 maka jatoh kapada awan yang kuning maka bernama ,dewa ,asal ,yang ,tunggal maka berikat tapa umor dua-b'las tahun maka tinggal rupa #haj akan dirimu-nya1 maka di-bangkitkan ,aji ,pesuna1 maka tutup lambongan kiri1 tutup lambongan kanan1 tujoh-tujoh ekhlas2 maka pandang sa-b'lah awun t'rus sa-b'lah awun1 pandang sa-b'lah wetan t'rus sa-b'lah wetan1 maka pandang sa-b'lah pipiran t'rus sa-b'lah pipiran1 pandang sa-b'lah pagalan t'rus sa-b'lah pagalan pandang turun tujoh petala bumi t'rus tujoh petala bumi1 pandang naik tujoh petala langit1 t'rus tujoh petala langit maka di-jadikan satu hikmat maka di-jadikan satu negri kakayangan tujoh maka masokkan #haa diri-mu kamana jatoh ura masa jatoh didalam negri kakayangan1 didalam negri ratna gading petah tinggi mutu manikam maka di-jadikan ,dewa ,bentara ,umar di-tilek uleh ,dewa ,bentara ,umar aku sa-orang-orang diri maka di-jadikan ,dewa ,bentara ,guru1 maka di-tilek uleh ,bentara ,guru aku-lah ,dewa ,asa yang tunggal1 ,jin yang dahulu1 ,dewa yang asal1 aku-lah mengakukan diri aku-lah sa-orang-orang ,dewa asal yang tunggal cherah gilang gemilang1 terlalu baik rupa-nya bersemayam terlalu malu akan ,dewa yang katiga1 maka sujud1 maka lalu berpesan tinggal jikalau rosak didalam negri kakayangan di-sebut akan nama aku ,isma ,allah nama aku yang asal lagi dahulu1 maka masokkan diri-mu kamana jatoh ura masa maka jatoh didalam awan yang hitam maka bernama ,jin ,sagebang ,langit1 sa-b'lah hidong mengidukan langit1 sa-b'lah hidong mengidukan bumi1 maka tinggal rupa akan diri-mu mengashik tatkala mutu-mutu 'kan alam dunia maka bernama ,jin ,hitam ,sa-halilintar1 maka tinggal akan rupa diri-mu maka mengashik jadi mengambor naik ka kayangan tujoh maka di-tilek ampat penjuru alam maka mengambor turun berikat tapa di-bawah baloh matahari jatoh bernamakan ,ajai ,biku ,puteh maka di-tinggal rupa-mu mengashikkan diri-mu bernama ,anak ,jin ,sakti ,alam tunggal maka berdiri di pintu langit sa-b'lah kaki berdiri di pintu bumi sa-b'lah kaki jatoh ka tanah ,jawa maka bernama ,alan ,semar4 ,,chapter ,,ii ,,man ,,and ,,his ,,place ,,in ,,the ,,universe 7a7 ,creation of ,man iii ,asal ,pawang ,chap4 i4 p4 #d4 ,chap4 ii4 p4 #ai4 ,kun kata ,allah1 payah #hab kun kata ,muhammad3 ,menjadi benih1 benih jadi urat1 ,urat jadi batang1 batang jadi daun2 ,kun kata ,allah1 payah#a kun kata ,muhammad3 ,tanah sa-tapak pembahagian ,tuhan1 ,tanah sa-tapak didalam ,tuhan2 ,ada ,bumi1 ada ,langit1 ,kechil ,bumi sagelang dulang1 ,kechil ,langit sagelang payong4 ,bertitah ,allah taala3 ,jangan angkau engkar ,jibrail1 ,pergi ambil hati ,bumi4 ,ta' dapat ambil hati ,bumi3 ,aku ta' kasih kata ,bumi4 ,pergi mendapat ,nabi ,israfil1 ,ta' dapat juga ambil hati ,bumi4 ,pergi mendapat ,ijrail1 #hac ,tiada juga dapat hati ,bumi4 ,pergi mendapat ,ijrail1 #had ,bharu-lah dapat hati ,bumi4 ,sudah dapat hati ,bumi bergunchang arash dengan krusi ,dengan sagala alam4 ,dapat hati ,bumi di-buat-nya lembaga ,adam1 ,menjadi kras pula hati ,bumi itu4 ,ayer pula masok lampau lembut pula1 ,masok api1 bharu di-tempa lembaga ,adam4 ,sudah-lah bangkit lembaga ,adam1 ,minta nyawa kapada ,allah taala4 ,bri-nya nyawa ,allah taala1 bersin-lah ,allah taala1 redam-lah lembaga ,adam4 ,balik membuat lembaga ,adam2 ,menyuroh ,allah taala ambil besi ,khersani1 ,di-lantakkan di blakang1 menjadi tiga puloh tiga tulang1 ,di-atas besi yang tua1 yang muda di-bawah4 ,besi yang tua tersundak ka langit1 ,besi muda tertunjam ka bumi4 ,sudah bernyawa lembaga ,adam ,tinggal didalam shurga1 ,di-tengok-nya merak chantek bukan kapalang1 ,tiba malaikat ,jibrail3 ,ya malaikat ,jibrail1 aku sa'orang diri1 ,murah lagi berdua1 aku minta bini4 ,bertitah ,allah taala1 ,suroh-lah ,adam ,sembahyang suboh dua rakaat1 ,sembahyang-lah ,adam1 turun-lah ,baba ,hawa1 di-tangkap-nya ,nabi ,adam ,belum chukup sembahyang1 di-ambil balik4 ,maka sembahyang hajat dua rakaat1 ,habis di-dapat-lah ,baba ,hawa3 ,sudah nikah1 sakali beranak ,berdua1 sampei ampat puloh ampat anak4 ,maka anak pun kahwin1 chantek sama chantek1 ,burok sama burok4 ,uri anak yang sulong ,dato' ,petala ,guru ,jadi bijeh3 ,darah-nya jadi amas nur ,allah4 ,maka anak-nya ,dato' ,gemalakim #hae tinggal di langit1 ,itulah ,pawang yang ,tua1 ,yang ka'ampat kita4 iv ,a'uzu billahi min al-sheitani 'l-rajimi4 ,bismillahi 'l-rahmani 'l-rahimi4 ,adapun angin bertiup1 ombak berpalu1 arash belum bernama arash1 kursi belum bernama kursi1 tanah satapak pemberi ,tuhan kita singga7h7 tanah terbalik sahelei akar putus sabatang kayu rebah1 maka ada pawang di-jadikan ,allah taala1 ,kun kata ,allah1 paya ,kun kata ,muhammad1 ada ,langit1 ada ,bumi1 di-jadikan ,allah taala1 maka bertitah ,allah subhana wa taala kapada ,jibrail suroh pergi mengambil hati ,bumi1 maka ,jibrail pun sudah pergi tidak dapat2 kemdian ,jibrail balik mengadap ,tuhan mengatakan tidak dapat1 kemdian bertitah ,allah taala kapada ,mikail menyuroh mengambil hati ,bumi warna-nya puteh2 kemdian ,mikail pun tidak dapat juga1 kemdian bertitah ,allah subhana wa taala kapada ,israfil1 menyuroh mengambil hati ,bumi warna-nya puteh1 kemdian ,israfil pun tidak dapat juga2 kemdian bertitah ,allah subhana wa taala dengan merka-nya kemdian lalu bertitah ,allah subhana wa taala kapada ,ijrail menyuroh mengambil hati ,bumi kemdian ,ijrail pun lalu-lah pergi4 ,kemdian apakala sampei kapada ,bumi maka ,ijrail pun lalu memberi salam kapada ,bumi maka kata-nya ,al-salam aleikum1 ,ya ,bumi6 dan ,bumi pun menyahut ,w'aleykum salam1 wa rahmat ,allah1 wa bertuah1 ya ,ijrail6 ,kemdian ,ijrail pun berchakap kapada ,bumi ,aku ini datang kapada angkau1 aku di-titahkan uleh ,allah subhana wa taala mengambil hati angkau1 kemdian di-jawab uleh ,bumi ,aku tidak kasih1 karna aku ,allah taala yang membuat dan jikalau angkau ambil hati aku tentu aku mati1 ,kemdian marah ,ijrail ,jikalau angkau kasih-pun aku ambil juga1 dan jikalau angkau tidak kasih-pun aku mengambil juga1 kemdian ,ijrail-pun menolakkan ,bumi dengan tangan kanan-nya1 dan tangan kiri-nya menchapei hati ,bumi lalu di-dapat-nya1 betul juga warna-nya puteh4 ,kemdian ,ijrail pun lalu mengadap ,allah subhana wa taala menyembahkan hati ,bumi2 kemdian sudah di-terima ,allah subhana wa taala hati ,bumi itu1 kemdian maka di-panggil ,allah taala ,jibrail1 kemdian ,jibrail pun datang mengadap ,allah subhana wa taala1 kemdian bertitah ,allah subhana wa taala kapada ,jibrail ,angkau tempa lembaga ,adam itu2 kemdian ,jibrail handak menempa lembaga ,adam tidak buleh jadi sebab keras1 kemdian bertitah ,allah subhana wa taala ,buboh ayer1 maka ,jibrail lalu di-buboh ayer1 kemdian terlalu banyak ayer jadi chayer pula1 kemdian ,jibrail pun pergi mengadap ,allah subhana wa taala menyembahkan terlalu chayer1 maka bertitah ,allah subhana wa taala kapada ,jibrail ,buboh api1 kemdian lalu-lah ,jibrail menempa lembaga ,adam4 ,kemdian sudah jadi ,adam1 kemdian ,jibrail pun pergi mengadap ,allah subhana wa taala memintakan nyawa lembaga ,adam1 kemdian di-bri ,allah taala nyawa kapada ,jibrail dan ,jibrail pun pegang dengan tangan kanan nyawa lembaga ,adam dan nyawa ,siti ,hawa di-sablah tangan kiri1 kemdian sampei di tengah jalan di-buka ,jibrail tangan kiri-nya kemdian nyawa ,siti ,hawa balik kapada ,allah subhana wa ta'ala dan nyawa lembaga ,adam lalu di-hinggapkan kapada ubun-ubun lembaga ,adam nyawa itu1 lalu-lah hidup lembaga ,adam kemdian ,siti ,hawa pun sudah jadi1 kemdian lalu-lah kahwin lembaga ,adam sama ,siti ,hawa1 kemdian lalu hamil ,siti ,hawa lama-nya sambilan bulan1 kemdian lalu beranak1 kemdian gelap gulita tidak tampak handak mengrat pusat anak ,adam itu1 kemdian lalu ,adam mengambil serban-nya lalu di-kebaskan kapada anak-nya1 lalu-lah trang3 itulah asal terbit badi kapada anak ,adam1 dan uri-nya anak ,adam itu di-timbunkan didalam tanah1 dan itulah asal jadi bijeh1 dan chahia-nya anak ,adam itu jadi intan1 dan darah-nya anak ,adam itu jadi amas4 ,adapun terbuat ,pawang itu kapada lembaga ,adam adapun sahabat lembaga ,adam itu ampat orang1 nomber satu nama ,kedus1 nomber dua nama ,kedim1 nomber tiga nama ,kempas1 nomber ampat nama ,merjan--itulah ampat orang asal ,pawang yang di-jadikan ,allah subhana wa taala4 ,dan yang nomber satu1 dia-nya tinggal di hulu ayer2 dan yang nomber dua tinggal di-sablah matahari hidup2 dan yang nomber tiga tinggal di-sablah matahari mati1 dan yang nomber ampat tinggal didalam lautan4 7#a7 ,anak ,pawang ,hutan2 7#b7 anak ,pawang 82 7#c7 anak ,pawang ,rusa2 7#d7 anak ,pawang ,bijeh4 ,maka anak sakalian ,pawang-,pawang melainkan di-satu-lah #haf terbit 787 dan talok-nya1 dan itulah ,pawang yang di-turunkan ,allah subhana wa taala ada-nya4 v 7b7 ,sanctity of the ,body ,chap4 ii4 p4 #bc4 ,it is impossible for want of space to give illustrations of this subject other than those quoted in the text4 ,for further details1 vide inter alia ,leyden1 ,malay ,annals1 pp4 #bj-bd1 #ie-ajg2 ,newbold1 ,british ,settlements in the ,straits of ,malacca1 vol4 ii4 pp4 #hc-hf1 #agf1 #agh2 ,j4,r4,a4,s41 ,s4,b4 ,no4 #i1 pp4 #hg-hi2 ,j4,r4,a4,s41 ,s4,b4 ,no4 #bh1 pp4 #fg-gb4 7c7 ,the ,soul ,invocations to the ,soul ,chap4 ii4 p4 #dg4 vi ,mengalih semangat ,chap4 vi4 p4 #ded4 ,al-salam aleikum hei ,ruh yang berusoh #hag yang berasal ,mari ,ruh kamari1 ,mari ,semangat kamari1 ,mari ,kechil kamari1 ,mari ,burong kamari1 ,mari ,halus kamari1 ,mari1 aku dudok puja mu ,mari1 aku dudok melambei mu ,balik kapada rumah tangga mu ,kapada lantei sudah jongkat-jongkatan1 ,atap sudah bintang-bintangan ,jangan angkau berkechil hati ,jangan angkau berkechil rasa ,jangan angkau mengambil salah ,jangan angkau mengambil sileh4 ,aku dudok puja mu ,aku dudok hela mu ,aku dudok sru mu ,aku dudok lambei mu ,mari pada waktu ini1 mari pada katika ini4 vii ,riang ,semangat ,chap4 ii4 p4 #dh4;,chap4 vi4 p4 #dee4 ,kur6 ,semangat ,si ,anu ini yang sakit1 ,kembali-lah kamu ka-dalam salerang tuboh ,si ,anu ini ,ka rumah tangga kampong 'laman1 ,ka mak bapa1 sarong kamu4 viii ,another ,version ,chap4 ii4 p4 #ej4;,chap4 vi4 p4 #ded4 ,kur1 semangat-semangat ,si ,anu yang ka-tujoh1 ,balik-lah kamu ka rumah tangga sendiri1 ,inilah mak bapa 'kau datang memanggil1 ,ka rumah tangga1 kampong 'laman1 ,mengadap ka mak bapa1 ka kaum kalurga3 ,jangan 'kau sara-bara1 ,pulang ka rumah-'kau sendiri4 ix ,the ,malays believe that it is very bad for one to be awakened suddenly1 and even when one coolie is waking another1 he does so with the greatest gentleness1 calling him softly by his name in an ever varying tone until he has succeeded in awaking him4 ,rajas and ,chiefs are never aroused until they wake naturally4 ,the ,european passion of being called in the morning is regarded by the ,malays as only one more symptom of the madness which is known to possess these people4 #hah ,,chapter ,,iii ,,relations ,,with ,,the ,,supernatural ,,world ,the ,magician x ,isharat ,pawang ,chap4 iii4 p4 #ef4 ,the ,pawang's ,shibboleth ,ashahadu ,allah ilaha-illa-'llah ,wa ashadu anna ,muhammadu-'l-rasul ,allah4 ,ya saudara-ku ,jibrail1 ,mikail1 ,israfil1 ,azrail1 ,angkau berampat berlima dengan aku ,aku dudok di ,krusi ,allah ,aku bersandar di tiang ,arash ,aku bertongkatkan di pusat tiang ,ka'bah1 ,tembuni akan alas-ku4 ,hak ,bumi1 satahan ,bumi1 sengga ,langit ,ya ,allah arastu rabi-ku ,la-ilaha-illa-'llah ya pata ,lul-uyu-bi-'l-athim ,la-ilaha1 d4s4b4 xi ,pendinding ,pawang ,hei ,s'ri ,alam1 ,si ,gentar ,alam ,sheikh ,alam1 ,dato' ,si ,putar ,alam1 ,yang diam di kandang besi puteh ampat penjuru alam3 ,yang diam di kandang hulubalang ampat penjuru alam3 ,hu tidor di-luar1 liput chahia ensan1 ,ensan tidor di-luar1 liput chahia ,hu4 #hai ,ghaib-lah aku di-dalam kandang kalimah ,la-ilaha-illa-'llah3 ,hu6 ,nature of ,rites xii ,invocation to the ,spirit of ,incense p4 #ge4 ,zabur ,hijau nama-nya kem'nyan1 ,zabur ,bajang nama-nya abu-'kau1 ,zabur ,puteh nama-nya asap-'kau1 ,daki ,rasul ,allah asal 'kau jadi2 ,asap dikau tujoh ,petala ,bumi1 ,asap dikau tujoh ,petala ,langit1 ',kan penyeru sagala ruh yang sakti yang kramat1 ,ruh aulia ,allah1 yang diam di galang-gang matahari1 ,yang berulang ka ,kabat ,allah1 ',kan pemanggil aulia ,allah1 ,yang diam di ,pintu ,lawang ,langit1 ,yang berulang ka ,intan ,puteh ,dahulu #hbj ,misir1 petang dan pagi1 ,tahu menghidupkan ranting yang mati ,tahu mengembang bunga yang layu1 ,tahu menjawatkan kata ,allah1 ,dengan berkat la-ilaha-illa-'llah1 ,muhammad ,rasul ,allah4 xiii ,rice ,paste ,invocations and ,charms p4 #ha4 7a7 ,tepong tawar1 tepong jati1 ,katiga dengan tepong ,kadangsa1 ,jikalau buleh kahandak hati ,jangan sakit1 jangan mati1 ,jangan chachat1 jangan binasa4 7,the tepong tawar is made of rice-flour and water with pounded leaves of selaguri and sambau dara mixed up in it4 ,the brush is censed first at the bottom and then at the top before being used to sprinkle the tepong tawar47 7b7 ,tepong tawar1 tepong jati1 ,katiga dengan tepong ,kadangsa1 ,naik-lah 'mas berkati-kati1 ,naik-lah wang be-ribu laksa4 7c7 ,tepong tawar1 tepong jati1 ,tepong tawar sa-mula jadi1 ,barang 'ku chinta1 aku peruleh1 ,barang yang di-pint samua-nya dapat4 7d7 ,tepong tawar1 tepong jati1 ,kerakap tumboh di batu1 ,allah menawar1 ,muhammad men-jampi1 ,gunong runtoh di-riba aku4 ,bukan aku yang punya tepong tawar1 ,toh ,sheikh ,puteh ,gigi yang punya tepong tawar2 ,bukan aku yang punya tepong tawar1 ,dato' ,la'ailbau yang punya tepong tawar2 ,bukan aku yang punya tepong tawar1 ,dato' ,betala ,guru yang punya tepong tawar3 ,kabul ,allah1 d4s4b4 7e7 ,ini isharat menurunkan padi2 maka tepong tawar3 dahulu pertama ambil daun ati-ati daun gandarusa daun ribu-ribu daun sadingin daun sipuleh dan tanah liat puteh3 ini tawar-nya3-- ,tepong tawar1 tepong jati1 ,dapat amas berkati-kati1 ,aku menepong tawar beras padi ,sudah berisi maka menjadi4 ,,chapter ,,iv ,,the ,,malay ,,pantheon xiv ,gods ,chap4 iv4 p4 #hh4 ,list of ,mythical and ,religious ,terms #hba ,english4 ,malay4 ,a god1 a deity4 ,dewa1 dewata4 ,a goddess4 ,dewi4 ,a great god4 ,batara4 ,vishnu787 ,batara ,guru4 ,vishnu4 ,bisnu4 ,durga4 ,durga4 ,varuna4 ,baruna4 ,yama4 ,batara ,yama4 ,buddha4 ,buda4 ,brahmin4 ,brahmana4 ,spiritual guide4 ,guru4 ,god4 ,tuhan1 ,allah4 ,praise1 adoration4 ,puji1 puja4 ,heaven4 ,swarga4 ,hell4 ,naraka1 ,patala4 ,the soul4 ,nyawa4 ,fast4 ,puwasa4 ,idol4 ,brahala4 ,astrology4 ,panchalima4 ,astrologer4 ,satrawan4 ,charm1 spell4 ,guna1 ubat1 mantra4 xv ,invocation of the ,earth-,spirit ,hei1 ,toh ,mentala ,guru ,sakti yang di hutan1 ,aku-lah yang bernama ,dato' ,mentala ,guru ,sakti yang di rumah1 ,kita berdua bersaudara4 ,sedang ,saleh nama-nya angkau ,sedang ,sidi nama-nya aku3 ',kau di hutan1 aku di rumah4 ,aku meminta membuat kuasa yang aku kahandak4 ,perminta'an aku sa-pemukol gendang ka-hulu1 ,sa-pemukol gendang ka-hilir4 xvi ,pendinding ,sa-pemukol gendang ka laut1 ,sa-pemukol gendang ka darat1 ,yang aku pinta1 mana-mana sakalian anak chuchu angkau1 ,tolong-lah kawalkan anak chuchu aku1 ,jangan-lah rosakkan1 jangan kau binasakan1 ,angkau bla pleherakan-lah1 ,mana-mana sakalian anak chuchu angkau1 ,mana-mana yang bertapa di gunong1 ,mana-mana yang bertapa di bukit1 ,mana-mana yang bertapa di busut1 ,mana-mana yang bertapa di tras1 ,mana-mana yang bertapa di akar kayu1 ,mana-mana yang bertapa di batang1 ,mana-mana yang bertapa di dahan1 ,mana-mana yang bertapa di daun1 ,mana-mana yang bertapa di bungkul1 ,mana sakalian itu1 aku minta kawalkan ,ampat penjuru ladang-ku4 ,jangan-lah angkau mungkirkan satia kapada aku3 ,jikalau angkau mungkirkan1 ,mati-lah angkau di-timpa tiang ,kabah1 ,mati di-sula ,besi ,kawi1 ,mati di-panah halilintar ,alam1 ,ia-itu-lah ada-nya6 xvii ,relation of various ,deities p4 #ij4 ,batara ,guru nama di balei1 ,batara ,kala nama di gigi rimba1 ,panjang ,kuku nama di hati rimba4 ,raja ,kala pegang deripada ayer timpas sampei ayer naik besar sakali4 ,raja ,guru di ,laut is identified with ,mambang ,tali ,harus or ,nabi ,khidhr2 ,panjang ,kuku with the ,hantu ,pemburu4 ,batara ,guru membri hukum kapada ,jin ,ibni al ,ujan1 di-suroh memarentahkan rayat-nya3 dia sendiri berjalan bawa sumpitan chari makan4 ,nama-nama ,hantu ,laut ,si ,raya nama bapa-nya1 tinggal di kuala1 ,madaruti nama mak-nya1 tinggal di hulu1 ,wa' ,ranai nama anak-nya1 tinggal di tengah4 xviii ,tangkal ,hantu ,hitam p4 #ic4 ,fasal ,hantu ,hitam dudok di pusat ,bumi ,jin ,hitam1 ,lembaga ,adam1 ,yang berjijak di hati ,bumi1 ,yang bergantong di pintu ,langit1 ,berkat ,sidi terjali sendiri ,menjadikan sakalian ,alam6 ,barang aku chinta1 aku peruleh2 ,barang 'ku minta1 samua-nya dapat6 ,aku taku asal-nya ,tanah1 ,uri tembuni pusat tentoban ,mula asal-'kau jadi3 ,jangan angkau naik angkau ganggit #hbb ,si ,anu itu1 ,karana aku tahu asal-'kau jadi1 ,aku talakkan #hbc-lah tiada buleh menjadi manah4 #hbd ,hei saudara-ku ,jibrail1 ,mikail1 ,azrail1 ,israfil6 ,angkau berampat berlima dengan aku6 ,aku dudok di ,krusi ,allah ,aku bersandar di tiang ,arash ,tembuni akan alas-ku ,hak ,bumi satahan ,bumi ,sangga ,langit1 ya ,allah arastu ,ya rabi-kum ya katu hul ,ali ,ya hulallah kuwata illah billah ,hil ,ali yil ,ali4 xix ,invocation to the ,earth-,spirit ,memanggil ,jembalang ,tanah ia-itu ,nyawa ,tanah yang deri uri tembuni tentoban1 d4s4b4 ,al-salam aleikum6 ,aku tahu asal 'kau jadi1 sa-pachal ,nabi ,muhammad asal 'kau jadi ,sa-pachal ,baginda ,ali asal-nya mula-'kau jadi ,diri-mu tanah lembang1 turun bertudong daun golah #hbe ,jadi diri-mu pagi-pagi1 ,raja ,sinar nama-nya diri2 ,jadi diri-mu tengah naik1 ,raja ,paksi nama-nya diri2 ,jadi diri-mu tengah hari1 ,raja ,buana nama-nya diri2 ,jadi diri-mu tengah turun1 ,raja ,kilu nama-nya diri2 ,jadi diri-mu petang-petang1 ,kilat ,senja nama-nya diri4 ,diam 'kau di rimba besar1 ,sakat ,rendang nama-nya 'kau1 ,diam 'kau di kayu ara1 ,si ,chakah nama-nya 'kau1 ,diam 'kau di tunggul buta1 ,si ,rempenai #hbf nama-nya 'kau1 ,diam 'kau di busut jantan1 ,si ,rimpun #hbg nama-nya 'kau1 ,diam 'kau di gunong guntong1 ,si ,betoto' #hbh nama-nya 'kau1 ,diam 'kau di tengah padang1 ,si ,hampar nama-nya 'kau1 ,diam 'kau di anak ayer1 ,si ,belunchau #hbi nama-nya 'kau1 ,diam 'kau di mata ayer1 ,si ,linchir nama-nya 'kau2 ,jangan-lah angkau mungkirkan satia kapada-'ku6 ,jikalau angkau mungkirkan1 ,mati berkalentong1 #hcj mati berkalentang1 ,mati tergantong di awan-awan ,ka bumi ta' sampei1 ka langit ta' sampei1 ,mati di-panah halunlintar1 #hca ,mati di-sambar kilat senja1 ,mati di-timpa malaikat yang ampat-puloh-ampat1 ,mati di-timpa daulat ampat penjuru alam4 ,berkat daulat ,kamalu-'l-,hakim1 ,berkat tawar ,maliku-'l-,rahman ,la-ilaha1 d4s4b4 xx ,origin of the ,spirits p4 #id4 ,asal ,hantu ,when the twins ,habil and ,kabil were in the womb of their mother ,eve they bit their thumbs till the blood came1 and when they were born the blood turned into spirits both good and evil4 ,the blood which spurted up to heaven became ,kunchi ,sa-,raja ,ayer2 that which reached the clouds 7awan7 became ,jin ,hitam2 and that which fell on the ground ,jin ,puteh4 ,darah sagenggan kiri1 darah sagenggan kanan1 itu-lah asal ,hantu ,darat4 ,for the rest1 uri menjadi harimau1 tembuni menjadi buaya1 bali 7tali pusat7 menjadi gajah1 tentoban menjadi ,hantu ,ayer4 xxi ,charm to cast out ,evil ,influence ,daun pekak1 daun pegaga ,katiga dengan mali-mali ,aku pinta' mana yang ada1 ,membuang sial dengan pemali4 ,lang ,pok ,lang ,melini1 ,katiga dengan awan ,shurga1 ,di-tepok jangan-lah tangan kiri1 ,aku pinta' mana yang ada4 xxii ,an ,incantation called ,arak-arak ,jin ,sa'ribu1 or the ,procession of the ,thousand ,spirits 7,it is the first formula used by a ,pawang when commencing an important series of operations7 ,bi-smi-llahi-r-rahmani-r-rahim ,hei6 ,jin ,allah akan kata-ku ,kata hak yang sa-benar-nia ,hei6 ,janu1 jin janu1 jin pari1 jin aruah1 ,jin manusia1 jin bahdi1 jin pla1 jin pedka ,jin jembalang1 jin beranang1 jin ebni jana1 ,aku tahu asal mula-mu jadi ,imam ,jamala nama bapa-mu ,siti ,indra ,sendari nama mak-mu ,rubiah ,jamin nama datoh-mu ,hakim ,liar ,suri nama moyang-mu ,chichit ,malim di hutan ,piyat ,berangga ,sakti di belukar ,siah ,badala di rimba ,siah ,rimba di langit ,sri ,jambalang ,makar ,alam 7iya yang di-sru sakarang ,tungku ,malim ka-raja-an7 di bumi ,sang ,berangga ,bumi 7iya yang di-sru sakarang ,tungku ,setia ,guna7 yang bertegak di pintu bumi di ,bukit ,kaf4 ,bantara ,alam di awan-awan ,sang ,rangga ,buana di angin ,berangga ,kala di gunong ,tambar ,boga di bukit ,langgi ,tambar ,boga di pangsa tanah ,berangga ,kala di barat ,sang ,bgor 7iya-lah ,nasahi7 di timor ,sang ,dgor 7iya-lah ,nasahu7 di-utara ,sang ,rangga ,gampita 7iya-lah ,nasahah7 di selatan ,sang ,rangga ,gambira 7iya-lah ,nasahud7 di tanah datar ,apa-apa ,sipar ,tapa di tanah lepan ,astara ,pancha-mahbota di tanah derut ,jamshid di tanjong ,sangka ,kala ,degor di pangkal tanjong ,anei-anei ,siku ,tanei di ujong tanjong ,anin-anin ,siku ,tanin di busut ,si-,kuda ,belang di jerulong ,si-,bedut di mata ayer ,sang ,kabut ,lela di perigi buta ,sang ,lela ,ma-indra ,panchalogam di tras ,shah ,gardan di padang ,changhong di gaung ,sang ,rangga ,berhala di tanah ruab ,rakshasa ,sang ,grahab di tanah busong ,sangka ,rakshasa di guha ,sang ,bgor ,indra di teluk ,purba ,kala di permatang ,sri ,permatang di lurah ,dalik ,rani di dani ,sri ,danglit di batu ,jin ,pari di kayu ,jin ,bota ,sri di umah ,rangga ,kala di bendang ,sangka ,kala di danau ,dangga ,rahab di paya ,sang ,lela ,chandra di ayer ,misei di arus di ayer mati ,sangka ,pana di laut ,mambang ,indra ,gampita ,simun ,bangkana di tasek ,sang ,begor ,indra di arus ,sri ,gemuntar di tasek ,sri ,jala di pulau ,sri ,gantala di kuala sungei ,jiji ,azbar ,jiji ,dang ,siti ,udara ,salam di sungei ,mezat di dusun ,simun di dalam kampong ,adas di rumah ,sang ,lela di dalam manusia ,al kanas ruh hewani nama niawa-mu ,gardam-gardin kapada tampat-mu diam ,nabi ,kayani nama ,penghulu-mu ,aku jangan angkau pechat-i4 #hcb xxiii ,invocation to the ,hantu ,songkei p4 #aje4 ,al-salam aleikum1 anak chuchu ,hantu ,pemburu6 ,yang diam di rimba sa-kampong ,yang dudok di cheroh banir1 ,yang bersandar di pinang boring1 ,yang bertedoh dibawah tukas1 ,yang berbulukan daun resam1 ,yang bertilamkan daun lerek1 ,yang berbuai di medang jelawei ,tali buayan-nya samambu tunggal1 ,kernia ,tungku ,sultan ,berumbongan ,yang diam di ,pagar ,ruyong1 ,rumah bertiang teras jelatang1 ,rumah berbendul batang bayam 7,bertaborkan batang purut-purut71 ,yang berbulu roma songsang1 ,yang bersusu ampat susu-nya1 ,yang menaroh jala lalat1 ,yang bergendang kulit tuma4 ,jangan-lah angkau mungkir satia kapada 'ku4 ,mati-lah angkau di-timpa daulat ampat penjuru alam1 ,mati di-timpa malaikat yang ampat puloh ampat1 ,mati di-timpa tiang ,kabah1 ,mati di-sula ,besi ,kawi1 ,mati di-panah halilintar1 ,mati di-sambar kilat senja1 ,mati di-timpa ,koran tiga puloh juz1 ,mati di-timpa ,kalimah1 d4s4b4 ,,chapter ,v ,,magic ,,rites ,,connected ,,with ,,the ,,several ,,departments ,,of ,,nature ,air xxiv ,charm to ,call the ,wind ,chap4 v4 p4 #ajg4 ,timangan ,memanggil ,angin ,mari-lah ,inche1 mari-lah ,tuan ,ureikan rambut-'kau yang panjang lampei4 7,if the wind is to be changed47 ,getir-lah ,angin1 sa-jarum1 dua jarum1 ,sa-jarum menampang ,kapar1 ,b'rat-b'rat dagangan membawa sa-orang ,ka ,klang berulang makan1 ,ka ,langat berulang mandi4 ,mari-lah ,inche1 mari-lah ,tuan1 ,ureikan rambut-'kau yang panjang lampei4 ,charm to ,restrain the ,wind xxv ,menahan ,angin p4 #ajh4 ,telor chichak1 telor mengkarong1 ,ka-tiga dengan si labi-labi4 ,panchang 'ku chachak tengah harong1 ,angin ribut tidak menjadi4 ,puteh menjadi kapor1 ,hitam menjadi arang4 ,charm to ,allay the ,storm ,fiend xxvi ,tawar ,hantu ,ribut ,terbang burong si anggau-anggau ,hinggap di rumah ,malim ,palita1 ,mati tersandar1 mati tersorok1 ,mati di-tuju ,pangeran ,chemcha4 ,charm to ,prevent ,rain xxvii ,menahan ,ujan p4 #aji4 ,enggang inggut batang meranti1 ,tebal-tebal daun k'ladi1 ,ujan ribut tidak menjadi4 ,bird ,charms xxviii 7,hantu ,pemburu7 p4 #aac4 ,charm against the ,spectre ,huntsman ,take the extreme tips of the shoots 7puchok-nya yang bulat7 of the kapas1 #hcc lerik1 #hcd resam1 #hce and lenjuang merah1 #hcf and chew them with betel-leaf1 repeating this charm3-- ,hei ,kedah1 #hcg kamana ,kadim8 ,pergi berburu ka benchah mahang8 ,kun tapi1 kun talak1 ,juru-juru gagak buta1 ,hantu bota1 ,si ,adunada #hch ,menyandang terbongko'-bongko'1 ,salampuri nama sekin-nya1 ,silambuara nama kris-nya1 ,terantan #hci ,hantu ,rama4 ,si ,pintas #hdj nama anjing-nya1 ,si ,tampoi nama anjing-nya1 ,si ,arau nama anjing-nya1 ,si ,sukum nama anjing-nya yang tua1 ,si ,tompang #hda nama saudara-nya2 ,si ,kedah nama laki-nya1 ,si ,gadeh nama bini-nya1 ,si ,aduan nama anak-nya ,si ,adunada menyandang pedang1 ,terbongko'-bongko' datang angkau deri benchah mahang1 ,tiada sangkil #hdb angkau disini1 ,karna ,si ,aduan ada disini ',nak pulang malu rasa-nya1 ,karna sudah menjadi hantu1 ,hantu ,pemburu4 ,kabul berkat pengajar guru-ku4 xxix ,another ,version of the same p4 #aai4 ,hei ,kedah1 kamu ,kadim1 ,pergi berburu ka kinchah #hdc mahang1 ,sirih-pun kunta1 #hdd pinang-pun kunta1 ,teletak di juru-juru1 #hde ,gagak-pun buta1 ,hantu-pun buta2 ,tabong tertuntong #hdf antara mani1 #hdg ,silambuara nama kris-nya ,silambuara sic nama sekin-nya1 ,si ,kapas nama anjing-nya1 ,si ,pintau nama anjing-nya1 ,si ,merbah nama anjing-nya1 ,si ,kusanun nama istri-nya1 ,nyah-lah angkau ka kinchah mahang4 ,si ,aduan tiada disini1 ,si ,aduan sakali tiada pula disini1 ,si ,aduan mengenyahkan ,si ,hantu ,pemburu ',nak pulang malu1 sudah menjadi ,si ,hantu ,pemburu4 #hdh xxx ,another ,charm against the ,spectre ,huntsman p4 #aai4 ,pisau raut1 panjang ulu ,akan peraut pinang berbulu1 ,si ,kedah laki1 mak ,kedeh1 ,berburu ka benchah mahang4 ,si ,kumbang nama anjing-nya1 ,si ,lansat #hdi nama anjing-nya1 ,si ,muntong nama anjing-nya1 ,rangkesa nama anjing-nya1 ,dang ,saleh nama anjing-nya1 ,dang ,mesa7h7 #hej nama anjing-nya1 ,langkat ,langkapuri batang lembing-nya1 ,dang ,buara nama mata-nya4 ,aku tahu asal-mu1 orang petapa'an1 #hea ,yang dudok di bukit ,gunong ,ledang #heb ,anak ,nabi ,yusuf #hec merajok kapada bunda-nya ,sebab mahu makan hati burong chendrawasi4 #hed ,dengan berkat1 d4s4b4 ,hu1 ,allah6 xxxi ,fowling ,ceremonies p4 #acb4 ,o ,si ,lanang1 ,si ,tempawi1 ,mari-lah kita menyabong ,mentara #hee rimba dan belukar4 ,ayam nenek bertaji besi1 ,ayam sahya bertaji buluh4 xxxii ,charms used in ,snaring ,wild ,pigeon p4 #ace4 ,on setting out-- ,bukan-nya aku yang menggrak1 ',toh ,bujang ,sibor yang menggrakkan4 ,after sounding the decoy-tube-- ,aku minta' arak1 minta' iringkan1 ,masok kadalam gendala #hef kami4 ,on reaching the hut-- ,bumbun bernama ,raja ,sakti1 #heg ,dekut bernama ,si ,raja ,gila #heh ,gila ,kapor1 gila ,puding1 gila ,sarap1 ,gila masok gendala kami4 xxxiii ,another ,version p4 #acf4 ,do' ,ding1 #hei punei ,do'ding ,katiga punei ,madukara2 #hfj ,patah ranting1 tindeh ranting1 ,pulang adat sedia kala4 ,when ,scattering the ,rice xxxiv ,tabor ,melukut ,indang-indang melukut ,indang di lapek #hfa purun1 ,hilang-hilang di-jeput ,di-jeput di-bawa turun4 xxxv ,a longer ,version of the same ,indang-indang melukut ,indang di sumpit purun1 ,hilang-hilang di-jeput ,hilang di-bawa turun4 ,ta'turun makan menturun1 #hfb ,ta' datang1 makan benatang ,hinggap di ranting terpelanting ,hinggap di dahan mati terbahan4 ,hinggap di daun di-petok ular daun ,turun ka tanah di-petok ular yang bisa1 ,terbang ka atas di-sambar sikap rajawali1 ,kalau ta' turun4 ,kur1 semangat6 ,si ,raja ,kapor1 ,putri ,puding1 ,dayang ,sarap6 ,turun berkampong ka balei ,raja ,suleiman1 ,mengenakan dokoh #hfc lolah ,raja ,suleiman4 xxxvi ,when ,sprinkling the ,rice-water ,tepong tawar1 #hfd tepong jati ,menawar sakalian bisa1 menolak sakalian bala4 xxxvii ,a longer ,version of the same ,tepong tawar1 tepong jati1 ,tambah tumbun berisi1 ,turun limbok beribu kati1 ,naik kabaleian #hfe gading ,hamparan perak1 susoran suasa1 ,hidangan ,tuan ,putri ,sa-lebar ,nyiru4 ,arak-arak kalangkiri #hff ,kembang bunga ,si ,panggil-,panggil ,turun berarak1 turun berderei1 ,raja ,suleiman datang memanggil4 ,indang-indang 7di7 sumpit beras1 ,raja ,suleiman menyuroh deras1 ,indang-indang ujong melukut ,indang-indang di sumpit purun ,hilang-hilang di-jeput1 ,di-jeput di-bawa turun4 ,indang-indang melukut ,indang di sumpit garam ,hilang-hilang di-jeput1 ,bawa kadalam4 xxxviii ,when ,sounding the ,call 7melaung7 p4 #acg4 ,kur semangat1 ,putri ,puding1 ,si ,raja ,kapor1 ,si ,raja ,sarap1 ,masok-lah kadalam menala kami4 ,hinggap-lah di ampeian #hfg gading4 ,arak-arak1 iring-iring ,kembang bunga ,si ,panggil-,panggil1 ,turun berarak1 turun beriring ,raja ,suleiman datang memanggil4 ,ta' turun makan menturun ,ta' datang makan benatang ,hinggap di ranting terpelanting ,tujoh lorah tujoh pematang1 ,pergi ka bukit ta' dapat makan1 ,pergi ka lembah ta' dapat minum4 xxxix ,another ,charm used on the same occasion ,tetak dahan #hfh mengkudu #hfi ,tetak tekan #hgj tekankan1 ,yang dekat datang dahulu ,yang jauh pesan-pesankan2 ,yang bertelor tinggalkan telor ,yang beranak tinggalkan anak ,yang buta datang berpimpin ,yang patah datang bertongkat4 ,datang berkampong ka balei ,raja ,suleiman1 ,kur semangat1 ,si ,raja ,kapor1 ,putri ,puding1 ,dayang ,sarap1 ,turun berkampong ka balei ,raja ,suleiman1 ,mengenakan dokoh lolah ,raja ,suleiman4 xl ,alternative version to be repeated both in the centre and at each corner of the ,palace-yard 7halaman7 ,pelaung buluh pelaung ,pelaung merpati utan ,tujoh lorah tujoh pematang ,ka lampau suara dekut-ku4 ,turun-lah ,si ,raja ,kapor1 ,raja ,puding1 ,si ,dayang ,sampah1 ,dengan saratus sambilan puloh4 ,turun-lah ka tanah tumpu ini ,turun deri utara ,turun deri selatan ,turun deri timor ,turun deri barat4 xli ,when about to enter the ,hut p4 #ach4 ,hati-hati si merpati ,tetak sa-nila-nila #hga ,bumbun nama ,si ,raja ,sakti ,buluh bernama ,si ,raja ,gila ,gila siang1 gila malam1 ,gila 'nak berkampong ka balei ,raja ,suleiman ,kur semangat ,si ,raja ,kapor1 ,putri ,puding1 ,dayang ,sarap4 ,turun berkampong ka balei ,raja ,suleiman ',nak mengenakan dokoh lolah ,raja ,suleiman4 xlii ,alternative ,version ,hati-hati kelampati #hgb ,putik akar ,si ,raja ,nila 7or ,nyila7 ,bumbun bernama ,si ,raja ,sakti ,dekut bernama ,si ,raja ,gila4 ,gila ,kapor1 gila ,puding1 ,gila ,lela ,sarap1 ,hinggap di ampeian gading1 d4s4b4 7,and the rest as in charm ,no4 xxxviii47 xliii ,alternative ,version ,arak-arak1 etc4 7with three lines following as in previous charms7 ,ta' datang mati mampeh #hgc ,mati mawah1 #hgd mati sapepak rimba raya ,ka lorah ta' buleh minum ,ka darat ta' buleh makan ,kalau 'kau turun kembang beriak #hge ,kalau 'kau turun kembang ber-ingin ,kembang sapepak #hgf rimba raya4 ,turun-lah ,raja ,kapor1 etc4 7as in ,no4 xl4 down to barat7 ,turun ka tanah tumpu ini ,masok mahaligei ,fatimah lalu4 #hgg xliv ,alternative ,version ,pelaung buluh pelaung ,pelaung buluh merpati utan ,tujoh bukit1 tujoh lorah1 ,tujoh permatang1 tujoh pelaung1 ,akan pelaung anak burong merpati hutan1 ,mengampongkan ka 'laman ,nabi ,allah ,suleiman4 #hgh ,arak-arak iring-iring ,kembang bunga ,si ,panggil-panggil ,datang berarak turun beriring ,nabi ,suleiman datang memanggil ,memanggil anak burong merpati hutan ,ka 'laman ,nabi ,allah ,suleiman4 ,indang-indang melukut ,aku indang di sumpit purun ,aku kundang1 aku jeput1 ,aku jeput1 aku bawa turun1 ,turun ka 'laman ,nabi ,allah ,suleiman4 ,ta' turun1 makan menturun ,ta' datang1 makan benatang1 ,mati mampik #hgi mati mawai1 #hhj ,mati sengk'lan bulu1 ,mati telan tulang1 ,hinggap di akar di-lilit #hha akar1 ,hinggap di daun di-petok #hhb ular daun1 ,segra-lah angkau turun ,ka kandang ,nabi ,allah ,suleiman4 ,tetak batang mengkudu1 ,tetak tekan tekankan4 xlv ,alternative ,version ,buluh telang1 buluh perindu ,katiga dengan buluh bulang-baling1 ,turun limbok saperti bulang-baling1 ,buluh telang1 buluh perindu1 ,turun-lah limbok beribu-ribu1 ,mendengarkan bunyi buluh merindu-rindu4 ,tanam sulasi tumboh di-julang1 ,menyelisih angkau di bumbun orang1 ,tundok kasih ka bumbun aku1 ,anak salempati1 anak itek nyila-nyila1 ,gila ,kapor1 gila ,puding1 ,gila 7di7 hutan rimba raya2 ,yang patah datang bertongkat1 ,yang buta meraba-raba4 ,ta' datang makan benatang1 ,ta' turun makan menturun1 ,hinggap di dahan tergelinchir1 ,hinggap di akar tergelanchar1 ,hinggap di ponggor1 ponggor rebah1 ,turun ka tanah1 di-patok ular tanah4 ,terbang melambong tinggi1 di-sambar rajawali1 ,jika tidak datang ini hari1 ,ka laut ta' dapat minum1 ka darat ta' dapat makan ,mati mengklan bulu1 mati mengklan darah4 ,yang dekat1 datang-lah dahulu1 ,yang jauh1 pesan-pesankan4 ,kur semangat anak burong merpati hutan6 ,turun-lah angkau berkampong ,ka kandang ,nabi ,allah ,suleiman4 #hhc xlvi ,when the ,pigeons are ,snared p4 #aci4 ,wak-wak #hhd di-atas para ,di-sungkop dengan kapala tempurong2 ,berkuak-lah angkau bujang juara1 #hhe ,aku 'nak menjerat leher anak burong merpati hutan4 ,earth ,building ,ceremonies and ,charms xlvii ,directions for selecting a ,suitable ,site for ,building p4 #ada4 ,fasal pada menyatakan melihat warna tanah rupa dan rasa-nya baik dan jahat1 jikalau handak berbuat negri atau kampong dan dusun atau rumah sepaya sentosa kadiaman tempat itu3-- ,bermula jikalau bumi itu warna-nya hijau kuning bau-nya manis dan pedas baik1 alamat beruleh amas dan perak sampei pada anak chuchu-nya beruleh kakaya'an ada-nya4 ,dan jika bumi itu warna-nya merah rasa-nya masam baik sagala kelurga-nya kasih akan dia4 ,dan jika bumi itu lain-lain warna-nya dan bau-nya busok dan hanyir alamat beruleh dukachita dan penyakit banyak padah-nya4 ,dan jika bumi itu warna-nya puteh bau-nya harum rasa-nya manis maha utama kapala baik kadiami1 barang siapa diam disana banyak beruleh amas dan perak dan sentiasa bersukachita4 ,dan jika bumi itu warna-nya lain-lain bau-nya pedas kelat manis banyak kelurga-nya dan jika bumi itu hijau kuning dan merah bau-nya manis rasa-nya pedas alamat beruleh laba amas dan perak lagi beruleh anak dan sahya4 ,dan jika bumi itu warna-nya hitam1 bau-nya busok tertalu jahat1 barang siapa diam disana papa lagi dukachita padah-nya ada-nya4 ,bahwa bumi itu yang baik di-diami pertama-tama puteh1 kadua-nya merah1 katiga-nya kuning1 ka'ampat k'labu1 kalima hitam mesri ada-nya4 ,dan yang jahat benar delapan perkara3--,pertama-tama hitam benar1 ka-dua belah-belah1 katiga bursurut-surut1 ka-ampat berlobang-lobang1 ka-lima berbusut-busut1 ka-anam ber-menggul-menggul1 ka-tujoh tereban-reban1 ka-delapan bersungei-sungei bersurut-surut1 akan papa padah-nya4 ,dan jikalau berlobang-lobang anak istri akan mati dan hamba sahya pun akan lari rabia 78 rimba raya7 kahilangan padah-nya4 ,dan lagi jikalau tanah itu rendah ka mashrik tinggi ka maghrib baik alamat beruleh laba ada-nya4 ,dan jikalau tanah itu rendah ka maghrib tinggi ka mashrik tiada baik1 akan papa dan kamatian dan katurunan harta padah-nya ada-nya4 ,dan jikalau tanah itu rendah ka selatan tinggi ka utara alamat katurunan harta dan papa dan miskin padah-nya ada-nya4 ,dan jikalau tanah itu rendah ka utara tinggi ka selatan maha baik beruleh sentosa sediakala ada-nya4 ,dan jikalau tanah itu berbukit-bukit dan berpusar-pusar tiada harus di-kadiami1 sediakala dukachita dan papa padah-nya ada-nya4 ,dan jikalau tanah itu berlobang-lobang itu pun tiada baik di-kadiami1 alamat anak istri akan mati hamba sahya-nya akan lari padah-nya4 ,dan jikalau tanah itu berpusar-pusar dan berbukit-bukit dan tereban-reban itu pun tiada baik di-kadiami sahari-hari hamba sahya-nya akan habis dan harta1 yang berbukit-bukit itu akan karugian lagi penyakitan banyak tempat itu chelaka padah-nya ada-nya4 ,bahwa tanah itu rata yang baik-nya di-perbuat rumah atau kampong atau dusun atau negri ada-nya1 dan lagi jika handak berbuat negri dan kampong dan dusun atau rumah atau mengkalei barang suatu-nya pertama-tama terangi dahulu tanah itu lebar-nya sa-depa bujor-nya 8 sengkar kalang dengan kayu ampat penjuru1 maka sebut-lah yang punya pegangan1 kemdian gali tanah itu ambil sa-kepal sebut nama yang memegang tanah itu4 ,hei1 anak ,mentri ,guru yang dudok ampat penjuru alam6 ,aku memohunkan tanah ini4 ,sebut-lah apa yang handak di-perbuat ,jikalau baik tunjokkan alamat baik1 ,jikalau jahat tunjokkan alamat jahat4 ,maka bungkus tanah itu dengan kain puteh1 asap dengan kemenyan taroh di-bawah bantal kita tidor1 tatkala handak tidor itu berniat-lah4 ,jikalau baik tunjokkan alamat baik1 ,jikalau jahat tunjokkan alamat jahat6 ,lalu-lah tidor2 jikalau baik1 perbuat-lah1 jikalau jahat jangan di-perbuat ada-nya4 ,dan lagi jikalau handak menchhari tempat akan berbuat rumah maka terangi dahulu tanah itu kira-kira arah 787 ruang tengah-tengah1 ambil kayu mati-mati tandah-kan 787 buat ampat penjuru kemdian chhari ranting kayu mati timbunkan kadalam-nya1 bakar telah hangus samua-nya jadi habu kumpulkan baik-baik tudong1 maka demkian kata-nya4 ,hei1 sagala orang yang memegang tanah ini ampat penjuru alam6 ,karna aku handak berbuat rumah2 ,jikalau baik tunjokkan alamat baik ,jikalau jahat tunjokkan alamat jahat6 ,pada esok hari buleh buka tudong itu pagi-pagi hari ,allah tandahi 78 tanda-i7 baik dan jahat3 w'aleyhi al-salam4 xlviii ,lucky and ,unlucky ,seasons for ,building ,dan lagi pada menyatakan jika handak mendirikan rumah mahu-lah di-katahui baik dan jahat-nya didalam bulan yang duabelas itu3--,pertama-tama kapada bulan ,muharram mendirikan rumah banyak haru-biru-nya4 ,dan kapada bulan ,safar mendirikan rumah banyak beruleh harta dan sahya4 ,dan kapada bulan ,rabi'-al-awal mendirikan rumah satelah sudah rumah itu tuan-nya mati4 ,dan kapada bulan ,rabi'-al-akhir mendirikan rumah baik sentosa yang ampunya rumah itu4 ,dan kapada bulan ,jumada-'l-awal mendirikan rumah itu alamat kahilangan harta dan pakeian4 ,dan kapada bulan ,jumada-'l-akhir mendirikan rumah itu penyakitan lagi perchinta'an padah-nya4 ,dan kapada bulan ,rejab mendirikan rumah terlalu jahat tiada balik lagi harta kahilangan itu ada-nya4 ,dan kapada bulan ,shaban mendirikan rumah di-kasih sagala ,raja-raja dan orang besar-besar bun rahmat akan dia sakalian ada-nya4 ,dan kapada ,ramthan mendirikan rumah itu alamat kadatangan amas dan perak ada-nya4 ,dan kapada bulan ,shawal mendirikan rumah itu alamat terbakar lagi bercherei dengan kasih atau istri-nya1 tiada baik padah-nya ada-nya4 ,dan kapada bulan ,zulkaidah mendirikan rumah itu alamat kasukaran akan beruleh padah-nya ada-nya4 ,dan kapada bulan ,zulhaji mendirikan rumah beruleh harta dan sahya dan kerbau dan lembu di-negrahi ,allah taala akan dia3 w'aleyhi al-salam4 xlix ,directions for ,building p4 #adc4 ,dan lagi jikalau handak mengorek lobang tiang1 jangan kena bayang-bayang1 atau handak mendirikan tiang1 tiada baik kasusahan-nya lagi penyakitan terlalu amat jahat padah-nya4 ,dan tatkala mengorek lobang tiang itu bacha-lah doa ini dahulu3-- ,bismillah al-rahman al-rahim aleyhi al-salam ,ani aslak enta 787 ,hei ,benuri ,kelbi marifat-ku ,berahmat-ku ya al-rahim al-rahimin ,amin1 amin4 l ,ceremonies in fixing the ,foundation ,posts of the ,house ,tetar ,rumah ,ambil sepang1 tahi besi1 kayu arang1 inggu3 masokkan di lobang tiang sadikit-sadikit1 di tiang s'ri4 ,kalau besar puaka semblihkan ayam ka lobang itu1 biar tumpah darah-nya ka dalam-nya1 krat kapala dengan kaki1 buat lapik tiang s'ri4 ,kalau besar lagi1 ambil kambing atau kerbau2 kalau kechil puaka1 telor pun jadi4 ,maka telor d4 s4 b4 itu menjadi upah ,jembalang ,tanah4 ,kalau 'nak tijakkan 787 tiang baik pakei chinchin di kelingking1 akan membujok jembalang itu4 ,kemdian sudah1 masokkan lain-lain ramuan yang tersebut1 tegahkan tiang4 ,pagi-pagi pukol tujoh lebeh mengadap utara1 katakan3 ,sang ,bumi1 ,berakam ,bumi1 ,sedang ,prahun ,hantu ,ayer1 ,sedang ,janggi ,maharaja ,lela1 ,aku minta maaf yang memegang bumi1 aku minta undor dengan pertengahan1 aku 'nak dirikan tiang ini1 ,dengan berkat mengajar ,guru-ku ,la-ilaha1 d4 s4 b4 li ,handak ,mendirikan ,tiang ,s'ri ,ambil mangko' sabun isi ayer1 letakkan di bekas tiang s'ri1 asapkan dengan kemenyan4 ,esok pagi tengok2 kalau isi ayer pula1 baik1 kalau susut burok2 benatang masok ka mangko'1 kalau hidop1 baik1 mati1 burok4 lii ,tetar ,tanah ,rumah p4 #add4 ,hei ,dato' ,si ,maharaja ,lela6 ,jangan 'kau lalu1 anak chuchu takut3 ,siah angkau kasana1 ka alam luas ,padang ,sanjana1 ka bukit ,kaf4 ,berkat deripada guru-ku ,si ,anu4 ,aleikum al-salam4 ,tanamkan tahi besi1 biji timah1 buah kras 7atau gorek71 bliong patah1 duit satu sen4 ,nanti1 kalau lain orang samua sudah pulang berdiri dekat lobang-nya1 ambilkan tanah itu tiga kepal1 di-genggam paling ka blakang katakan ,al-salam aleikum4 ,pantang-nya jangan pandang ka blakang hingga sampei rumah2 sudah bawa tanah tiga kepal itu ka rumah1 taroh di bawah bantal1 nanti malam buleh dapat mimpi atau baik atau ta' baik4 ,kalau mimpi ta' baik1 esok pagi buang satu kepal1 sampei tiga malam bagitu juga4 ,kalau baik1 tanamkan tanah itu di bawah tiang s'ri di tengah rumah4 liii ,tetar ,tanah 7chachak tiang rumah7 p4 #ade4 ,hei ,raja ,guru1 ,maharaja ,guru6 ,angkau-lah anak ,batara ,guru3 ,aku tahu asal 'kau jadi3 ,deripada kilat sabong menyabong4 ,aku tahu asal 'kau jadi3 ,deripada ambun sa-titek4 ,aku tahu axsal 'kau jadi3 ,deripada tajar menyenseng4 ,hei ,hantu ,tanah1 benah ,tanah1 ,jembalang ,tanah6 ,undor 'kau deri sini ka laut yang dalam ,ka rimba yang sunyi6 ,antara aku dengan angkau ,di-bagi uleh ,adam4 liv ,tetar ,tanah ,al-salam aleikum1 hei sahabat yang bertujoh6 ,mula pertama namai 787 ,si ,kopat ,ka-dua-nya ,si ,kapit ,ka-tiga ,awat ,ka-ampat ,mawat ,ka-lima ,dah ,ka-anam ,deh ,ka-tujoh ,du ,mari-lah angkau ka-tujoh ini bersama-sama dengan aku4 ,aku bernama ,si ,putar ,alam ,aku bernama ,si ,lindong ,alam ,aku bernama ,si ,gentar ,alam4 ,berkat tolong ,nabi ,allah ,ibrahim1 ,berkat tolong ,dato' ,si ,tunggang ,awak1 ,berkat ,dato' ,kamalu-'l-,hakim1 ,tiada-lah angkau yang buleh1 aku yang buleh hal ini4 ,nyah-lah angkau ka tasek ta' berhulu1 ka ranting ta' patah1 ,ka burong ta' terbang1 ka ayer tiada bergemuroh6 ,disana-lah ampat tempat kadiaman angkau3 ,jangan 'kan mara #hhf kamari lagi6 ,jikalau 'kan mara#a kamari lagi ,derhaka-lah 'kau kapada 'ku ,derhaka-lah 'kau kapada ,allah ,derhaka-lah 'kau kapada ,muhammad6 ,hu ,allah6 7tiga kali74 lv ,direction of ,house-door p4 #ada1 n4 ,bermula jika pintu rumah mengadap ka mashrik1 baik3 alamat beruleh anak chuchu banyak1 lagi sentosa2 jika mengadap ka utara1 baik3 alamat beruleh mas perak1 lagi semperna2 jika mengadap ka maghrib1 bertambah-tambah elmu baik atau orang alim datang kapada-nya1 lagi salamat2 jika mengadap ka selatan malang pada barang kerja-nya1 tiada semperna maksud-nya4 lvi ,to determine the ,dimensions of the ,house p4 #ade4 ,ini fasal ukoran bendul rumah2 maka ambil depa perampuan yang ampunya rumah itu dua depa di-lipatkan tiga1 buang sabhagi2 yang dua bhagi itu1 itu lipatkan lipat delapan1 buangkan tujoh ambil satu1 ukorkan deripada kapala bendul itu sampei ujong bendul itu1 inilah nama-nama benatang-nya yang tersebut3-- ,pertama-tama ,naga1 ka-dua ,sapi1 ka-tiga ,singa1 ka-ampat ,anjing1 ka-lima ,lembu1 ka-anam ,kaldei1 ka-tujoh ,gajah1 ka-delapan ,gagak4 ,dan jikalau tiba pada ,naga1 terlalu amat baik2 jika tiba kapada ,sapi1 dukachita orang yang ampunya rumah itu2 jika tiba kapada ,singa1 salamat orang yang ampunya rumah itu lepas deripada marabhaya lagi beruleh kakaya'an2 jika tiba kapada ,anjing1 orang yang ampunya rumah itu sakalian lagi hina pada mata orang sakalian2 jika tiba kapada ,lembu1 orang yang ampunya rumah itu beruleh kakaya'an lagi di-permuliai orang lagi-pun barang kata-nya pun di-dengar orang2 jika tiba kapada ,gajah1 orang yang ampunya rumah itu berkat sagala pencharian1 jikalau berniaga beruleh laba ada-nya2 jika tiba kapada ,gagak1 rumah itu sudah 787 tuan-nya mati atau sakit payah bageimana-pun merugikan jua3 w'aleyhi al-salam4 lvii ,the ,rhyme used for this purpose #hhg p4 #adf4 ,i4 ,naga umbang1 naga gentala1 #hhh ,naga beredar sagenap bulan2 ,ka mana pergi tidak gendala1 #hhi ,sakalian yang terjumpa menjadi taulan4 ,,ii4 ,asap api didalam hutan3 ,inche ,ali membakar kapor2 ,anak sapi tengah prahan1 ,tengah di-prah mati tersungkor4 ,,iii4 ,singa gagah1 singa perkasa1 ,singa bermain di ujong tanjong2 ,tuah rumah sanantiasa1 ,beruleh laba sagenap tahun4 ,,iv4 ,anjing hutan s'rigala #hij ,menyalak rusa sagenap malam2 #hia ,barang di-buat jadi gendala1 #hib ,didalam rumah #hic orang bertikam4 ,v4 ,lembu besar tengah ladang ,pergi beranak didalam rimba2 ,tuah besar pendapatan #hid ,tiada pernah #hie membuang laba4 ,,vi4 ,kaldei didalam #hif kota ,pagi petang menanggong rumput2 #hig ,tidak sampei barang di-chita #hih ,modal-nya banyak satengah luput 787 #hii ,,vii4 ,gajah besar penaikan ,sultan ,gading bersalut 787 #ijj tembaga suasa2 ,tuah besar pendapatan #ija ,tiada menanggong chachat #ijb binasa4 ,,viii4 ,gagak hitam melayang #ijc malam ,hinggap #ijd di rumah ,maharaja #ije ,sakti2 ,bala #ijf besar sudah-lah datang1 ,rumah sudah tuan-nya mati4 ,beast ,charms ,the ,elephant lviii ,pendinding ,gajah p4#aec4 ,o ,dato' ,moyang ,kaban6 ,jangan-lah binasakan anak chuchu4 ,moyang ,kaban is explained as the name of the ,raja ,gajah 7,king of the ,elephant-folk71 and calling upon him by name is considered to be a sufficient protection against wild elephants4 lix ,charm for blinding an ,elephant ,perabun ,gajah ,tanah liat1 tanah perabun ,ka-tiga dengan tanah merkah2 ,melihat1 mata angkau rabun1 ,memandang1 mata angkau pechah4 ,directions for ,hunting the ,elephant or ,rhinoceros lx p4 #aee4 ,mula-mula berjumpa jijak gajah atau badak1 perhatikan kalau ada kayu mati didalam jijak1 ambilkan ranting kayu mati itu1 dengan tanah sa-besar jagong deri dalam tapak-nya1 kalau sa-orang sa-buku1 tiga orang tiga buku1 sampei tujoh orang tujoh buku1 lebeh ta' buleh2 kemdian kita bungkuskan ranting sama tanah sa-buku didalam daun kayu1 kita jampi1 kata-nya3-- ,tanah liat1 tanah benchah1 ,tanah memandang deri kabun ,melihat1 mata-nya pechah1 ,memandang1 mata-nya rabun1 ,kabul ,allah1 kabul ,muhammad ,kabul ,baginda ,rasul ,allah ,kabul-lah do'a ,guru aku1 ,guru ,lebai ,jamal1 ,kabul kapada aku1 ,kabul-lah la-ilaha1 d4s4b4 ,kemdian kita sisip di pusat1 maka pembuang bau badan1 bau snapang1 kita ambil daun kayu1 daun sa-cherek1 daun kerakap sirih1 daun chapa 7sambong71 daun labu ayer puteh2 sudah dapat daun itu1 mula-mula ambil daun itu1 patahkan daun itu dengan tangan kiri1 di-pejam mata1 katakan3 kalau berbau daun kayu ini1 berbau-lah badan1 snapang aku4 ,kalau sudah mati benatang itu1 di-kebas dengan kain hitam sa-kabong1 katakan3-- ,badiyu1 ,mak ,badi1 ,badi ,panji1 ,mak ,buta6 ,aku tahu asal 'kau jadi1 ,darah ,nabi ,adam tiga titek asal 'kau jadi6 ,badi tanah pulang ka tanah1 ,badi busut pulang ka busut1 ,badi gajah pulang ka gajah1 #ijg ,badi kayu1 pulang ka kayu1 ,badi ayer1 pulang ka ayer1 ,badi batu1 pulang ka batu1 ,jangan rosakkan diri kita6 ,berkat ,guru aku ,ta' buleh di-rosakkan anak sidang manusia4 ,hadia1 kain hitam sadikit1 kain puteh sadikit4 ,pantang-nya jangan biar bergesil kulit kita dengan kulit gajah atau badak itu4 ,the ,tiger lxi ,penjauh ,rimau p4 #afg4 ,a ,charm to drive away ,tigers ,hei ,bersenu6 ,hei ,berkaih6 ,aku tahu asal 'kau jadi3 ,sheikh ,abuniah ,lahah ,abu ,kasap ,pusat-mu puchok ubun-ubun ,susu 'kau di tapak tangan ,simpang 'kau tujoh petala langit ,simpang 'kau tujoh petala bumi ,kalau ta' simpang ,derhaka kapada ,allah1 d4s4b4 lxii ,pengunchi ,mulut ,benatang ,buas ,a ,charm for locking the ,mouths of ,wild ,beasts ,hei ,si ,gerenchang1 ,si ,gerenching1 ,patah ranting titian angsa ,tertutop terkunchi berkat ,ali ,mustapah ,hum #ijh aku patahkan sakalian yang bertaring ,berkat doa negri ,siam4 lxiii ,pengunchi ,mulut ,rimau ,a ,charm for locking the ,tiger's ,mouth ,si ,odoh nama-nya mak-nya ,si ,balang nama-nya tuboh-nya ,lidah 'kau 'ku lipat1 mulut-kau 'ku simpei4 ',tah 'ting patah ranting ,patah dengan ,si ,gomok ,angsa2 ,tertutop terkunchi ,bujang malas tidak mengapa4 ,alam terakai ,pafar ,allah ,rap4 ,sampei ka rumah 'nak buka2 kalau tidak dia dendam3 katakan3--,alam terakai ,pafar ,allah ,rap4 ,buka6 lxiv ,tangkal ,harimau ,waman takun berasulillahi nas-ra toho ,ental koho 78 kahul7 as-dupin ajar miha tajumi4 lxv ,charm for blinding a ,tiger's ,eyes and driving him off ,perabun serta ,seliseh ,harimau ,seliseh seliseh1 salamun salamun1 ,tersalah tersileh2 ,tersiah kiri tersiah kanan ,di-siahkan ,allah1 satru buja lawan-ku1 ,di-siahkan ,allah1 di-siahkan ,muhammad1 ,di-siahkan ,baginda ,rasul ,allah4 lxvi ,penggrun kapada ,harimau atau ,penggarang ,hati p4 #afh4 ,charm for fascinating a ,tiger or hardening one's own ,heart ,ah ,si ,gempar ,alam ,gegak gempita6 ,jarum besi akan ruma-ku1 ,jarum tembaga akan ruma-ku1 ,ular bisa akan janggut-ku1 ,buaya akan tongkat mulut #iji-ku1 ,harimau mendram di pengri #iaj-ku1 ,gajah mendring bunyi suara-ku1 ,suara-ku saperti bunyi halunlintar6 ,bibir terkatup1 gigi terkunchi6 #iaa ,jikalau bergrak bumi dengan langit1 ,bergrak-lah #iab hati angkau ,handak marah atau handak membinasakan kapada aku6 ,dengan berkat la ilaha1 d4s4b4 7and add7 ,kun paya kun chahia masok ka tuboh-ku6 ,siapa chakap melawan aku ,singa pasih #iac akan lawan-nya6 ,ah1 sagala yang bernyawa ,tiada-lah dapat menentang mata-ku1 ,aku yang mendapat menentang mata-nya ,dengan berkat la ilaha1 d4s4b4 ,for a ,were-,tiger story the reader is referred to ,clifford's ,in ,court and ,kampong1 pp4 #ff-gg4 ,the idea is traceable1 with a difference1 as far back as ,a4,d4 #adaf3 a ,chinese account of ,malacca 7in the ,ying-yai ,shng-lan7 relates1 inter alia--,sometimes there is a kind of tiger which assumes a human shape1 comes to the town1 and goes among the people2 when it is recognised it is caught and killed4 ,the ,deer lxvii ,minta ,rusa p4 #agd4 ,asking for ,deer ,hei tuan patek ,rabun ,sidi1 ,si ,lailanang1 ,si ,laigan saudara ,si ,deripan1 ,si ,baung1 ,si ,bakar1 ,si ,songsang1 ,si ,berhanyut1 ,si ,pongking1 ,si ,temungking1 ,aku minta rusa sa'ekor jantan1 sa'ekor betina1 ,yang tumpul tapak1 yang bangkar kening1 ,yang jurei telinga1 yang bebat pinggang1 ,yang luju1 yang jombang1 yang bertik3 ,tidak buleh yang luju1 yang jombang1 yang bertik1 ,yang burok1 yang kurus1 yang kechar1 ,sabuleh-buleh pinta-pinta #iad kami ari bekari1 #iae 7ini7 ,berkat kiraman katibin3 ,inilah tanda aku meminta4 ,tanda-nya di-panchong kayu1 di-tikamkan kesan rusa4 lxviii ',che ,indut's ,version ,fasal minta rusa1 katakan3-- ,sirih lontor1 pinang lontor1 ,teletak di-atas penjuru2 ,hantu buta1 ,jembalang buta1 ,aku mengangkatkan jembalang rusa4 lxix ,membalikkan ,rusa p4 #agi4 ,to turn back ,deer upon their ,tracks ,hei hilir ,delik1 patah ,delik1 ,letak mari tepian lalang1 ,kata berturut jijak berbalik1 ,hanchor daging berbalun #iaf tulang6 ,balikkan ,allah ,balikkan ,muhammad ,balikkan ,baginda ,rasul ,allah6 ,hei balikkan rusa aku6 ,kalau ta' angkau balikkan ,ka laut 'kau ta' dapat minum1 ,ka darat 'kau ta' dapat makan1 ,berkat dengan kata ,allah1 ,kata ,muhammad1 kata ,baginda ,rasul ,allah1 ,serta dengan kata kiraman katibin1 ,kabul berkat ,guru-ku4 lxx ,directions for hunting ,deer p4 #agd4 ,mula-mula masok ka hutan1 katakan3-- ,hei ,hantu ,bakar1 ,jembalang ,bakar6 ,berkuak-lah angkau1 ,aku melepaskan hulubalang aku4 ,kalau sudah jumpa tapak-nya tengo' tapak-nya4 ,kalau sengkat sa-blah1 adalah groh sedikit4 ,kalau terjingket kuku1 alamat mati-nya didalam tujoh hari4 ,sudah masok jumpa dengan anjing1 anjing pun menyalak1 bharu-lah berkuai3-- p4 #age4 ,hei ,si ,lanang1 ,si ,lambaun1 ,si ,ketor1 ,si ,becheh1 ,angkau berampat gembala rusa ,turun 'kau kapada anjing6 ,jangan 'kau ta' turun1 ,derhaka-lah 'kau kapada ,allah1 ,derhaka kapada ,muhammad1 d4s4b4 ,bukan-nya aku yang berburu1 ,pawang ,sidi yang berburu1 ,bukan-nya aku yang punya anjing1 ,pawang ,sakti yang punya anjing2 ,dang ,durai menyembrang lautan1 ,tenggalong tinggal kapada aku2 ,kabul berkat deripada ,guru-ku ,toh ,raja ,lebeh jadi deripada aku ,berkat la ilaha1 d4s4b4 lxxi ,on entering the ,jungle to set the ,snare ,masok ka dalam hutan1 bawa jaring sudah jumpa kesan rusa pohunkan satu poko' dengan chakap bagini3-- ,al-salam aleikum1 ,nabi ,allah ',tap1 ,yang memegang bumi1 d4s4b4 ,aku pohun ini kayu ',nak tambat jaring4 ,kemdian mulai buka jaring serta berkata3-- ,si ,gombak nama-nya rotan ,si ,chinchin nama-nya jaring4 ,sudah itu1 buka-lah jaring1 sa-habis-habis1 dan bagikan dua jaring itu1 sudah bagi dua1 masok pegang kajar jaring serta kata-nya3-- ,o ,mentala ,guru1 ,dengan ,guru uru-uru1 #iag ,si ,mambang ,kuning6 ,mambang ,kuning tahu ,akan salah-sileh-nya4 ,jaring kita1 jaring berdua1 ,jaring jangan di-bri magan6 ,kalau magan di-tapakan1 #iah ,jaring kita bunohkan juga6 ,kalau magan di anjing1 ,jaring kita bunohkan juga6 ,kalau magan di orang ,jaring kita bunohkan juga6 ,dengan berkat1 d4s4b4 lxxii ,jaring ,rusa p4 #age4 ,preparing the ,snare ,bila mahu ambil kayu memasang bau jerat1 kata-nya3-- ,delik kayu mendulang ,tetak berakar-akar2 ,habis kulit pemalun tulang ,kena do'a kalinting bakar4 ,menetapkan bau1 dan bila mahu memasang1 katakan3-- ,teng bunga satengteng1 ,mudik sungei yang kadua2 ,kalau suka berglang berchinchin1 ,sorongkan kaki yang berdua4 ,bubohkan pula perindu jerat1 kata3-- ,rindu rindu rindang rindang1 #iai ,sulasih tumboh di batu2 ,dudok 'kau rindu1 berjalan 'kau rindang1 ,tonak kasih ka jerat aku4 ,kalau 'nak buang badi-nya rusa itu3-- ,ah ,badi1 mak ,badi1 ,badi saratus sambilan puloh6 ,aku tahu asal 'kau jadi3 ,badi biawak asal 'kau jadi1 ,deri tras asal 'kau jadi1 ,mambang ,kuning asal 'kau jadi1 ,kembali-lah ka mana tempat 'kau jadi2 ,jangan angkau menchachat menchidakan6 ,kalau 'kau chachat menchidakan1 'kau di-makan sumpah1 ,di-makan kutop ka bintongan1 di-hempap ,koran tiga puloh juz1 ,di-timpa daulat ampat penjuru alam ,dengan berkat1 d4s4b4 lxxiii ,serapah waktu anjing mengejar ,rusa ,charm used when ,dogs are hunting ,deer ,asa sabulan1 dua sabulan1 tiga sabulan1 ,ampat1 lima sabulan1 anam1 tujoh sabulan1 ,bunohkan anjing aku6 ,bukan aku yang berburu1 ,toh ,patek ,sang ,sidi yang berburu1 ,sang ,kadadat punya rusa1 ,sunting ,hari yang gembala ,hei ,tintanah #ibj ,betala #iba ,guru ,turun ka rayat turun ka bela6 ,menyalak ,sukum ,srigala ,si ,lansat1 ,si ,raja ,anjing1 ,menyalak ,si ,rinching ,kaki1 ,si ,rimbun ,ekor6 ,melompat 'kau patah1 ,mengram 'kau lumpoh6 ,halaukan ka medan yang ramei1 ,tujoh telok1 tujoh tanjong1 tujoh mahali gei1 ,pisang masak dua biji1 ,siamang didalam rimba4 ,tinggal ,si ,langau hijau2 ,ta' tinggalkan ,langau hijau1 ,di-sembar ,si ,patong rimba6 ,lengah membuka kain panjang1 ,lengah membuka kain pandak4 ,terjun ka tebing belulok ,di-tikam de' besi belimbing1 ,berkat tuah anjing nenek ,batin ,tualang4 lxxiv 7,on entering the ,jungle7 ,kalau masok hutan1 kata-nya3-- ,o ,lingkian1 mu salipatin 787 ,jangan 'kau tudong1 jangan endapkan rezki kami6 ,kalau 'kau lindong1 'kau endapkan1 ,di-sumpah de' ,allah taala6 ,kalau ikut kesan-nya1 katakan3-- ,hantu ,raya1 ,si ,buta ,raya1 ,hantu berjalan1 anak beranak1 ,ta'tabek rimba yang raya ,aku 'nak menempoh hantu yang banyak4 lxxv ,jerat 7,on setting any kind of ,snare7 ,menchachak jerat sabarang jerat1 katakan3-- ,bukan-nya jerat1 bukan-nya reman1 ,kalang kaki sa-mata-mata1 ,kena perabun ,raja ,suleiman1 ,kalau di-pandang mata buta6 ,terpandang1 mata-'kau buta6 lxxvi ,rusa p4 #agf4 7,after setting the ,snare7 ,dua sabulan1 tiga sabulan1 ,ampat sabulan1 lima sabulan1 ,anam sabulan1 tujoh sabulan1 ,malam di-angkau1 siang di-aku4 ,sudah itu1 masok tujoh langkah meninggalkan jaring di blakang berdiri betul mengadap ka dapan1 di-panggilkan3-- ,o ,serba ,saidi ,tuan patek yang punya rusa6 ,si ,lambaun asal-nya rusa1 ,si ,lanang gembala-nya1 ,halaukan rusa ka jaring kita4 ,ini titian batu jalan yang raya1 ,pasar yang medan1 ,kasuka'an orang yang ramei3 ,arak-arak iring-iring1 ,kembang bunga ,si ,panggil-panggil2 ,datang berarak1 datang beriring1 ,jaring-ku datang memanggil6 ,hei ,rusa ,malang1 ,rusa ,chelaka1 ,jalan-ku masok tidak ber-orang6 ,di kiri orang berlembing ,di kanan orang berlembing ,dimana jalan 'kau masok ,de' situ angkau jalan balik6 ,sudah itu di-jumpa itu rusa1 dia pun bangun deri tidor1 kita pula kata3-- ,hei ,raja ,muda1 ,putri ,dandi1 ,bangun-lah angkau dengan segra-nya6 ,sarongkan dokoh berdandan ,raja ,suleiman1 ,sambut beriring sambut6 ,bersorak 'bi' bersorak6 ,sudah itu1 orang kiri dan kanan pun bersorak sama-sama4 lxxvii ,charm used when striking the ,deer ,waktu menikam kata3-- ,bukan-nya aku yang menikam ,pawang ,sidi yang menikam4 lxxviii ,to cast out the ,mischief1 after catching the ,deer ,kalau sudah dapat1 kebaskan tiga kali ka bawah1 dengan kain hitam-pun buleh1 daun kayu 7pemakanan rusa saperti sendayan1 atau poko' paku7 pun buleh1 triakkan3-- ,o ,si ,lanang1 ,si ,lambaun1 ,si ,ketor1 ,si ,becheh1 orang yang berampat1 ,ambil kembali bhagian-kau6 ,ambil isharat-nya di-chuchok dengan rotan gantong pada poko' kayu4 ,another kuai is3-- ,hei ,si ,meliok1 ,si ,melimbai1 ,si ,bujang ,lanang1 ,si ,biding ,baun1 dengan gembala-nya6 ,merak #ibb turun de' ekor1 ,badi turun de' kapala1 ,merak turun de' kapala1 ,badi turun de' ekor6 ,palis ,si ,paling6 ,kulit lokan saparoh ,badi1 ,badi yang bukan4 ,hei hilir batang k'ladi kertah6 ,dibawah batang lepas anjing ku tadi ,siah samua sakalian benatang6 lxxix 7,another version7 p4 #agg4 ,kalau sudah tangkap1 buang-lah dia punya badi3 maka mahu-lah baju hitam yang buleh buang dia punya badi1 kalau tada baju hitam1 daun kayu sabarang kayu1 urut deripada kapala-nya sampei di kaki1 di buntut1 di ponggong-nya serta berkata3-- ,hei ,badi ,serang1 ,badi ,mak ,buta1 ,si ,panchur ,mak ,tuli6 ,bukan-nya aku yang buang badi1 ,pran ,muda yang buang badi2 ,bukan-nya aku yang buang badi1 ,pran ,rukiah yang buang badi6 ,bukan aku yang buang badi1 ,mika'il yang buang badi2 ,bukan aku yang buang badi1 ,serafil yang buang badi6 ,bukan aku yang buang badi1 ,ijra'il yang buang badi2 ,bukan aku yang buang badi1 ,mukarael yang buang badi6 ,aku tahu asal-nya badi1 ,anak ,jin ,ibni ,ujan ,diam di awan guntong4 ,kembali angkau ka awan guntong1 ,jangan angkau menchachat menchela kapada aku6 ,aku tahu asal 'kau jadi1 ,anak ,jin ,ibni ,ujan asal 'kau jadi4 ,sudah itu1 ambil sadikit deripada dia punya mata1 telinga1 mulut1 hidong1 kaki1 tangan1 bulu1 hati1 jantong1 limpa dan tandok 7kalau jantan71 tarok di daun kayu1 tarokkan di jijak datang-nya serta berkata3-- ,o ,mentala ,guru ,asa sabulan1 dua sabulan1 ,tiga sabulan1 ampat sabulan1 ,lima sabulan1 anam sabulan1 ,tujoh sabulan1 malam di-angkau1 siang di-aku4 ,sa'ekor aku bawa balik1 ,sa'ekor aku tinggalkan4 ,buang ,badi ,rusa 7,to drive the ,mischief out of a ,stag7 ,siah yang malang1 yang berpuaka1 ,nabi ,momilil yang berbadi1 min hak1 yang berbadi1 ,sang ,marak1 sang ,badi1 ,badi turun de' kapala ,badi turun ka kaki4 lxxx ,snare for ,mouse-deer p4 #ahj4 ,jerat ,p'landok ,mula-mula charikan kayu yang bergetah1 tako'kan kayu ini tiga kali1 kaluar bahanan-nya satu telentang1 satu tertiarap ta' baik 7kalau buat perangkap1 baik71 kalau jerat1 mahu-lah telentang4 ,habis itu1 mula-kan memasang jerat di pangkal kayu1 sa-kira-kira satu depa jauh-nya4 ,habis itu1 kata3-- ,tempurong tergolek-golek ,berisi tanah liat1 ,pergi-lah angkau ,jembalang ,badi ,aku handak memasang jerat6 ,kemdian di-katakan pula3-- p4 #aha4 ,hei ,si ,ranchap ,kaki1 ,si ,runching ,munchong1 ,angkau pijak-lah jerat tinjak aku ini6 ,dua hari akan katiga ,jikalau tidak angkau pijak ,jerat tinjak aku ini1 ,dua hari akan katiga ,angkau mati terchekek mengklan darah1 ,sesak ka hutan rimba raya angkau1 ,ka laut ta' dapat minum1 ,ka darat ta' dapat makan4 ,dengan berkat1 d4s4b4 ,another charm or serapah used when setting the snare runs as follows3-- ,jembalang ,jembali6 ,tempurong berisi tanah liat3 ,nyah-lah angkau ,jembalang ,badi6 ,aku handak memasang jerat4 ,a charm to be used when setting mouse-deer traps1 given me by a ,labu ,malay named ,said ,chi'3-- ,sirih unta1 pinang unta1 ,kerakap memanjat puar4 ,pesan pada jembalang rimba ,kutu hutan #ibc suroh kaluar6 ,suroh kaluar beranak-anak1 ,suroh kaluar berchuchu-chuchu1 ,suroh kaluar berchichit-chichit1 ,suroh kaluar bermoyet-moyet1 ,suroh kaluar berentah-entah1 ,tampoh lapang #ibd ,raja ,suleiman6 lxxxi ,charm for urging on ,dogs p4 #aha4 ,peransang ,anjing ,sugara #ibe nama anjing-ku ,menyalak memungkal bumi1 ,tujoh lorah1 tujoh bukit1 ,terlampau salak anjing-ku6 ,anjing aku anjing betuah ,bukan tuah di-buat-buat ,tuah tumboh sama badan4 ,jijak katimbunan sarap ,bau jangan angkau tinggalkan ,odoh angkau salama-lama1 ,kayu arang selara arang ,tanam ,si ,padi-,padi2 #ibf ,hati berang mata berang ,aku mengenakan peransang hati4 ,si ,kujut nama rusa-ku1 ,si ,lompat nama anjing-ku1 ,kuat-kuat angkau mengejar6 ,kalau ta' kuat angkau mengejar ,aku surut al-salam4 ,kalau jantan saudara 'kau1 ,kalau betina 'kan bini 'kau6 ,dengan berkat la-ilaha d4s4b4 lxxxii ,charm to make ,dogs courageous ,penggagah anjing ,pulih1 pulih1 ,sidang ,pulih6 ,bukan aku yang memulih ,si ,pulih yang buleh4 ,selang kayu lagi pulih1 ,lagi rimbun1 lagi rampak1 ,lagi pulang bagi dahulu kala3 ,kunun-lah anjing kita lagi pulih1 ,lagi rimbun1 lagi rampak1 ,lagi pulang bagi dahulu kala4 ,si ,lampeh nama-nya mansor1 ,si ,kubah nama-nya bisa1 ,pandei memandang salah yang sileh1 ,tilek de' anjing1 anjing-ku1 jangan bri magan1 ,tilek de' rimba1 jangan bri magan1 ,tilek de' ayer1 jangan bri magan1 ,salah tikam bunohkan anjing-ku1 ,salah bantai1 bunohkan anjing-ku1 ,asa sabulan1 d4s4b4 ,bunohkan anjing aku1 jangan di-ambil1 jangan di-pepah1 ,jangan di-ikut pulang ka rumah1 sahari turun bunoh pula rusa4 lxxxiii ,charm to prevent ,wild ,dogs from barking p4 #ahc4 ,tangkal menyalak anjing ,menyalak anjing didalam benchah ,menyalak si anak tedong6 #ibg ,menyalak tekum 'kau pechah1 ,menjilat lidah 'kau kudong6 ,undor sa-tapak1 mara sa-tapak1 ,jikalau undor1 lepas kembali1 ,jikalau mara1 patah kaki 'kau6 ,datang 'kau menelentang ,pulang 'kau meniarap6 ,pulang-lah angkau kapada rimba sakampong1 ,pulang-lah angkau kapada rimba yang besar1 ,pulang-lah angkau kapada gaung guntong ,pulang-lah angkau kapada sungei yang tiada berulu1 ,kapada kolam yang tiada bergali1 ,kapada tasek yang tiada berorang1 ,kapada mata ayer yang tiada kring ,jikalau 'kau tiada mahu kembali1 mati-lah angkau1 ,di-sumpah kalam yang awal ,mati angkau di-sondak segar kabong ,mati di-sula chuchok rabong ,mati di-tikam duri landak6 ,hei tebu hitam1 kladi hitam1 ,di-tanam tepi prigi1 di-pukol dengan kain yang hitam1 ,segra-lah angkau pergi lari ,berkat la ilaha-illa-'llah1 d4s4b4 ,ramu-ramuan-nya daun tukas1 daun sa-cherek1 daun lenjuang merah1 kain hitam4 lxxxiv ,charm to prevent ,wild ,boars from damaging ,crops p4 #ahh4 ,ah ,semawi #ibh nama-nya babi6 ,ka laut jadi lomba-lomba1 ,ka darat jadi babi sungko' #ibi nama-nya1 ,bata bawah sakat bengkarong2 #icj ,jangan 'kau rosak binasakan sawah ladang 'ku6 ,jikalau 'kau rosakkan1 ',kau mati mampe'1 #ica mati mawei1 ,mati pangkalan darah mati pangkalan tulang ,mati pangkalan bulu6 ,jikalau tidak 'kau rosa'i ',kau kembang beribu1 kembang belaksa1 ,kembang sayap #icb rimba blukar6 ,bekua' 'kau ka rimba jauh6 ,aku tahu asal 'kau jadi3 ,lampin anak ,fatimah asal mula 'kau jadi4 ,this charm1 which was copied from a book in the possession of ',che ,daud of ,naning1 ,malacca1 is evidently corrupt in places4 lxxxv ,a ,charm against ,rats p4 #aib4 ,tangkal ,tikus ,inilah asal tikus3 deripada ,nabi ,adam ia-ini haris-nya #icc787 didalam baktal #icd787 ,nabi ,allah ,yusoh kaluar deridalam lobang hidong babi masa baktal-nya4 ,dan jikalau di-jadikan tangkal padi1 handak-lah kita masokkan sadikit bulu babi1 dan sekam padi sadikit dan tahi besi sadikit1 di-champor tiga-tiga itu1 di-tanam ampat penjuru ladang kita4 ,dan fasal yang ka-dua1 perasapan-nya petang-petang1 tiga petang atau tujoh petang3 pertama-tama minyak tir sadikit1 dan ka-dua kapor tohor sadikit1 dan ka-tiga balerang yang kuning1 bakar petang hari didalam ladang kita4 ,maka inilah doa-nya1 bri salam kapada ,nabi ,yusoh3-- ',al-salam aleikum ,noh1 aleyhi ,noh' 7tiga kali7 ',noh salam' 7tiga kali7 petang petang4 ,kemdian bacha fatihah akan ,nabi satu kali4 ',kul huallah akhir-nya' 7tiga kali7 ',kul auzu bi rabil halaki' 7tiga kali7 ',kul auzu bi rabi nuasi' 7tiga kali7 ,niatkan kapada ladang itu jangan binasa tikus4 ,pantang-nya jangan makan petang atau berjalan-jalan dalam ladang atau berklahi atau bermaki disitu4 ,vegetation ,charms lxxxvi ,the ,sialang ,tree p4 #bjd4 ,charm used on commencing to climb the ,tree 7,a ,malay ,charm collected from the ,orang ,laut7 ,pisau raut pisau renchong ,ters'lit di banir pulai1 ,hantu laut1 hantu kampong ,minta' undorkan hantu laut hantu rimba4 ,akar bernama ,raja ,bersila ,batang bernama ,raja ,berd'rei4 ,kulit bernama ,raja ,meligi 78 ,mahaligei7 ,dahan bernama ,raja ,menjulei4 ,ranting bernama ,raja ,melenggang ,daun bernama ,raja ,melayang ,puchok bernama ,raja ,mentri4 ,here blow upon the tree and scrape off the combs 7into your basket74 lxxxvii ,alternative version 7collected from the ,orang ,bukit7 ,pisau raut1 pisau renchong ,menchato' banir pulai4 ,hantu laut1 hantu kampong1 ,kuching meniti dahan pulai4 ,akar bernama ,raja ,bersila ,batang bernama ,raja ,berd'rei ,kulit bernama ,putri ,kembeban 787 ,dahan bernama ,raja ,menganjor ,ranting bernama ,changgei ,putri4 ,puchok bernama ,putri ,meninjau1 ,daun bernama daun t'rap1 ,daun t'rap jatoh melayang ,jatoh ka lubok ,indragiri ,tidor sa-g'lap bangun ku dayang ,ingatkan rumah tinggal sendiri4 ,on reaching the top3-- ,chinchang chendawan chinchang ,chinchang mari buku buloh1 ,pesan mari mambang dewana bintang ,jangan bri tumboh4 ,the ,eagle-wood ,tree lxxxviii ,pemanggil ,hantu ,gharu p4 #baj4 ,hei nenek ,duita ,mambang gharu1 ,kalau jauh1 tolong katakan1 ,kalau dekat1 tolong katakan4 #ice ,o ,dato' ,betala ,bumi1 ,jin ,tanah1 ,jembalang ,tanah1 ,berhala ,besi1 anak ,ruwani1 ,si ,bujang ,ruwani1 ,anak ,wayah1 ,si ,bujang ,bandan1 ,aku minta' tunjokkan hajat-ku3 ,kalau tidak kau tunjokkan ,kau derhaka kapada ,allah1 d4s4b4 ,sir ,allah1 ,sir ,mangga tangan1 ,dat ,allah hati-'kau1 ,sipat ,allah mata-'kau1 ,pergi kau jeput kumbang jantan dalam hati jantong-'kau4 ,guttapercha lxxxix ,charm used by ,gutta ,collectors p4 #bae4 ,al-salam aleikum6 ,hei anak ,raja ,s'ri ,bali ,anak ,raja ,s'ri ,bandang1 ,aku handak minta' darah sa-titek4 ,menang isi deri takek3 ,kalau tidak menang isi deri takek1 ,derhaka 'kau kapada ,allah1 d4s4b4 xc ,the ,cocoa-nut ,palm p4 #baf4 ,waktu 'nak pijak pangkal batang-nya bachakan3-- ,al-salam aleikum1 hei ,abubakar6 ,jangan ghalip tunggu jaga pada umbi6 ,panjat sampei satengah batang3 katakan3-- ,al-salam aleikum1 hei adik ,dara ,dang ,bidah6 ,jangan ghalip tunggu jaga pada tengah batang6 ,mari-lah bersama-sama dengan aku ,naik sampei atas pelepah4 ,pegang puchok1 gunchang tiga kali1 katakan3-- ,al-salam aleikum1 hei adik ,putri ,busu6 ,jangan ghalip tunggu jaga pada puchok6 ,turun-lah bersama-sama dengan aku4 ,mula-mula melentor mayang1 pegangkan puchok1 gunchang tiga kali1 bacha tiga kali3-- ,al-salam aleikum ,putri ,satukum #icf ,besir #icg ,yang berhalun berhilir #ich ,si ,mayang1 ,si ,gedebeh ,mayang1 ,putri tujoh ,dara ,dang ,mayang6 ,mari kechil kamari6 ,mari senik kamari6 ,mari burong kamari6 ,mari halus kamari6 ,aku memaut leher-mu1 ,aku menyanggul rambut-mu1 ,aku bawa sada' #ici gading mahu basoh muka-mu4 ,uri manis1 tembuni manis1 ,manis sampei ka jari manis2 ,uri manis1 tembuni manis1 ,manis sampei ka muka mayang6 #idj ,sada' gading meranchong kamu1 ,kacha gading menadahkan-mu1 ,kolam gading menanti dibawah-mu6 ,bertepuk berkechar didalam kolam gading1 #ida ,kolam bernama ,maharaja ,bersalin4 ,rules for ,planting ,various ,plants xci ,fasal petua bertanam tumboh-tumbohan p4 #bag4 ,piantan tanam tebu tengah hari1 jadi manis jadi terkring ayer-nya tinggal hati3 kalau tanam pagi panjang ruas1 kalau tengah hari pandak4 ,jagong1 'nak tanam prut kenyang2 penugal besar1 besar-lah mayang-nya4 ,pisang1 nak gali lobang besar1 piantan petang4 ,bangat petang1 lepas makan petang jadi berisi4 ,kledek1 'nak bintang banyak1 jadi banyak isi-nya4 ,labu1 timun1 bulan glap piantan-nya1 jangan di-makan uleh api-api4 ,niyor1 kalau kita 'nak sangat berak lari bawakan niyor itu champak ka lobang1 jangan di-luruskan tangan2 kalau lurus patah tandan4 ,piantan petang supaya lagi rendah buleh berbuah4 ,padi1 pagi-pagi kira-kira pukol lima1 sebab budak kechil pagi lagi bangkit4 xcii ,rice-cultivation p4 #bah4 ,the ,malay original of the description of rice-cultivation as carried on in ,malacca territory is too long to quote1 but will be found in ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 pp4 #bhf-bif4 ,charm used in clearing a ,patch of ,ground for ,dry ,rice-,planting xciii ,tetar huma p4 #bai4 ,o ,dato' ,mentala ,guru1 ,saraja ,guru1 ,gampitar ,alam1 ,jin ,saraja ,malik2 ,mari-lah bersama-sama dengan aku6 ,aku handak meminta' tempat ini ,aku handak tebang tebas ,aku handak tanam sakalian tumboh-tumbohan4 ,hei ,satinjau ,rantau1 ,sakuntum ,raya1 ,orang bertujoh beranak tujoh bersaudara1 #idb ,pergi-lah angkau ka bukit ,siamang ,biru1 ,tujoh lorah1 tujoh permatang1 ,tujoh antaran tempat ini3 ,jangan angkau berbalik-balik kamari6 ,kalau 'kau berbalik1 kaki-'kau patah1 ,kalau 'kau memandang1 mata-'kau buta1 ,telinga-'kau mendengar1 telinga-'kau pekak6 ,bukan-nya aku yang punya kata1 ,datoh ,mentala ,guru yang punya kata1 ,dengan berkat1 d4s4b4 ,ceremonial used when sowing the ,rice ,seed xciv ,menurunkan benih p4 #bbi4 ,di-buatkan galang dapor di tengah ladang pada tempat yang di-tetar4 ,di penjuru-nya 7#a7 anak pisang pinang satu batang1 7#b7 poko' serai satu batang1 7#c7 tebu lanjong satu batang1 7#d7 kunyit satu batang1 akan buleh hidup samua blaka4 ,di tengah ayer sa-tempurong4 ,besok tengo' petua3 kalau galang dapor berkuak1 ta' buleh jadi2 kalau tidak tumpah tempurong1 kalau semut atau anei-anei masok tempurong baik juga4 ,jika baik petua-nya tugal padi tujoh liang dengan tugal satambun1 bacha3-- ,bismillahi-'l-rahmani-'l-rahimi6 ,al-salam aleikum ,nabi ,tap1 yang memegang bumi6 ,aku menumpangkan anak-ku ,s'ri ,gading1 ,gemala ,gading ,anam bulan akan ka-tujoh ,aku datang mengambil balik1 ,dengan la-ilaha1 d4s4b4 ,kur semangat6 kur semangat6 kur semangat6 xcv ,ceremonies at ,seed ,time ,puji padi1 or propitiation of the padi4 ,an ,invocation to ,dangomala and ,dangomali1 spirits of the ,sun and ,moon ,sri ,dangomala1 ,sri ,dangomali6 ,handak kirim anak sambilan bulan2 ,sagala inang1 sagala pengasoh2 ,jangan bri sakit1 jangan bri demam2 ,jangan bri ngilu dan pening ,kechil menjadi besar2 ,tuah jadi muda2 ,yang ta' kejap di-per-kejap2 ,yang ta' sama di-per-sama2 ,yang ta' hijau di-per-hijau2 ,yang ta' tinggi di-per-tinggi2 ,hijau seperti ayer laut2 ,tinggi seperti ,bukit ,kaf4 ,o illustrious spirits of the sun and moon6 ,let there be fruit 7offspring7 nine months hence4 ,o royal nurses1 all preserve it from sickness and fever1 vertigo and headache4 ,may it reach the full stature4 ,may the old become young again4 ,where backward may it become forward4 ,where unequal may it be made equal4 ,where colourless may it be made green4 ,where short may it become long4 ,green as the waters of the ,ocean4 ,high as the mountains of ,kaf4 xcvi ,a hyperbolical description of each of the nine months during which the grain is coming to maturity2 the tenth1 or harvest time1 is compared with the birth of ,mahomed1 and the incantation closes with a prayer for an abundant crop4 ,bintang mara chuacha limpat2 ,ka-dua limpat di langit2 ,ka-tiga limpat di bumi2 ,ka-ampat ayer sambayang2 ,ka-lima pintu mazahap2 ,ka-anam pintu rezuki2 ,ka-tujoh pintu mahaligei2 ,ka-dilapan pintu shurga2 ,ka-sambilan anak di-kandong ibu2 ,ka-sapuloh ,mahomed jadi4 ,jadi sakilian jadi4 ,bayan ,allah didalam rongga batu4 ,lagi ada rezuki2 ,deri hulu deri hilir ,saref mengaref2 ,deri sina ka daksina ,manghantar rezuki ,bertambah bertambun4 ,the gloriously resplendent stars lighting the firmament are the first2 ,the full refulgence is the second2 ,the fulness spreading over the earth is the third--causing abundance2 ,the fourth the blessed waters1 harbingers of fertility2 ,the fifth the four gates of the world1 pouring out plenty4 ,the sixth is the door to the abundance of food2 ,the seventh is the portal of the palace2 ,the eighth the floor of ,surga or ,heaven2 ,the ninth the pregnant mother2 ,the tenth 7i4e41 the harvest7 month the birthday of ,mahomed 7the luckiest day of the year72 ,may all prove prosperous1 ,may dry grain prosper4 ,may the hand of the ,almighty appear in the filling of the husk1 as the hole in a rock is shut up by degrees4 ,from above1 from below1 let plenty always flow1 ,from ,east and ,west may abundance ever increasing pour in4 xcvii ,an ,invocation of the ,earth-spirit ,noh and ,dewa ,imbang1 a sprite of ,air ,hei6 ,noh yang dalam bumi1 ,dewa ,imbang deri udara1 ,anak saraja jin ketala bumi1 ,yang memegang bumi4 ,hail6 ,noh who dwellest within the earth6 ,and thou1 ,imbang who art ruler in the air1 ,son of the spirit who rules the fields of earth1 ,who guardest with thy power the gates of earth4 xcviii ,an ,invocation to ,setia ,guni1 an ,earth-spirit ,hei ,tuanku ,setia guni ,yang memegang bumi tujoh lapis ,aku bertarohkan anak aku ,sri ,chinta rasa chukup dengan inang ,pengasoh kanda manda itu ,sampei lima bulan ka-anam ,aku datang mengambil balik ,jangan angkau bagi rasa binasa ,chachat chelah inilah upah-kan mu4 ,hail6 ,lord ,setia ,guni1 ,who dost rule the seven-fold earth1 ,i herewith lay my child upon thy breast1 ,my child1 the darling of my heart1 ,with his full following of nurses and attendants1 ,and when the fifth moon wanes unto the sixth ,i shall come to claim him back again4 ,let him taste no harm or evil1 great or small2 ,here is thy reward4 ,the upah1 or payment of the services of the spirit1 is generally as follows3-- ,an egg1 a bunch of betel-vine leaves1 some bras kunniet 7oryza glutinosa71 some bras bertik #idc 7i4e41 the white pulp which exudes from rice grains when roasted71 and a ketupat1 or little woven basket of cocoa-nut leaves filled with rice4 ,after this invocation of ,setia ,guni loadfuls of rice are sprinkled on the ground1 and the following invocation is then raised to the spirit of the air3-- ,hei6 ,tuanku ,malim ka-raja-an ,yang memegang langit tujoh lapis ,aku bertarohkan anak aku ,sri ,chinta rasa1 etc4 7as in the last74 ,hail6 ,malim1 who dost supremely rule ,the seven folds of sky1 ,i lay my child in pledge with thee1 ,my child1 the darling of my heart1 etc4 ,after this the rice is thrown into the air1 and the ceremony is completed4 ,the pawangs1 sorcerers1 or rather wise men who are skilled in these incantations1 are in great request at the sowing of the padi crop4 ,the above five charms are extracted from a paper entitled ,ceremonies at ,seedtime1 by ,a4 ,w4 ,o',sullivan1 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #ah1 pp4 #cfb-cfe4 ,the first two are from a work by ,captain ,james ,low on the ,soil and ,agriculture of ,penang1 #ahcf4 ,charms used in the ,reaping ,ceremony xcix ,prayer used in the ,procession to the ,field p4 #bch4 ,bismillahi-'l-rahmani-'l-rahimi4 ,al-salam aleikum1 ,nabi ,tap yang memegang bumi6 ,aku tahu asal-nya padi ,s'ri ,gading1 ,gemala ,gading ,yang di ujong ladang1 yang di pangkal ladang4 ,yang terper'chik1 yang terplanting1 ,yang di-orong semut silambada4 ,hei ,dang ',pok1 ,dang ,meleni1 ,dang ,salamat menyandang galah6 ,bertapok bertimbun dayang kamari1 ,salamat rezki di-bri-nya ,allah4 ,dengan berkat1 d4s4b4 c ,on ,arrival at the ,field ,ruwak-ruwak sakandang desa ,bertenggek di bauran panah4 ,berkuak-lah angkau ,rengkesa1 ',nak letakkan bakul di-atas tanah4 ci ,on ,planting the ,sugar-cane in the ,sheaf p4 #bci4 ,al-salam aleikum ,nabi ,tap6 ,inilah 'ku chachakkan tebu ini1 ,akan sandaran 'kau4 ,aku 'nak mengambil semangat 'kau1 ,s'ri ,gading1 ,aku 'nak bawa ka rumah1 ka istana-'kau4 ,kur semangat6 kur semangat6 kur semangat6 cii ,doa ,sapuloh--,the ,ten ,prayers p4 #bdj4 ,ka-sa1 ,allah1 ,ka-dua1 ,muhammad1 ,ka-tiga1 ,ayer ,sembahyang lima waktu sa-hari sa-malam1 ,ka-ampat1 ,pancha ,indra1 ,ka-lima1 ,pintu rezki-ku terbuka1 ,ka-anam1 ,pangkat ,mahaligei tujoh pangkat1 ,ka-tujoh1 ,pintu ,rengkiang terbuka1 ,ka-lapan1 ,pintu ,shurga terbuka1 ,ka-sambilan1 anak di-kandong bunda-nya1 ,ka-sapuloh1 anak di-jadikan ,allah2 ,jadi1 karna jadi1 jadi karna ,tuhanku juga4 ,isa1 karun6 ,musa1 karun6 ,yusuf1 karun6 ,daud1 karun6 ,karun sakalian pintu rezki-ku1 di ,bumi1 di ,langit1 deripada ,allah4 ,dengan berkat la-ilaha-illa-'llah1 etc4 ciii ,on ,arrival at the ,house p4 #bdc4 ,di-chinchang galenggang batang1 ,di-chinchang di muka pintu1 ,di-tentang melenggang-nya datang1 ,anak aku rupa-nya itu4 ,di-chinchang rebong lumai-lumai ,buat penuba batang ari1 ,sunggoh sahya sabrang sungei1 ,besar maksud datang kamari4 ,bukan gantang gantang lada1 ,gantang berisi hampa padi1 ,bukan-nya datang datang sahaja1 ,besar maksud kahandak hati4 civ ,charm used by the ,reapers after filling the ,baskets p4 #bdd4 ,al-salam aleikum ,nabi ,tap1 yang memegangkan bumi1 ,tetapkan anak aku1 ,jangan rosak1 jangan binasakan1 ,jauhkan deripada ,jin dan ,sheitan1 ,dengan la-ilaha1 d4s4b4 cv ,charm used by the ,reapers daily on beginning to ,reap p4 #bde4 ,layang-layang jatoh bertimpa1 ,timpa di laman kami1 ,bayang-bayang dengan ,rengkesa1 ,jangan berchampor dengan kami4 cvi ,charm to confine the ,spectral ,reapers to the ,boundaries of the ,field p4 #bdg4 ,bismillah1 d4s4b4 ,layang-layang jatoh bertimpa1 ,bertimpa di tengah 'laman1 ,bayang-bayang dengan ,rengkesa1 ,tempat ,rengkesa di sempadan1 ,dengan berkat1 d4s4b4 cvii ,charm quoted in connection with a ,mythical ,legend of the ,origin of ,rice #idd ,hei ,padi1 aku tahu ,mula asal angkau jadi6 ,buah kelubi asal 'kau jadi1 ,datang deri ,shurga di-bawa ,nabi ,adam dengan ,hawa ,ka bukit ,kaf4 cviii ,charm used during ,sowing 7quoted in the same connection as the last7 ,al-salam aleikum ibu aku ,bumi2 ,al-salam aleikum bapa aku ,langit2 ',nak bertanam ,si ,dangomala dengan ,si ,dangsani2 ,jangan rosak binasakan ,dalam lima bulan ka-anam ,sahya datang mengambil balik4 cix ,charm used when the ,seed is about to be sown ,lagi didalam ,shurga ,bernama buah ,khaldi1 ,sampei ka dunia bernama buah ,s'ri1 temiang ,s'ri ',kan penghidup anak-anak ,adam ,tumboh di tanah menang1 di-menangkan ,allah ,tumboh di tanah sakti1 di-saktikan ,allah1 ,jangan rosak jangan binasakan ,buah ,s'ri1 temiang ,s'ri ,karna apa sebab sudah bersumpah ,di bukit ,saguntang ,mahaberu1 ,kalau 'kau rosakkan1 ',kau di-makan sumpah1 ,di-makan besi kawi1 ,di-timpa daulat ampat penjuru alam2 ,sidik-ku sidik-lah aku ,dengan berkat la-ilaha-illa-'llah ,muhammad ,rasul ,allah4 cx ,when ,reaping is about to begin p4 #bej1 n4 ,kur6 ,semangat anak aku ,mari-lah pulang ka rumah aku4 ,perjanjian kita sudah sampei6 ,jangan kena panas1 ,jangan kena angin1 ,jangan di-gigit nyamok1 ,jangan di-gigit agas kemus6 cxi ,charm used when the ,jungle is to be cleared1 after calling on ,toh ,mentala ,guru1 ,saraja ,guru1 ,gampitar ,alam1 and ,saraja ,malik ,mari-lah bersama-sama dengan aku1 ,aku handak meminta' tempat ini1 ,pergi-lah angkau ka bukit ,siamang ,biru ,tujoh lorah1 tujoh permatang1 ,tujoh antaran tempat aku1 ,mengenyahkan ,hantu ,sheitan6 cxii ,doa ,sapuloh 7,mengambil padi7 ,another ,version of the ,ten ,prayers ,ka-sa ,allah ,ka-dua-nya ,bumi ,ka-tiga dengan ayer sembahyang1 ,ka-ampat dengan hari ,isnayan1 ,ka-lima dengan pangkat ,mahaligei1 ,ka-anam ,bintang ,rezki1 ,ka-tujoh ,pintu ,shurga ,ka-'lapan anak 'ku kandongkan1 ,ka-sambilan ,muhammad menjadi1 ,ka-sapuloh tenak taman1 ,dengan kampong 'laman-ku4 cxiii ,doa ,sapuloh 7atau ,chendrawasi7 7mengambil semangat padi7 ,another ,version of the same ,ka-sa 'kan ,allah1 ,ka-dua 'kan ,langit1 ,ka-tiga 'kan ,bumi ,ka-ampat 'kan bulan ,ka-lima 'kan bintang ,ra-anam 'kan ,matahari ,ka-tujoh 'kan arash kursi ,ka-'lapan 'kan anak di-kandong ibu1 ,ka-sambilan sambilan bulan ,ka-sapuloh jadi ,allah1 jadi ,muhammad4 ,sejok dingin aku saperti ular chintamani1 ,baya ,allah1 aku-lah anak ku kasih ,allah ,didalam ,laut ,hasin6 ,kawa rirang kawa rira ,kata ular chintamani2 ,aku yang kechil menjadi besar1 ,yang tua menjadi muda1 ,yang hina menjadi mulia1 ,yang miskin menjadi kaya1 ,dengan kuderat ,allah taala4 ,raja sagala burong ,mengantarkan makan-makanan-nya1 ,yang di hulu1 yang di hilir1 ,yang di laut1 yang di darat1 ,anak unta bertujoh ekor ,mengantarkan rezki-nya1 ,dan lagi gajah puteh sabrang lautan ,mengantarkan rezki-mu4 ,rambut sa-'lei di-belah tujoh1 ,menjadikan sengk'la-mu1 ,pisang sa-biji akan makan-makanan-mu1 ,tebu sa-katang akan makan-makanan-mu1 ,telor sa-biji akan kulum-kuluman-mu1 ,dengan kuderat ,allah taala ,mengantarkan rezki-mu ,inshaallah ,dengan berkat1 d4s4b4 cxiv ,doa ,chendrawasi ,allah ,mabirah mati kaya jelah-jelaleh ya munsha6 ,ya ,nabi ,musa illahi6 ,ya ,nabi ,abubakar illahi6 ,ya ,nabi ',sman illahi6 ,ya ,nabi ,ali illahi6 ,ya ,nabi ,umar illahi6 ,ya tuanku illahi6 ,makbul doa aku hamba-nya alam ,terbuat kuasa isi laut dan darat ,tiada berchita-nya kapada aku1 ,dengan berkat doa chintamani4 ,berkat la-ilaha-illa-'llah4 ,bayang aku ini bayang ku kasih ,allah4 ,bayang aku ini bayang ku kasih ,nabi4 ,bayang aku ini bayang ku kasih mala'ikat ampat puloh ampat1 ,didalam kubor1 ,yang kechil menjadi besar ,yang tua menjadi muda1 ,yang hina menjadi mulia1 ,yang miskin menjadi kaya1 ,kaya deri rumah tangga-nya ,raja sagala burong1 ,mengantar makan-makanan-nya1 ,allah ,humah menjadi suatu niat sa-bala-bala1 ,laba dunia1 laba akhirat4 ,sejok dingin aku saperti ular chintamani1 ,tada siapa yang memakei doa ular chintamani1 ,melainkan aku yang memakei-nya4 ,allah ,humah jadi sa-pohun kayu yang besar1 ,di tengah laut yang puteh ,antara langit dengan bumi4 ,disana-lah tempat burong chendrawasi ,bertelor bersarang menetas4 ,menjadikan anak ular chintamani4 #ide ,ya ,allah ,humah1 ,ya ,jibra'il ,salamat semperna kabajikan aku1 ,salamat semperna pebuatan aku1 ,salamat semperna kabaikan aku1 ,aku saperti ular chintamani1 ,inshaallah1 ,berkat la-ilaha1 d4s4b4 ,mining ,charms cxv ,balai ,lumbong p4 #bfe4 ,charm used when the ,karang 7tin-bearing stratum or overburden7 is reached ,al-salam aleikum1 hei ,bijeh8 #idf ,asal ambun menjadi ayer ,asal ayer menjadi buih1 #idg ,asal buih menjadi batu ,asal batu menjadi ,bijeh4 ,bijeh terkandong dalam batu yang pejal1 ,kaluar-lah angkau deri dalam batu yang pejal6 ,jikalau angkau t'ada kaluar1 ,derhaka angkau kapada ,allah6 ,hei ,bijeh1 ,si ,apong-apong1 ,apong di laut1 ,apong di darat6 ,timbul-lah angkau didalam kolam aku ,jika t'ada timbul1 derhaka angkau kapada ,allah ,derhaka kapada ,muhammad1 derhaka kapada ,baginda ,rasul ,allah4 #idh ,tangkal ,lumbong cxvi ,before felling the ,jungle p4 #bff4 ,o nenek ,raja ,suleiman ,raja ,suleiman ,hitam6 ,aku nak menebang hutan2 ,aku tidak memegang hutan1 ,raja ,suleiman ,kuning memegang hutan1 ,raja ,suleiman ,merah yang memegang hutan2 ,aku yang menebang hutan1 ,tetapi di-bri orang yang berdua4 ,bangun1 bangun1 yang menunggu-nya3 ,sirih yang tiga kapor1 roko' yang tiga batang #idi ,o ,si ,mai ,murup1 ,o ,si ,mai ,merah1 ,si ,gadek ,hitam1 ,si ,gadek ,hitam yang di hilir ayer1 ,si ,gadek ,kuning yang di hulu1 ,si ,mai ,merah 7yang di tengah ayer71 ,kalau di-bawa lauk pesok1 ,kalau di-bawa dulang pechah1 ,jamu-lah jamu wadi ,ali berjuntei jamu watang ,kalau sa-kisah bharu jadi ,kalau sa-kisah bharu datang1 ,undor siah-lah angkau deri sini1 ,kalau tidak angkau undor deri sini ,kaki melangkah patah1 ,tangan menengkan 787 sompong ,mata menchelek pechah ,mata di-tikam duri trong asam1 ,tangan di-lantak tras sepang ,lidah di-sayat sembilu telang ,sudah di-sumpah nenek ,sakernanaini-naini ,didalam daun ,putajaya 787 ,diatas bukit gunong ,selan1 ,bila 'kau kechok 'kau kechal ,di-kutok ,koran tiga puloh juz1 ,di-kampar ,bumi dengan ,langit6 ,aku tahu asal angkau jadi3 ,darah hitam darah merah1 ,itu asal angkau jadi4 ,kita asal sama sa-bapa ,bahagian asing-asing3 ,aku memegang mas dan bijeh1 ,angkau memegang batu dan pasir ,dan sekam dan dedak4 cxvii ,tangkal ,lumbong ,before clearing the ,ground to start working ,al-salam aleikum kapada ,malai'kat1 ,ibu-ku ,bumi1 bapa-ku ,ayer1 ,hei ,nang ,terni1 ,kun ,pali1 ,jin ,puteh1 ,jembalang di ,bumi1 ,nang ,prak songsang1 ,jin ,hitam1 ,yang bertapa di kulit ,bumi1 ,nang ,prak ,weihah1 ,jin ,kuning1 ,yang bertapa di selisi ,awan1 ,hei ,marang ,kuan1 ,berhala ,muda1 ,nang ,kriak1 ,raja di ,gunong1 ,hei ,si ,arang-arang1 ,si ,arong-arong ,asal nanah ampu nanah ,asal puteh berchampor puteh4 cxviii ,charm used during ,fumigation p4 #bfh4 ,al-salam aleikum minta' tabek ,kapada ,sheikh ',abdul ,ghraib ,sheikh ',abdul ,rahman1 ,sheikh ',abdul ,kadir1 ,dan ,sheikh ',abdul ,hari6 ,tolong-lah kapit bimba aku1 pada hari ini6 ,al-salam aleikum1 hei ,puteh1 ,pawang di ,rimba ,pawang ,tua1 ,pawang ,muda6 ,mari-lah1 aku handak jamu2 ,mana yang salah minta' ampun1 ,mana yang kurang1 minta' tabek samua-nya4 ,then when the tapers are lighted and the offerings ready1 say3-- p4 #bfi4 ,hei ,puteh ,raja di ,rimba6 ,angkau-lah yang memegang rayat di rimba di hutan ,yang b'lakang ka langit1 ,mehukumkan sakalian ,dato' di bumi dan ,putra disini ',kau yang sa-ka'indra'an disini6 ,mari makan jamu-nya aku1 ,bukan sisa bukan telah1 ,sulong ka'indra'an1 sulong ,dasman1 ,al-salam aleikum1 hei ,sang ,gana6 ,al-salam aleikum1 hei ,sang ,gani6 ,al-salam aleikum1 hei ,sang ,kremasena1 ,sang ,kremaseni1 ,sang ,dermaseni6 cxix ,an ,invitation to the ,spirits ,hei ,si ,arong-arong1 ,si ,arang-arang1 ,marang ,kuan1 ,raja di ,rimba1 ,rang ,jana ,rut ,jana1 ,sang ,mertin1 ,sah ,mertin1 ,sang ,bujok1 ,ummai ,bujok6 ,sah ,jihin nama anak-mu1 ,marang ,kuan nama ibu-mu4 ,hei ,marang ,kuan ,raja di ,rimba6 ,angkau-lah yang memegang ra'yat di hutan di rimba ,mari-lah angkau aku 'nak suroh-suroh4 ,panggil mari sagala rayat bala-mu1 ,hamba1 sahya-mu2 budak1 kanak-kanak-mu1 ,mari makan jamuan aku ini4 ,aku 'nak minta' tolong-mu1 ,aku 'nak buka kalian ini4 cxx ,mining p4 #bgj4 ,o ,dato' ,batin ,tua ,yang memegang gaung guntong ,yang memegang suak sungei1 ,o ,dato' ,batin ,muda1 ,yang memegang sagala ra'yat bala tantra6 7,bijeh7 yang di atas bukit turun ka bawah1 ,yang di hulu ayer turun ka tengah sungei1 ,yang di kuala sungei mudik-lah ka tengah sungei1 ,berkampong-lah angkau disini6 ,bukan-nya aku yang memanggil1 ,dato' ,batin ,tua yang memanggil1 ,batin ,muda yang memanggil1 ,pawang ,tua yang memanggil1 ,pawang ,muda yang memanggil1 ,berkampong-lah sampah1 sarap1 chichak1 kalerik1 #iej lipan1 kelmayer ,makan jamuan aku4 ,mana yang datang bawakan 7kapada7 aku bijeh ,sa-ketong1 dua ketong1 ,sa-genggam1 dua genggam1 ,sa-arai1 dua arai1 ,sa-gantang1 dua gantang1 ,sa-sentong1 dua sentong1 ,berkampong-lah biji nasi1 biji baiam1 ,biji makau1 biji sekoi1 biji kantan1 ,berkampong-lah 'kau disini6 ,aku handak buka tempat ini1 ,aku handak buat lombong1 ,kalau 'kau ta' datang1 ta' berkampong1 ',kau aku sumpah1 ,jadi abu angkau1 jadi angin angkau1 jadi ayer angkau1 ,berkat petua guru-ku1 kabul perminta'an-ku3 ,bukan aku yang meminta' ,pawang ,tua yang minta ,dengan berkat la-ilaha-illa-'llah1 d4s4b4 cxxi ,jin ,salaka ,tunggal p4 #bgb4 ,invocation to the ,silver-,spirit ,al-salam aleikum1 hei anak ,jin ,salaka ,tunggal1 ,aku tahukan asal-mu 7',mu7 dudok kapada awan yang kuning1 ,katapa'an-mu di laut ,balongan ,darah1 ,katapa'an-mu kolam merata sungei1 ,tempat menjadi-mu di telok mati angin1 ,hei anak ,jin ,salaka ,tunggal ,mari-lah kapada waktu ini1 katika ini1 ,aku handak bersemah1 'ku handak berjamu 'arak dan tuak6 ,kalau 'mu ta' kamari pada katika ini1 ,derhaka 'kau kapada ,allah1 ,derhaka 'kau kapada ,nabi ,allah ,suleiman1 ,aku-lah ,nabi ,allah ,suleiman6 ,water ,charms and ,ceremonies connected with the ,sea cxxii p4 #bgi4 ,invocation to the ,water ,spirit1 used at the insertion of the ,twigs in the ,masthead ,al-salam aleikum ,hei ,ayer ,si ,hantu ,ayer1 ,anak bernama ,laskar ,allah1 ,bersahabat baik dengan ,mambang ,tali ,harus1 ,jangan 'kau imbang-imbang prahu aku ini4 ,jangan 'kau hampir-hampir ,kembali-lah kapada tempat-'kau1 ,kapada uri tembuni ,nabi ,allah ,musa3 ,kalau kau ta' berbalik ,derhaka 'kau kapada ,allah1 d4s4b4 cxxiii ,starting a ,ship on its ,journey ,dudok didalam petak ruang1 bakar kemenyan1 tabor bras kunyit2 jintekkan serempu1 kemdian jintekkan apit lempang1 katakan3-- ,al-salam aleikum1 ,medang ,raya1 ,medang ,katanah6 ,jangan angkau bercherei dua beradek3 ,aku 'nak menghantar sabuleh-buleh-nya ,ka mana-mana tempat handak pergi4 ,kalau tidak1 angkau derhaka kapada ,allah1 d4s4b4 cxxiv ,invocation to the ,spirits1 asking them to point out ,rocks1 etc4 p4 #bhj4 ,stand facing the bows1 and say3 -- ,hei saudara aku1 ,uri ,buni ,tentoban1 ,aku 'nak b'layer ka ,pulau ,pinang1 ,ampang larang aku ta' tahu1 ,tunggul batang aku ta' tahu ,tukun #iea pulau aku ta' tahu1 ,angkau yang tahu4 ,inilah b'ras sa-genggam buni1 d4s4b4 ,charms and ,ceremonies used to propitiate the ,sea ,spirits cxxv ,bersahabat ,orang ,laut ,si ,minas yang tua 7di tali harus71 ,si ,munas yang tengah 7di puchok gelombang71 ,si ,ganas yang bongsu 7di tepi pantai71 itulah anak ,raja di ,arongan 787 yang memegang tali harus yang besar2 mak-nya ,si ,julam4 ,tanda sahabat -nya roko' tiga batang1 sirih tiga kapor1 ayam puteh sa-ekor katakan3-- ,hei sahabat-ku ,si ,anu ,aku minta' sampeikan kapada tempat anu ,jangan rosak1 jangan binasa4 ,ini yang menjaga puting bliong ayer memusing hamba-nya yang bernama ,penglima ,si ,awang1 dada-nya berbulu1 mata-nya merah1 kulit-nya hitam1 rambut-nya kreting3 itulah yang naik ka puchok tiang4 ,kalau 'nak timbulkan beting1 tabor bras kunyit tiga 8 kali keliling prahu1 panggilkan4 cxxvi ,a ,general ,invocation of the ,hantu ,laut and other ,spirits ,hei ,toh ,mambang ,puteh1 ,toh ,mambang ,hitam ,yang diam di bulan dan matahari ,melempahkan sakalian alam asal-nya pawang1 ,menyampeikan sakalian hajat-ku1 ,melakukan sagala kahandak-ku1 ,al-salam aleikum6 ,hei sahabat-ku ,mambang ,tali ,harus1 ,yang berulang ka pusat tasek ,pauh ,janggi1 ,sampeikan-lah pesan-ku ini ,kapada ,dato' ,si ,rimpun ,alam ,aku minta tolong p'leherakan kawan-kawan-ku4 ,hei1 sakalian sahabat-ku yang di laut2 ,hei1 ,sidang ,saleh1 ,sidang ,bayu1 ,sidang ,mumin1 ,sidang ,embang1 ,sidang ,biku1 ,mambang ,sagara1 ,mambang ,singgasana1 ,mambang ,dewata1 ,mambang ,laksana1 #ieb ,mambang ,sina ,mata1 ,mambang ,dewati1 ,mambang ,dewani1 ,mambang ,tali ,harus4 ,imam ,an ,jalil nama-nya ,imam di laut1 ,bujang ,ransang nama-nya hulubalang di laut1 ',nek ,rendak nama-nya yang diam di bawah1 ',nek ,joring nama-nya yang diam di telok1 ',nek ,jeboh nama-nya yang diam di tanjong1 ,dato' ,batin ,alam nama-nya yang ,dato' di laut1 ,bujang ,sri ,layang nama-nya yang diam di awan-awan1 ,mala'ikat ,chitar ,ali nama-nya yang memegang puting bliong1 ,mala'ikat ,sabur ,ali nama-nya yang memegang angin1 ,mala'ikat ,sir ,ali nama-nya yang memegang ayer laut1 ,mala'ikat ,putar ,ali nama-nya yang memegang palangi1 ,ia-itulah ada-nya3 ya ,nabi1 ya ,wali ,allah1 ,tertegak panji-panji ,muhammad1 geda-geda ,allah ,aku minta kramat ,pawang1 ,berkat kramat ,dato' ,mengkudum #iec ,puteh ,berkat kramat daulat ,sultan ,iskandar ,sah ada-nya4 #ied ,crocodile ,charms ,when cutting and planting the stake 7to which the floating platform with the bait is loosely attached7 cxxvii p4 #bif4 ,al-salam aleikum1 ,nabi ,allah1 ',tap ,yang memegang bumi ,nabi ,khailir yang memegang ayer1 ,nabi ,setia yang memegang langit1 ,nabi ,alias yang memegang kayu1 ,nabi ,noh yang tanam kayu6 ,aku pohunkan ini kayu ',nak buat tempat meletakkan pekiriman #iee kapada ulubalang #ief di rantau4 ,al-salam aleikum1 ,mambang ,tali ,harus1 ,yang dudok di tali harus1 ,al-salam aleikum1 ,jin ,hitam1 ,yang dudok pematahan #ieg telok1 ,al-salam aleikum1 ,jin ,puteh1 ,yang dudok di ujong tanjong3 ,jangan-lah angkau berkachau-kachau6 cxxviii ,an alternative shorter ,version ,al-salam aleikum1 ,nabi ,tetap memegang bumi ,al-salam aleikum1 ,nabi ,noh tanam kayu1 ,aku memohunkan kayu ini 'nak buat panchang alir3 #ieh ,kalau membunoh kau telentang #iei ,kalau ta' membunoh 'kau telangkup4 cxxix ,when about to plant the ,pole in the ,water p4 #big4 ,al-salam aleikum ,nabi ,khailir memegang ayer1 ,al-salam aleikum ,nabi ,tetap memegang bumi1 ,tabek1 ,raja di ,laut1 ,mambang ,tali ,harus6 ,aku memohunkan yang berdosa3 #ifj ,mana yang tiada berdosa1 tolong lepaskan1 ,halaukan yang berdosa itu yang makan ,si ,anu6 #ifa ,jikalau tidak di-halaukan ,mati mampek1 mati mawai1 ,mati di-sumpah kalangan #ifb darah6 ,kalau di-halaukan1 ,biak #ifc kembang beribu-'kau1 ,di-mudahkan ,allah rezki-'kau1 ,dengan berkat ,nabi ,suleiman6 cxxx ,when hanging up the ,bait at the end of the ,rod ,sambu #ifd ,agak1 ,sambu ,agai6 ,sambut pekiriman ,nabi ,allah ,suleiman1 tujoh pengikat2 ,sa-tanjong ka hulu1 sa-tanjong ka hilir ,sambut dalam satu hari akan katiga6 ,kalau 'kau ta' sambut pekiriman ,raja ,suleiman itu1 ,satu hari akan katiga1 ,mati mampek1 mati mawai1 ,mati di-sumpah kalangan darah2 ,ka laut ta' dapat minum1 ,ka darat ta' dapat makan1 ,dengan kata kita ,nabi ,suleiman4 ,repeat this same charm when you blow out the chewed betel on the head of the cock4 cxxxi ,alternative ,version p4 #bih4 ,arak-arak1 iring-iring ,kembang bungi si ,panggil-,panggil1 ,datang berarak1 datang beriring ,raja ,suleiman datang memanggil4 ,hei ,si ,jambu ,rakai1 aku tahu asal 'kau jadi1 ,buku tebu ampat puloh ampat akan tulang 'kau ,tanah liat akan tuboh-'kau1 ,akar pinang akan urat-'kau1 ,gula chayer akan darah-'kau1 ,tikar burok akan kulit-'kau1 ,pelepah nipah akan ekor-'kau4 ,duri pandan akan ridip-'kau1 ,tunjang berembang akan gigi-'kau1 ,melibas patah ekor-'kau1 ,mengempas patah munchong-'kau1 ,menguniah patah gigi-'kau6 ,o ,si ,jambu ,rakai1 aku ikat tujoh pengikat1 ,aku barut tujoh pembarut1 ,di-orak di-kembang jangan3 ,lulum-lulum bharu 'kau telan4 ,hei ,si ,jambu ,rakai1 sambut-lah pekiriman ,tuan ,putri ,rundok ,datang deri ,jawa2 ,jikalau angkau tidak sambut1 ,didalam dua hari akan katiga ,mati mampek1 mati mawai1 ,mati mengk'lan darah1 ,mati mengk'lan ,tuan ,putri ,rundok deri ,jawa6 ,jikalau 'kau ambil1 ,sa-rantau ka hulu sa-rantau ka hilir1 di-situ-lah 'kau nanti aku4 ,bukan aku yang punya kata1 ,raja ,suleiman punya kata1 ,jikalau di-bawa ka hilir1 chondong 'kau ka hulu1 ,jikalau di-bawa ka hulu1 chondong kau ka hilir1 ,dengan berkat perkataan ,raja ,suleiman ,la-ilaha-illa-'llah1 d4s4b4 cxxxii ,another ,version ,hei ,si ,jambu ,rakai1 sambut pekiriman ,putri ,rundok de' ,gunong ,ledang3-- ,ambachang masak sa-biji bulat1 ,pengikat tujoh pengikat1 ,pengarang tujoh pengarang1 ,di-orak di-kembang jangan1 ,lulor lalu di-telan6 ,tidak angkau sambut ,dua hari1 jangan katiga1 ,mati mampek1 mati mawai1 ,mati tersadai pangkalan tambang6 ,kalau angkau sambut1 ,dua hari jangan tiga1 ,ka darat 'kau dapat makan1 ,ka laut 'kau dapat minum6 cxxxiii ,crippling ,charm p4 #cja4 ,pelumpoh ,aku tahu asal kau jadi ,mani ,fatimah asal 'kau jadi1 ,di-kepal di tanah liat ,tulang-'kau buku tebu ,kapala-'kau umbi niyor ,dada-'kau upih1 ,darah-'kau kunyit ,mata-'kau bintang ,timor1 ,gigi-'kau tunjang berembang ,ekor-'kau puchok nipah4 ,or else this version3-- ,aku tahu asal 'kau jadi ,tanah liat asal 'kau jadi ,tulang buku tebu asal 'kau jadi1 ,darah-'kau gula1 dada-'kau upih1 ,gigi-'kau tunjang berembang1 ,ridip-'kau chuchoran atap4 ,then blow 7jampi7 thrice upon the line1 and carry the end of it over your shoulder backwards1 and then strike the bow of the boat with its end thrice4 cxxxiv ,if the ,crocodile shows ,fight when taken ,pasu jantang1 pasu renchana1 ,tutop pasu1 penolak pasu1 ,angkau menentang kapada aku1 ,terjentang mata-'kau1 ,jantong-'kau aku gantong ,hati-'kau sudah 'ku rantei6 ,si ,pulut nama-nya usar1 ,berderei daun sulasi3 ,aku tutop hati yang besar1 ,aku gantong lidah yang fasik1 ,jantong-'kau sudah 'ku gantong1 ,hati-'kau sudah 'ku rantei1 ,rantei ,allah1 rantei ,muhammad1 ,rantei ,baginda ,rasul ,allah6 ,fishing cxxxv ,kelong ,invocation p4 #cae4 ,al-salam aleikum1 hei ,nabi ,allah ,tap6 ,al-salam aleikum1 hei ,nabi ,allah ,khailir6 ,al-salam aleikum1 hei ,nabi ,allah ,noh6 ,al-salam aleikum1 hei ,mambang di ,olak6 ,al-salam aleikum1 hei ,mambang di ,bajau6 ,al-salam aleikum1 hei ,mambang ,tali ,harus6 ,al-salam aleikum1 hei ,mambang ,kuning6 ,al-salam aleikum1 hei ,toh ,pawang ,togok6 ,al-salam aleikum1 hei ,toh ,pawang ,tua6 ,bukan-nya aku yang menyemahkan jamuan ini3 ,toh ,pawang ,togok yang menjamukan1 ,toh ,pawang ,tua yang menjamukan1 ,yang menyuroh ,toh ,aur ,gading4 ,dengan berkat la-ilaha1 d4 s4 b4 cxxxvi ,alternative ,charm p4 #caf4 ,pawang ,kisa1 ,pawang ,berima1 ,si ,langjuna1 ,raja di ,laut2 ,ai1 ,durai1 ,si ,biti nama mak-'kau1 ,si ,tanjong nama bapa-'kau6 ',kau yang memegang ujong tanjong1 ',kau yang memegang sakalian tepi pantei1 ',kau yang memegang beting alang4 ,mak-'kau buboh di puchi tua1 ,anak-'kau di-buboh di ujong penajor1 ,bapa-'kau di-buboh di pemingkul 'blah barat1 ,berampat kita bersaudara6 ,kalau ya kita bersaudara1 ',kau tolong bantu aku6 7,here plant the pole47 ,kaki-'ku berpijak di dul angkasa1 ,puchi-'ku tersandar di tiang 'arash4 ,allah mengulor1 ,muhammad menyambut1 ,anam depa kiri1 anani depa kanan1 ',kau yang tiga beranak1 ',kau tolong piarakan6 ,kabul ,allah1 d4s4b4 ,berkat do'a ,pawang ,tua 'ku1 ,berkat ,dato' ,kamalu-'l-,hakim4 cxxxvii ,propitiation of the ,water ,spirit ,bawa 7#a7 b'ras bertih1 7#b7 b'ras basoh1 7#c7 b'ras kunyit1 tabor diatas ayer tiga genggam petang-petang1 serta kata3-- ,inilah bras sa-genggam buni1 ,tanda kita bersaudara6 ,kemdian pulang ka rumah1 jam mahu tidor bachakan nama ,hantu itu tujoh kali3 maka kalau ada untong1 datang-lah ia dalam mimpi4 ,maka pagi makan demkian itu juga sampei tujoh petang4 ,sudah itu pasang kelong4 ,maka chachak turus tua7h71 kayu sa-batang1 pulang ka darat4 ,maka tabor-lah b'ras tiga macham tadi1 maka berdiri panggil hantu yang kabanyakan3-- ,hei saudara-'ku1 uri1 buni1 tentoban1 ,angkau yang tua1 aku yang muda6 ,aku minta' tengo' tempat aku pasang kelong3 ,ampang aku ta' tahu1 tegor sapa aku ta' tahu4 ,hang yang tahu6 ,aku minta' tengo' tempat aku pasang kelong ,inilah b'ras sa-genggam1 d4s4b4 ,the charm used at the planting of the turus tua7h7 begins the same way1 substituting for the third line the words-- ,aku handak chachak b'lat or the like4 ,when finished1 stand at the seaward end and repeat the charm1 inserting the words aku yang muda as shown above1 followed by-- ,kampong-lah sakalian permainan angkau ,bawa kamari kapada tempat ini aku buat ,inilah b'ras1 d4s4b4 cxxxviii ,jermal ,charm ,al-salam aleikum6 ,pawang ,tua1 ,pawang ,pertama ,allah6 ,musa ,kalam ,allah1 #ife ,sedang ,bima1 ,sedang ,buana1 ,sedang ,juara1 ,raja ,laut6 ,mari-lah kita sama-sama ,berchachak tiang jermal4 cxxxix ,serapah ,kail ,when fishing with a ,line and ,hook ,hei ,mambang ,tali ,harus6 ,jangan 'kau imbang-imbang kail-'ku ini6 ,jikalau kail aku di kiri1 angkau di kanan1 ,jikalau kail aku di kanan1 angkau di kiri6 ,jikalau angkau hampiri kail aku ini1 ,angkau kasumpahi dengan kata ,allah6 cxl ,charm addressed to the ,fish p4 #cag4 ,sambut tali perambut6 ,biar putus1 jangan rabut6 ,kalau rabut1 mata-'kau chabut6 ,,chapter ,,vi ,,magic ,,rites ,,as ,,affecting ,,the ,,life ,,of ,,man ,birth-,spirits cxli ,langsuir ,charm ,chap4 vi4 p4 #cbf4 ,jintek-jintek di kuala6 ,jauh tajam mata-nya1 ,dekat tumpul hati-nya2 ,terbuka batu dalam tanah1 ,terbuka hati satru lawan 'ku4 ,terbuka maiat dalam tanah1 ,terbuka hati satru lawan-'ku4 ,sayu hati memandang aku ,berkat aku memakei doa ,silam ,bayu4 cxlii ,charm for laying a ,pontianak p4 #cbg4 ,pontianak1 mati beranak1 ,mati di-timpa tanah tambah6 ,krat buluh panjang pandak ',kan pelemang hati ,jin ,pontianak4 ,dengan berkat la-ilaha1 d4s4b4 ,another version is exactly the same as far as the words ,jin ,pontianak1 but continues-- ,jembalang1 ,jembali1 ,daun lalang gulong-gulong1 ,datang angkau kamari1 ',ku tetak dengan parang gudong4 7,here expel your breath forcibly47 ,alternative ,charms cxliii ,tangkal ,mati ,anak 7,pontianak7 ,lada kechil1 lada hitam #iff ,sampei ka tunggul muda ,peri #ifg ,adek yang kechil1 adek yang hitam #ifh ,si ,anu terkena sambar 7ini74 ,jin ,pontianak rimba6 ,aku tahu asal 'kau jadi ,berumah 'kau diatas ,sa-lembar #ifi ,minta' tawar1 minta' jampikan4 ,kabul-lah doa ,pontianak ,kabul ,guru1 kabul aku1 ,dengan berkat la-ilaha1 d4s4b4 cxliv ,charm for laying a ,penanggalan ,kur1 ayam puteh1 ,kur1 ayam hitam1 ,chatok-lah prut ,manjang yang terjela-jela itu1 ,chatok-lah hati1 jantong1 limpa ,manjang itu1 ,dengan berkat1 d4s4b4 cxlv ,charm for laying 7lit4 neutralising7 a ,polong p4 #cbi4 ,hei ,si ,tinjak1 ,si ,tertib1 ,ular dan lipan berkelamentang6 ,terbato' terber'sin1 ,berkat aku menangkal polong dengan bajang hantu sakalian4 ,asal-'kau di tanah kang1 #igj ,pulang-'kau ka tanah kang1 ,asal-'kau di tanah dengkang1 ,pulang 'kau ka tanah dengkang1 ,datang 'kau menelentang1 ,pulang angkau meniarap1 ,pulang-lah angkau kapada jinjang angkau1 ,hei1 ,dato' ,ulan1 ,dato' ,puteh1 ,tetap-lah angkau kapada tempat angkau1 ,kapada hulu ayer paya berlendang ,berkat1 d4s4b4 cxlvi ,charm for killing a ,polong 7apparently addressed to the ,pelesit7 ,hu1 aku tahu asal 'kau mula menjadi1 ,si ,ruchau nama 'kau mula menjadi1 ,datang menelentang1 pulang 'kau menelangkop1 ,terlangkop jinjang guru-'kau1 ,dengan berkat la-ilaha1 d4s4b4 cxlvii ,tangkal ,pelesit p4 #ccj4 ,sa-pertama-nya ,nyawa ,ka-dua-nya ,darah ,ka-tiga-nya ,daging ,ka-ampat-nya ,prehat6 #iga ,hantu orang asal 'kau jadi1 ,tanah puteh asal 'kau jadi1 ,tahi ,adam asal 'kau jadi1 ,tahi ,bali #igb asal 'kau jadi6 ,jangan 'kau dengki1 ,jangan 'kau aniaya ,kapada anak sidang 7manusia76 ,jikalau 'kau dengki1 ,jikalau 'kau aniaya1 ',kau di-makan besi kawi1 ,makan kutop ka bintongan1 ,di-hempap ,koran tiga puloh juz1 ,di-timpa daulat ampat penjuru alam6 ,bukan-nya aku punya tawar3 ,nenek ,malim ,karimun #igc yang punya tawar1 ,tawar tersurat di pintu ,kabah6 ,sidik ,guru1 sidik-lah aku1 ,dengan berkat1 d4s4b4 ,in the case of a pelesit 7kalau orang sakit merepet kata kuching7 add3-- ,aku tahu asal 'kau menjadi2 ,minyak niyor hijau asal 'kau menjadi4 ,kalau ta' undor deri sini1 ,kena salang mak angkau1 ',ku sula melentang mak 'kau6 cxlviii ,birth ,ceremonies p4 #ccd4 ,the treatment of the umbilical cord is generally somewhat as follows3--,the cord is rubbed with dust between the finger tips 7di-gentil dengan abu71 and kneaded towards the child 7di-urut-nya kapada budak71 the words ,bismillah wadi mari kamari being pronounced at the same moment4 ,then it is tied round with strips of the wild bread-fruit bark 7tali trap7 in seven places1 each a thumb's breadth from the next 7pengukor ibu tangan74 ,saffron 7turmeric7 and a piece of charcoal 7arang saketut7 are now laid upon a coin1 #igd over which the cord is drawn tightly2 and1 finally1 the cord is severed at a point between the second and third bindings1 by means of a splinter 7sembilu7 of bamboo4 ,the severed ends are now cooled with betel-leaf water 7di-jelum dengan ayer sirih71 rubbed with pounded garlic mixed with fine dust 7bawang puteh di-giling-nya dengan hati abu71 plugged with a roasted peppercorn #ige and covered 7di-tekup7 with mengkudu leaves1 after which the child is swaddled 7di-bedong74 ,within from three to seven days the dead end of the cord will fall off 7tanggal tali pusat71 and the pepper which had previously been inserted will be poured out 7di-chichir74 ,the caul 7uri7 is deposited in a small rice-bag 7sumpit7 #igf with salt1 black pepper1 and asam gelugor4 ,the bag is then tied up and roasted in a split stick 7sepit7 such as is used for cooking fish4 ,after this it is dried by being kept near the fire in the back premises 7where it is subjected from time to time to the sembor sirih treatment74 ,when the child can walk1 the uri is buried in a hole in the ground1 with the nail1 candle-nut1 brazil-wood1 etc41 mentioned elsewhere4 #igg ,in this case a cocoa-nut is usually planted to mark the spot where it was buried4 ,sometimes1 however1 the bag with its contents is merely thrown into the nearest river or the sea4 cxlix ,if the ,labour is difficult ,kalau sakit benar1 di-kemam asam garam1 katakan3-- ,bena mudik ka hulu1 ,ker'pok-ker'pak pematah paku1 ,ambil ijok 'kau pengikat si alu-alu ,de' tujoh bukit1 tujoh kuala4 ,berkuak bersiah-lah angkau6 ,aku 'nak menengo' anak ,si ,anu lalu4 ,kabul-lah pengajar guru-'ku mestajap kapada 'ku ,dengan berkat la-ilaha-illa-'llah4 cl ,when putting the ,marks 7pangkahan7 on the ,mother and ,child p4 #ccf4 ,tetak buluh telang1 ,tetak serba bersisa2 ,ayer lior gilang gemilang ,menawar serba yang bisa4 ,adolescence cli ,when scattering the ,rice1 and applying the ,tepong ,tawar before commencing to file the ,teeth p4 #cef4 ,tepong tawar1 tepong jati1 ,patah puchok mali-mali2 ,buangkan sial dengan pemali1 ,dengan berkat la-ilaha-illa-'llah4 clii ,when touching the ,patient's ,teeth with any of the ,rings or the ,egg ,hu1 kata ,allah6 ,hak1 kata ,muhammad6 ,bismillah al-rahman al-rahim ,uru ,allah1 kopak-kapek ,aku ,kadim1 pauh #igh menyemblah ,wasam si in ,allah aku matikan ,kabul aku memakei doa mengantok amas4 #igi ,kabul berkat la-ilaha-illa-'llah4 cliii ,to destroy the ,venom of the ,steel 7buang bisa besi7 ,bismillah al-rahman al-rahim ,hei1 ,bismi6 ,aku tahu asal 'kau jadi6 ,aku menjadi chahia ,allah1 ,angkau menjadi mani ,allah1 ,ada aku1 bharu angkau ada1 ,tiada aku1 tiada angkau ada6 ,kalau 'kau derhaka kapada aku1 ',ku buang ka laut ,demi dalam6 ,hak tiada aku #ihj bisa1 ,kalau aku#c bisa1 derhaka kapada ,tuhan4 ,kabul berkat1 d4s4b4 cliv ,when first laying the ,file across the ,teeth ,al-salam aleikum1 ,nabi ,tap yang memegang bumi1 ,al-salam aleikum1 ,nabi ,khailir yang memegang ayer1 ,al-salam aleikum1 ,nabi ,elias yang memegang poko4 #iha clv ,to charm the ,betel-leaf 7jampi sirih7 which is presented to the ,patient after the ,operation p4 #ceg4 ,bismillah al-rahman al-rahim6 ,hong sarangin bulan bintang matahari6 ,tegak ruh-ku saperti bulan bintang matahari6 ,kabul aku memakei doa ,si ,awang ,lebih ,berjalan aku berlebih1 ,berkain aku berlebih1 ,berbaju aku berlebih1 ,bersaputangan aku berlebih1 ,kuat kuasa-ku aku berlebih6 ,kabul berkat1 d4s4b4 clvi ,circumcision p4 #cfj4 ,a ceremony equivalent to circumcision is performed in the case of girls at between five and seven years of age1 a wound like the sting of a gadfly 7saperti di-gigit pikat71 i4e4 just sufficient to draw blood1 being inflicted by means of scissors wielded by a ,bidan 7who offers prayers and burns incense74 ,in the case of a boy the skin parted from the wound is received in a cleft stick 7sepit71 and after being dried is made up into a sort of ring1 and used as a charm to secure invulnerability 7pelias7 in war1 or else carried out on a piece of banana leaf and thrown away with ashes from the hearth 7abu dapor71 which latter are used to stanch the blood4 ,the small bit of skin got from the girl is similarly dealt with4 ,personal ,charms clvii ,charms for ,protection p4 #cfa4 ,tahan ,tanggal ,hei benang1 bertali benang1 ,tujoh besi1 peratus #ihb besi1 ,tujoh pengikat sangka raya6 ,maka kalau menguchap maiat dalam kubor ,di-sahut-ki orang yang di-atas dunia1 ,maka aku di-binasakan ,sagala benatang yang bernyawa6 ,jikalau tidak menguchap maiat dalam kubor1 ,maka tidak-lah aku di-binasakan ,sagala benatang yang bernyawa1 ,sagala musoh bahia1 ,sakalian anak sidang manusia6 ,maka kalau berkokok ayam dalam telor ,di-sahut-ki ayam di-atas dunia1 ,maka aku di-binasakan1 d4s4b4 ,tahan ,allah1 tahan ,muhammad1 ,tahan ,baginda ,rasul ,allah1 ,berkat aku memakei doa tahan tunggal4 7,then blow to right1 to left1 and in front47 clviii ,pendinding ,o ,jin ,sa-,raja ,jin1 ,jin bernama ,gempa di ,rimba1 ,jin bernama ,gempa di ,bukit1 ,jin bernama ,gempa di ,baru1 #ihc ,saribu ,garang ,kapala ,tujoh nama angkau1 ,itulah ,jin ,sa-,raja ,jin ,jin ,puteh saudara-'kau6 ,jangan angkau rosak binasakan ,jangan angkau menchachat menchedra ',kau-lah saudara-'ku4 clix ,pendinding 7',che ,muntil7 ,allah 'kan payong-ku6 ,nabi muhammad ,mimbar-'ku6 ,raja ,brahil di kanan-'ku6 ,serafil di kiri-'ku6 ,rasul ,allah di hadapan-'ku6 ,turun mala'ikat yang berampat1 ,terkunchi terkanching pintu bahia-'ku4 ,turun mala'ikat yang berampat1 ',kau jadi pagar badan-'ku4 ,kain ,asadasan ,asadusin1 ,astabarukin 'kan ganti tudong-'ku6 ,terlindong-lah diri-'ku didalam kalimah la-ilaha1 d4s4b4 clx ,pendinding ,hei ,nur ,puteh ,maharaja ,besi1 ,yang menunggu ,astana ,allah1 ,jin ,puteh ,maharaja ,dewa1 ,yang menunggu ,pintu ,langit4 ,hei1 ,mala'ikat ,puteh yang didalam diri-'ku1 ,yang di-kiri1 di-kanan1 di-hadapan1 di-blakang1 ,tolong kawal pleherakan aku ini 7or ,si ,anu ini76 ,serta angkau temukan dengan ,nabi1 ,didalam ampat puloh ampat hari ,dengan berkat daulat ,anak ,raja ,bulan mengambang1 ,dengan berkat daulat ,sultan ,muhammad1 ,dengan berkat mujizat ,bulan dan ,matahari1 ,dengan berkat mujizat ,ibu serta ,bapa1 ,dengan berkat mujizat ,nabi ,muhammad salla ,allah1 d4s4b4 clxi ,pendinding ,besi kling1 #ihd besi tembaga #ihe ,besi melilit #ihf di pinggang-'ku ,aku tidor1 angkau-lah jaga1 ,datang marabaya1 grak bangun sa-bangat-bangat1 ,datang de' kiri1 grak di-kiri1 ,datang de' kanan1 grak di-kanan ,datang de' kapala1 menjunjong naik1 ,datang de' kaki1 mengangkit bangun1 ,hei mala'ikat ,israfil1 ,kalau 'kau ta' grak bangun1 ,derhaka kapada ,allah1 ,berdosa kapada aku1 ,dengan berkat la-ilaha-illa-'llah1 d4s4b4 ,israfil yang memegang sakalian angin di badan kita ,azra'il yang mengambil nyawa sagala makhlok4 ,mika'il yang membri rezki ,jibra'il yang membawa wahi 7khabar74 clxii ,charm for ,health ,salira reksa baik-baik tuboh badan-mu ,jangan bri bersengit riang ,berchelah chachak1 #ihg berhadoh hanal1 ,jangan bri sakit dan pening1 ,biar segar-degar1 sehat pulang pulis ,pulang pulis sedia kala ,bagei adat zaman dahulu2 ,biar lepong-lasa ,biar tegoh-tegap ,bagei turus di tengah 'laman ,pulang tetap pulang nin ,bagei ayer di taman kacha ,simpan chawan-nya3 ,dengan berkat1 d4s4b4 ,charm for ,beauty1 used by ,children clxiii ,pemanis ,budak p4 #cfc4 ,ambil ayer dalam batil besar1 sapu muka di misei-nya4 ,bachakan ini yang sebut3-- ,matahari ampat1 bulan lima1 ,bintang tujoh ka mata aku1 ,bintang berayun ka dagu aku1 ,bulan pernama di kening aku1 ,semut berliring #ihh di biber aku1 ,gajah sa-kawan di gigi aku1 ,ombak beralun di lidah aku6 ,suara aku saperti suara ,nabi ,daud1 ,rupa aku saperti rupa ,nabi ,yusoh1 ,chahia aku saperti chahia ,nabi ,muhammad1 ,berkat aku memakei pemanisan sama jadi dengan aku ,dengan berkat la-ilaha-illa-'llah1 d4s4b4 clxiv ,another ,version ,pemanis ,suh kalubi anta kalubi ',arash mandi krusi mandi ,loh mandi1 kalam mandi1 ,aku mandi didalam izat ,allah ,mandi didalam sifat ,allah1 ,mandi didalam kandang kalimah la ilaha1 d4s4b4 ,hai1 chahia-ku chahia ,nur6 ,nur ,allah1 ,nur ,muhammad1 ,chahia ,baginda ,rasul ,allah4 ,bintang tiga berator di dada-'ku1 ,semut beriring di bibir-'ku1 ,ular chintamani di lidah-'ku4 ,berkat 'ku memakei chahia ,nur4 clxv ,another ,version1 combined with a ,love ,charm ,hong si bintang tujoh1 ,bulan perlima #ihi di muka aku1 ,ombak mengalun di lidah 'ku1 ,semut beriring di bibir 'ku1 ,angin bertiup di-serta-nya1 ,gajah puteh sabrang lautan1 ,songsang tapak1 songsang bulu1 ,songsang belalei1 songsang gading1 ,itu lagi bertemu kapada 'ku6 ,ini 'kan pula ,si ,anu itu ,bagitu-lah gila kasih sayang kapada 'ku1 ,di-bawa makan tiada termakan1 ,di-bawa tidor tiada tertidorkan ,berchinta kasih sayang kapada 'ku6 ,panah marifat-'ku ,sudah terkena terlekat ,terpaku kapada jantong1 hati1 ruh1 limpa1 mempadu1 semangat ,si ,anu itu4 ,kabul berkat1 d4s4b4 clxvi ,for ,beauty ,pemanis ,bismillah1 d4s4b4 ,titek 'ku titek1 ayer lior sa-titek di-atas permeidani1 ,tundok kasih sayang ummat ,muhammad memandang aku4 ,saperti asam garam #iij bertentangan chahia aku1 ,matahari s'ri aku1 bulan rupa aku1 ,berkat aku memakei doa asam garam6 ,s'ri manis1 tengkuling #iia manis1 ,aku-lah yang manis2 ,bukan-nya s'ri manis1 tengkuling manis1 ,aku-lah yang manis4 ,di-pandang ummat ,muhammad sakalian laki-laki sakalian perampuan1 ,chahia naik ka muka aku1 ,s'ri turun ka dada aku1 ,chahia ,allah1 chahia ,muhammad1 ,lebih pagi di-bawa7h7 petang1 ,lebih petang di-bawa7h7 pagi4 ,berkat la-ilaha1 d4s4b4 clxvii ,another ,version ,pemanis 7makan sirih7 ',tik1 pinang 'ku titek1 #iib ,titek di-atas batu6 ,makan sirih bercharik-charik1 ,naik s'ri ka muka aku6 ,s'ri manis1 temuning manis2 ,bukan-nya s'ri manis temuning manis1 ,aku-lah yang manis1 ,manis di-pandang ummat ,muhammad6 ,ta' si kulita' si kulita' tepi laut ,tepi laut bunyi guroh halilintar1 ,nabi ,daud menengo' chahia muka-'ku yang lebeh1 ,chahia ,allah1 chahia ,muhammad1 chahia ,baginda ,rasul ,allah6 clxviii ,before starting on a ,journey ,sekam burok1 sekam bharu1 ,di-tampi terlayang-layang1 ,tundok hantu 'ku 'nak lalu1 ,jangan tindeh bayang-bayang1 ,undor-undor ,angkah-angkah1 ,hantu tundok ,aku langkah4 clxix ,bathing ,charm ,pemandi bersikat ,merak ,si ,anggul-anggul ,anggul-anggul atas kota ,gerak ikat sanggul1 ,s'ri naik ka muka aku1 ,chahia melampar ka tuboh-ku4 clxx ,mengajar ,sultan ,makan ,tabek tuanku ampun beribu-ribu ampun ,ampun ,s'ri ,alam ,s'ri ,paduka ,jamad-al-,alam6 ,si ,jolong menggali lembah ,sa ,derit tiang panjang ,tiang sudut menti #iic dulapan ,tapak tangga jari 'ku aran 787 ,tulang bumbongan sawa mengampei ,bergemunehah lebah mengirap1 ,bersampang dengan chahia ,linggam4 ,kadudok tanam di-lembah ,batang padi tepi prigi ,lagi tundok patek menyembah ,minta ampun ka-bawah ,duli4 ,ampun ,tuanku1 beribu-ribu ampun ,ampun ,tuanku1 ,s'ri ,paduka1 ,s'ri ,jamad-al-,alam4 ,love ,charms clxxi ,pemanis ,hong ,si ,lala1 pinang ,si ,laling1 ,katiga dengan pinang ,si ,lia-lia1 ,tergelak ,si ,anu lalu tersinyum ,kena ka panchong ,si ,guyu ,gila1 ,gila siang1 gila malam1 ,berkahandakan kapada aku ,dengan berkat1 d4s4b4 clxxii ,kasih ,sa-,kampong ,bab ini kasih sa-kampong3 di-8 kan malam waktu handak tidor1 isharat-nya handak bertelanjang1 sudah di-bacha tiga kali1 maka naikkan #iid deripada kaki sampei muka2 pagi-pagi sakali bangun deripada tidor atau tengah mandi pagi pun buleh juga4 ,bismillahi-'l-rahmani-'l-rahimi6 ,hu yahu rupa chermin ,rasul ,allah1 ,allah akan payong-'ku1 ,muhammad akan selimut-'ku1 ,bernama chinta manis #iie berendamkan ,nabi gulongan-'ku1 ,ampar ,suleiman di dada aku1 ,berkat aku memakei doa kasih sa-kampong1 ,tundok blas kasihan ummat ,muhammad ,sakalian laki-laki1 sakalian perampuan2 ,s'ri tengkuling yang manis1 d4s4b4 clxxiii ,pengasih ,sa-,kampong 7bacha'an laki-laki7 ,minyak sibuli belang1 ,terletak di hati tangan1 ,kembang bunga semandeka1 ,kembang langsong ka taman ,malayu1 ,terbit bulan sapernama1 ,terbit memanchar ka muka aku1 ,paku irang1 paku meranti1 ,paku terletak di tengah huma2 ,tegak sagala ,raja-raja mentri ,aku sa'orang tiada bersama1 ,berkat aku memakei doa ,nabi ,allah ,karimun4 ,menggila bernama si doa ,si ,awang ,lebeh ,aku yang di lebehkan ,allah ,aku yang di lebehkan ,muhammad ,aku yang di lebehkan ,baginda ,rasul ,allah4 ,berkat aku memakei doa ,si ,awang ,lebeh ,aku yang terlebeh dalam dunia ,yang jadi 'kan anak ,nabi ,adam yang pertama ,hu ,allah la-khu ,allah1 d4s4b4 clxxiv ,kasih ,sa-,kampong 7bacha'an betina7 ,sirih si asi-asi1 ,letak menyila-nyila1 ,menurunkan ,si ,raja ,kasih1 ,menetapkan ,si ,raja ,gila1 ,sila ginjang1 gila serbaya1 ,gila sa-kampong1 kampong raya1 ,gila sa-'laman1 'laman raya1 ,gila mabok hati jantong ,sakalian yang bernyawa ,tundok khadmat kapada aku1 ,berkat aku memakei doa ,nabi ,allah ,suleiman6 ,hu ,allah akbar akbar ,la khalu ,allah kuwata illah billah ali4 ,ya al-athi hak1 ya raba-'l-alamin1 ,berkat aku memakei doa ,nabi ,idris ,berkat makbul kapada aku4 ,hu ,allah6 ,charm against ,old ,age clxxv ,tangkal jangan jadi tua ,nur puteh1 ,rum puteh1 ,puteh buleh menjadi hitam1 ,hitam buleh menjadi puteh1 ,s'ri ,jaya sifat-nya aku1 ,s'ri ,allah1 ,s'ri ,muhammad6 ,aku jadi di beringin songsang1 ,kabul berkat aku memakei doa ,lenggundi ,hitam1 ,sudah mati hidup sa-mula1 ,berkat1 d4s4b4 ,betrothal clxxvi ,at the ,inspection of the ,girl p4 #cfd4 ,waris sa-blah jantan pareksa betina2 katakan3-- ,hei berbuah gadong satela1 ,gunong ,bantan di tepi laut2 ,antah bertuah1 antah chelaka1 ,kapada ,tuan hati tersangkut4 ,kata waris betina ,choba menengo' kerbau aku1 kerbau lepas2 antahkan rabit1 antah patah1 antah buta4 ,tinggi tinggi matahari ,anak kerbau mati tertambat2 ,salama ini sahya menchari1 ,inilah bharu sahya mendapat4 clxxvii ,menghantarkan ,blanja p4 #cfg4 ,rumah kechil para-nya lima ,tempat menyalei ikan kerisi2 ,aiu hei1 ,inche1 sahya bertanya ,brapa-kah harga intan disini8 ,tali kail panjang-nya lima ',kan pengail ikan tenggiri2 ,tujoh tahil sakati lima1 ,itulah harga intan disini4 ,kalau tidak rengas di tanjong ,pandan di hulu di-rebahkan2 ,kalau tidak mas di-kandong1 ,badan dahulu di-serahkan4 ,kalau tiada rengas di tanjong1 ,ambil beringin pagarkan dulang2 ,kalau tiada mas di-kandong1 ,jangan inginkan anak orang4 ,ribu-ribu batang terpanggong1 ',kan dudok batang rumbia2 ,meski sa-ribu hutang 'ku tanggong1 ,asal 'ku pinang anak dia4 ,kalau mahu ,saputangan jatoh ka laut1 ,jatoh dengan kalas-kalas-nya2 ,panjang tangan sahya menyambut1 ,satu tidak akan balas-nya4 ,baik kalas1 baik tidak1 ,lenggundi tumboh di panchor2 ,baik baik1 baik tidak1 ,tegal de' budi hati-'ku hanchor4 ,kalau ta' mahu ',che ,ungku mudik ka hulu ,ambil kain basoh nila-nya2 ,kalau yang itu1 biar-lah dahulu1 ,kalau yang lain1 barang bila-nya4 ',plam ',che ,dol ,amat ,jatoh tergolek ka dalam paya2 ,kalau ta' dapat dengan hikmat1 ,tilekkan tuju prang maya4 ,kalau ta' rapat puan de' bingku ,nasi kunyit panggang ayam2 ,kalau ta' dapat ,tuan di-aku1 ,langit sengit1 dunia karam6 ,marriage clxxviii ,melawa p4 #cha4 ,kalau naik tangga1 kata waris sa-blah betina3-- ,tatang puan1 tatang cherana1 ,tatang bidok ,s'ri ,rama2 ,datang-lah ,tuan1 datang-lah nyawa1 ,datang-lah dudok bersama-sama4 ,diri-diri pagar ',che ,naik ,galu-galu anak tangga-nya2 ,inche terdiri mari-lah naik1 ,sahya ta' tahu menyebut nama-nya4 ',nak tajok1 tajok-lah puan1 ,remunggei batang berduri2 ',nak masok1 masok-lah ,tuan1 ,timbang-lah chukei adat negri4 ,kata waris sa-blah jantan3-- ,belatok lagi terbang1 ,ini pula si burong nuri2 ,hukum dato' lagi 'ku timbang ,ini 'kan pula chukei negri4 ,di-brikan chinchin di-chabut atau wang tiga ampat ringgit4 ,medicine clxxix ,before removing the ,calladium-leaves from the ,jar ,mouths p4 #daa4 ,al-salam aleikum1 ,nabi ',tap yang memegang bumi1 ,suawam yang memegang langit1 ,nabi ,noh yang memegang kayu1 ,nabi ,elias yang menanam kayu1 ,nabi ,khailir yang memegang ayer4 ,aku memohunkan tengo' ubat ,si ,anu4 clxxx ,after removing them ,al-salam aleikum1 hei ,tanju6 ,angkau 'ku angkat jadi wali akan saudara-ku ,angkau yang berusul1 yang berasal1 ,deri dahulu sampei sakarang6 ,aku tahu asal 'kau jadi1 ,tahi mata ,muhammad asal 'kau jadi1 ,aku minta' tengo'kan ini sakit ,si ,anu4 clxxxi ,when holding the ,rice over the ,censer p4 #dab4 ,al-salam aleikum1 ,mustia ,kembang1 ,angkau 'ku angkat jadi wali akan saudara1 ,kalau sunggoh 'kau yang berusul berasal ,deri dahulu sampei sakarang1 ,aku tahu asal 'kau jadi3 ,siti ,hawa asal 'kau jadi4 ,angkau 'ku suroh1 'ku seraya1 ,barang sa-bagei 'kau rupakan1 ,didalam taman yang endah4 ,jangan 'kau mungkirkan janji atau satia4 clxxxii ,after throwing the ,rice into the ,jars ,al-salam aleikum1 ,nabi ',tap yang memegang bumi1 ,nabi ,noh yang memegang kayu1 ,nabi ,khailir yang memegang ayer6 ,aku memohunkan jamjam ini ,akan ubat ,si ,anu itu4 clxxxiii ,when holding the ,rice over the ,incense p4 #dac4 ,al-salam aleikum1 ,gandum6 ,angkau 'ku 'nak suroh1 'nak seraya1 ,menengo' penyakit ,si ,anu6 ,jangan mungkir janji atau satia1 ,tengo'kan penyakit ini anak chuchu ,adam1 ,ummat ,nabi ,muhammad sidang manusia ,si ,anu6 ,kalau datang satu hal ,bergrak-lah dalam kelebu yang suchi6 clxxxiv ,tilek ,penyakit ,another method of water-gazing1 by looking into a cup containing saliva produced by chewing betel ,the directions for this ceremony run as follows3-- ,get 7preferably7 a woman 7or failing a woman1 a man71 to chew up for you three chews of betel-leaf 7betel-leaf with meeting leaf-ribs 7sirih bertemu urat7 is the best74 ,receive the saliva in a cup and cover it over with a betel-leaf4 ,fumigate it with incense and then remove the covering1 and gaze at it 7tilek7 intently4 ,the following are the signs which you must look for3-- 7#a7 ,if it looks yellowish it shows that the patient has been affected by rain in the heat of the day4 7,kalau rechak-rechak kuning rupa chahia-nya1 kena hujan panas47 7#b7 ,if it is pitted 7with hollows7 it shows that the patient has been affected by a stopped-up well or buffalo-wallow4 7,kalau rupa berlubok-lubok1 kena prigi buta atau kubangan47 7#c7 ,if it has long streaks running right through it1 it shows that the patient has been affected by the ,heart of ,wood4 7,kalau rupa-nya berurat panjang terjantang ayer sirih-nya1 kena teras ada-nya47 7#d7 ,if round1 he has been affected by a hidden tree-stump4 7,kalau rupa-nya bulat1 kena tunggul buta47 7#e7 ,if frothy1 he has been affected by an ant-hill4 7,kalau ada buih1 kena busut47 7#f7 ,if you see in it anything that resembles cloth or a ring1 it is a soul which has done it4 7,kalau rupa-nya ada kain atau chinchin1 semangat yang buat47 ,before you commence to gaze1 recite the following charm3-- ,barang apa yang menyakitkan orang ini1 ',kau tunjokkan1 kalau ada kamudah-mudahan1 ,kalau buatan orang1 tunjok de' kiri1 ,kalau hantu sheitan1 benchar-lah 'kau4 ,kalau puaka tunjok de' kanan4 ,kalau ta' sarasi1 tunjok-lah buih berator melintang matahari4 ,kalau 'kau ta' tunjokkan1 d4s4b4 ,then perform the ceremony with the three water jars4 7,vide p4 #daj seqq4 of the text47 ,n4,b4--,another method of using the jars is to take seven jars and fill them with water taken from seven different streams 7ayer buyong tujoh buyong1 di-ambil deripada tujoh anak sungei74 ,then get ready 7kalengkapan-nya7 five cubits of white cloth1 a mat for sitting on 7tikar sa-gulong tempat dudok71 a birch of seven green cocoa-nut twigs 7lidi niyor hijau tujoh 'lei71 and the necessary sorts of rice4 ,now the ,pawang summons the spirits as follows3-- ,o ,jin1 ,saraja ,jin1 ,jin yang memegang tanah ,makkah ,jin yang memegang ,kabat ,allah ,anak ,jin ,puteh1 ,tanjak ,malim ,kaya1 ,pari ,lang1 ,bintang ,sutan1 ,mari mendapat jinjangan kamu1 d4s4b4 ,so1 at least on the first night2 on the second1 ,lanchang ,kuning 7sic7 and ,samambu ,tunggal are invoked in place of ,pari ,lang and ,bintang ,sutan4 ,on their arrival the wizard 7,pawang7 becomes unconscious4 clxxxv ,buang limas p4 #dbc4 ,al-salam aleikum1 ,nabi ,allah ,khailir1 yang memegang ayer6 ,maduraya nama bapa-'kau1 ,madaruti nama mak-'kau1 ,si ,kekas nama anak-nya3 ,sambut pekiriman adek-'kau1 ,si ,kekas1 ,jangan sakit pening1 jangan kembong ,inilah pekiriman adek-'kau4 clxxxvi ,ambang-ambangan p4 #dbd4 ,jembalang ,jembali ,hantu ,tanah ',kau ambil ini bhagian 'kan upah-'kau1 ',kau baikkan ,si ,anu4 ,kalau 'kau tidak baikkan1 ,aku sumpah dengan kata la-ilaha d4s4b4 clxxxvii ,charm against the ,cramp ,tawar ,senak ,batang penak1 batang pejam1 ,katiga dengan batang kladi2 ,datang senak1 datang tajam1 ,datang tawar tidak menjadi4 clxxxviii ,charm against ,abdominal ,swelling ,tawar ,kembong ,prut ,kra chika untut jari-nya1 ,kembong segah untut jadi-nya4 clxxxix ,charm against ,convulsions 7in ,children7 ,tangkal ,sawan ,budak ,songko' kopiah ,arab1 ,pusat-ku bernilam1 ,darah mani-ku manikam1 ,arash akan tiang-nya1 ,uri tembuni akan tempat-nya1 ,tentuban saudara yang tua6 ,aku menangkal sawan kembong4 ,the following lines are the same1 substituting for kembong the words3--7#a7 tergeger1 7#b7 tersintap1 7#c7 terjun1 7#d7 angin yang hitam1 7#e7 angin yang merah1 7#f7 angin yang biru1 7#g7 angin yang ungu1 7#h7 angin yang kuning1 7#i7 angin yang hijau1 7#aj7 sa-mula jadi1 respectively2 then follows3-- ,terbit kapada mak dengan bapa-nya1 ,aku menangkal sawan yang ampat puloh ampat4 ,marikan kapada bapa-nya1 ,kabul pengajar guru-ku ,masok kadalam urat sendi salerang ,si ,anu itu1 ,ujut anggota ,si ,anu itu6 ,berkat la-ilaha1 d4s4b4 ,ramuan-nya lekar jantan tiga krat1 sapanjang tapak orang yang sakit1 sakat mengkarong tiga krat1 kaki benang 'mas1 mempulor bawang puteh1 jintan hitam sadikit1 jintan puteh1 bawang merah1 sabut pinang kotei1 kem'nyan puteh2 bakar1 taroh dalam ponggong niyor jantan1 champor ayer nasi sadikit1 chonting-kan dahi dan sendi-sendi yang sakit itu1 saperti kaki ayam4 cxc ,cholera ,it is related that a ,malay named ,satuba1 who lived at ,kuala ,selangor1 had a wife and two children1 both of whom died of cholera and 7apparently7 became cholera-demons4 ,the wife enters the right-eye socket 7chengkong87 of the cholera patient1 and is named ,sapu-laman2 and the two children1 who enter the left eye1 are called ,sapu-negri and ,sapu-rantau4 ,satuba 7when his wife and children died7 ran off to the woods1 and there he met an orang kramat1 who gave him this charm against cholera3-- ,ya kayun ,muhammad baka kallah ,ka hatal ,makah4 ,the charm is called ,satuba's charm1 or the charm against ,prince ',lick-up-the-men-of-war-ships' 7,raja ,jilat juak kapal prang74 ,the wife's name in ,arabic was ,adayatu'llah1 and the children's1 ,hidayatu'llah and ,ayatu'llah respectively4 cxci ,charm for neutralising ,poison p4 #dbe4 ,tawar rachun ,idu puteh1 penawar puteh1 ,turun deri gunong puteh1 ,bertijak dengan pinggan puteh1 ,bergantong di langit puteh ,terbang burong garuda puteh ,membawa haniran #iif tawar1 ,hak6 upar-pun #iig t'ada bisa1 ,upas-pun t'ada bisa1 ,rachun-pun t'ada bisa1 ,ular gerang pun t'ada bisa1 ,ipoh ,brunei pun t'ada bisa1 ,ah6 sakalian yang bisa t'ada bisa1 ,berkat aku memakei do'a guliga kasaktian4 ,asal tawar deripada ,allah1 ,penjadian tawar deripada ,allah1 ,pohun tawar deripada ,allah1 ,raja ',brahil #iih di-suroh ,allah ,membawa tawar kapada ,muhammad6 ,berkat ,muhammad1 ya ,muhammad6 ,turun-lah sagala bisa ,naik-lah sagala tawar4 ,tawar aku pemadam bisa ,tawarkan ,allah1 ,tawarkan ,muhammad1 ,tawarkan ,baginda ,rasul ,allah4 ,waya telap tap4 ,seven times repeated4 ,kabul aku penajam gabus ,doa-'ku tajam saperti kundor ,tangkas bah saperti kilat ,d'ras saperti angin1 ,kabul aku memakeikan doa ,dato' ,malim ,karimun ,yang kramat bertapa di hulu sungei ,sa'iran 7di hulu ,misir7 ,dengan berkat1 d4s4b4 cxcii ,charm for neutralising the ,venom of ,snakes1 ,centipedes1 and ,scorpions ,to bring the poison out 7naikkan71 rub the place upwards 7urut ka-atas72 to cause it to subside 7turunkan71 rub it downwards 7urut ka-bawah74 ,in the first case say3-- ,however venomous the snake which is within ourselves1 ,yet more venomous be the snake which comes 7to meet it74 ,in the second case-- ,however venomous the snake which comes 7to meet it71 ,yet more venomous be the snake which is within ourselves4 and 7in either case7 mutatis mutandis for centipedes and scorpions4 ,it was explained that the snake which is within ourselves 7ular dalam diri kita7 means the muscle of the shoulder-blade 7urat belikat71 and that similarly the centipede which is within ourselves is the neckbone 7tulang batang leher71 and the scorpion which is within ourselves the loins 7ujong salbi74 cxciii ,charm against ,venom ,tawar ,bisa ,bismillah1 d4s4b4 ,allah ,hu6 ,muhammad ,hu6 ,berkat tawar ,baginda ,ali ,aku menawar sakalian yang bisa1 ,menaikkan tawar1 katurunkan bisa1 ,berkat tawar ,dato' ,gunong ,tujoh ,tanah ,mirah ,tawar ,allah1 d4s4b4 cxciv ,another ,charm of similar ,import ,tawar ,apa-apa mestapa1 #iii ,terlayang-layang1 terlatok-latok1 ,teranai-anai1 sira-sanai1 #ajjj ,dudok di sempang ampat1 ,bersandar di pinang boring2 ,datang kamu deri sempang ampat1 ,kembali kamu ka sempang ampat2 ,datang kamu deri bakal1 #ajja ,kembali kamu ka bakal kamu2 ,datang kamu deri lubok tada berikan1 ,kembali kamu ka lubok tada berikan4 ,the rest of the charm is of the same construction1 the first line of each couplet beginning with datang kamu deri1 and the second with kembali kamu ka2 the other words are tunggul buta1 tras terunjam1 #ajjb padang ta' berumput1 gaung guntong1 rimba sa-kampong1 sakat rambai1 nibong alai1 ,mambang ,kuning1 hujan panas1 kapialu ,bajau1 after which it ends thus3-- ,kembali-lah kamu ka takok1 ka tanggam lama6 ,kalau 'kau tidak balik1 ',kau di-sumpah de' ,jin ibnu-'l-,ujan4 cxcv ,another ,charm of similar ,import ,siti ,daya nama laki-mu1 ,maduruti nama bini-nya1 ,wa' ,ranai nama anak-nya1 ,ka hempasan ombak ,maduruti nama-'kau1 ,ka telok ,jin ,terkilat nama-mu1 ,ka tanjong ,katimuna nama-mu1 ,ka anak sungei ,hantu ,muna nama-mu1 ,ka tali harus ,mambang ,tali ,harus nama-mu6 ,kita bersaudara deri dahulu sampei sakarang3 ,jangan 'kau mungkir janji1 ,jangan 'kau mungkir satia6 ,aku pinta' tolong1 pinta' tumpulkan sagala yang tajam1 ,aku pinta' turunkan sagala yang bisa ,de' dalam salerang badan tuboh ,si ,anu2 ,minta' chabutkan sagala yang bisa ,de' dalam salerang badan tuboh ,si ,anu6 ,kalau tidak 'kau chabut1 ',kau 'ku sumpah dengan kata la-ilaha1 d4s4b4 cxcvi ,penawar ,orang ,darat ,sirih gunta1 pinang gunta1 ,memanjat kerakap puar2 ,inchit nyah ,hantu ,jembalang ,buta1 ,tawar jampi nenek 'dah kaluar6 ,the ingredients are two or three leaves of sirih gunta1 an areca-nut1 black pepper1 bawang merah1 chekor1 bunglei1 lengkuas1 brazil-wood 7sepang71 ebony 7kayu arang71 jerangau1 and a porcupine quill 7duri landak74 ,grate these and mix them well up together1 and when there is a slight storm on 7hari ribut kechil71 take the mixture into the mouth and spit it out upon the patient4 ,the only taboo mentioned is that neither cats nor fowls must be allowed to come in contact with the amulets of the patient 7di-langgarkan tangkal-nya74 cxcvii ,tawar ,hantu ,darat ,hei ,hantu rimba raya6 ,patahkan aku ranting kayu ara4 ,buat apa ranting kayu ara8 ,buat tangkal hantu rimba raya4 ,angkau datang de' gaung guntong2 ,datang de' rimba sa-kampong1 ,pulang-lah 'kau ka rimba sa-kampong2 ,datang de' sakat mati1 ,pulang ka sakat mati2 ,datang de' sakat besar1 ,pulang ka sakat besar2 ,datang de' brok besar1 ,pulang-lah ka brok besar6 ,aku tahu asal 'kau menjadi3 ,brok besar asal 'kau menjadi6 ,tidak 'kau pulangkan semangat ,si ,anu1 ,mati di-kutop berkelentong1 ,mati mawak1 mati mampeh1 ,mati makan sengklan darah tulang1 ,kabul ,allah1 d4s4b4 ,berkat doa la-ilaha1 d4s4b4 cxcviii ,penawar ,bismillahi 'l-rahmani 'l-rahimi6 ,kayu medang1 kayu patani1 ,tumboh di padang merbani1 ,akar tersunjam tujoh petala bumi1 ,puchok tersandar ka angkasa2 ,tuan ,putri deri angkasa ,membawa tawar sakalian yang bisa4 ,ipoh puteh menawar ipoh merah1 ,ipoh merah menawar ipoh puteh2 ,ipoh puteh bena' ,rasul ,allah1 ,ipoh merah darah ,rasul ,allah6 ,berkat tawar ,si ,kamamai1 ,berkat tawar ,si ,kadua2 ,bukan aku yang punya tawar1 ,hitam di ,pasei yang punya tawar2 ,bukan aku yang punya tawar1 ,malim ,karimun yang punya tawar1 ,toh ,petala ,guru yang punya tawar6 ,berkat tawar ,toh ,petala ,guru ,tawarkan sagala yang bisa4 cxcix ,when collecting the ,accessories for a neutralising ,ceremony p4 #dbg4 ,bukan aku yang-punya ramuan1 ,kemal-ul-,hakim yang punya ramuan2 ,bukan aku yang punya tawar1 ,malim ,saidi yang punya tawar2 ,bukan aku yang menawar1 ,malim ,karimun yang menawar4 cc ,badi ,hong badi1 mak badi1 ,badiyu1 badi sengkiyu1 ,badi saratus sambilan puloh tiga6 ,bukan aku yang berbadi1 ,sakalian bernyawa yang berbadi6 ,aku tahu asal 'kau jadi3 ,uri tembuni pusat tentuban asal 'kau jadi6 ,turun 'kau deri urat sendi darah daging ,si ,anu6 ,kalau 'kau tiada turun1 ,aku sumpah dengan kata la-ilaha1 d4s4b4 cci ,to cast out the ,mischief produced by an ,image p4 #dca4 ,buang badi buatan orang ,limes of seven kinds are wanted3 e4g4 limau 7#a7 purut1 7#b7 pagar1 7#c7 lelang1 7#d7 kasturi1 7#e7 krat lentang1 7#f7 hantu1 7#g7 abong4 ,take three of each kind1 fumigate them with incense1 and say3-- ,al-salam aleikum1 ,lelang6 ,kita bersaudara deri dahulu sampei sakarang2 ,angkau 'nak 'ku suroh seraya menchabut sagala yang bisa1 ,de' dalam salira tuboh ,si ,anu3 ,jangan 'kau mungkirkan janji1 ,jangan 'kau mungkirkan satia1 ,jangan 'kau menipu mendaya1 ,jangan 'kau membohong berakah6 ,kalau 'kau membohong berakah1 ,aku sumpah dengan kata la-ilaha1 d4s4b4 ccii ,providing the ,mischief with a ,substitute or ,scapegoat p4 #dcb4 ,tukar ,ganti 7,buang-buangan orang sakit7 ,al-salam aleikum sagala juak-juak6 ,mak ,raja ,angin1 angin yang berusoh1 ,angin ,hayu ,manu1 angin ampat-blas bhasa1 ,angin kaluar deri tapak tangan kiri ,raja ,brahil6 ,aku tahu asal angkau2 ,bapa sakalian angin #ajjc ,abu ,jahal1 ,abu ,lihat6 ,jangan angkau menggoda seksa deripada tuboh badan diri hamba ,allah ,anak chuchu ,adam1 ,karna aku buat tukar ganti1 ,aku upah angkau6 ,jangan 'kau mungkir kapada aku2 ,jikalau 'kau mungkir kapada aku1 ,aku mungkir kapada 'kau4 ,angkau jaga baik-baik6 ,fasal angkau 'nak makan1 aku bagi makan2 ',nak minum1 aku bagi minum4 ,aku bagi chukop dengan iyu1 pari1 ,udang1 ketam1 siput1 kechar1 #ajjd ,sakalian tukar ganti kapada angkau1 ,chukop dengan darah1 daging1 masak dan mentah1 ,trima-lah baik-baik1 trima-lah jamuan aku ini1 ,asal-nya baik2 kalau ta' baik1 aku ta' bagi juga4 cciii ,additional ,charm used in the same ,ceremony 7,probably used for blessing the articles of food1 etc41 before laying them in the tray7 ,pawang ,tua1 ,pawang ,pertama1 ,musa kalam ,allah1 #ajje ,sedang ,bima1 ,sedang ,buana1 ,bujang ,juara ,raja di ,laut1 #ajjf ,batara ,guru1 ,batara ,giri1 ,berma ,sakti1 ,si ,katimuna1 ,aku minta' maaf kapada ampat penjuru alam4 ,dengan berkat1 d4s4b4 cciv ,lanchang ,charms p4 #dcd4 ,membuang balei1 lanchang ,al-salam aleikum1 ,jembalang laut1 hantu laut6 ,baik di telok1 tanjong1 ,baik di beting1 jangan sangkap sampei6 ,ini ,arong yang punya lanchang3 ,angkau tolong pleherakan persembahan anak chuchu-nya1 ,jangan di-usik lanchang ini2 ,aku minta' hantarkan ka tanah ,bugis1 ,ka tempat-nya 7,dengan berkat1 d4s4b47 ccv ,another ,lanchang ,charm ,inilah upah-'kau6 ,jangan berbalik-balik lagi kapada ,si ,polan1 ,jangan di-sakitkan lagi ,si ,polan4 ,to which the evil spirit replies3-- ,aku tidak datang lagi kapada ,si ,polan1 ,kalau aku datang lagi1 ,langkas-langkas buah betik1 ,masak-masak buah rembia1 ,menetas enggang meng'ram di hutan1 ,bharu-lah kita berjumpa lagi4 ccvi ,another ,lanchang ,charm p4 #dce4 ,o ,dato' yang di hulu ayer1 ,dato' yang di hilir ayer1 ,dato' yang di darat1 ,dato' yang di baru1 #ajjg ,berkampong-lah orang yang memegang bukit bukau ,yang memegang gaung guntong1 ,yang memegang rimba raya1 ,yang memegang suak sungei1 ,mari-lah naik lanchang ini berkampong ramei-ramei1 ,buleh di-bawa ayer hilir1 ,di-bawa angin lalu1 ,di-bawa tanah merkah1 ,pergi-lah angkau ka laut ta' berombak1 ,padang ta' berumput1 ,jangan-lah angkau berbalik-balik kamari2 ,jikalau angkau berbalik kamari1 ,angkau di-makan sumpah1 ,ka laut ta' dapat minum1 ,ka darat ta' dapat makan1 ,menangkop melintang bumi1 ,dengan berkat la-ilaha1 d4s4b4 ccvii ,another ,lanchang ,charm ,hei ,dato' ,kasang1 ,jambu ,agai6 ,trima ini1 hantarkan ka telok1 ,si ,anu yang membrikan4 ,sa-rekong #ajjh nama-nya telok1 ,sa-reking nama-nya tanjong1 ,si ,abas anak tokong pulau4 ,minta' langsongkan persembahan ka ,mambang ,tali ,harus4 ccviii ,another ,lanchang ,charm p4 #dcf4 ,al-salam aleikum ,hei juak-juak yang bharu datang1 ,pechah jong laut-lautan ,di-sepak de' ombak1 di-tiup de' angin1 ,menjajar naik menchari makan ,tujoh buah negri sa'orang bernama ,alim ,palita ,sa'orang bernama ,sa ,merah ,muda4 ,the following lines are the same as the last1 only substituting the names 7#a7 ,sa ,malim ,busu1 7#b7 ,sa ,jebat ,lalah1 7#c7 ,sa ,palik ,gila1 7#d7 ,awan ,senik ,salih1 7#e7 ,satu ,karagan ,daulah1 7#f7 ,salamat ,yatim1 7#g7 ,sutan ,muhammad1 7#h7 ,sutan ,hamat 7,ahmad873-- ,hei al-salam aleikum ,awan ,sajembul ,lebat1 ,hulubalang lidah bergulong1 ,hei al-salam aleikum ,hidu ,dana6 ,mari-lah sakalian kaum puak-'kau1 ,berkumpul kamari kechil besar1 tua dan muda1 ,tepak dan tempang1 buta dan rungga1 ,sakalian berkumpul habis kamari6 ,aku 'nak bersembah kapada angkau ,kapada waktu katika ini6 ,karna angkau mengutib hasil ,masu chukei krajab sagenap negri1 ,sagenap telok1 sagenap tanjong1 ,sagenap pasar lorong rumah orang dalam negri2 ,inilah aku buat tukar ganti pada angkau4 7,to dismiss the spirits7 ,jangan 'kau tuntut dawa' pada tempat ini6 ,undor-lah angkau pergi pada tempat yang lain2 ,karna sudah chukup 'ku bagi pada angkau6 ,kalau angkau ta' undor1 ,derhaka angkau pada ,nabi ,allah ,suleiman6 ,aku-lah anak chuchu ,nabi ,suleiman1 ,sidik guru1 sidik-lah aku1 ,dengan berkat1 d4s4b4 ccix ,another ,lanchang ,charm ,al-salam aleikum1 ,telok ,rantau1 ,angkau tolong sampeikan pekiriman ,si ,polan1 ,jangan 'kau chachat1 chelakan1 ,jikalau 'kau chachat1 chelakan1 ',kau mati di-soloh #ajji pagar melintang ,mati di-pukol samambu kuning1 ,mati di-junjong lesong tembok1 ,mati di-timpa upih tersangkut1 ,mati di-timpa ponggor berdaun1 ',kau di-sumpah6 ,aku tahu asal 'kau jadi3 ,nar asal 'kau jadi6 ,al-salam aleikum1 ,jin ,ibni ,ujan ,tolong bantu hukumkan rayat bala-tantra-mu6 ,kalau tidak1 ,aku sumpah dengan kata la-ilaha1 d4s4b4 ccx ,lanchang ,invocation used in summoning the ,tiger ,spirit p4 #dci4 ,lagu ,pemanggil ,al-salam aleikum1 ,penglima ,lenggang ,laut6 ,endah-nya bukan alang kapalang ,lanchang ,penglima ,lenggang ,laut6 ,lanchang bernama ,lanchang ,kuning1 ,lanchang bersudu linggam gading ,lanchang berturap ayer emas4 ,tiang-nya nama ,raja ,mendela ,temberang-nya nama ,perak belepeh ,dayong-nya nama ,jari ,lipan ,anak dayong dua kali tujoh ,tepi bernama ,pagar tenggalong ,kemudi bernama ,lebah bergantong ,dandan bernama ,sawa mengampei1 ,ula-ula #ajaj menumbok kurong1 ,gada-gada bermain angin1 ,pemepah berkibat-kibatan1 ,mari-lah ,inche1 mari-lah ,tuan1 ,sedang elok edarkan lanchang ,jerbatu #ajaa bongkar-lah sauh ,jertinggi juak-lah layer1 ,jermudi putar kemudi ,anak dayong paut-lah dayong1 ,kamana ,lanchang beredar-edar8 ,lanchang bertumpu ka ,pusat ,tasek2 ,lanchang beredar ka laut ,pauh ,janggi1 ,main ombak1 main g'lombang1 ,main g'lombang1 meniti riak ,jangan-lah leka1 jangan-lah lalei1 ,baik-lah lekas ,penglima ,lenggang ,laut1 ,jangan lengah di telok rantau1 ,jangan leka di gundek chandek ,turun mendapat jinjangan4 ccxi ,healing ,charm1 used with the last one ,tatang puan1 tatang cherana1 ,tatang dengan batang satawar1 ,datang-lah tuan1 datang-lah nyawa1 ,datang membawa ubat penawar4 #ajab ,in the other quatrains the #ast and #crd lines are the same as the #ast and #crd of the first quatrain respectively2 the #bnd and #dth lines only are given1 accordingly1 as follows3-- ,tatang dengan kait padi-nya1 #ajac ,datang dengan baik hati-nya4 ,tatang dengan tunjang nyirih ,datang dudok bermakan sirih4 ,tatang dengan lembah paku-nya1 ,datang dengan tengkah laku-nya4 ,tatang dengan kait-kait-nya1 #ajad ,datang dengan baik-baik-nya4 ,tatang dengan batang 'bola-nya1 #ajae ,datang dengan ayah bunda-nya4 ,tatang dengan chandit-chandit-nya1 ,datang dengan gundek chandek-nya4 ,after these seven quatrains the following is added3-- ,telipok bunga telipai1 ,bunga kantan kembang di hulu1 ,bangun bertepok membuang limbei ,anak jantan sahaja bagitu4 ,here rise and dance 7bangkit menari71 saying3-- ,mari-lah ,inche1 mari-lah ,tuan1 ,jangan-lah leka jangan-lah lalei1 ,turun meniti tali ,bayu1 ,jangan leka di gundek chandek4 ,jangan leka di hamba sahya4 ,here call the spirit-steeds3-- ,mari-lah kuda ,lengkong ,pulau ,mari-lah kuda ,nibong ,hangus1 ,sa'ekor-nya kuda ,lang ,jengkat ,sa'ekor-nya kuda ,raja ,jin ,peria4 #ajaf ccxii ,sucking ,charm p4 #ddi4 ,serapah ,mengalin ,al-salam aleikum1 ,bisa di bayang1 ,bisa jangan bersenang lagi1 ,bisa jangan bernaung lagi1 ,bisa jangan olang-olitan1 ,bisa di-puput ,bayu lalu1 ,bisa di-puput ,mambang ,kuning1 ,mati di-sambar kilat tanglong1 ,mati di-sambar kilat senja1 ,mati di-panah halilintar1 ,mati di-timpa ujan lebat ,mati di-ampuh ayer bah1 ,mati di-tunda undong-undong ,mati di-alun tepong pelunas1 ,kabul berkat1 d4 s4 b4 ccxiii ,the ,dough figure p4 #deb4 ,kretas ,si ,layang-layang1 ,layang lalu ka-dalam mangko'1 ,terlintas saperti bayang-bayang1 ,aku mengenakan doa ,bintang ,mabok4 ,bintang ,mabok di kiri-ku1 ,bulan ampat-blas di kanan-ku ,payong ,si ,lanchang melintang aku1 ,kabul-lah berkat la-ilaha1 d4s4b4 ccxiv ,orang ,riang ,semangat p4 #def4 ,pisau raut1 pisau renchong1 ,terselit kapada dinding2 ,hantu laut1 hantu kampong1 ,inchit-lah angkau1 nyah-lah angkau deri-sini ,jangan-lah angkau kundang semangat ,si ,anu itu1 ,pulangkan-lah balik ,masok sifat jasad ,si ,anu itu1 ,dudok-lah angkau tetap-tepap ,mana mana yang datang1 jangan 'kau ikut4 ,berkat la-ilaha1 d4s4b4 ,for other charms connected with the medical or magic treatment of the soul1 vide secs4 vi-viii1 supra and cclxv-cclxxv1 infra4 ccxv ,medicine ,senna4--,as an example of the present state of medical science among the ,malays1 the following translation of instructions for the use of a well-known drug may be of interest4 ,it will be seen that it cures as many diseases as some of the patent pills of modern advertisements4 ,the mention of grapes1 dates1 and pomegranates as ingredients may show that the ,malay prescription is itself a translation from ,indian or ,arabic sources3-- ,this is designed to explain the virtues of the senna of ,mecca 7daun sana-makki71 which is famous among all doctors of experience4 ,first4 ,take some senna leaves with their stalks and bark1 pound the whole up fine1 and then weigh out a quantity as heavy as three ,java duits4 ,let this be mixed with honey4 ,if this is swallowed1 its properties are to cause all diseases of the chest to disappear4 ,second4 ,mix the senna leaves with moist sugar4 ,if this is taken internally1 the effect is to expel cold from the body and to give strength to the organs4 ,third4 ,mix the senna leaves with sugar candy4 ,this gives strength to the bones4 ,fourth4 ,mix the senna leaves with clarified butter and moist sugar4 ,if this is taken for three days it will get rid of all bad humours in the body1 and will give health4 ,fifth4 ,mix the senna leaves with fresh butter to which no salt has yet been added4 ,the properties of this mixture are to cure headaches and to cleanse the brain and to remove any bad taste in the mouth4 ,sixth4 ,mix the senna leaves with curds4 ,this mixture operates as an antidote to poison and prevents evil consequences from it4 ,seventh4 ,if senna be taken with goat's milk1 it will cause an accession of strength1 though complete weakness existed just before4 ,eighth4 ,if senna be taken with dates1 everything offensive is removed from the mouth1 and the body is made healthy1 and a good appetite is established4 ,ninth4 ,if senna be taken with pomegranates1 the body becomes strong1 and though the patient may be old1 nevertheless there is an addition of strength1 and the organs of the chest are cleansed1 and the appetites are stimulated4 ,tenth4 ,if senna be taken with grapes1 it gives light to the eyes which were dim4 ,this is proved by experience4 ,eleventh4 ,if senna be drunk with vinegar1 it cures fever accompanied by shivering and trembling of the bones1 and expels all mischief from the stomach1 and cleanses the organs of the chest4 ,twelfth4 ,if senna leaves be taken with orange juice1 all internal heat is removed1 and a man who was before quite thin will speedily grow fat4 ,thirteenth4 ,if senna is drunk with dew1 the eyes become bright and clear4 ,fourteenth4 ,if senna is taken in water in which pomegranate peel has been boiled1 it cures dysentery4 ,fifteenth4 ,if senna is boiled with cocoa-nut water and taken internally1 it will cure diabetes and gravel1 by the will of ,god ever to be praised and ,most ,high4 ,thus the properties of the senna of ,mecca are concluded under fifteen headings4 #ajag ,specimen ,words of the ,spirit ,language used by ,pawangs ccxvi ,bhasa ,hantu ,english4 ,malay4 ,spirit ,language4 betel-leaf sirih merak b'layang bird burong simbangan blood darah kasai candle lilin talong cane-sugar juice ayer tebu tuwak 7tuak7 child anak demit daylight siang sinar dead mati merat dwelling-place tempat tinggal jinjangan or sandaran eye mata bintang fish ikan sampah laut or daun kayu fowl ayam mendong head kapala hulu house rumah balei ill sakit 'rayu jar buyong lobok life nyawa kelbu lightning kilat panah lodan night malam silam pig babi pandak kaki rice b'ras gandum or jer'ba sleep tidor merapat bintang spear lembing tohok thunder guroh lodan tobacco tembakau ranting berjela water ayer jamjam wind angin bayu wood kayu jetun or jeitun ,dances ccxvii p4 #dfd4 ,the ,gambor ,dance 7,main ,gambor7 should be illustrated by the ,shair ,radin1 which1 however1 is far too long to be given in extenso4 ,it begins3-- ,anggrek dewana berjambangan1 ,kapala ,gempa ,raja ,wolanda2 ,tabek ,tuan ,dewa ,kayangan1 ,handak di-sambut ,paduka chunda4 ,anggrek dewana tengah sagara1 ,selang berawan di-makan kuda2 ,tabek ,tuan ,dewa ,udara ,di-pohunkan turun chunda anak'nda4 ,anggrek dewana diatas papan1 ,jatoh sa-kaki di-makan kuda2 ,tabek ,tuan ,batara ,kuripan1 ,di-pohunkan ,tuan sakalian anak'nda4 ,anggrek dewana di tengah sagara1 ,daun di-makan burong ,garuda2 ,tabek ,tuan ,batara ,indra1 ,di-pohunkan turun ,paduka anak'nda4 ,anggrek dewana di-sambar helang1 ,bunga-nya habis di-makan kuda2 ,tabek ,tuan ,batara ,gugelang1 ,di-pohunkan turun ,paduka anak'nda4 ,anggrek dewana ,naga ,sari1 ,meraksi kain ,wolanda2 ,tabek ,tuanku ,batara ,sari1 ,di-pohunkan turun ,paduka anak'nda4 ,the ending is3-- ,anggrek dewana berjambangan1 ,kapal kembali lalu ka ,jawa2 ,tabek ,tuanku ,dewa ,kayangan1 ,sudah kembali chunda anak'nda1 ,anggrek dewana di tengah sagara1 ,sedang berdaun di-makan kuda2 ,tabek sakalian isi ,udara1 ,sudah kembali chunda anak'nda4 ,adoh ,pekulun ,sang ,perbu1 ,mu terjalan ,dewa ,kayangan ,semperna pekulun ,batara ,guru1 ,sudah kembali chunda sakalian4 ,jangan ,tuan berpauh 787 padi1 ,jikalau bidok serempu juga2 ,jangan-lah ,tuan berjauh hati1 ,jikalau hidup bertemu juga4 ,tanam kembili didalam jambangan1 ,anak rusa memakan rumput2 ,kembali-lah ,tuan orang kayangan ,esok lusa pula 'ku jemput4 ,tamat-lah ,shair ,dewa ,kayangan1 ,tamat didalam balei pengadapan2 ,serta meminta' bias kasihan ,kapada tuan wakil karaja'an4 ,tamat kapada hari-nya ,khamis1 ,perkata'an banyak tiada berjenis2 ,didalam masa dudok menulis ,terkenangkan sakit penghabis-habis ccxviii ,monkey ,dance ,invocation p4 #dfe4 ,main ,b'rok ,lok ,lok1 ,si ,mundi1 ,si ,mundi1 ,si ,munaya6 ,datang ,berok ,tunggal ,menggunchang-gunchang tanggok4 ,tanggok siapa ini8 ,tanggok ,si ,mara ,pati4 ,o lambak6 ,o lambai6 ,si ,olong meniti batang1 ,titi teranggok-anggok4 ',ku mimpi ,dayang ku mimpi ',ku mimpi bayok-nya #ajah ,berok6 ,ka serok1 #ajai ka serangan1 ,ka sambar1 ka si mukan6 ',ku tengo' ka danau ,antah ,berok1 antah bukan4 ,daun dedap1 daun simpor1 ,tertudong ladang kami ,lelap-lelap nenek tidor ,dengarkan b'rita kami4 ,hendik6 ,hok6 ccxix ,palm-blossom ,invocation p4 #dff4 ,main ,mayang ,di-anggit mayang di-anggit1 ,di-anggit di pantat pasu1 ',ku panggil dayang 'ku panggil1 ',ku panggil turun bersatu4 ',ku anggit mayang 'ku anggit1 ',ku anggit di poko' tua1 ',ku panggil dayang 'ku panggil ',ku panggil turun berdua4 ',ku anggit mayang 'ku anggit ',ku anggit di poko' geliga ',ku panggil dayang 'ku panggil1 ',ku panggil turun bertiga ',ku anggit mayang 'ku anggit ',ku anggit di poko' perepat1 ',ku panggil dayang 'ku panggil ',ku panggil turun berampat4 ',ku anggit mayang 'ku anggit ',ku anggit di poko' delima1 ',ku panggil dayang 'ku panggil ',ku panggil turun berlima4 ',ku anggit mayang 'ku anggit ',ku anggit di poko' kerenam1 ',ku panggil dayang 'ku panggil ,bidadari turun beranam4 ',ku anggit mayang 'ku anggit ',ku anggit di pangkal buloh ',ku panggil dayang 'ku panggil ,bidadari turun bertujoh4 ,pinjam tukol pinjam landasan ',nak menukol tengko' ,pari ,pinjam dusun pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol pinjam landasan1 ',nak menukol belakang ,pari1 ,pinjam dusun pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol pinjam landasan1 ',nak menukol gelabang ,pari1 ,pinjam dusun pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol pinjam landasan ',nak menukol kapala ,pari1 ,pinjam dusun pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol pinjam landasan ',nak menukol gerongok ,pari1 ,pinjam dusun pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol1 pinjam landasan ',nak menukol ensang ,pari1 ,pinjam dusun1 pinjam 'laman ,menurunkan anak bidadari4 ,pinjam tukol1 pinjam landasan ',nak menukol ekor ,pari1 ,pinjam dusun1 pinjam 'laman1 ,menurunkan anak bidadari4 ,gali-gali halia1 ,dapat sa-jari dua jari1 ,chhari-chhari padang mulia ,menurunkan anak bidadari4 ,gali-gali bunglei ,dapat sa-jari dua jari1 ,chhari-chhari padang yang selesei ,menurunkan anak bidadari4 ,gali-gali serei ,dapat sa-jari dua jari1 ,chhari-chhari padang yang sukor1 ,menurunkan anak bidadari4 ,gali-gali temu ,dapat sa-jari dua jari ,chhari-chhari padang yang jemor ,menurunkan anak bidadari4 ,gali-gali kunyit ,dapat sa-jari dua jari ,chhari-chhari padang yang sulit ,menurunkan anak bidadari4 ,gali-gali lempoyang ,dapat sa-jari dua jari ,chhari-chhari padang yang loyang1 ,menurunkan anak bidadari4 ,tatang puan1 tatang cherana1 ,tatang di tengah taman1 ,datang-lah tuan1 datang-lah nyawa1 ,datang-lah dudok di tengah 'laman4 ,tatang puan1 tatang cherana1 ,tatang puan pagi hari1 ,datang-lah tuan datang-lah nyawa1 ,datang naik membasoh kaki4 ,tatang puan tatang cherana ,tatang bidok di selasar ,datang-lah tuan datang-lah nyawa ,datang dudok 'nak bentang tikar4 ,tatang puan tatang cherana ,tatang dengan kait padi-nya1 ,datang-lah tuan datang-lah nyawa ,datang dengan baik hati-nya4 ,tatang puan tatang cherana ,tatang bidok ,s'ri ,rama1 ,datang-lah tuan datang-lah nyawa ,datang-lah dudok bersama-sama4 ,tatang puan1 tatang cherana ,tatang dengan tunjang nyiris 7nyirih7 ,datang-lah tuan datang-lah nyawa ,datang-lah dudok makan sirih4 ,tatang puan tatang cherana ,tatang dengan lembah paku-nya1 ,datang-lah tuan datang-lah nyawa1 ,datang dengan tengkah laku-nya4 ,maka turun-lah ,bidadari bertenggek diatas mayang itu ',ku lansar mayang ku lansar ',ku lansar ka chawan puteh1 ,di-hantar ,dayang di-hantar ,di-hantar ka awan puteh4 ',ku lansar mayang ku lansar ',ku lansar ka chawan hitam1 ',ku hantar ,dayang 'ku hantar ',ku hantar ka awan hitam4 ',ku lansar mayang 'ku lansar ',ku lansar ka chawan hijau ',ku hantar ,dayang 'ku hantar ',ku hantar ka awan hijau ',ku lansar mayang 'ku lansar ',ku lansar ka chawan biru4 ',ku hantar ,dayang 'ku hantar1 ',ku hantar ka awan biru4 ',ku lansar mayang 'ku lansar ',ku lansar ka chawan merah4 ',ku hantar ,dayang 'ku hantar ',ku hantar ka awan merah4 ',ku lansar mayang 'ku lansar ',ku lansar ka chawan ungu1 ',ku hantar ,dayang 'ku hantar ',ku hantar ka awan ungu4 ',ku lansar mayang ku lansar ',ku lansar ka chawan kuning ',ku hantar ,dayang ku hantar ',ku hantar ka awan kuning4 ccxx ,fish-trap ,invocation p4 #dfh4 ,main ,lukah ,tahaseh6 ,tahaseh6 ,mak ,si ,banding siat lukah1 ,jumpa bemban sikutari ,kalau 'nak menengo' lukah menari4 ',nak menengo' kaya ,allah4 ,ka cheti kambing ka cheti ,ka tasek ka gumba jangan1 ,ingat-ingat dalam hati ,kata-ku tadi lupa jangan4 ,ka kebun kita ka kebun ,jangan di-beli mangko' kerang1 ,berhimpun kita ka-balei ,dato' ,mak ,si ,banding gila sa'orang4 ,hilir lorah1 mudik lorah1 ,siku bemban sikutari ,kalau ada di-pemudah ',nak menengo' lukah menari4 ccxxi ,di-bisekkan ,jangan 'kau bri malu1 ,bangkit-lah menari4 ,bangkit-lah dia4 ccxxii ,alternative ,version ,silawasi tahu ,dandi asal jadi1 ,dudok di balci kota mangka1 ,lima raut1 raut rotan1 ,kalau rautan penjalin lukah1 ,ka'lukah si-bagei ,allah4 ,kachiti kambing kachiti ,puchok katari lumba jangan4 ,pikir-pikir didalam hati ,bisek nan tadi lupa jangan4 ,hilir lorah mudik lorah ,dapat bemban ya-ka-tari1 ,menchoba pakeian ,allah1 ,menengo' lukah menari4 ,tang terbalik tergelintang ,dua di batang bertindeh juga1 ,bagei tabek bagei bintang ,lukah melenggang bagei naga4 ,agai-agai perembek pagai ,perembek tumboh di mata-nya1 ,suroh pulang de' nan langkai1 ,lukah lupa di-kata-nya4 ,kerembek kerembang batang ,penyajar sawah teruka ,suroh pulang de'nan langkai ,tersirak darah di muka1 ,kumbang menengong di buloh minyak ,jangan tegak termenong lukah de' orang banyak4 ,theatrical ,exhibitions ccxxiii ,invocation used when opening a ,theatre for the ,ma'yong p4 #ejd4 ,bacha'an ,pawang handak membuka ,panggong main ,ma'yong ,al-salam aleikum1 ibu deri bumi bapa ka langit6 ,jangan bertulah papa sagala pa'yong1 ma'yong1 pran tua1 pran muda1 jangan-lah menggoda seksa pada sakalian kaum kawan ma'yong1 dengan karna bukan aku mari mengadu bijak pandei pitah itu-pun tidak deri talok sini4 ,jikalau aku mari deri sini aku handak deripada harap adek kakak tuan penghulu dan jangan-lah siapa aniaya dengki khianat pada sakalian kawan pa'yong ma'yong samua sakali dengan pran tua muda dengan panjak pengantin sakali dengan ,sri ,gemuroh ,sri ,berdengong4 ,jangan bri rosak binasa berchachat chela jangan di-bri pa'yong ma'yong bersumbing runting dan jangan bri chachat chela dan jangan bri berpening ralu dan berchochak tikam panas hangat pun jangan dan jangan bri bersenak tajam dan bri berhalun susun dan cherah chirit dan sangkak sebak itu-pun jangan dan jangan bri bermuntah cherah itu-pun jangan berbrat patah itu-pun jangan lengoh lumpoh itu-pun jangan1 'nak minta' segar dikar adat zaman sedia kala 'nak minta sejok dingin saperti ular chintamani4 ,al-salam aleikum hei ,awang ,itam1 ,raja di ,bumi1 mu jangan terkejut tergemam dan mu jangan berpungoh juah karna mu berjalan ikut urat tanah dan mu beradu di pintu bumi dan bukan-nya aku mari mengadu bijak itu dengan mu karna aku 'nak tumpang manja dan berkirim diri sendiri maka aku 'nak minta'-lah kapada mu berundor bertiga langkah ampat buchu perbaruan dan mu jangan kasana kasini aku 'nak kirim pa'yong ma'yong sakalian pran tua muda dengan panjak pengantin aku tahukan #ajbj baik pada diri-mu dan jangan-lah aniaya dengki khianat dan mu jangan bertimpah langgar dengan sakalian pa'yong ma'yong dan panjak pengantin dan pran tua dan muda dan ka-samua sakali dengan orang yang menengo' dan ka-samua sakali dengan tuan ramah tuan kampong dan mu jangan bri pening ralu berchochak tikam dan berketik gigi dan bergatal ming dan panas pedis pun jangan1 'nak minta' biar sejok dingin saperti ular chintamani4 ,al-salam aleikum1 'ku 'nak gunchang deri galanggang sini ampat pendahap dan ampat penjuru alam4 ,mana-mana yang kramat ampat pendahap ampat penjuru alam yang disini1 jangan-lah terkejut tergemam dan jangan-lah berpungoh juah dan jangan-lah murih marah karna bukan-nya hamba mengadu bijak deri talok sini dalam kampong sini maka hamba mari 'nak melepas deripada harap hajat adek kakak tuan penghulu sini maka 'nak tumpang-lah deripada nenek yang kramat sini serta manja dan berma' du' handak berkirim diri sendiri serta handak-lah berkirim ma'yong pa'yong kapada nenek yang kramat disini ka-samua sakali dengan panjak pengantin pran tua dan pran muda 'nak minta' jangan-lah dengki aniaya khianat pun dan jangan-lah bri rosak binasa dan minta' deripada nenek sakalian kaum budak nenek jangan-lah bri budak nenek berlak pajan dan 'nak minta'-lah deripada nenek jangan bri rosak binasa berchela chachat sakalian puak ma'yong dan 'nak minta' biar sejok dingin saperti ular chintamani4 ,al-salam aleikum 'ku 'nak gunchang deripada nenek 'ku yang bernama ,petra ,guru1 guru awal mula menjadi dan jadi-nya itu dengan jasad jadi4 ,maka ,guru bertapa didalam baluh bulan dan ,guru beramal didalam kendong matahari dan ,guru 'ku berbajukan manik hijur dan ,guru 'ku berdarah puteh bertulang tunggal beroma songsang berurat kajur bertengko' itam lidah fasih ayer lior pun masin4 ,dengan karna nenek ku orang bersidi sakti sabarang pinta' sabarang menjadi dan barang kahandak barang buleh maka nenek pun jangan bertulah papa kadapatan seksa pada sakalian pa'yong ma'yong sakalian panjak pengantin dan pran tua pran muda dan minta' nenek hulor kaki kaki hamba sujud dan hulor tangan tangan hamba jabat hamba handak minta' penawar puteh medong bersila deripada nenek yang sendi-sendi kramat hamba 'nak minta' nenek turunkan tiga titek serta dengan kasaktian mu hamba 'nak perchik sakalian pa'yong ma'yong pran tua pran muda ka-samua sakali dengan panjak pengantin dan nenek jangan-lah bri berosak binasa dan nenek jangan-lah berlak pajan 'nak minta' jangan-lah bri rosak binasa chachat chedra sakalian pa'yong ma'yong4 ,maka sakarang handak grakkan pa'yong ma'yong deri anjong tujoh astana tujoh mahligei tujoh astana yang atas astana yang awalan awal mula menjadi dengan jasad jadi4 ,maka aku 'nak buka-lah pintu anjong astana yang tujoh pintu yang berselak4 ,aku 'nak buka deri luar lantas ka dalam anjong tujoh astana tujoh4 ,maka terbuka-lah dengan pintu hawar nafsu dan terbuka sakali dengan sir 787 pintu etikad dan pintu chinta berahi dan terchinta-chinta siang menjadi malam makan ta' kenyang tidor ta' jendra ingat ta' ingat dengar ta' dengar tengo' ta' tengo4 ,maka aku grak deri luar lantas ka dalam anjong tujoh astana tujoh4 ,jangan du' ralib tidor beradu6 ,jaga sa'orang1 jaga ka-samua mendengar khabar tutor-'ku6 ,jaga mendengar petutoran-'ku6 ,karna tutor-'ku tiada gha'ib dan berasa-'ku tiada lelap jajaran-'ku tiada luput4 ,maka jaga-lah pa'yong menjembakan pa'yong1 jaga ma'yong menjemba ma'yong1 jaga pran bersama pran1 jaga juru gendang bersama juru gendang1 jaga juru gong bersama juru gong1 jaga pengantin bersama pengantin1 jaga panjak bersama panjak6 ,jangan berlak pajan1 jangan berosak binasa dan jangan bri sumbing runting berchachat chela sakalian pa'yong ma'yong sagala kawan ma'yong mana yang didalam perbaruan4 #ajba ccxxiv ,the ,same ,ceremony as described by ',che ,hussein p4 #eaa4 ,pasang lilin tiga batang1 satu minta' ampun kapada kramat yang memegang tanah disini1 satu pada guru kita 7,batara ,guru71 satu kapada sagala jin ma'yong4 ,sudah itu1 menepong tawar1 katakan3 ,invocation to the ,earth ,spirit7s7 ,panggil ,hulubalang 7,jin ,tanah7 ,hei ,hantu ,tanah1 ,jembalang ,tanah6 ,aku tahu asal 'kau jadi3 ,bintang ,timor asal 'kau mula jadi4 ,berkat ,dato' ,batara ,guru1 ,dato' jangan menyakitkan1 ,dato' jangan membisakan1 ,dato' jangan membengkakkan3 ,biar suka sagala hamba ,allah ,mendengar permainan kita6 ccxxv ,to ,batara ,guru ,to charm 7jampi7 the ,lime ,sama ,raja-nya 7,batara ,guru7 ,hei batang bernama ,raja ,berdiri1 ,akar bernama ,raja ,bersila1 ,kulit bernama ,raja ,bersenam1 ,dahan bernama ,raja ,bersula1 #ajbb ,daun bernama ,raja ,berpanah1 ,panahkan sakalian hati ummat ,muhammad6 ,hei ,siti ,terjali nuri ,muhammad6 ,angkau melemahkan sagala hati ummat ,muhammad1 ,yang kasuka dengar permainan kita4 ,kalau angkau ta' sukakan1 ,aku sumpah dengan kata ,allah4 ccxxvi ,to the ,kramat ,kapada ,kramat ,hei ,jin ,tanah6 undor angkau tiga tapak ,ampat penjuru alam ,tujoh jerong dulapan desa2 ,aku 'nak minta' buka panggong6 ,jangan 'kau membri sakit demam1 pening1 kelu1 ,kapada panjak pengantin1 yang bermain sakalian-nya1 ,yang pukol buloh1 yang gesek rebab1 ,pran tua1 pran muda4 ccxxvii ,perkata'an ,kapada ,kramat ,kramat di kampong1 tabek di kampong6 ,the next six lines are similar1 only substituting for the word kampong the words 7#a7 padang1 7#b7 rimba1 7#c7 gunong1 7#d7 pulau1 7#e7 laut1 7#f7 darat1 respectively4 ,tabek sa'orang samua rata6 ,mana sebut1 ta' tahu nama1 ,mana sembah1 ta' tahu tempat4 ,hamba 'nak mohun tempat bermain4 ,jangan bri sakit demam1 pening1 kelu ,sagala panjak pengantin1 d4s4b4 ,ambil dua biji limau purut gantong satu didalam gong betina1 dan gantong satu lagi pada timbal ayer mengadap barat tepat1 sebab limau poko' ma'yong3 #ajbc berubat pun pakei1 'nak chuchi perkakas pun pakei limau3 di-sebut-nya3-- ,hei limau purut1 limau kak lelang6 #ajbd ,bukan aku menanam limau1 ,semurah yang menanam limau4 ccxxviii ,another ,invocation to the ,black ,genie ,al-salam aleikum hei ,jin ,hitam berhati hitam1 ,berjantong hitam berpeparu hitam1 ,berhampedu hitam bergigi jongan1 ,berdada merah beroma songsang1 ,bertulang tunggal saribu rupa1 ,saribu jenis saribu maya1 ,saribu jadi jangan 'kau menggoda seksa ,pada tuboh badan diri hamba ,allah ummat ,muhammad anak chuchu ,adam3 ,sah pindah-lah 'kau pada tempat yang awal6 ,kalau ta' pindah ,derhaka 'kau pada ,allah dengan berkat la-ilaha1 d4s4b4 ccxxix ,invocation to the ,sheikhs of the ,four ,corners of the ,world1 etc4 ,al-salam aleikum ,sailillah berkat ,sheikh ampat penjuru alam6 ,al-salam aleikum ,sailillah berkat ,sheikh ,abdul ,kadir6 ,al-salam aleikum ,sailillah berkat ,sheikh ,abdul ,muri6 ,al-salam aleikum ,sailillah berkat ,sheikh ,abdul ,ali6 ,hei ,jin ,puteh membawa sagala kaum puak-mu6 ,hei ,jin ,hitam ,sahalilintar ,sarukup ,rang ,bumi6 ,hei ,jin ,hitam ,sagertak ,rang ,bumi6 ,hei ,jin ,hitam ,sagunchang ,rang ,bumi6 ,hei ,jin ,hitam ,satumbok ,rang ,bumi6 ,hei ,jin ,hitam tujoh bersaudara6 ,al-salam aleikum hei ,sang ,gala ,raja ,jin6 ,anak ,raja ,jin bernama ,jin ,bala ,saribu6 ,al-salam aleikum hei anak ,raja ,jin bernama ,jin ,hitam ,sa ,lakun ,darah6 ,al-salam aleikum hei ,jin ,hitam ,sagempar alam yang bernama ,jin ,tunggal6 ,al-salam aleikum hei ,jin ,tanah6 ,aku tahukan asal nama bapa-mu3 ,sang ,gala nama bapa-mu1 ,sang ,gading nama ibu-mu6 ,hei ,jin ,tanah1 ,jembalang ,tanah1 ,hantu ,tanah1 ,jembalang ,bumi1 ,hei ,jin di ,padang1 ,jembalang di ,padang1 ,al-salam aleikum hei ,raja ,jin bernama ,jin ,panah ,lanjuna6 ,mu-lah membawa sagala ,jin yang di kampong ,jembalang di kampong1 ,mari blaka ka-samua kechil besar tua dan muda ,tepok-tepak1 tempang1 buta1 rungga1 meraba1 ,mari trimakan jamuan aku ini ,dengan berkat la-ilaha1 d4s4b4 ccxxx ,specimen of a ,ma'yong ,song p4 #eac4 ,lagu dudok atau bertabek 7,patani tua7 7,siapa-siapa pun buleh juga bernyanyi7 ,abong e-e dondang dang dondang dondang we dondang dondang yong de-de he-he de-de abong hilang rayuk #ajbe timbul timbul tersebut jaman 7zaman7 dang d'ulu yong we de de-de abong ada d'ulu ada sakarang hubong berhubong hikayat ma'yong yong we de-de abong e s7i7apa menengar hikayat ma'yong s'apa b'las s'apa ta' rawan yong we de abong we bagei burong chandrawangsih bagei ular we chintamani yong we de abong we bagei ambun katujoh titek jadi pengasoh di badan hamba yong we de de-de abong we chari di laut dapat di laut tujoh hari berjalan jauh yong we de abong we tujoh hari berjalan jauh re7z7ki ta' putus sapanjang jalan yong we de abong we ruyak hilang berita timbul timbul tersebut sabuah negri yong we de abong we negri b7h7aru bersalin raja dudok beradu di balei besar yong we de3 habis4 ,war and ,weapons ccxxxi ,charms to render a ,warrior more formidable p4 #ebb4 ,penggagah ,hei1 ,bali-,bali1 aku tahu mula asal mu jadi1 ,ruh ,jenaban asal mula mu jadi2 ,turun ruh ,jenaban ka pusat aku1 ,naik darah brani ka muka aku6 ',ku tentang matahari yang katujoh1 ,tiada tertentang satru lawan-'ku6 ,ah6 aku 'rimau angkau anjing6 ,dengan berkat1 d4s4b4 ,here draw a long breath1 putting the tip of the tongue up to the roof of the mouth 7tongkatkan lidah di langit-langit mulut74 ccxxxii ,penggagah ,hinei di-surat1 #ajbf bacha de' ha1 #ajbg ',ku asal lulus1 #ajbh ,si ,dayang ,melena1 ,di-soroki mati1 di-langkah patah1 ,aku mengenakan doa ,baris ,si ,kembang ,maiat4 ,,hah6 ,,hah6 ,,hah6 ,kai ,ali1 gentar ,ali1 gentar bumi6 ,aku ,ali1 memakei petenggang raya besar6 ,nyah angkau6 ,nyah ,ali6 7sic7 ,,hah6 ,,hah6 ,,hah6 ccxxxiii ,penggagah p4 #ebc4 ,bismillahi 'l-rahmani 'l-rahimi6 ,urat batu menikam batu1 ,batu di-tikam1 batu blah1 ,papan di-tikam1 papan timbus1 ,ayer di-tikam1 ayer kring1 ,bumi di-tikam1 bumi tembok1 ,rumput di-tikam1 rumput layu1 ,gunong di-tikam1 gunong runtoh1 ,langit di-tikam1 langit runtoh1 ,tegak terdiri di halaman ,ali4 ,sifat aku sifat ,allah ,sifat didalam kandang ,kalimah ,la-ilaha-illa-'llah6 ,hu ,allah6 ,hu ,allah6 ,lesong besi1 anak tembaga1 ,ah787 kuat-'ku saperti ,baginda ,ali1 ,gagah-'ku saperti ummi ,fatimah6 ,aku besi1 tulang aku tembaga1 ,aku bernama harimau ,allah ,hah6 ,berkat la-ilaha1 d4s4b4 ccxxxiv ,penggagah ,bismillah1 d4s4b4 ,allahu1 ya tuanku ,ta' junjong ,nabi ,muhammad1 in #ajbi-lah guru-ku1 ,sangka #ajcj mata1 jadi pendinding api naraka1 ,hu ,allah6 ,hu ,allah ,samad6 ,tinggi 'ku1 tinggikan besar-'ku1 ,besarkan aku bernama ,hak ,allah ,sifat-'ku sifat ,allah ,sifat didalam kandang ,kalimah1 ,la-ilaha1 d4s4b4 ,hu6 kulit ku tiada membri jalan1 ,jalan tiada membri kulit2 ,bernama belulang kering ,dengan berkat1 d4s4b4 ccxxxv ,penggagah ,hei ,blah ,balu dudok telapak tangan kanan-'ku1 ,hei ,blah ,balu dudok telapak tangan kiri-'ku1 ',nak turunkan darah gemburoh ka pusat aku1 ,naik darah brani ka muka aku1 ,gentar hati sagala lawan-'ku1 ,di-gentarkan ,allah1 d4s4b4 ccxxxvi ,penggagah ,hong anak lampang #ajca ,lalu tegak di pintu raya besar ,tinju rejang #ajcb aku lalu1 ah lalu1 ,panchong-ku panchong ,ali1 ,panchong-ku saperti kumbang ,hinggap di ayer lagi kring1 ,hinggap di batu lagi blah1 ,hinggap di gunong lagi runtoh1 ,hinggap di langit lagi tembok #ajcc ,hinggap di bumi lagi lembang1 ,kunum nyawa musoh satru lawan-ku1 ,hanchor lulu saperti timah dalam perendangan ,saperti ambun di ujong rumput1 ,di-bisakan ,allah jari-'ku1 ,di-bisakan ,muhammad1 ,di-bisakan ,baginda ,rasul ,allah4 ccxxxvii ,penggagah ,hong besi tang1 #ajcd tang besi1 ,besi bertentang sangga ber'ja1 ,sangga ber'ja1 sangga bunoh6 ,hei1 ,maya-maya1 ',ku titik1 'ku pijak-pijak1 ,saperti bangkei tengah jalan1 ,kabul aku memakei doa membrat hati1 ,brat saperti batu terbenam1 ,brat saperti batu tersenjam1 ,brat saperti kedei raya4 ,brat saperti tangga maulana ,brat sa-brat bumi dengan langit ,kabul berkat1 d4s4b4 ccxxxviii ,pelawan ,tahan aku1 menahan aku1 ,datang ,jat787 #ajce bunga saribu2 ,tala talor datang gajah sa'ekor ,tongkatkan halilintar alamkan #ajcf bayang-bayang 'ku2 ,kukok ayam dalam telor1 ,berkata maiat dalam kubor1 ,jangan khianat madu787 #ajcg satru lawan 'ku4 ccxxxix ,charm to destroy an ,enemy ,tangkal ,saudara ,ampat ,al-salam aleikum1 ,hei ,jin ,tanah1 ,jembalang ,tanah1 ,jin ,hitam1 ,si ,ali ,litar6 #ajch ,bersaudara-lah angkau dengan aku ',kau-lah yang aku harap3 ,pergi-lah ambil nyawa orang itu1 ,bawa-lah pergi kamana-mana6 ,jikalau 'kau ta' mahu mengambil1 ',kau di-makan sumpah6 ,karna apa sebab 'kau bersaudara dengan aku1 ',kau menunggoh #ajci di pintu pagar aku4 ccxl ,measurement of ,k'ris p4 #ecj4 #a4 ,measure the k'ris from the bottom of the blade 7in the centre7 to the point with a thin strip of cocoa-nut leaf about half an inch wide4 ,cut the strip to this length and fold it trebly2 notch one of the third parts at the fold2 measure off the length of the two remaining thirds on the blade from the bottom towards the point1 and mark the blade at this distance4 ,then measure off the remaining third round the blade at this mark as follows3--,see that its extreme end exactly coincides with the left side of the blade1 and stretch it across the blade at right angles1 bending the strip of leaf round the edge at the exact spot reached on the opposite edge of the blade by making a dent but not severing the leaf4 ,then measure it a second time from the dent thus made1 making a second dent on the strip at the point reached4 ,repeat this a third time1 making a third dent1 when the dent on the strip of leaf should be found to come exactly in the centre of the blade1 if the blade is a good one4 ,if it falls on either side it is bad1 and if it requires four measurements 7instead of three7 it is very bad1 though five would be good4 ,there will never be more than five4 ,this measurement is called the ,malay measurement 7,ukoran ,malayu7 as distinguished from #b4 ,the ,bugis' measurement 7,ukoran ,bugis71 which is made nearer the hilt1 as follows3--,begin as before1 but measure off the remaining two-thirds from the point instead of the hilt4 ,this will give a mark farther up the blade1 and the strip of leaf must then be folded round the k'ris to see where the notch 7between the second and third divisions7 will come on the blade4 ,the number of times which the breadth of the k'ris will go into the third division is now of no importance4 ,merely measure from the end of the third division as before1 continuing until the notch is right over the blade4 ,if it comes at the left side of the blade it is good1 but if in the centre or on the right it is unlucky4 #c4 ,another method1 called ,ukor ,toh ,mujud ,dato' ,lukut 7the measurement of ,toh ,mujud1 chief or founder of ,lukut71 is used especially by ,selangor ,malays4 ,the story goes that ,toh ,mujud's wife was unfaithful with a ,kedah man1 and that her husband1 being jealous to desperation1 searched everywhere in vain for a k'ris which would settle his adversary4 ,at length1 however1 in a dream a vision appeared to him1 and told him to look for a k'ris sapukal in the possession of a man who was digging up remis or tepeh 7a kind of mollusc874 ,toh ,mujud went accordingly to look for the man1 and on meeting with one so occupied at ,pulau ,labuhan ,bilek1 near ,tanjong ,tuan1 found that he had a very old and rusty k'ris1 which he thereupon bought from him for #be cents4 ,armed with this k'ris ,toh ,mujud then found and slew his adversary1 and the proportions of the lucky weapon corresponded with the measurement here given4 ,fold the string or strip of leaf1 and cut it in half4 ,take one of the halves1 fold it1 and measure from the point upwards as far as it will go4 ,mark the spot1 and measure off the string in breadths of the k'ris at that spot3 there must be ten breadths1 and at the measuring of the tenth the end of the string must be in the centre of the blade1 if it is to be of any use4 ,then take the other half1 fold it also in two1 and measure up from the bottom of the blade as far as the folded string will go3 there must be seven breadths of the blade in the length of the half string1 and the end of the string should come within a hair's-breadth of the edge of the blade1 or1 as the ,malays say1 leaving space for an ant to pass4 #d4 ,another method is known as the ,ukoran ,genap1 or ,ukor ,mandar 7of ,celebes74 ,fold the string in two1 and measure off the half-length thus obtained on the blade1 commencing at the bottom4 ,then see how many times the breadth of the blade is contained in the whole length of the string1 which should be fourteen4 #e4 ,another way of measuring1 to see how many thumbs'-breadths there are in the length of the blade1 is as follows4 ,it is not considered of much importance3--,lay the right thumb across the foot of the blade near the hilt1 and the thumb of the left hand also on the blade immediately above the other2 continue placing the thumbs alternately one in front of the other until the point is reached1 repeating for the first thumb's-breadth the word gunong 7mountain71 for the second runtoh 7fall71 for the third madu 7honey71 for the fourth segara 7ocean71 after which recommence with gunong1 and so on4 ,if gunong or madu brings the thumb to the point the blade is a good one1 but not if it is runtoh or segara4 #f4 ,another measurement is thus described3--,put the tip of the right thumb upon the spot where the hilt joins the blade1 with the back of the first joint against the blade2 next to this put the left thumb horizontally across the blade1 and continue to alternate the first joint of the right thumb with the breadth of the left till the point of the k'ris is reached1 repeating as follows3-- ,for the length of the first joint of the right thumb berjong4 ,for the breadth of the left thumb berkapal4 ,and so on alternately sampan tunda4 ta' bertali4 berubong4 bertampal4 makan4 ta' terchahari4 ,the only good blades are those in which this method of measurement gives berjong or berkapal at the point4 ccxli ,fencing ,terms ,b'lah mumbang 7lit4 to split the young cocoa-nut71 to cut straight downwards4 ,tebas 7lit4 to cut down undergrowth71 to make a horizontal stroke4 ,tebas sepak1 to cut from left to right with an upward motion at the end of the stroke4 ,paras gantang1 to cut from right to left with the back of the hand turned downwards1 as in levelling a measure of rice4 ,panchong ,malayu1 to cut from right to left with an upward motion at the end of the stroke4 ,of stabbing strokes the following are the most important3--,tikam tunggal1 tikam beranak1 tikam sembor anak1 and the tikam tupei terjun1 the latter taking its name from the way in which the stroke curves slightly downwards in the course of delivery1 like a squirrel taking a header4 ,divination and the ,black ,art ccxlii ,to ascertain the ,whereabouts of a ,lost ,piece of ,property p4 #ecd4 ,al-salam aleikum6 ,hei1 ,dato' ,batara ,guru8 ,ini 'ku bagi makan6 ,hei1 ,jin ,tanah6 ,aku tahu asal 'kau jadi ,bintang ,timor asal 'kau jadi1 ,siti ,terjali 787 nuri ,muhammad raja-'kau1 ,batara ,guru hulubalang4 ,inilah 'ku membri makan2 ,minta tolong menilek barang4 7,here mention the article whose whereabouts you wish to ascertain47 ,the ,five ,ominous ,times ccxliii ,katika ,lima p4 #ede4 ,katika ,maswara ,ini pada menyatakan katika ,maswara3 jika berjalan bertemu dengan orang kaya puteh kuning warna-nya atau melihat perampuan puteh kuning2 dan laba puteh jua1 dan jika orang lari ka matahari hidop pergi-nya pada rumah neschaya kadapatan jua2 dan berniaga puteh1 laba2 dan harta hilang1 orang puteh kuning menchuri dia8 di-taroh-nya pada kapala-nya tidor tetapi berbulan maka dapat2 jika khabar baik sunggoh jika khabar jahat tiada sunggohan #ajdj jika sakit sebab 8 #ajda2 jika di-serang orang baik1 jika menyerang orang tiada baik2 jika menyabong ayam puteh menang1 hitam alah1 jika marga satwa8 puteh di kanan hitam di kiri2 jika zakat puteh kuning warna-nya saperti amas dan perak dan di-brikan kapada fakir dan miskin4 ,as an illustration of the way in which ,malay ,,mss4 vary1 another version 7from ,naning1 ,malacca7 is here given3-- ,bab pada katika ,maswara3 kalakuan-nya puteh kuning2 jika berjalan bertemu dengan orang puteh kuning atau orang berbangsa pakeian-nya puteh kuning2 jika kita di-perjamu orang pada katika itu lemak manis1 jika mengadap raja-raja baik1 atau barang kerja pun baik2 jika warta baik sunggoh1 jika warta jahat tiada sunggoh2 jika melawan orang ka kanan isharat-nya1 jika di-riba-i hilang orang puteh kuning menchuri dia di-bawa-nya ka hulu sungei1 rumah-nya orang itu mardaheka tanda itu tiada hilang atau lupa jua marah dia 787 jika sahya lari ka mashrik pergi-nya diam-nya kapada rumah orang tinggal1 jika ka laut alamat di-tangkap orang sahya lari itu1 tiada hilang2 jika berniaga1 beruleh laba2 jika mendatangi1 orang1 baik2 jika di-serang orang tiada baik2 jika menerka 787 puteh kuning deri kanan hijau deri kiri2 jika membuat bilah pandak deri kanan panjang deri kiri2 jika biji1 genap bilang-nya2 jika luka pada katika itu hingga lutut-nya ka bawah4 ,in the following sections the two versions have been combined3 words appearing in the ,naning version only being in italics1 words of the other version only enclosed in round brackets1 and the rest being common to both versions3-- ,katika ,kala ,bab 7ini7 pada 7menyatakan7 katika ,kala3 kalakuan-nya hitam merah1 jika kita berjalan bertemu dengan orang jahat atau berklahi2 jika kita pergi pada suatu tidak baik atau tiada kita dapati2 jika di-perjamu orang kita 8 sayor atau daging2 jika warta baik1 tiada sunggoh2 jika warta jahat1 sunggoh2 jika kita mengadap raja atau orang kaya-kaya pada katika itu baik kita berheibat-nya #ajdb 82 jika di-riba-i hilang orang hitam memaling dia parut kapala-nya ka selatan di-bawa-nya ikal rambut-nya1 lagi kuasa bersumpah 8 orang itu2 8 7penchuri7 8 7di-bawa-nya ka utara1 tiada dapat lagi72 jika sahya lari ka hilir pergi-nya lambat dapat1 atau ka laut jika tiada di-ikut dalam tiga hari neschaya jauh pergi-nya 7dan7 jika sakit pada katika itu 7pedih sakit-nya7 hantu orang menyakat dia3 akan penawar-nya ayam hitam satelah genap tujoh hari maka di-mandikan afiat uleh-nya2 jika menyerang baik1 jika di-serang 7orang jahat7 tiada baik2 jika menyabong ayam hitam menang1 puteh alah1 telapi tatkala melepas dia jangan mengadap ka barat2 jika marga #ajdc satwa hitam deri kanan puteh kuning 7hitam7 di kiri 7jika 444 jahat72 jika membuat bilah pandak deri kanan panjang di kiri2 biji tiada genap bilang-nya2 jika luka hingga pinggang ka bawah1 7jika sakit akan ubat-nya hitam warna-nya2 jika kahilangan amas dapat1 jika kahilangan suasa tiada dapat74 ,katika ,s'ri ,bab 7ini7 pada katika ,s'ri3 kalakuan-nya puteh2 7jika berjalan bertemu dengan perampuan berbangsa2 jika beniaga laba kita puteh2 jika hamba lari ka matahari mati pergi-nya1 pada rumah orang banyak1 neschaya dapat jua insha'allah72 jika kita di-perjamu orang lemak susu atau ayam puteh2 jika di-bri orang pun serta deripada puteh atau kuning2 jika di-riba-i hilang kanak -kanak perampuan memaling dia1 di-bawa-nya ka hilir di-taroh-nya kapada rumah orang berdinding papan atau buloh2 benda itu disana di-taroh-nya tiada akan hilang2 jika sahya lari pergi-nya ka maghrib jika ka baruh 8 di-tangkap orang kemdian kembali 8 jua kapada ampu-nya sahya2 jika warta baik sunggoh1 jika warta jahat tiada sunggoh2 jika sakit pada katika itu penyakit-nya pada blakang-nya lalu ka kapala-nya kapialu tiada mengapa segra 7baik7 semboh2 akan penawar-nya ayam puteh berchampor merah darah-nya di-suratkan azimat ini rajah-nya here follow the magic letters2 jika berpiutang baik2 jika mengadap raja pada katika ini baik2 jika mendatangi orang tiada baik2 jika di-datangi orang pun baik1 tetapi jika melawan kapada tempat tinggi baik2 jika menyabong ayam puteh menang1 hitam alah2 tatkala melepas dia mengadap ka barat pakeian handak puteh2 jika 7merga7 8 menerka puteh kuning 7di7 deri kanan1 merah 7di7 deri kiri2 7jika #ajdd harta hilang1 perampuan menchuri dia tiada mengapa1 handak di 8 bersinggah 8 kembali72 jika membuat bilah pandak deri kanan panjang deri kiri2 jika biji genap bilang-nya2 jika luka hingga prut ka dada-nya2 7jika sakit akan ubat-nya puteh warna-nya1 tetapi sakit payah deripada sheitan2 jika kekal hilang1 maka perampuan dapat jua-nya874 ,katika ,brahma ,bab 7ini7 pada 7menyatakan7 katika ,brahma3 kalakuan-nya merah2 jika kita berjalan 7-jalan7 bertemu dengan orang 7merah7 bandahara2 bermula pada katika itu amat jahat2 7atau berniaga laba merah2 jika belayer tiada karam padah-nya2 atau bertemu dengan orang bergadoh1 kita pun berkalah pula2 jika berburu beruleh daging72 jika kita di-perjamu orang dengan makanan merah atau daging2 jika warta 7khabar7 baik tidak sunggoh1 jika warta jahat 7tiada7 sunggoh2 jika 7herta7 di-riba-i hilang pada katika itu 7orang jilas 8 kalau pun 87 laki-laki merah kulit yang memaling dia atau rambut-nya jarang merah atau mata-nya merah 7menchuri dia7 di-bawa-nya ka pohon kayn hampir sungei di-taroh-nya 7di-bawah 8 neschaya akan dapat jua2 jika berprang atau menyabong merah menang72 jika sahya 7hamba7 lari ka barat hala-nya1 7hilang2 jika kerbau 8 menjara 787 dapat27 jika mengadap raja-raja pun jangan2 jika handak pergi kapada kaluarga tiada bertemu2 jika menyerang orang baik2 jika orang sakit pada katika itu 7handak di-pleherakan baik7 ayam puteh berchampor merah hijau maka di-buang-buang 7adapun akan ubatan merah warna-nya2 jika perampuan sakit payah1 tiada mengapa1 adapun akan berbuat ubat perang warna-nya tuboh-nya27 jika berebut beruleh luka2 jika mata-nya kiri atau juru 8 mata-nya kiri2 jika menyabong ayam merah menang1 ayam hijau alah2 melepas dia mengadap ka selatan2 jika menerka 8 merah deri kanan hijau deri kiri4 ,katika ,bisnu ,bab 7ini7 pada 7menyatakan7 katika ,bisnu3 kalakuan-nya hijau2 jika kita berjalan bertemu dengan ayer besar atau kita mendapat hujan atau tabuan atau kita bertemu dengan orang 7bermusoh7 berklahi 7kita pun serta berkalah72 jika kita di-perjamu orang1 dengan sayor2 jika di-riba-i hilang laki-laki memaling dia atau hamba orang itu berparut pada tuboh-nya2 7jika hamba lari atau kahilangan harta itu di-bawa-nya ka selatan pergi-nya tiada mengapa7 benda itu di-taroh-nya di-bawah kayu besar hijau daun-nya hampir sungei di-bawah kayu 7di-bawa-nya ka pohon kayu berpuchok merah atau pada orang itu hitam manis atau pada rumah tempat tebing sungei1 disana di-taroh-nya1 neschaya kadapatan jua jika kita berjalan kasana lagi pun ia menyebrang sungei besar2 atau 8 laba kita pun ayer madu atau ayer susu atau ayer chak 8 jika merga8 satwa 8 hijau di kanan1 puteh di kiri2 jika belayer neschaya karam padah-nya1 atau angin besar2 jika sakit payah1 jika perampuan yang sakit tiada mengapa72 jika khabar jahat1 sunggoh1 jika khabar baik1 tiada sunggoh2 7jika kahilangan harta tiada akan dapat1 saperti jatoh ka dalam laut27 jika mengadap raja-raja berhenti1 lagi orang di-merka-i raja1 atau kita melihat darah2 adapun pada katika itu jangan kita berjalan atau menebus sahya1 jangan kita mendatangi orang baik dan jika di-datangi orang tiada baik1 berdiam neschaya ada kuat-nya1 tetapi barang mendahului menang1 pakeian-nya pun handak juga sa-lapis hijau senjata-nya busar baik2 jika menerka 8 hijau deri kanan puteh kuning deri kiri2 jika membuat bilah panjang deri kanan pandak deri kiri2 jika luka lutut-nya ka-bawah3 ,allahu alam 7la hula wa lakut alah billah aleyhi al-athim3 tamat74 ccxliv ,extract from the ,ominous ,moments p4 #edg4 ,saat ,yusuf and ,saat ,azrail ,jika pada saat ,yusuf itu baik1 jika kita berjalan atau mengadap pada orang besar pun baik1 jika berniaga banyak laba salamat2 jika ada khabar jahat jadi baik-nya1 jika ada khabar jahat sic jadi sunggoh-nya2 jika kahilangan amas atau perak tiada di-dapat-nya tetapi ka timor pergi-nya1 jika di-dapat-nya terlalu banyak bichara-nya kemdian tiada di-dapat-nya2 jika pergi prang salamat kita mengadap ka barat dan sakalian-nya memakei pakeian kuning insha' ,allah taala4 ,jika saat ,azrail itu jahat mengerjakan1 yang baik jadi jahat dan datang jamuan tiada buleh laba dan tetapi rugi 82 baik jadi jahat dan rugi yang mengambil itu orang banyak melainkan serahkan kapada ,allah subahanahu wa taala dan sahaja-nya ia handak membunoh kita2 dan jika khabar baik tiada sunggoh dan khabar jahat sunggoh3 jika kita pergi prang banyak mati atau jadi rosakan kapada kita dan jika ada bichara pada saat itu nantikan pada saat yang lain karna saat itu terlalu jahat3 tamat4 #ajde ccxlv ,another ,system p4 #edh4 ,ahad ,ithnain ,thalatha ,arba ,khamis ,jumat ,sabtu ampa aral bangkei rezki bangkei rezki ampa bangkei rezki rezki ampa rezki ampa rezki rezki bangkei aral bangkei aral bangkei aral aral rezki ampa rezki ampa rezki rezki rezki ampa rezki aral rezki aral bangkei ,this table is read downwards1 in columns4 ,the parts of the day appear to be the same as in the ,katika ,lima4 ccxlvi ,the ,seven ,time ,katika ,tujoh ,there are two versions of this system differing entirely from each other4 ,the one has been alluded to in the text4 ,the other has a different order1 and is given here4 ,besides these two there is yet a third1 which is much longer and goes into greater detail4 ,it takes the ,celestial bodies in the reverse order1 beginning with ,zuhal 7,saturn71 and ending with ,kamar 7the ,moon74 ,bab ini pri mengatahui katika yang tujoh karna ,allah taala menjadikan langit yang tujoh lapis dan bintang yang tujoh dan hari yang tujoh4 ,adapun bintang yang tujoh pertama nama-nya ,kamar3 ia-nya pada langit yang pertama1 adapun warna-nya merah2 apakala melangkah kita pada katika itu1 ada-lah barang yang bersua melainkan merah jua1 atau benatang atau buahan atau makan-makanan atau darah atau sakit atau luka atau ajal-nya2 maka jangan-lah melangkah pada katika itu karna terlalu jahat katika itu4 ,bab yang ka-dua1 bintang ,katib #ajdf 787 nama-nya1 diam-nya pada langit yang ka-dua1 warna-nya hitam2 apakala kita melangkah pada katika itu1 ada-lah barang yang bersua hitam jua1 atau orang yang jahil atau benatang atau buahan atau makan-makanan melainkan hitam jua bersua1 barang kahandak kita tiada sampei2 jangan melangkah kita pada katika itu1 atau barang pekerja'an tiada jadi2 kembali jua hanya kapada tempat yang sedia4 ,bab yang ka-tiga1 nama-nya bintang ,zahari1 #ajdg diam-nya pada langit yang ka-tiga1 warna-nya puteh2 apakala melangkah pada katika itu barang bersua puteh jua1 atau orang yang saleh kain-nya puteh atau benatang atau makan-makanan pun puteh2 inilah sa-baik-baik langkah pada katika ini sa-baik-baik barang pekerja'an tiada terbelintang 787 kahandak pada katika itu4 ,bab yang ka-ampat nama bintang-nya ,shams1 warna-nya hijau2 diam-nya pada langit yang ka-ampat2 apakala melangkah kita pada katika itu ada-lah kras uleh kita atau bersua dengan orang yang besar-besar1 atau benatang yang besar1 atau ular yang besar-besar1 atau angin yang besar-besar1 atau barang sabagei-nya besar-besar jua1 hijau-hijau warna-nya2 pada katika itulah kita hanya pekerja'an jangan-lah melangkah karna kusmus 787 pada katika itu2 wa'llahu alam4 ,bab yang ka-lima1 nama bintang-nya ,marikh1 #ajdh warna-nya merah1 hitam1 hijau1 biru2 diam-nya pada langit yang ka-lima2 pada katika itu sakalian pekerja'an itu amat binasa1 hanya barang yang bersua ada-lah benatang yang bika-bika 787 atau orang binasa atau luka1 atau merugi1 atau sakit atau kadatangan ajal atau binasa2 sakali-kali jangan kita melangkah pada katika itu atau berbuatan kita binasa jua1 hanya atau hampir ajal-nya datang3 wa'llahu alam4 ,bab yang ka-'nam1 warna-nya puteh kuning2 nama bintang-nya ,mushtari1 diam-nya pada langit yang ka-'nam1 warna-nya puteh kuning2 apakala melangkah kita pada katika itu1 ada-lah langkah rezki dan barang yang bersua puteh kuning jua1 orang atau benatang atau makan-makanan atau barang pekerja'an atau 82 ada-lah pada langkahan ini salamat2 dan sa-baik-baik langkah pada katika itu dan barang yang di-kahandak-nya ada-lah di-perlakukan ,allah taala1 apakala melangkah pada katika itu insha' ,allah taala suka'an di- per -uleh3 wa'llahu alam4 ,bah yang ka-tujoh1 nama bintang-nya ,zahal1 #ajdi diam-nya pada langit yang ka-tujoh1 warna-nya puteh1 kuning1 hitam1 hijau1 merah1 dan barang pekerja'an pada katika itu atau perlangkahan baik pun ada jahat pun ada tetapi jahat deripada baik sangat3 wa'llahu alam4 ccxlvii ,lucky and ,unlucky ,days of the ,week p4 #edi4 ,fasal pada menyatakan malam ,ahad terlalu baik1 barang di-chita-mu segra di-peruleh3 demkian-lah padah-nya2 dan jika pada malam ,ithnin itupun terlalu baik barang pinta-mu segra di-peruleh2 demkian-lah padah-nya2 dan jika pada malam ,thalatha baik juga alamat akan menjadi mentri atau penghulu besar3 demkian-lah padah-nya2 dan jika pada malam ,arba orang itu jadi pertapa1 jika jahil jadi jahat1 padah-nya2 dan jika pada malam ,khamis baik barang yang melihat jadi dia jadi kasih1 padah-nya2 dan jika pada malam ,jumat terlalu amat baik akan beruleh sukachita1 padah-nya2 dan jika pada malam ,sabtu alamat beruleh berkat dan salamat di-bri ,allah taala4 ,amin6 ,ya ,rabb'-al-alamin4 ccxlviii ,days which are ,unlucky in certain ,months only ,dan lagi nahas pada bulan yang dua-b'las itu pada tiap-tiap bulan3--,pertama-tama pada bulan ,muharram kapada #e hari bulan nahas dan kapada #ae pun nahas juga2 dan kapada bulan ,safar #a hari bulan nahas dan kapada #c hari bulan pun nahas juga2 dan kapada bulan ,rabi-al-awal kapada #a hari bulan nahas1 kapada #b hari bulan pun nahas juga2 dan kapada bulan ,rabi-al-akhir #a hari bulan nahas kapada #g hari bulan pun nahas juga2 dan kapada bulan ,jumada-'l-awal #b hari bulan nahas kapada #ae hari bulan pun nahas2 dan kapada bulan ,jumada-'l-akhir #b hari bulan nahas1 kapada #d hari bulan pun nahas2 dan kapada bulan ,rejab #aa hari bulan nahas kapada #ac hari bulan nahas juga2 dan kapada bulan ,shaban #c hari bulan nahas kapada #d hari bulan pun nahas dan 8 hari-nya pun nahas juga2 dan kapada bulan ,ramthan pada #i hari bulan nahas kapada #bj hari bulan nahas2 dan kapada bulan ,shawal #f hari bulan nahas1 kapada #g hari bulan pun nahas2 dan kapada bulan ,zu-'l-,kaidah #b hari bulan nahas1 kapada #i hari bulan pun nahas2 dan kapada bulan ,zu-'l-,haji #ajej #f hari bulan nahas1 kapada #g hari bulan pun nahas juga2 wa'llahu alam bi-'l-sawab1 telah di-wasiatkan ,nabi sall' ,allahu aleyhi wa'l-salam kapada ,amir ,al-,mu'minin ,ali1 rathi ,allah anahu ajmain kapada tiap-tiap bulan punya nahas1 yang besar didalam satu tahun nahas dua-puloh ampat kali #bd yang besar ada-nya3 wa'llahu alam4 ccxlix ,days ,unlucky in any ,month ,ini nahas pada tiap-tiap bulan3--,pertama-tama kapada tiga hari bulan di-k'luarkan ,allah taala ,nabi ,allah ,adam aleyhi al-salam deri dalam shurga2 dan kapada lima hari bulan di-karamkan ,allah taala kaum ,nabi ,allah ,noh aleyhi al-salam2 dan kapada tiga-b'las hari bulan di-buangkan ,allah taala akan ,nabi ,allah ,yusuf di-buang uleh saudara-nya kadalam telaga2 dan kapada salekor hari bulan di-karamkan ,allah taala ,peraun ka-dalam sungei ,nil2 dan kapada ampat lekor hari bulan di-telan uleh ikan ,nabi ,allah ,yunas1 aleyhi al-salam didalam laut2 dan kapada lima lekor hari bulan tatkala itu sumbing gigi ,rasul ,allah sall' ,allahu aleyhi wa'l-salam4 ccl ,lucky and ,unlucky ,months 7,muharram is missing2 it is generally believed to be lucky7 ,fasal pada menyatakan bulan ,safar1 orang beruleh dukachita lagi 7lagi7 kasakitan handak-lah membri sedekah tujoh kali pada sabulan demkian-lah itu padah-nya4 ,jika pada bulan ,rabi-al-awal maha baik orang itu beruleh sukachita dan semperna dunia akhirat padah-nya4 ,jikalau pada bulan ,rabi-al-akhir itu pun baik terlalu sukachita dan lagi di-puji orang itu8 uleh sagala taulan handaki-nya 787 kasih padah-nya4 ,jika pada bulan ,jumada-'l-awal itu pun1 handak-lah juga orang itu beruleh laba demkian-lah padah-nya4 ,jika pada bulan ,jumada-'l-akhir alamat akan beruleh kernia raja atau mentri demkian-lah padah-nya4 ,jika pada bulan ,rejab alamat orang itu akan beruleh khabar benar dan nemat di-b'ri ,allah taala orang itu demkian-lah padah-nya4 ,dan jika pada bulan ,shaban alamat orang itu akan saperti di-pleherakan ,jibrail aleyhi al-salam datang pada orang itu1 barang yang di-pinta-nya di-peruleh-nya pada ,allah taala1 demkian padah-nya4 ,jika pada bulan ,ramthan maha baik di-bri ,allah taala pahala ,mikail aleyhi al-salam handak-lah orang itu berbuat benar demkian-lah padah-nya4 ,jika pada bulan ,shawal alamat pahala saperti ,israfil aleyhi al-salam1 orang itu akan memegang karaja'an yang benar demkian-lah padah-nya4 ,jika pada bulan ,zu'l-,kaidah inilah besar pahala-nya saperti ,izrail aleyhi al-salam di-bri ,allah taala akan orang itu1 amanat handak-lah juga membunoh demkian-lah padah-nya4 ,jika pada bulan ,zu'l-,haji terlalu amat baik1 di-bri ,allah taala pahala-nya saperti ,umar ibni ,al-,khattab akan katika pahala-nya1 saperti ,ashmat 787 ibni ,afan 787 pahala-nya1 saperti ,amir-al-,mu'minin aleyhi rathi ,allah asanat 7871 di-negrahkan ,allah taala orang itu ada-nya4 ccli ,times when ,storms are to be expected ,dan lagi fasal nahas angin pada tiap-tiap bulan angin besar akan turun3--,bermula jikalau bulan ,muharram kapada #bg atau #bh turun angin2 dan jikalau bulan ,safar kapada #be turun angin2 dan jikalau bulan ,rabi-al-awal #bc turun angin2 dan jikalau bulan ,rabi-al-akhir #ba atau #bd turun angin2 dan jikalau bulan ,jumada-'l-awal kapada #i hari bulan turun angin2 dan jikalau bulan ,jumada-'l-akhir kapada #af atau #bj hari bulan turun angin2 dan jikalau bulan ,rejab kapada #i hari bulan turun angin2 dan jikalau bulan ,shaban kapada #ac hari bulan turun angin2 dan jikalau bulan ,ramthan kapada #aa hari bulan atau kapada #ad hari bulan turun angin2 dan jikalau bulan ,shawal kapada #i hari bulan atau #ab hari bulan turun angin2 dan jikalau kapada bulan ,zu-l-kaidah kapada #g hari bulan atau kapada #ae hari bulan atau kapada #af hari bulan turun angin2 dan jikalau kapada bulan ,zu-'l-haji kapada #e hari bulan atau #h hari bulan turun angin3 wa'llahu alam bi'l-sawab4 cclii ,omens p4 #eej4 ,depending on the day of the ,week which begins the ,year ,bab ini pada menyatakan alamat kapala tahun4 ,bermula kapada bulan itu ,muharram1 jika ,ahad sa-hari bulan ,muharram alamat raja didalam negri itu akan adil hukum-nya ada-nya4 ,dan jikalau hari ,ithnin sa-hari bulan ,muharram alamat banyak kasakitan orang didalam negri itu ada-nya4 ,dan jikalau hari ,thalatha sa-hari bulan ,muharram alamat melihat tumpah darah didalam negri itu ada-nya4 ,dan jikalau hari ,arba sa-hari bulan ,muharram alamat pandita akan datang ka negri itu ada-nya4 ,dan jikalau hari ,khamis sa-hari bulan ,muharram alamat dagang akan datang ka negri itu ada-nya4 ,dan lagi jikalau hari ,jumat sa-hari bulan ,muharram alamat banyak orang kaya-kaya akan sakit atau mati didalam negri itu ada-nya4 ,dan lagi jikalau hari ,sabtu sa-hari bulan ,muharram alamat banyak menuntut harta didalam negri itu atau didalam dunia ini1 dan aniaya-aniaya hukum-nya3 wa'llahu alam1 tamat4 ccliii ,omens ,depending on the ,letter which the ,year bears in the ,cycle of ,eight ,dan lagi pada menyatakan laksana tahun3 jikalau tahun itu ,alif1 benatang-nya tikus1 laksana dingin1 hujan pun banyak1 ayer sungei pun besar1 huma ladang pun jadi1 tanam-tanaman pun jadi ada-nya4 ,dan jikalau tahun itu ,ha1 benatang-nya harimau1 laksana panas1 orang muda-muda pun banyak mati1 orang berniaga pun banyak1 huma ladang pun jadi ada-nya4 ,dan jikalau tahun itu ,jim1 benatang-nya pelandok1 laksana korang kuat panas1 manusia banyak sakit dan angin pun besar ada-nya4 ,dan jikalau tahun itu ,zei1 benatang-nya naga1 laksana dingin1 huma ladang pun jadi akan tetapi banyak orang lapar1 manusia pun banyak huru-hara kemdian baik ada-nya4 ,dan jikalau tahun itu ,dal awal1 benatang-nya ular1 laksana dingin1 orang pun banyak sakit1 hujan pun banyak dengan ribut ada-nya4 ,dan jikalau tahun itu ,ba1 benatang-nya kambing1 laksana lapar1 manusia orang pun banyak sakit1 hujan pun korang1 sungei pun kring1 kanak-kanak banyak jadi1 manusia banyak kasukaran dan duka hati 787 kahandak padah-nya ada-nya4 ,dan jikalau tahun itu ,wau1 benatang-nya ayam1 laksana dingin1 orang berniaga deri jauh banyak datang1 'wang itu sakejap sahaja banyak1 tetapi manusia banyak bersalahan sebab tiada berbuat kabaktian kapada ,allah taala2 angin pun korang ada-nya4 ,dan jikalau tahun itu ,dal akhir1 benatang-nya rusa1 laksana terlalu panas1 hujan pun sadikit-sadikit1 huma ladang pun jadi1 tetapi banyak orang di-kuto'ki ,allah taala sebab tiada berkabenaran2 itulah ada-nya3 wa'llahu alam4 ,there appears to be another version of this ,cycle1 in which the years are symbolised by different animals1 viz43-- ,alif by the ,buffalo 7871 ,ha by the ,buffalo or ,bullock1 ,jim by the ,tiger and the ,dog1 ,zei by the ,mouse-deer and the ,pig1 ,dal awal by the ,crocodile and the ,dragon 7naga71 ,ba by the ,dragon and the ,lion1 ,wau by the ,horse and the ,hawk 7helang71 and ,dal akhir by the ,flying-fox 7kubong7 and the ,dog4 ccliv ,extract from the ,twelve ,constellations ,bintang ,dua-b'las ,maka handak-lah kita abjadkan huruf nama perampuan dan nama laki-laki dan serta ibu-nya1 maka buang dua-b'las dua-b'las3 berapa yang tinggal itulah nama-nya bintang orang itu laki-laki atau perampuan3 jika tinggal satu1 ,hamal nama bintang-nya1 jika tinggal dua1 ,thaur nama bintang-nya1 demkian-lah lihat pada sharat-nya itu4 #ajea ,bab yang pertama1 jika berbintang ,hamal1 laksana api naraka1 dan nabi-nya ,adam aleihi-'l-salam1 binatang-nya biri-biri1 guru-nya tikus1 burong-nya rajawali1 kayu-nya khorma1 teman-nya ,mizan1 satru-nya ,akrab1 berkata-kata karang 7871 warna tuboh-nya puteh atau hitam3 wa'llahu alam4 ,bermula orang itu tuboh-nya sadarhana lagi rendah rambuni dan sir787-nya tersangat panas deripada dingin dan orang itu perkata'an-nya benar lagi pula suroh-surohan orang dan bhagi-nya saperti ayer didalam timba rezki-nya4 ,bermula ada parut pada tuboh-nya maha besar atau tahi lalat1 dan orang itu tiada mufakat dengan kulawarga-nya sagala sahabat-nya1 tetapi orang itu kras1 satru-nya pun alah pada-nya1 sabermula orang itu jangan ia berlayer1 baik ia berniaga didalam negri1 karna rasi-nya api karna satru-nya ayer1 dan kahidopan-nya pula kuning serta puteh dan jikalau berhuma kapala benih-nya kuning baik didalam pada itu3 wa'llahu alam4 ,bermula orang itu bulan yang baik pada-nya ,muharram1 hari-nya ,thalatha1 dan bulan yang jahat pada-nya ,safar1 hari-nya ,ithnain1 dan jika sakit ambil daging kambing merah di-sembilihkan dan di-rendang dengan minyak maka di-makan daging-nya1 jangan bergaram minyak-nya1 sapukan pada sagala tuboh-nya alamat-nya orang itu penyakit-nya di prut dan ka hulu hati1 insha' ,allah taala afiat2 dan jika handak memakei chinchin kuning permata-nya baik pada-nya dan ghaib8 sheitan-nya pula orang itu uleh itulah yang hampir pada-nya dan tempat sheitan itu pada sagala pohun kayu di-sana-lah tempat 'kau diam barang siapa laki-laki dan perampuan berbintang ,hamal lalu ka sana apabila 'kau lihat tiada menyebut nama ,allah dan nama ,rasul ,allah maka maka 'kau tangkap-lah 'kau persakit-sakitkan sagala tuboh-nya terlalu sakit-nya2 jika ia sakit ayer mata-nya pun mengilir dan lidah-nya 'kau pandakkan tiada-lah buleh berkata-kata dan ubat-nya ambil paroh enggang dan kunyet kring dan bawang merah dan daun hining 787 dan daun mengkudu maka di-salimutkan dengan kain puteh maka di-hasabkan sic di-bawah-nya dan bachakan doa ini ambuskan deri kapala-nya sampei kapada kaki-nya1 tatkala mengubat itu petang ,khamis atau ,sabtu maka sapukan minyak itu pada kapala-nya kemdian mandikan dengan ayer bermalam3 insha' ,allah taala afiat3 inilah azimat-nya4 ,bismillahi'l-rahmani'l-rahimi ,here comes an ,arabic prayer or text1 followed by four six-pointed stars1 each formed by putting an equilateral triangle on the top of another2 then come six sets of magic letters4 ,bermula beranak1 jika laki-laki yang baik nama-nya ,yakub atau ,endin atau ,abdullah atau ,abdulsamad atau ,saif atau ,ahmad1 jika perampuan ,maimunah atau ,salamah atau ,ayesha1 didalam pada itu wa'llahu alam4 ,this constitutes the first part of the treatise1 which consists of twelve parts of about the same size4 ,the names of the ,zodiacal signs are the ,arabic ones3 ,hamal 7the ,ram71 ,thaur 7the ,bull71 etc4 ,they will be found in ,hughes' ,dict4 of ,islam1 s4v4 ,zodiac4 cclv ,the ,hindu ,nakshatras and the ,malay ,rejangs4 p4 #eea4 ,figures of the ,nakshatras ,figures of the ,rejangs #a4 ,horse's head ,horse 7kuda7 #b4 ,yoni ,deer 7kijang7 #c4 ,razor or knife ,tiger 7harimau7 #d4 ,wheeled carriage ,cat 7kuching7 #e4 ,antelope's head ,cow 7sapi7 #f4 ,gem ,buffalo 7kerbau7 #g4 ,house ,rat 7tikus7 #h4 ,arrow ,ox 7lembu7 #i4 ,potter's wheel ,dog 7anjing7 #aj4 ,house ,dragon 7naga7 #aa4 ,couch or bed-stead ,goat 7kambing7 #ab4 ,bed ,palm-blossom 7mayang7 #ac4 ,hand ,elephant 7gajah7 #ad4 ,pearl ,lion 7singa7 #ae4 ,coral bead ,fish 7ikan7 #af4 ,festoon ,pig 7babi7 #ag4 ,row of oblations ,kite or eagle 7lang7 #ah4 ,ring ,centipede 7lipan7 #ai4 ,lion's tail 8 ,turtle 7baning or tuntong87 #bj4 ,couch ,ghost or ,demon 7hantu7 #ba4 ,elephant's tooth ,charcoal 7arang7 #bb4 ,triangular nut ,man 7orang7 #bc4 ,three footsteps ,sea 7laut7 #bd4 ,drum 8 ,skate 7pari87 #be4 ,circle 87pasik87 #bf4 ,figure with double face 8 7gunong or enggonong87 #bg4 ,couch or bed 8 7gula or kaldei87 #bh4 ,tabor #ajeb ,green pigeon 7punai7 #bi4 ,none ,leaf 7daun7 #cj4 ,none 8 7sani87 ,where a query appears in the ,rejang column it indicates that the reading in the ,,ms4 is doubtful4 cclvi ,extracts from the ,rejang of ,che ,busu p4 #eeb4 ,che ,busu pandei bilang malam2 ,malam ini malam ka-sa3 ,chabut sa-pedang dewasa ,handak memarang #ajec bandar sa-buah1 ,hidup kita sama biasa ,chakap sa-patah jangan di-ubah4 ,che ,busu pandei bilang malam3 ,malam ini malam ka-'nam3 ,che ,andak1 orang ,bernam1 ,singgah di ,pangkor menjemor jala1 ,anjing menyalak1 rimau pun demam7871 ,kuching di dapor pening kapala4 ,deri ,kling lalu ka ,jawa ,naik sigei ka atas atap1 ,ikan kring lagi tertawa1 ,mendengar tupei membacha kitab4 ,che ,busu pandei bilang malam3 ,malam ini ka-tiga-puloh3 ,tamat rejang tiga puloh1 ,hati dalam hanchorkan luloh1 ,di-ambil papan berlanteikan buloh1 ,koyakkan kain bekas tuboh4 cclvii ,omens depending on ,aspect which varies from ,day to ,day p4 #eei4 ,pengadapan ,nabi ,fasal ini pada menyatakan ,nabi-nabi punya pengadapan kapada hari yang tujoh masing-masing dengan adap-nya4 ,bermula kapada hari ,ahad ,nabi ,allah ,adam aleyhi al-salam mengadap ka timor laut2 dan kapada hari ,ithnin ,nabi ,allah ,musa aleyhi al-salam mengadap ka timor tepat2 dan kapada hari ,thalatha ,nabi ,allah ,isa aleyhi al-salam mengadap ka tenggara2 dan kapada hari ,arba ,nabi ,allah ,ibrahim aleyhi al-salam mengadap ka selatan2 dan kapada hari ,khamis ,yunus mengadap ka barat daya2 dan kapada hari ,jumat ,nabi ,muhammad sall' ,allahu aleyhi wa'l-salam mengadap ka barat tepat2 dan kapada hari ,sabtu ,nabi ,allah 8 aleyhi al-salam mengadap ka utara ada-nya4 ,itulah hari yang tersebut katahui uleh-mu1 hei1 ,talib sakalian-nya itu didalam-nya jangan bersia-sia ada-nya4 ,besides the above1 there are other systems of ,omens from ,aspect3 e4g4 one in which the figure is a ,dragon 7naga7 which changes its position at the end of every three months of the ,muhammadan calendar4 ,this system applies especially to warfare2 thus1 it is ruinous to approach an enemy from the point of the compass to which the mouth of the ,dragon is pointing1 but good to come from the quarter towards which its back is turned1 and so on4 ,another1 the ,rajal-al-ghaib1 begins thus3-- ,fasal pada menyatakan edaran ,rajal-al-ghaib3 #ajed ia-itu yang di-kata ,rajal-al-ghaib itu jinazah ,sayidna ,ali ibn ,abu ,talib radhi ,allah anahu1 ia-itu di-arak uleh sagala malaikat ampat penjuru dunia ini2 itulah kita katahui1 jikalau berhadap dengan jinazah itu neschaya lemah kita dan jikalau berprang atau berklahi alah kita2 ia-itu itulah handak kita katahui supaya semperna perbuatan kita dengan berkat shefaat ,nabi kita ,muhammad sall' ,allahu1 d4s4b4 dan dengan berkat ,rajal-al-ghaib itu4 ,the rest of the account specifies the aspect towards which the bier faces on the several days of the month1 and directs it to be solemnly saluted 7membri salam74 ,an elaborate diagram follows1 constructed on the same principle as the aspect-compasses illustrated in the text4 cclviii ,fragment of a ,treatise on ,omens drawn from ,earthquakes p4 #efa4 ,bab ini pri menyatakan tabir gempa baik dan jahat3 bermula jika pada bulan ,muharram gempa pada siang hari1 perchinta'an pada orang banyak padah-nya2 dan jika pada malam gempa1 perchinta'an pada 81 ada bras padi pun mahal1 orang sakalian duka chita4444 cclix ,end of a ,treatise on ,omens drawn from ,lightning ,bab jika pada hari ,sabtu halilintar memblah 7871 neschaya akan bertambah kabesaran raja dalam negri itu3 jika pagi hari ia memblah1 alamat musoh akan datang2 jika tengah hari ia memblah1 alamat tiada mufakat isi negri itu2 jika waktu asr halilintar memblah1 alamat tiga perkara akan datang1 suatu sampar dan ka-dua kapar 787 ka-tiga orang dalam negri itu handak berbunohan sama sendiri-nya tetapi handak-lah membri derma akan sagala fakir miskin supaya terplehera orang deri-pada kajahatan itu3 wa'llahu alam3 tamat4 cclx ,omens from ,lizards1 and the like ,bab ini pri laksana-nya chichak atau tikus atau ular atau bengkarong atau barang yang ampat kaki-nya itu sama1 dan jika jatoh d7er7i kapala kita pada hari ,ahad kita takut padah-nya1 dan jika pada hari ,ithnain satru kita akan binasa padah-nya dan jika pada hari ,thalatha bapa kita mati padah-nya1 dan jika pada hari ,arba anak akan mati padah-nya1 dan jika pada hari ,khamis kulawarga akan mati padah-nya1 dan jika pada hari ,jumat kerbau atau lembu atau kambing bercherei dengan kita padah-nya dan jika pada hari ,sabtu diri kita akan mati padah-nya1 dan jika jatoh di kanan kita ada laba padah-nya pada kita dan jika jatoh di kiri kita berchinta mashghrul padah-nya1 dan jika jatoh di blakang kita1 kita akan kahilangan padah-nya3 wa'llahu alam3 tamat4 cclxi ,interpretation of ,dreams p4 #efb4 7by the initial letter of the object7 ,bab ini pri mengatahui tabir mimpi baik dan jahat3 maka lihat pada huruf-nya itu1 pertama melihat huruf mula-nya barang mana kita handak katahui supaya beruleh kabajikan insha' ,allah taala beruleh salamat4 ,alif is wanting1 and the next section is imperfect4 ,the original ,,ms4 from which this is copied was no doubt damaged in this part4 ,jika bermimpi ,ba terlalu8ali rafaat al-hajat 787 ,jika bermimpi ,ta1 terlalu amat baik langkap beruleh kabajikan dengan rahmat ,tuhan padah-nya4 ,jika bermimpi ,tha1 barang-barang 'kau kerja itu ingat-ingat jangan di-perbuat neschaya menyesal padah-nya4 ,jika bermimpi ,jim1 ingat-ingat-lah angkau 7sagala bala7 itu banyak handak sabar ada-nya4 ,jika bermimpi ,ha ada orang deri jauh datang padah-nya4 ,jika bermimpi ,za terlalu baik alamat akan beruleh rahmat dan shefaat padah-nya4 ,jika bermimpi ,ra1 barang kerjakan-lah sakahandak hati-mu alamat segra angkau peruleh atau laba yang besar 'kau peruleh padah-nya4 ,jika bermimpi ,zei1 angkau kadatangan kiriman atau mendapat perampuan yang baik paras padah-nya4 ,jika bermimpi ,sin1 barang kita kerja baik padah-nya1 kahandak itu segra di-peruleh4 ,jika bermimpi ,shin1 barang kerja-mu itu dengan sabar kalau datang sesal kapada mu padah-nya4 ,jika bermimpi ,sod1 barang kerja-mu 'kau perbuatkan 7jemu itu7 baik padah-nya4 ,jika bermimpi ,thod1 barang kerja-mu itu jadi beruleh sukachita padah-nya4 ,jika bermimpi ,tau1 barang kerja 'kau peruleh dengan suka chita padah-nya4 ,jika bermimpi ,thau1 baik sakalian kerja-mu itu berkahandak segra 'kau peruleh padah-nya4 ,jika bermimpi ,ain1 segra beruleh lagi beruleh laba 'kau peruleh padah-nya4 ,jika bermimpi ,ghain1 barang kerja-mu jangan angkau perbuat1 terlalu amat beruleh gusar padah-nya4 ,jika bermimpi ,pa1 #ajee ada-lah orang kerja 'kau datang pada mu membawa laba padah-nya4 ,jika bermimpi ,kof1 ada-lah orang membawa khabar yang baik padah-nya4 ,jika bermimpi ,kaf1 angkau akan beruleh 'negrah deripada ,raja atau ,mentri padah-nya4 ,jika bermimpi ,lam1 handak-lah angkau membri sedekah pada fakir miskin demkian-lah padah-nya4 ,jika bermimpi ,mim1 alamat angkau beruleh bhagia padah-nya4 ,jika bermimpi ,nun1 alamat kadatangan sukachita padah-nya4 ,jika bermimpi ,wau1 alamat kita 7874 ,jika bermimpi ,ha1 alamat orang besar-besar datang pada mu1 beruleh laba angkau padah-nya4 ,jika bermimpi ,lam-,alif1 terlalu baik ada khabar yang terbunyi padah-nya4 ,jika bermimpi ,ya1 terlalu baik alamat beruleh 'negrah deripada ,allah subhana wa taala padah-nya4 ,jika bermimpi ,cha1 alamat angkau melihat orang membawa khabar yang baik padah-nya4 ,jika bermimpi ,tha1 #ajef alamat melainkan melihat orang miskin datang padah-nya4 ,jika bermimpi ,nga1 alamat ada khabar pada mu terlalu sukachita hati-mu mendengarkan khabar itu padah-nya4 ,jika bermimpi ,pa7871 ada perampuan baik kasih pada mu barang kahandak-mu diturut-nya demkian padah-nya4 ,jika bermimpi ,ga1 alamat melihat orang berklahi serta angkau ingat-ingat demkian padah-nya4 ,jika bermimpi ,nya1 terlalu amat baik mimpi ,nya itu1 angkau akan beruleh surat yang gharib1 demkian-lah arti mimpi itu insha' ,allah taala ada-nya4 cclxii ,another ,system of ,interpreting ,dreams ,adapun kata sagala ulama dan hukama dan kata sidang budiman3-- ,ada mimpi raja lebeh deripada mimpi pandita2 adapun mimpi pandita labeh deripada mimpi mentri2 adapun mimpi mentri lebeh deripada mimpi orang kaya-kaya2 adapun mimpi orang kaya itu lebeh deripada mimpi orang yang alim-alim2 adapun mimpi orang alim lebeh deripada mimpi orang petapa'an2 adapan mimpi orang petapa'an lebeh deripada mimpi hamba orang dan mimpi hamba orang lebeh deripada mimpi orang jahil3 wa'llahu alam bi'l-sawab1 ada-nya4 cclxiii ,another ,system of ,interpretation ,fasal pada menyatakan bermimpi berbagei-bagei jinis1 ini-lah tabir-nya3 kita lihat di-bawah setar ini3 wa'llahu alam4 ,pertama-tama jika bermimpi mengaji ,koran atau membacha ,koran atau doa di rumah-nya1 alamat beruleh 'negrah ,allah taala atau raja-raja1 atau lepas deripada bahia dunia dan akhirat ada-nya4 ,jika bermimpi menjual apam1 alamat korang rezki-nya4 ,jika bermimpi burong makan alamat beruleh istri yang baik akal bichara-nya4 ,jika bermimpi angin pagi-pagi hari1 alamat beruleh sukachita4 ,jika bermimpi angin petang atau bachang-bachang di-lihat-nya1 alamat beruleh rahmat lepas deripada sagala bala4 ,jika bermimpi hujan batu1 alamat beruleh harta yang halal ada-nya4 ,jika bermimpi klam kabut1 alamat akan kembali satru-nya ka negri itu orang pun banyak teraniaya-niaya raja-raja ada-nya4 ,jika bermimpi mandi ayer hujan lebat1 alamat lepas deripada bala yang besar ada-nya4 ,jika bermimpi sungei penoh dengan ayer-nya1 alamat beruleh harta banyak ada-nya4 ,jika bermimpi telaga penoh dengan ayer-nya1 alamat beruleh harta juga4 ,jika bermimpi berenang didalam ayer1 alamat apa kata-kata-nya di-turut orang1 barang yang di-chita di-peruleh-nya lagi di-perkenankan ,allah taala ada-nya4 ,jika bermimpi melempah 787 sungei besar1 alamat memerentah orang kerja raja-raja ada-nya4 ,jikalau bermimpi menyelam di sungei1 alamat akan beruleh nemat dunia akhirat4 ,jika bermimpi minum ayer laut terlalu manis atau pahit1 alamat beruleh harta dan lepas deripada sagala bahia dan dukachita ada-nya4 ,jika bermimpi di-gantong orang1 alamat lepas deripada hutang-nya ada-nya4 ,jika bermimpi makan nasi1 alamat beruleh harta yang halal ada-nya4 ,jika bermimpi melihat orang jatoli dalam telaga1 alamat di-perdayakan orang1 berjaga-jaga ada-nya4 ,jika bermimpi melihat burong1 melainkan beruleh baik jasa ada-nya4 ,jika bermimpi menangkap burong belibis atau melihat dia alamat akan beruleh dirham ada-nya4 ,jika bermimpi nyamok atau lalat atau pikat atau maru1 #ajeg alamat satru-nya datang ka kampong itu4 ,jika bermimpi burong lain-lain1 alamat beruleh sahya ada-nya4 ,jika bermimpi minum ayer madu atau melihat dia1 alamat bertudongan orang kaya-kaya ada-nya4 ,jika bermimpi tuma di kain atau di baju1 alamat pangsa 787 yang baik-baik1 jikalau 787 ada-nya4 ,jika bermimpi belalang makan padi1 alamat satru-nya datang ada-nya4 ,jika bermimpi berbang 787 juga 787 alamat satru-nya kembali ada-nya4 ,jika bermimpi ikan besar atau kechil1 alamat beruleh istri atau sahya atau harta ada-nya4 ,jika bermimpi menangkap merbo' akau terkukur1 alamat akan beruleh harta4 ,jika bermimpi kayu hanyut turun1 alamat katurunan kakaya'an-nya4 ,jika bermimpi berjalan sesat1 alamat perampuan kasih dan sakalian-nya orang pun kasih4 ,jika bermimpi naik gajah atau kuda atau berpayong1 alamat barang kerja menjadi kasih sakalian orang pun menurut kata-kata-nya4 ,jika bermimpi melihat burong sakian banyak1 alamat tampil musoh deri laut datang padah-nya4 ,jika bermimpi mengerat buloh atau tulang atau minum manisan1 alamat kena benchana orang ada-nya4 ,jika bermimpi kain berbunga1 alamat orang sakit hati1 handak-lah bersuchi diri-nya serta mandi berlimau minta doa kapada ,allah taala supaya lepas bala itu ada-nya4 ,jika bermimpi orang dudok bermain-main1 alamat penyakit ada-nya4 ,jika bermimpi ular besar datang ka rumah1 alamat orang datang deripada berlayer atau berjalan beruleh beruleh laba ada-nya4 ,jika bermimpi bermain-main burong1 alamat beruleh harta deri jauh ada-nya4 ,jika bermimpi menaroh prahu1 alamat mendengar warta deri jauh ada-nya4 ,jika bermimpi mendengar bunyi gong1 alamat warta orang mati handak-lah bersuchi diri-nya serta mandi berlimau supaya lepas deri bahia itu4 ,jika bermimpi naik ka-atas gunong1 baik1 umor-nya pun lanjut lagi1 beruleh harta pada tahun itu ada-nya4 ,jika bermimpi matahari dan bulan dan bintang saperti susu mentah chhaya-nya1 maka handak-lah segra-lah lari deri tempat itu1 musoh yang amat besar pada-nya4 ,jika bermimpi prahu mudik ka hulu sungei1 alamat orang banyak kena penyakit didalam negri itu handak-lah bersuchi diri-nya serta berlimau memakei bauan supaya lepas deripada bahia itu ada-nya4 ,jika bermimpi makan nangka atau pisang1 alamat susah hati padah-nya4 ,jika bermimpi makan daging kerbau atau menjabat dia1 alamat orang berdawa akan datang padah-nya4 ,jika bermimpi membunoh ular yang besar1 alamat beruleh kakaya'an deripada raja-raja atau mentri3 8 w' aleyhi al-salam4 ,jika bermimpi serban hilang atau di-makan api1 alamat kadatangan bahia dan duka handak-lah membri sedekah fakir miskin atau kain-kain serta minta doa kapada ,allah supaya lepas bahia itu4 ,jika bermimpi kemu 787 atau minum ayer sungei1 umor-nya lanjut4 ,jika bermimpi makan nasi atau kunyit nasi1 alamat beruleh amas dan perak4 ,jika bermimpi rimau datang ka rumah1 alamat pandita datang ka rumah-nya4 ,jika bermimpi kachang rasa-nya1 alamat beruleh laba4 ,jika bermimpi minum arak atau tuwak atau melihat tuwak1 alamat ayer besar atau gempa tanah itu4 ,jika bermimpi ombak bersabong-sabong ka darat1 alamat akan berprang atau sampar turun4 ,jika bermimpi di-tandok kerbau naik ka-atas balei atau kayu1 alamat orang memanggil makan4 ,jika bermimpi kayu rebah1 alamat orang besar-besar akan mati4 ,jika bermimpi tabuan atau lebah1 alamat kadatangan panas pada bulan itu4 ,jika bermimpi kuching datang ka rumah1 alamat orang menchuri atau satru datang4 ,jika anak kuching banyak1 alamat lepas deripada bahia4 ,jika bermimpi landak datang1 alamat beruleh anak laki-laki4 ,jika bermimpi memegang landak1 alamat beruleh harta4 ,jika bermimpi kra datang ka rumah1 alamat jahat datang-nya4 ,jika bermimpi bermain-main kra1 alamat bersahabat dengan orang dosta4 ,jika bermimpi ,iblis atau ,sheitan atau hantu satru handak membunoh atau benchana1 alamat dukachita4 ,jika bermimpi mengambil apa-apa1 alamat beruleh kabajikan4 ,jika bermimpi menjerumat kain1 alamat berklahi dengan orang-orang4 ,jika bermimpi mengambil ikan lalu ka laut1 alamat senantiasa minta makan4 ,jika bermimpi membuat berhala1 alamat pekerja'an akhirat4 ,jika bermimpi ikan banyak1 alamat musoh datang4 ,jika bermimpi limau1 alamat beruleh amas dan perak4 ,jika bermimpi berpayong1 alamat beruleh kabesaran dalam dunia lagi sukachita4 ,jika bermimpi bersenda-senda lalu bermain serta menari1 alamat beruleh duka4 ,jika bermimpi berklahi dengan orang1 alamat lepas deripada dukachita4 ,jika bermimpi bertemu dengan kathi1 alamat beruleh kabajikan4 ,jika bermimpi melihat dagang banyak1 alamat beruleh rezki yang halal1 jika sakit segra sumboh4 ,jika bermimpi orang mati terhentar di-lihat-nya lalu menjabat serta-nya1 alamat menjadi pekerja'an raja-raja1 jika didalam negri orang segra kembali4 ,jika bermimpi berchukor orang kapala atau janggut1 alamat beruleh kabajikan maha besar di-negrahi ,allah ta'ala4 ,jika bermimpi mata buta atau tuli1 alamat duka atau sakit4 ,jika bermimpi mengerat kuku1 alamat bertemu orang-orang deri jauh4 ,jika bermimpi berkain dan sapu-tangan atau ikat pinggang1 alamat beruleh istri1 menjadi penghulu1 sakalian orang pun kasih4 ,jika bermimpi bersalimut kain puteh1 alamat akan lepas deripada sagala penyakit ada-nya4 ,jika bermimpi kain merah1 alamat orang dengki akan dia4 ,jika bermimpi terpenjara1 alamat akan pakerti-nya jahat sakalian orang pun benchi4 ,jika bermimpi gigi patah yang di-atas1 alamat saudara atau kulawarga-nya mati4 ,jika bermimpi orang ikat atau gantong1 alamat beruleh laba lagi kabaktian4 ,jika bermimpi di-palu orang berdarah1 alamat katurunan 84 ,jika bermimpi tangan di-kerat orang1 alamat akan datang bahia dan hilang4 ,jika bermimpi berglang perak1 alamat beruleh kakaya'an4 ,jika bermimpi beristri1 alamat dukachita padah-nya4 ,jika bermimpi beruleh amas serta perak1 alamat berklahi4 ,jika bermimpi melihat bintang matahari1 alamat beruleh kakaya'an di-negrah ,allah taala4 ,jika bermimpi melihat bintang jatoh atau datang atau hujan8 akan nama bintang itu1 alamat beranak istri yang kabajikan ada-nya4 ,jika bermimpi jatoh kadalam telaga1 alamat beruleh kabajikan ada-nya4 cclxiv ,specimens of ,miscellaneous ,charms or ,recipes p4 #efg4 ,bab ini azimat pengunchi perampuan supaya tiada dapat bersuami3 di-surat pada kalam #ajeh kita bawa juma #ajei dengan dia3 inilah rajah-nya3 h h h w la #b #c4 #ajfj ,bab ini azimat perampuan tiada dapat bermukah dengan orang lain deripada kita3 di-surat pada kertas maka bri di-pakei-nya3 inilah rajah-nya3 alu #ae bismillah wa ,allah s7a7l7a7ma kamal4444 ,bab ini membuka rahsia perampuan2 di-surat pada hati tangan 787 taroh atas dada-nya supaya berkata-kata sendiri-nya3 inilah rajah-nya3 al7a7h #i #i #i w w w d d and s7a7ma w w a d r a a mr t mh #b #c #b u #g #c #f #g #h #i #i #i w w kam #b #b lum lum lu4444 ,ini azimat kanak-kanak jangan menangis malam3 di-surat pada kertas suroh pakei3 ini rajah-nya here follow mystic symbols and figures4 ,ini azimat tangkal sawan3 di-surat pada timah hitam maka pakeikan pada budak itu3 ini rajah-nya another set of symbols1 figures1 and letters4444 ,ini ubat padi supaya tiada di-makan babi dan tikus dan hulat maka di-surat pada tembikar maka tumbok 787 jadikan tampung-tampung 787 maka tatkala menugal maka hamborkan tampung tembikar itu berkliling huma3 insha' ,allah taala terplehera deripada sagala bahia benatang itu dengan berkat ayat3 ini yang di-surat pada tembikar itu here follows an ,arabic text sabagei lagi ubat padi supaya jangan suatu penyakit-nya maka di-surat pada kertas maka bubohkan di tengah huma tatkala kita menugal3 insha' ,allah taala salamat1 suatu pun tiada penyakit-nya padi itu3 ini rajah-nya yang di-surat the diagram is 7#a7 a magic square of #d #d3 in each of the sixteen divisions is a small circle2 the ends of all the lines forming the square are fleury1 as the heralds would call it2 7#b7 a smaller square containing four mystic symbols4 cclxv ,ambil ,semangat ,orang1 or ,penggantong ,semangat ,orang p4 #egj4 ,a charm for hanging up a person's soul ,hong berseru-seru1 ,terbengu-bengu ,hati ,si ,anu ,teringat aku4 ,kalau 'kau ta' teringatkan aku1 ,kau di-sumpah de' malaikat ampat puloh ampat4 cclxvi ,buatan orang ,ini fasal gambar membuat orang tiada baik4 ,maka di-buat gambar orang mati lilin sambang panjang-nya satu tapak4 ,jikalau handak buat sakit di-tikam-nya di mata-nya mata-nya buta1 di-tikam di pinggang sakit pinggang1 di-tikam di kapala1 sakit kapala1 di-tikam di dada1 sakit dada4 ,jikalau handak membunoh di-tikam deri kapala di-lantas ka ponggong-nya1 penikam-nya segar kabong1 kemdian di-kapankan itu gambar saperti orang mati1 bharu di-sembahyangkan saperti sembahyang orang mati1 kemdian di-tanamkan di tengah jalan tempat orang yang kita handak buat1 supaya buleh di-langkah-nya4 ,ini fasal handak tanam itu gambar4 ,al-salam aleikum1 hei6 ,nabi ,tap yang memegang bumi1 ,aku ini bertanamkan maiat ,si ,anu3 ,aku di-suroh ,nabi ,muhammad1 ,sebab ia #ajfa derhaka kapada ,allah4 ,angkau buleh tolong bunohkan atau sakitkan3 ,jika tidak sakitkan1 atau angkau bunohkan1 ,derhaka angkau kapada ,allah1 ,derhaka angkau kapada ,muhammad3 ,bukan-nya aku yang bertanam1 ,jibrail yang bertanam ,angkau kabulkan juga pinta-pinta kami1 ari bekari ini juga ,kabul berkat aku meminta didalam kandang kalimah la-ilaha1 d4s4b4 cclxvii ,buatan orang p4 #egc4 ,al-salam aleikum1 hei ,jin ,tanah1 ,jembalang ,tanah1 ,hantu ,tanah1 ,jembalang ,bumi1 ,mari-lah angkau aku minta turun1 terima jamuan aku1 ,aku berkahandak pada angkau1 ,aku 'nak surohkan angkau1 ,aku 'nak selang-seraya angkau ,aku 'nak minta sakitkan 7or gilakan1 or bunohkan1 or kasihkan1 as the case may be7 ,si ,anu4 ,kalau 'kau ta' terima jamuan ini1 ,derhaka 'kau kapada ,allah1 d4s4b4 cclxviii ,pembenchi orang laki-bini ,burong chandrawasi ,sa' ekor terbang ka laut ,sa' ekor terbang ka bukit ,tiada bertemu ka-dua-dua-nya1 ,benchi-lah ,si ,anu akan ,si ,anu3 ,jikalau angkau tiada demkian1 ,neraka #ajfb angkau kapada ,allah1 ,berdosa 'kau kapada aku1 ,dengan berkat betua #ajfc guru ,la-ilaha-illa-'llah1 d4s4b4 ,ambil misei kuching hitam tujoh 'lei sa-b'lah kiri1 dengan misei anjing pun tujoh 'lei sa-b'lah kiri juga1 kain burok koyak-rabak satu percha1 bakarkan sama-sama1 di-ginchor #ajfd dengan kapor sadikit1 silang ampat #ajfe di tepi bendul langkah pintu4 cclxix ,ambil ,semangat p4 #egd4 ,hong 'ku panah1 'ku panah bulan gobar1 ',ku panah matahari padam1 ',ku panah bintang malap1 ,bukan-nya aku memanah bulan bintang matahari1 ,aku memanah tangkei hati anak sidang ,si ,anu4 ,kur6 ,semangat ,si ,anu1 mari sa-jalan dengan aku1 ,mari sa-dudok dengan aku1 ,mari sa-tidor sa-bantal dengan aku6 ,kur6 ,semangat anak sidang ,si ,anu6 ,kabul berkat la-ilaha1 d4s4b4 cclxx ,for taking another person's soul p4 #ege4 ,hei ,irupi bayang-bayang1 ,permeisuri mendapati aku2 ,jikalau ,si ,anu ta' tidor ,angkau grak juga1 'kau gunchang bangun1 ,angkau ambil ruh semangat dia ,bawa kamari ,taroh dalam lambongan kiri aku4 ,kalau dia tidor ,angkau pegang ibu kaki kanan1 ,senjak liar bangkit ,angkau bawa kamari kapada ,aku juga sabuleh-buleh4 ,jika tidak1 derhaka1 d4s4b4 cclxxi ,melambei ,semangat ,orang p4 #egf4 ,kapor aku kapor perak1 ,tuang daun keladi1 ,lepas jinak 'ka pejinak ,aku bawa sa-daun makan4 ,pulit kapor ,si ,raja ,garang 7,di-7makan anak ,si ,raja ,gila1 ,si ,anu1 ,gila pagi ,si ,anu kapada aku1 ,gila petang ,si ,anu kapada aku1 ,angkau teringat kapada mak bapa-kau1 ,angkau teringat kapada aku1 ,angkau teringat kapada rumah tangga 'kau1 ,angkau teringat kapada aku1 ,prut-'kau lapar1 'kau teringat kapada aku1 ,guroh berbunyi1 'kau teringat kapada aku1 ,angin bertiup1 'kau teringat kapada aku4 ,hari ujan1 'kau teringat kapada aku4 ,ayam berkoko'1 'kau teringat kapada aku1 ,murei berkichau1 teringat 'kau kapada aku1 ,kena-dah matahari1 teringat 'kau kapada aku1 ,kena-dah kapada bulan1 teringat 'kau kapada aku1 ,ada-lah aku didalam bulan itu4 ,kur6 ,semangat ,si ,anu1 mari kapada aku1 ,semangat aku tiada 'ku brikan2 ,semangat angkau1 mari kapada aku4 cclxxii ,ambil ,semangat p4 #egg4 ,nur ,mani nama angkau1 ,si ,pancha ,awal nama aku1 ,kabul berkat aku memakei doa ,kundang ,maya ,chinta ,berahi1 ,berchinta 'kau kapada aku1 ,berahi 'kau kapada aku1 ,gila 'kau kapada aku1 ,gila siang1 gila malam1 ,gila tujoh kali sa-hari1 ,gila tujoh kali sa-malam4 ,pulang-lah ka rumah angkau ,pulang-lah ka istana angkau ,dengan berkat1 d4s4b4 cclxxiii ,tilek p4 #egh4 ,aku tahu asal angkau jadi3 ,didalam chahia ,darah ,puteh ,turun kapada ibu-mu ,pasang surut di-tongkatkan4 ,kur1 semangat ,si ,anu itu1 ,mari-lah1 angkau bersama-sama kapada aku6 ,kamana-lah angkau handak pergi8 ,mari-lah angkau ka-dalam rumah tangga angkau ini3 ,dian sabatang ini rumah tangga angkau ,selangkan hati prut1 jantong1 limpa1 mempedal raya1 ,angkau sakalian lagi 'kan pulang kapada aku1 ,ini 'kan pula badan nyawa angkau sakalian ,lagi sudah pulang kapada aku4 ,kabul berkat aku memakei ,doa tilek marifat kapada ,si ,anu itu4 cclxxiv ,membuat buta p4 #caj4 ,ambil ikan seluang sa'ekor1 buboh dalam mangkok1 lagi hidup di-chuckok mata ikan seluang itu dengan jarum rabit dalam sakudi4 #ajff ,bakar kemenyan1 bachakan ini3-- ,bukan aku berchuchok mata ikan1 ,aku berchuchok mata ,si ,anu4 cclxxv ,pantun describing the effect of the ,black ,art ,niyor manis1 siamang bulan1 ,kalapa tumboh di batu1 ,si ,anu menangis menentang bulan1 ,dia kena hikmat aku4 ,for other charms connected with the human soul vide secs4 vi-viii and ccxiii1 ccxiv1 supra4 ,,note ,,on ,,the ,,word ,,kramat ,the following is an extract from a letter by the author which was received too late for insertion in the text of the book3-- ,i think that the best translation for kramat1 in the case of beasts1 etc41 is 'sacred4' ,i have been going into the kramat question1 and it appears to me that kramat animals1 trees1 and other objects occupy the same place in ,malay popular religion as is occupied by ,totems in the popular religion of other countries4 ,i do not wish to be understood 7before going more deeply still into the matter7 that they are totems1 but that they possess1 generally speaking1 the same characteristics4 ,they are the bodily tenements or receptacles containing the souls of the departed ancestors of the village4 ,incense is burnt and prayers are offered to them 7e4g4 in the case of the sacred elephant71 and the mere fact of meeting them when one is engaged in a difficult enterprise is believed to insure success4 ,on the other hand1 to kill or wound them is to court disaster4 ,to the above ,i may add that kramat 7which is a word of ,arabic derivation7 properly appears to mean sanctity1 but is in ,malay generally used adjectively1 being applied to men1 animals1 plants1 stones1 etc4 ,when the word stands alone it almost invariably means a holy place1 the word tempat being presumably understood4 ,when applied to a person it implies special sanctity and miraculous power4 ,i remember1 in #ahie1 hearing of a little girl1 living with her parents at ,sungei ,baru in the ,alor ,gajah district of ,malacca1 who was reputed to be kramat4 ,people used to travel considerable distances in order to visit her1 and thereby gain some benefit or other4 ,i was informed that the modus operandi was to swallow a small quantity of her saliva in a cup of water1 but ,i never verified this statement4 ,these pilgrimages were rather disapproved of by the local ,kathi1 who was my informant4 ,as regards true totemism1 ,i am not sure that it can be traced among the ,malays of the ,peninsula1 although a few elements of the system are to be found here and there among them4 ,thus1 for instance1 in certain districts 7e4g4 northern ,malacca and the ,negri ,sembilan7 there are clans descending in the female line among whom exogamy is still the rule1 to the extent1 at least1 that intermarriage is forbidden between the children of sisters 7,j4,r4,a4,s41 ,s4,b41 ,no4 #bc1 p4 #adc72 and we also sometimes find tutelary or taboo animals1 etc4 more or less closely connected with certain families2 but these two sets of facts do not seem to be interwoven as they appear to be among certain other races4 ,traces of animals1 etc4 being regarded as specially connected with particular families are not1 ,i believe1 very common3 two instances occur in the ,sejarah ,malayu1 viz4 the man ,bat'h1 who emerged from foam vomited by a bull 7,malay ,annals1 p4 #bc71 and who is regarded as the progenitor of the still existing ,malay tribe 7,bangsa ,muntah ,lembu7 of hereditary bards1 to whom beef1 milk1 etc4 are taboo #ajfg2 and the ,indian prince ,mani ,farendan 7ibid4 p4 #aaj71 who on his voyage to ,malacca was preserved from drowning by the alu-alu fish and the gandasuli tree1 and on that account forbade all his descendants to eat of the fish alu-alu or to wear the flower of the gandasuli4 ,his descendants formed a noble family in ,malacca1 the heads of which usually bore the title of ,s'ri ,naradiraja1 and during the #aeth century ,a4 ,d4 often held the highest offices of state2 so the legend may1 probably enough1 preserve the record of an actual custom peculiar to that family4 ,both the above cases1 however1 seem to be derived from a ,hindu origin4 ,the tutelary animals connected with holy 7kramat7 places may perhaps sometimes be in point in this connection3 for instance1 at ,malacca ,pindah1 in ,malacca territory1 ,i remember seeing the private burial-place of a certain family 7which lived close by71 and being informed by the local village headman that1 whenever any member of that family died1 certain tigers were in the habit of wailing 7menangis7 round the place at night4 ,it has been observed by the author 7pp4 #ga1 #aec1 #afc7 that kramat animals generally have some physical peculiarity1 such as a shrunken foot or stunted tusk2 it may be added that they are sometimes white 7i4e4 albino individuals of a species which is not usually white71 and thus marked out from their fellows by the characteristic sacred colour4 ,i remember reading in the local ,straits newspaper some years ago that a white mouse-deer1 which was caught somewhere in the ,negri ,sembilan1 was regarded by the ,malays as kramat3 very soon after its capture1 ,i believe on the same evening1 it escaped from its cage overnight1 a fact which no doubt further corroborated the natives in their belief as to its sacred character4 ,i have little doubt that it was purposely released by some superstitious ,malay1 who thought that no good would come of keeping a sacred animal in captivity4 ,c4 ,o4 ,b4 ,,list ,,of ,,chief ,,authorities ,,quoted ,clifford1 ,hugh4 ,in ,court and ,kampong4 ,london1 #ahig4 ,studies in ,brown ,humanity4 ,london1 #ahih4 ,clifford1 ,hugh1 and ,swettenham1 ,frank ,a4 ,a ,dictionary of the ,malay ,language1 parts i4-iii4 letters ,a-,ch4 ,taiping1 ,perak1 #ahid-ahig4 ,crawfurd1 ,john4 ,history of the ,indian ,archipelago1 #c vols4 ,edinburgh1 #ahbj4 ,a ,grammar and ,dictionary of the ,malay ,language1 #b vols4 ,london1 #aheb4 ,a ,descriptive ,dictionary of the ,indian ,islands and ,adjacent ,countries4 ,london1 #ahef4 ,denys1 ,n4 ,b4 ,a ,descriptive ,dictionary of ,british ,malaya4 ,london1 #ahid4 ,frazer1 ,j4 ,g4 ,the ,golden ,bough1 #b vols4 ,london1 #ahij4 ,hughes1 ,thomas ,p4 ,a ,dictionary of ,islam1 #bnd ed4 ,london1 #ahif4 ,journal of the ,indian ,archipelago1 #ab vols4 ,singapore1 #ahdg-ahfb4 ,abbreviated reference1 ,j4,i4,a4 ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 #cb ,nos4 ,singapore1 #ahgh-ahii4 ,abbreviated reference1 ,j4,r4,a4,s41 ,s4,b4 ,klinkert1 ,h4 ,c4 ,nieuw ,maleisch-,nederlandsch ,woordenboek4 ,leiden1 #ahic4 ,leyden1 ,john4 ,malay ,annals4 ,london1 #ahba4 ,marsden1 ,william4 ,the ,history of ,sumatra1 #bnd ed4 ,london1 #aghd4 ,third ed4 ,london1 #ahaa4 ,maxwell1 ,w4 ,e4 ,a ,manual of the ,malay ,language1 #bnd ed4 ,london1 #ahhh4 ,miscellaneous ,papers relating to ,indo-,china and the ,indian ,archipelago1 two series of #b vols each4 ,london1 #ahhf1 #ahhg4 ,newbold1 ,t4 ,j4 ,political and ,statistical ,account of the ,british ,settlements in the ,straits of ,malacca1 #b vols4 ,london1 #ahci4 ,notes and ,queries issued with the ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 #d ,nos4 ,singapore1 #ahhe-ahhg4 ,publications of the ,straits ,branch of the ,royal ,asiatic ,society1 #c ,nos4 ,singapore1 #ahie-ahif4 ,selangor ,journal1 #e vols4 ,kuala ,lumpur1 #ahib-ahig4 ,swettenham1 ,frank ,a4 ,malay ,sketches4 ,london1 #ahie4 ,tylor1 ,e4 ,b4 ,primitive ,culture1 #b vols4 ,london1 #ahga4 ,wall1 ,h4 von de4 ,maleisch-,nederlandsch ,woordenboek uitgegeven door ,h4 ,n4 van der ,tuuk1 #b vols4 ,batavia1 #ahgg1 #ahhj4 ,yule1 ,henry1 and ,burnell1 ,a4 ,c4 ,hobson ,jobson1 being a ,glossary of ,anglo-,indian ,colloquial ,words and ,phrases4 ,london1 #ahhf4 ,,notes #a ,newbold1 ,british ,settlements in the ,straits of ,malacca1 vol4 ii4 pp4 #cfj1 #cfa4 #b ,vide ,vishnu ,purana1 vol4 ii4 p4 #aji2 trans4 by ,wilson4 #c ,the full ,malay text of this introduction will be found in the ,appendix4 #d ,lit4 ,a cube4 ,the cube-like building in the centre of the ,mosque at ,makkah 7,mecca71 which contains the ,hajaru 'l-,aswad1 or black stone4--,hughes1 ,dict4 of ,islam1 s4v4 ,kabah4 #e ,sakatimuna 7or ,sicatimuna7 is the name of an enormous serpent1 said to have ravaged the country of ,menangkabau in ,sumatra about the beginning of the #abth century4--,newbold1 op4 cit4 vol4 ii4 p4 #aii n4 ,it is also given as ,icktimani by ,leyden in his trans4 of the ,malay ,annals4 #f ,for the parting asunder of the snake1 vide the note on page #aa infra1 which gives what may be the origin of this myth as it is known to the ,malays4 #g ,the ,nagas are generally represented in old sculptures as bearing the human form1 but with a snake attached to their backs1 and the hooded head rising behind their necks4--,nagananda1 translated by ,palmer ,boyd1 p4 #fa2 vide also ib4 p4 #hd4 ,this may be the explanation of the ,malay k'ris hilt1 or dagger hilt1 which represents a seated human form with folded arms and a hood at the back of its neck rising over its head4 ,these hilts are called hulu ,malayu 7the ,malay hilt71 or ,jawa demam 7lit4 the ,fever-stricken ,javanese71 in allusion to the attitude of the figure with its folded arms4 ,the pattern of these hilts1 which are universally used for the national ,malay k'ris or dagger1 varies from an accurate representation of the human figure to forms in which nothing but the hood 7which is occasionally much exaggerated7 is recognisable4 ,europeans seeing these hilts for the first time sometimes take them for snakes' heads1 sometimes for the heads of birds4 #h ,payah probably stands for supaya1 perhaps with the meaning so also4 ,kun in ,arabic means be4 ,the tree would appear to be identifiable 7vide ,app4 i41 iii47 with that mentioned in the first account4 #i ,sakais are certain of the non-,malayan heathen 7i4e4 not ,muhammadan7 inhabitants of the hills and jungles of the ,peninsula4 #aj ,some say a bullock 7lembu71 but the most usual version gives the buffalo4 ,in the ,ramayana1 which has largely influenced some departments of ,malay folk-lore1 it is an elephant which supports the earth4 ,so1 too1 ,vishnu in the boar-incarnation raised the earth from the bottom of the sea upon his tusks4 #aa ,this island 7for which a tortoise or the fish ,nun is occasionally substituted7 may be compared with the ,batak 7,sumatran7 belief concerning the raft which was made by ,batara ,guru for the support of the earth at the creation of the world 7,j4,r4,a4,s41 ,n4 ,s4 vol4 xiii4 part i4 p4 #fj72 and vide ,klinkert's ,malay-,dutch ,dict41 s4v4 ,nun4 #ab ,newbold1 op4 cit4 vol4 ii4 p4 #cei4 ,the spelling of ,jangi is incorrect4 ,it should be spelt ,janggi4 #ac ,this tree appears to be a tradition of the ,cocos ,maldiva1 of which ,sir ,h4 ,yule1 s4v4 ,coco-de-,mer1 gives the following interesting account3-- ,coco-de-,mer1 or ,double ,coco-nut1 the curious twin fruit so called1 the produce of the ,lodoicea ,sechellarum1 a palm growing only in the ,seychelles ,islands1 is cast up on the shores of the ,indian ,ocean1 most frequently on the ,maldive ,islands1 but occasionally also on ,ceylon and ,s4 ,india1 and on the coasts of ,zanzibar1 of ,sumatra1 and some others of the ,malay ,islands4 ,great virtues as medicine and antidote were supposed to reside in these fruits1 and extravagant prices were paid for them4 ,the story goes that a 'country captain1' expecting to make his fortune1 took a cargo of these nuts from the ,seychelles ,islands to ,calcutta1 but the only result was to destroy their value for the future4 ,the old belief was that the fruit was produced on a palm growing below the sea1 whose fronds1 according to ,malay seamen1 were sometimes seen in quiet bights on the ,sumatran coast1 especially in the ,lampong ,bay4 ,according to one form of the story among the ,malays1 which is told both by ,pigafetta and by ,rumphius1 there was but one such tree1 the fronds of which rose above an abyss of the ,southern ,ocean1 and were the abode of the monstrous bird ,garuda 7or ,rukh of the ,arabs74 ,the tree itself was called ,pau-sengi1 which ,rumphius seems to interpret as a corruption of ,buwa-zangi1 ',fruit of ,zang1' or ,e4 ,africa4 ,they were cast up occasionally on the islands of the ,s4,w4 coast of ,sumatra2 and the wild people of the islands brought them for sale to the ,sumatran marts1 such as ,padang and ,priamang4 ,one of the largest 7say about twelve inches across7 would sell for #aej rix dollars4 ,but the ,malay princes coveted them greatly1 and would sometimes 7it was alleged7 give a laden junk for a single nut4 ,in ,india the best-known source of supply was from the ,maldive ,islands4 ,the medical virtues of the nut were not only famous among all the people of the ,east1 including the ,chinese1 but are extolled by ,piso and by ,rumphius1 with many details4 ,the latter1 learned and laborious student of nature as he was1 believed in the submarine origin of the nut1 though he discredited its growing on a great palm1 as no traces of such a plant had ever been discovered on the coasts4 ,the fame of the nut's virtues had extended to ,europe1 and the ,emperor ,rudolf ,,ii4 in his latter days offered in vain #djjj florins to purchase from the family of ,wolfert ,hermanszen1 a ,dutch ,admiral1 one which had been presented to that commander by the ,king of ,bantam1 on the ,hollander's relieving his capital1 attacked by the ,portuguese in #afjb4--;,hobson-,jobson1 loc4 cit4 ,to this valuable note ,i would add that ,rumphius is evidently wrong if he derives the name of the tree1 ,pau-sengi1 from the ,malay ,buwa-zangi4 ,the first part of the word is ,pau or ,pauh1 which is perfectly good ,malay1 and is the name given to various species of mango1 especially the wild one1 so that ,pau-sengi actually represents 7not ,buwa1 but7 ,pauh ,janggi1 which is to this day the universal ,malay name for the tree which grows1 according to ,malay fable1 in the central whirlpool or ,navel of the ,seas4 ,some versions add that it grows upon a sunken bank 7tebing runtoh71 and is guarded by dragons4 ,this tree figures largely in ,malay romances1 especially those which form the subject of ,malay shadow-plays1 7vide infra1 ,pl4 #bc1 for an illustration of the ,pauh ,janggi and the ,crab74 ,rumphius' explanation of the second part of the name 7i4e4 ,janggi7 is1 no doubt1 quite correct4 #ad ,the following passage describes how a magic prince visited the ,navel of the ,seas3-- ,presently he arrived at his destination--the ,navel of the ,seas--7,pusat tasek74 ,all the monsters of the ocean1 the whales and monster fishes1 and colossal dragons 7naga umbang71 and the magic dragons 7naga sri naga ka-sak-tian71 assembled together to eat and devour him1 and such a tumult arose that the ,raja ,naga1 who was superior to all1 heard it and came to see4 ,now when he beheld the ,golden ,dragon he opened his jaws to their full extent1 and made three attempts to seize and swallow him1 but failed each time4 ,at length1 however1 he caught him1 and dashed him against the sea bottom with such force that his head was buried in the ground1 but the little dragon cared not at all4 ,then the ,raja ,naga said3 ',tell me the truth6 from what land hast thou fallen 7titek deri pada negri ninggua mana71 and whose son and offspring art thou8' ,to which the ,golden ,dragon made answer1 saying1 ',i have no land nor country1 ,i have neither father nor mother1 but ,i was incarnated from the hollow part of a bamboo6' ,when the ,raja ,naga heard this he sent for his spectacles 7chermin mata71 and by their aid he was able to see the real parentage of the ,golden ,dragon and all concerning him1 and he at once told him everything concerning his birth 7usul asal ka-jadi-an-nya71 and informed him that they were close relations1 since the ,golden ,dragon's mother was a relative of the ,raja ,naga4 ,then the ,raja ,naga kissed and embraced his nephew1 and congratulated himself on having seen him before his time came to die1 and calling together all his people to feast1 installed 7tabal7 the ,golden ,dragon as king over them in his own place1 since he was very old4 ,thus the ,golden ,dragon continued to live in increasing state and prosperity at the ,pusat tasek1 and was greatly beloved by his uncle1 the ,raja ,naga2 and in the course of time his horn 7chula7 split up and was replaced by six other heads--making seven in all4--,hikayat ,raja ,budiman1 part ii4 pp4 #g1 #h4 ,publications of the ,s4 ,b4 of the ,royal ,asiatic ,society1 ,no4 #c4 #ae ,the ,malays give the names ',bah ,jantan' and ',bah ,betina1' viz4 the 'male' and the 'female' floods1 respectively to the first rising of a freshet1 and to the flood which sometimes ensues after the waters have partially subsided4 ,the latter is generally supposed to be more serious than the former4--,cliff4 and ,swett41 ,mal4 ,dict4 s4v4 ,bah4 ',if this be the likeness of the male flood1 what will that of the female be8' ejaculated my head boatman4 ,in common with other ,malays1 he held the belief that floods1 like other moving things1 go in couples4 ,the first to come is the male1 and when he has passed upon his way the female comes after him1 pursuing him hotly1 according to the custom of the sex1 and she is the more to be feared1 as she rushes more furiously than does her fleeing mate4--,cliff41 ,stud4 in ,brown ,humanity1 p4 #bac4 #af ,this neck of land was called ,penarek ,prahu1 or the ,place of the dragging 7across7 of ,boats4 #ag ,the belief 7probably borrowed from the ,hindoos7 of a serpent devouring the sun or moon1 whenever they are eclipsed1 and the weird lamentations of the people during the continuance of these phenomena1 are well known4--,newbold1 op4 cit4 vol4 ii4 p4 #ceh4 #ah ,during an eclipse they 7the ,malays7 make a loud noise with sounding instruments to prevent one luminary from devouring the other1 as the ,chinese1 to frighten away the dragon4--,marsden1 ,hist4 of ,sum4 p4 #aeg4 ,i have not yet met with the explanation given in this passage of ,marsden's work4 ,rahu1 a daitya or demon who is supposed to seize the sun and moon1 and thus cause eclipses 7according to the common myth he was a son of ,vipra-citti and ,sinhika1 and had four arms1 his lower part ending in a tail71 he was the instigator of all mischief among the daityas1 and when the gods had produced the amrita or nectar from the churned ocean1 he disguised himself like one of them and drank a portion of it1 but the sun and moon having detected his fraud and informed ,vishnu1 the latter severed his head and two of his arms from the rest of his body2 the portion of nectar he had swallowed having secured his immortality1 the head and tail were transferred to the stellar sphere1 the head wreaking its vengeance on the sun and moon by occasionally swallowing them for a time1 while the tail1 under the name of ,ketu1 gave birth to a numerous progeny of comets and fiery meteors4--,monier ,williams1 ,skt4 ,dict4 s4v4 ,rahu4 #ai ,gerhna is from a ,sanskr4 word meaning eclipse4 ,the name of the monster is ,rahu4 #bj ,clifford1 ,stud4 in ,brown ,humanity1 p4 #ej4 ,for ceremonies to be observed during an eclipse1 more especially by women in travail1 vide ,birth ,ceremonies 7infra74 #ba ,they 7the ,malays7 observe in the moon an old man sitting under a beringin tree 7the ,banyan1 ,ficus ,indica74--,maxwell1 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bg1 ,in ,sanskrit mythology the spots on the moon are supposed to be caused by a hare or antelope1 which being hard pressed by a hunter appealed to the moon for protection1 and was taken up by the moon into her arms4 ,this is no doubt the real explanation of the ,malay phrase1 ,bulan bunting pelandok 7the moon is great with the mouse-deer71 an expression often used when the moon is three-quarters full4 #bb ,they tell of a man in the moon1 who is continually employed in spinning cotton1 but that every night a rat gnaws his thread1 and obliges him to begin his work afresh4--,marsd41 ,hist4 of ,sum4 p4 #ahg4 #bc ,it is1 however1 also possible that there may be two bujangs1 and that we have here a simple case of what philologists call confluence1 so that the derivation1 though quite possible1 must not be accepted without reserve4 #bd ,sanskrit tapasya4 #be ,maxwell1 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bh4 #bf ,in ,selangor ,i have also heard ,ular minum1 the snake drinks4 #bg ,a ,selangor ,malay told me that the full phrase was ,ular ,danu berbantal1 the snake ,danu is pillowed 7in sleep74 #bh ,a fuller expression is tunggul-tunggul membangun4 ,a double rainbow is called palangi sa-k'lamin4 ,maxwell points out1 in a note1 that dhanuk1 in ,hindustani1 means a bow1 and is a common term in ,india1 among ,hindus1 for the rainbow4 #bi ,maxwell1 ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #ba4 #cj ,so1 too1 midday1 especially when a light rain is falling and the sun shining at one and the same time1 is usually regarded as equally dangerous4 #ca ,maxwell1 loc4 cit4 ,vide infra1 ,chap4 ,,iv4 pp4 #ib1 #ic4 #cb ,journal of the ,royal ,asiatic ,society1 ,n4,s4 vol4 xiii4 part iv4 ,cp4 also the note to page #h supra1 in which the ,golden ,dragon is made to say1 ,i have neither father nor mother1 but ,i was incarnated from the hollow part of a bamboo4 ,see also ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #ia4 #cc ,hikayat2 i4e4 romance4 #cd ,mantri2 i4e4 ,minister of ,state4 #ce ,betong2 i4e4 big4 #cf ,manuwangi2 perhaps a mistake for manuwanggi1 cp4 beraduwanggi1 infra4 #cg ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag4 ,notes and ,queries1 ,no4 #d1 sec4 #id4 #ch ,semangs are aboriginal non-,muhammadan inhabitants of the interior of the ,peninsula4 ,their type approximates to that of the ,negritos of the ,andaman ,islands and the ,philippines1 but the one referred to in this legend had white blood1 which is considered by ,malays to be the royal colour4 #ci ,teh1 short for ,puteh1 white2 ,prba1 or ,prva1 ,sanskrit first4 ,this name is also given to the first ,malay ,raja in the ,sajarah ,malayu4 #dj ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 pp4 #ij1 #ia4 ,for a similar story vide ,leyden's ,malay ,annals1 p4 #bi3 ,it happened on a certain day that the river of ,palembang brought down a foam-bell of uncommon size1 in which appeared a young girl of extreme beauty4 ,she was adopted by the ,raja1 and named ,putri ,tunjong ,bui1 or the ,princess ,foam-bell4 #da ,it is ,gabriel who performs this office in the account which follows4 #db ,concerning the creation of ,adam1 here intimated1 the ,mohammedans have several peculiar traditions4 ,they say the angels ,gabriel1 ,michael1 and ,israfil were sent by ,god1 one after another1 to fetch for that purpose seven handfuls of earth from different depths1 and of different colours 7whence some account for the various complexions of mankind72 but the ,earth being apprehensive of the consequence1 and desiring them to represent her fear to ,god that the creature ,he designed to form would rebel against ,him1 and draw down ,his curse upon her1 they returned without performing ,god's command2 whereupon ,he sent ,azrael on the same errand1 who executed his commission without remorse1 for which reason ,god appointed that angel to separate the souls from the bodies1 being therefore called the angel of death4 ,the earth he had taken was carried into ,arabia1 to a place between ,mecca and ,tayef1 where1 being first kneaded by the angels1 it was afterwards fashioned by ,god himself into a human form1 and left to dry for the space of forty days1 or1 as others say1 as many years1 the angels in the meantime often visiting it1 and ,eblis 7then one of the angels who are nearest to ,god's presence1 afterwards the devil7 among the rest2 but he1 not contented with looking on it1 kicked it with his foot till it rung1 and knowing ,god designed that creature to be his superior1 took a secret resolution never to acknowledge him as such4 ,after this ,god animated the figure of clay and endued it with an intelligent soul1 and when ,he had placed him in paradise1 formed ,eve out of his left side4--,sale's ,korn1 ch4 ii4 7of translation71 p4 #d 7note74 #dc ,the ,creator determined to make man1 and for that purpose ,he took some clay from the earth and fashioned it into the figure of a man4 ,then ,he took the ,spirit of ,life to endue this body with vitality1 and placed the spirit on the head of the figure4 ,but the spirit was strong1 and the body1 being only clay1 could not hold it1 and was reft in pieces and scattered into the air4 ,those fragments of the first great ,failure are the spirits of earth and sea and air4 ,the ,creator then formed another clay figure1 but into this one ,he wrought some iron1 so that when it received the vital spark it withstood the strain and became ,man4 ,that man was ,adam1 and the iron that is in the constitution of his descendants has stood them in good stead4 ,when they lose it they become of little more account than their prototype the first failure4--,swettenham1 ,malay ,sketches1 p4 #aii4 #dd ,newbold1 op4 cit4 vol4 ii4 pp4 #cea1 #ceb4 ,in ,selangor1 some of the greater bones1 at least1 have their own mystic nomenclature1 e4g4 the backbone1 which is called tiang arash1 or the ,pillar of the ,heavens4 #de ,of the superstition which forbids the imitation of the royal insignia ,i can speak personally1 as when a set of models of the ,selangor regalia were being made for me1 with the late ,sultan's full permission and knowledge1 ,i found it impossible to get them made really like the originals either in shape or size1 the makers alleging their fear of being struck dead in spite of this permission by this ,divine ,power or ,daulat if they were to imitate them too accurately4 ,in ,perak the custom would appear to be less strict4 ,thus from ,malay ,sketches 7p4 #bae7 we may gather that in the silver state even the most sacred pieces of the regalia accompany the royal party upon their annual expedition to seek for turtles' eggs4 #df ,the kabesaran or regalia of every petty state is supposed to be endowed with supernatural powers1 for instance that of the ex-,panghulu of ,naning4--,newbold1 op4 cit4 vol4 ii4 p4 #aic4 #dg ,ibid4 #dh ,ibid4 p4 #aie4 #di ,leyden1 ,malay ,annals1 pp4 #bb-bc4 ,the words in brackets are mine4--,w4 ,s4 #ej ,newbold1 op4 cit4 vol4 ii4 p4 #aii2 cp4 ,leyden1 ,mal4 ,annals1 pp4 #ch1 #ci4 ,limbuara1 limbuana1 or sembuana 7 singhabuana7 is the name given to the lance of the ,spectre ,huntsman1 7vide ,chap4 ,v4 p4 #aah71 whose k'ris is called salengkisa4 ,it has been suggested that singhabuana may be composed of two ,sanskrit words meaning lion and world1 but put in the ,malay order1 which is the opposite of ,sanskrit4 ,if this supposition is accepted1 the name would mean lion of the world1 vide ,app4 xxviii4-xxx4 #ea ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 pp4 #ia1 #ib4 #eb ,it would appear from ,malay romances that the full complement of musical instruments forming part of a royal orchestra was1 at all events sometimes1 twelve4 ,thus when ,s'ri ,rama is bidden by the astrologers to get up an expedition by water for the amusement of his ,princess1 dresses of honour were given to the attendants1 and musical instruments of the twelve kinds were got together4--,maxw41 in ,sri ,rama1 ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 p4 #ic4 #ec ,this list was given me by ,h4 ,h4 ,raja ,bt of ,selangor4 ,besides the above there are several royal properties not usually included in any list of regalia4 ,these are ,h4 ,h4's chain jacket 7baju rantei72 a species of shield or targe1 said to be made of brass1 and called otar-otar2 ,h4 ,h4's seal1 and possibly his mat and the dish he ate from4 ,one of the tombak belonging to ,h4 ,h4 was a species of trident1 and was called tombak bercheranggah or the ,branching ,lance4 ,the ordinary lances might be borrowed by the people1 and carried1 for example1 in the procession escorting a bridegroom 7by virtue of his supposed one day's sovereignty1 ,raja sa-hari7 to the house of his bride1 but the trident never4 #ed ,all the insignia of royalty were hastily fashioned by the goldsmiths of ,penjum1 and whenever ,to' ,rja or ,wan ,bong appeared in public they were accompanied by pages bearing betel-boxes1 swords1 and silken umbrellas1 as in the manner of ,malay kings4--,cliff41 ,in ,court and ,kampong1 p4 #aae4 #ee ,maxw4 in ,raja ,donan1 ,j4,r4,a4,s41 ,s4,b41 ,no4 #ah1 p4 #bec4 #ef ,ta' lapok de' hujan1 ,ta' lekang de' panas1 ,pesaka di toras 78 turis7 di-teladan1 ,pesaka di-lintas tumbang4 #eg ,it is usually upon a portion of his insignia 7as1 for instance1 his k'ris1 which is dipped into water which he drinks7 that a ,malay sovereign swears his most solemn oath4 ,sometimes1 however1 it is upon a lump of iron called besi kawi1 which not unfrequently forms part of the regalia as well4--,vide ,klink4 s4v4 ,besi4 #eh ,the following recital of the titles of a ,sumatran ,raja will show at least the extraordinary pretensions to sanctity which to this day 7with1 in some parts1 no great diminution7 hedge about the person of the ,malay king3-- ,the ,sultan of ,menangcabow1 whose residence is at ,pagarooyoong 7after pardon asked for presuming to mention his name71 who is king of kings1 son of ,raja ,iscunder-zulcarnainny1 444 master of the third of the wood maccummat1 one of whose properties is to enable matter to fly2 of the lance ornamented with the beard of ,jangee1 of the palace of the city of ,rome2 444 of the gold of twelve grains named coodarat coodarattee1 resembling a man2 444 who is possessed of the sword named ,chooree-se-mendong-geree1 which has an hundred and ninety gaps1 made in the conflict with the arch-devil1 ,se ,cattee-moono1 whom it slew2 who is master of fresh water in the ocean1 to the extent of a day's sailing2 possessed of a lance formed of a twig of ejoo 7the gomuti1 or sugar-palm72 of a calewang 7scimitar7 wrapped in an unmade chinday 7cloth72 of a creese 7dagger7 formed of the soul of steel1 which1 by a noise1 expresses an unwillingness at being sheathed1 and shows itself pleased when drawn2 of a date coeval with the creation2 possessed of a gun brought from heaven1 named soubahana hou ouatanalla2 of a horse of the race of sorimbor-ahnee1 superior to all others2 ,sultan of the ,burning ,mountain1 and of the mountains goontang-goontang1 which divide ,palembang and ,jambee2 who may slay at pleasure without being guilty of a crime2 who is possessed of the elephant named settee dewa2 who is ,vicegerent of ,heaven2 ,sultan of the ,golden ,river2 ,lord of the ,air and ,clouds2 master of a balli 7,audience-,hall71 whose pillars are of the shrub jelattang2 of gandangs 7drums7 made of hollowed branches of the minute shrubs pooloot and seelosooree2 of the gong that resounds to the skies2 of the buffalo named ,se ,binnooang ,sattee1 whose horns are ten feet asunder2 of the unconquered cock1 ,sengonannee2 of the cocoa-nut tree whose amazing height1 and being infested with serpents and other noxious reptiles1 render it impossible to be climbed2 of the flower named seeree menjeree1 of ambrosial scent2 who1 when he goes to sleep1 wakes not till the gandang nobat 7state drum7 sounds2 one of whose eyes is as the sun and the other as the moon4--,marsden1 ,hist4 of ,sum4 p4 #bgj4 ,on the foregoing list ,i should like to remark 7#a7 that the necessity of asking pardon for mentioning the king's name is considered by the ,peninsular ,malays to be as imperative as ever4 7#b7 ,the expression who is master of fresh water in the ocean is explained by a passage in ,leyden's ,malay ,annals 7p4 #cg71 where1 all the fresh water being exhausted1 ,raja ,sang ,sapurba directed them to bring rotans and tie them in circles and throw them in the water2 then having himself descended into a small boat1 he inserted his feet into the water1 within the circles of bamboo 7sic71 and by the ,power of ,god ,almighty and the virtue of a descendant of ,raja ,secander ,zulkarneini1 the water within these circles became fresh1 and all the crews supplied themselves with it1 and unto this day the fresh water is mixed with the salt at this place4 7#c7 ,the horse1 which is usually called ,sembrani1 is a magic steed1 which could fly through the air as well as swim through the water 7,leyd41 ,mal4 ,ann4 p4 #ag74 7#d7 ,for the mountains ,goontang-goontang 7or ,saguntang ,mahamiru71 cp4 ,leyden's ,mal4 ,ann4 p4 #bj seqq4 7#e7 ,the privilege of slaying at pleasure without being guilty of a crime is a privilege which still belongs to ,malay sovereigns of the first rank4 ,similar sacred objects1 belonging to another ,sultan of ,menangcabow named ,gaggar ,allum7,gegar,alam71 were a sacred crown from ,god2 the cloth sansistah kallah1 which weaves itself1 and adds one thread yearly of fine pearls1 and when that cloth shall be finished the world will be no more2 the dagger ,hangin ,cinga 7,singa87 which will1 at his command1 fight of itself2 the blue champaka flower1 which is to be found in no country but his 7being yellow elsewhere71 and many others worthy of the ,sultan whose presence bringeth death to all who attempt to approach him without permission1 and of the ,sultan of ,indrapore1 who has four breasts4--,marsden1 ,hist4 of ,sum4 p4 #bgb4 #ei ,i4e4 purple1 vide ,klinkert1 s4v42 cf4 the following from ,j4,r4,a4,s41 ,s4,b41 ,no4 ,no4 #i 1 p4 #ic3 ,tan ,saban was frequently to be seen on the outworks of his fort across the river1 dressed in garments of conspicuous colours4 ,in the morning he wore red1 at mid-day yellow1 and in the evening his clothes were green4 ,when he was pointed out to ,magat ,terawis1 it was the morning1 and he was dressed in red4 ,the foregoing superstitious observance is found among more than one ,indo-,chinese nation4 ,le gnral en chef doit se conformer plusieurs coutumes et observances superstitieuses2 par exemple1 il faut qu'il mette une robe de couleur diffrente pour chaque jour de la semaine2 le dimanche il s'habille en blanc1 le lundi en jaune1 le mardi en vert1 le mercredi en rouge1 le jeudi en bleu1 le vendredi en noir1 et le samedi en violet4--,pallegoix1 ,description de ,siam1 vol4 i4 p4 #cai4 #fj ,lit4 corpse grooves4 #fa ,the usual form is penggonggong1 from gonggong1 to carry in the mouth4 #fb ,their ,malay names are ,si-mulajadi1 ,ashik sa-kampong1 ,si-putar leman1 ,asam garam1 ,ahadan mabuk1 ,sa-palit gila ,sri gegah1 and ,doa unus4--,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 pp4 #id-ig4 #fc ,the ,malay word is changgei1 which means long nails 7whether natural or artificial72 artificial nails are several inches in length1 being much affected by ,malay actors performing as royalty4 #fd ,a long step and a slow swing of the arms reminds the ,malay of the way a man steps and raises his arm to plant bean-seeds six feet apart2 a quicker step and a rounder swing of the arms is compared to the action of scattering small seeds4--,j4,r4,a4,s41 ,s4,b41 loc4 cit4 #fe ,in house-building it is further forbidden to dovetail or make the ends of the timbers 7e4g4 of the roof7 fit accurately together1 and also to build two verandahs1 one on each side of the house1 with their floors on a level with the floor of the main building2 if two verandahs are used1 the floor of one must be lower than that of the main building 7kelek anak74 #ff ,i4e4 the sarong or ,malay national garment2 for the custom1 vide ,cliff41 ,in ,court and ,kampong1 p4 #aeh1 and for an exception1 ib4 #bg4 #fg ,the hilt of the creese 7k'ris7 must1 however1 be hidden by a fold of the cloth about the wearer's waist4 #fh ,the covered portion of the barge which carries the ,sultan's principal wife is decorated with six scarlet-bordered white umbrellas4 ,two officers stand1 all day long1 just outside the state-room1 holding open black umbrellas with silver fringes1 and two others are in the bows with long bamboo poles held close together and erect4--,malay ,sketches1 p4 #bad4 #fi ,leyden1 ,malay ,annals1 pp4 #id1 #ie4 #gj ,code of ,malacca1 translated in ,newbold1 op4 cit4 vol4 ii4 pp4 #bcd1 #bce4 #ga ,in ,selangor this royal right to one of each pair of elephant's tusks is still a tradition to which an allusion is occasionally made4 ,there are said to have been other perquisites as well as those mentioned1 e4g4 rhinoceros' horns 7sumbu badak7 and bezoar stones 7guliga74 #gb ,notes and ,queries1 ,no4 #d1 issued with ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 sect4 #ge4 #gc ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #abg4 #gd ,swettenham1 op4 cit4 pp4 #baa-bbf4 #ge ,others are titah 7commands72 patek 7slave72 merka or murka 7wrath72 karnia or kurnia 7favour72 and negrah or anugrah 7permission72 the penalty of uttering any of which1 except in addressing the sovereign1 is death1 i4e4 should the offender be a royal slave2 should he be any other individual1 he is struck on the mouth4--,newbold1 op4 cit4 vol4 ii4 pp4 #bcc-bcd2 vide also ,malay ,sketches1 p4 #bah1 where the same list of linguistic taboos appears to be used in ,perak4 #gf ,marhum1 one who has found mercy1 i4e4 the deceased4 ,it is the custom of ,malays to discontinue after the death of a king the use of the title which he bore during his life4 ,a new title is invented for the deceased monarch1 by which he is ever afterwards known4 ,the existence of a similar custom among other ,indo-,chinese races has been noticed by ,colonel ,yule3 ,there is also a custom of dropping or concealing the proper name of the king4 ,this exists in ,burma and 7according to ,la ,loubre7 in ,siam4 ,the various kings of those countries are generally distinguished by some nickname derived from facts in their reign or personal relations1 and applied to them after their decease4 ,thus we hear among the ,burmese kings of 'the king dethroned by foreigners1' 'the king who fled from the ,chinese1' 'the grandfather king1' and even 'the king thrown into the water4' ,now this has a close parallel in the ,archipelago4 ,among the kings of ,macassar1 we find one king known only as the ',throat-cutter'2 another as ',he who ran amuck'2 a third1 ',the beheaded'2 a fourth1 ',he who was beaten to death on his own stair-case4' ,colonel ,yule ascribes the origin of this custom to ,ancient ,india4 ,journal ,anthrop4 ,institute4 ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #ih4 #gg ,newbold1 op4 cit4 vol4 ii4 p4 #bhh1 note4 #gh ,the bakong is a kind of lily2 the sirih is the ,malay betel-vine4 #gi ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 p4 #ic4 #hj ,touching hands is done with both hands together4 ,if you touch hands with a man who is somewhat your superior in rank1 it is proper1 in drawing back your hands1 to bring them at least as high as your chest2 and if the other is decidedly your superior1 even as high as your forehead1 bending forward somewhat while doing so4 #ha ,cliff41 ,stud4 in ,brown ,humanity1 p4 #age4 #hb ,cliff41 ,in ,court and ,kampong1 p4 #aac1 and compare the following3--,visitors to ,jugra may often in the evening see a party of some #cj or #dj men coming along the road with ,his ,highness the late ,sultan ,abdulsamad of ,selangor walking a few paces ahead of them4 ,should a native meet the little procession he will squat down at the side of the road until the ,sultan has passed1 for according to ,malay ideas it shows a want of respect in a subject to remain standing in the presence of his ,raja 444 on replying to ,his ,highness natives place the palms of their hands together and so raise them to their forehead1 by way of obeisance1 and this is done even by his own children4--,selangor ,journal1 vol4 i4 ,no4 #a1 p4 #e4 #hc ,this dressing up of the buffaloes1 when taken in conjunction with the suspension of the breast-ornament about their necks1 suggests the survival of anthropomorphic ideas about the sacrificial buffalo4 #hd ,among the ,malays the use of the naubat is confined to the reigning ,rajas of a few ,states1 and the privilege is one of the most valuable insignia of royalty4 ,in ,perak the office of musician used to be an hereditary one1 the performers were called ,orang ,kalau1 and a special tax was levied for their support 7,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #ajd74 #he ,i was told that these dangerous genii or spirits resided in the naubat or ,big ,state ,drum1 the two gendang or ,small ,state ,drums1 the two langkara or ,state ,kettle ,drums1 the lempiri or ,state ,trumpet1 the serunei or ,state ,flute1 and the k'ris or ,state ,dagger1 called 7in ,selangor7 b'rok berayun1 or the ,swaying ,baboon1 which latter is said to have slain a hundred men less one since it was first used4 ,i learnt this from ,h4,h4 the late ,sultan himself1 and here record it1 because it has sometimes been asserted that ,h4,h4 the ,sultan claimed to have slain these ninety-nine men with his own hand1 which ,h4,h4 assured me was not the case4 ,the sanctity of the remaining pieces of the regalia appears to be less marked4 ,they are the payong ubor-ubor or ,state ,umbrella1 the ,state ,trident1 and the ,state ,lances or tombak bandangan4 ,of the ,selangor ,state ,trumpet ,i was told that any one who brushed hastily past it 7siapa-siapa melintas-nya7 would be fined one dollar1 even if he were the ,sultan himself 7walo' ,sultan-pun kena juga74 #hf ,but in ,malay ,sketches 7p4 #bae7 we read that in ,perak the royal instruments accompany the royal water-parties1 and that the royal bugler sits on the extreme end of the prow1 and from time to time blows a call on the antique silver trumpet of the regalia4 #hg ,the ,malay headman 7,haji ,brahim71 the priest of the local mosque1 the ,bilal 7an inferior attendant at the mosque71 and some thirty ,malays belonging to the village1 took part in this ceremony4 ,a goat had been killed for the occasion1 and the party who were paying the vow brought its flesh with them1 together with a great heap of rice stained with saffron 7turmeric74 ,the men assembled at the tomb1 incense was burned1 and ,arabic prayers read1 after which a white cloth1 five cubits long1 was laid on the saint's grave4 ,a banquet followed1 in which we all took part4 #hh ,frazer1 ,golden ,bough1 vol4 i4 p4 #ahi4 #hi ,for the ideas referred to in this and the preceding paragraph1 cp4 ,frazer1 op4 cit4 vol4 i4 pp4 #ahg-bjg4 ,cp4 also for the abstention from hair-cutting at childbirth1 ,clifford's ,studies in ,brown ,humanity1 p4 #dh4 ,the idea of long hair is found even in animistic conceptions of natural objects4 ,thus the wind 7,angin7 is begged in a wind-charm to let down its long and flowing locks4 #ij ,raja ,berma1 son of ,raja ,jaman of ,bandar 7,wan ,bong74 ,cp4 also ,clifford1 ,in ,court and ,kampong1 p4 #aad1 ,he wore his fine black hair long1 so that it hung about his waist4 ,the old custom in ,selangor is said to have been for men to wear their hair down to the shoulders 7rambut panjang jijak bahu71 but they would frequently wear it below the waist 7rambut sa-perhempasan71 in which case it appears to have been commonly shorn at puberty or marriage4 ,when worn full length by men it was usually1 for convenience1 coiled up inside the head-cloth or turban 7saputangan or tanjak71 or was made up into rolls or chignons 7sanggul dan siput7 like that of the women4 ,it was not infrequently used as a place of concealment for one of the small ,malay poniards called ,pepper-crushers 7tumbok lada71 not only by men but by women4 #ia ,frazer1 op4 cit4 vol4 i4 p4 #aic4 #ib ,vide infra1 ,chap4 ,,vi4 p4 #efi1 seqq41 etc4 #ic ,vide infra1 ,chap4 ,,vi4 pp4 #cec-cee1 ,adolescence4 #id ,ces danseurs et ces danseuses ont tous des ongles faux1 et fort longs1 de cuivre jaune4--,la ,loubre1 ,royaume de ,siam1 tome i4 pp4 #adh-aej 7quoted by ,crawf41 ,hist4 ,indian ,arch4 i4 p4 #aca74 ,cp4 ,they have a custom to wear their thumb-nails very long1 especially that on their left thumb1 for they do never cut it1 but scrape it often4--,dampier's ,voyages1 vol4 i4 pp4 #cbe1 #cbf4 #ie ,vide infra1 ,chap4 ,,vi4 pp4 #cee-cfj4 #if ,or ,sumangat4 ,the derivation of the word is unknown3 possibly it may be connected with sangat1 excessive1 or bangat1 sudden1 quick4 ,the meaning covers both souland life 7i4e4 not the state of being alive1 but the cause thereof or vital principle74 #ig ,in calling the soul1 a clucking sound1 represented in ,malay by the word kur or kerr1 by which fowls are called1 is almost always used2 in fact1 kur semangat 7cluck6 cluck6 soul67 is such a common expression of astonishment among the ,malays that its force is little more than good gracious me6 7vide infra1 p4 #ecd1 note74 #ih ,vide ,app4 vi4 #ii ,in another charm we find the sick man's body compared to a weather-beaten barque at sea4 #ajj ,vide ,app4 cclxxi4 #aja ,the entire conception of the soul among the ,malays agrees word for word with ,professor ,tylor's classical definition in ,primitive ,culture1 vol4 i4 p4 #chg1 and hence ,i have not hesitated to use his exact words in so far as they were applicable4 #ajb ,cp4 ,tylor1 ,prim4 ,cult4 vol4 i4 p4 #dbb4 #ajc ,what these seven souls were it is impossible without more evidence to determine4 ,all that can be said is that they were most probably seven different manifestations of the same soul4 ,such might be the ,shadow-soul1 the ,reflection-soul1 the ,puppet-soul1 the ,bird-soul 7871 the ,life-soul1 etc1 but as yet no evidence is forthcoming4--,cp4 ,tylor1 op4 cit4 vol4 i4 pp4 #cia1 #cib4 #ajd ,professor ,tylor calls this a combination of several kinds of spirit1 soul1 or image1 to which different functions belong 7op4 cit4 vol4 i4 pp4 #cia1 #cib74 #aje ,infra1 ,chap4 ,,vi4 p4 #efi4 #ajf ,infra1 ,chap4 ,v4 p4 #bda4 #ajg ,infra1 ,chap4 ,,vi4 p4 #ege4 #ajh ,infra1 ,chap4 ,,vi4 p4 #efh4 #aji ,infra1 ,chap4 ,,vi4 p4 #dca4 #aaj ,we might then expect to get some such table as the following3-- ,colours of ,colours of ,colours of ,rice ,cloths 7used to ,cosmetics 7such as may be enwrap the lump 7used by the used by of earth from sick man74 medicine-men74 the footprint74 444 white white ,highest ,color4 yellow 444 yellow 444 444 blue4 red red red4 ,medium ,color4 444 444 purple or orange 444 444 green4 _/ black black black4 ,lowest ,color4 ,green is not a common colour4 ,blue appears to be rarely used4 ,it is1 however1 the colour assigned to a 7fabulous 7877 champaka flower1 which is supposed to be the rarest of its kind 7vide p4 #bi n4 supra74 ,orange 7jingga7 is also extremely rare1 though it is occasionally used for certain decorative work 7e4g4 small wedding-pillows74 #aaa ,infra1 ,chap4 ,v4 pp4 #baa1 #bej1 #bea4 #aab ,or is this phenomenon of a bird-shaped soul inhabiting certain trees to be explained by the notion of a vegetable soul1 common to plants and to the higher organisms1 possessing an animal soul in addition8 and are we to take this as only one more instance of the fuller identification of the souls of plants with the souls of animals8--,tylor1 op4 cit4 vol4 i4 pp4 #dbh1 #dbi4 #aac ,professor ,tylor's pregnant phraseology in this connection is entirely applicable to the ,malays1 who talk quite seriously to beasts alive or dead as they would to men alive or dead1 offer them homage1 ask pardon when it is their painful duty to hunt and kill them4 ,cp4 also his remarks upon this subject1 ibid4 p4 #dbc4--,prim4 ,cult4 vol4 i4 p4 #dbb4 #aad ,infra1 ,medicine1 ,divination1 etc4 #aae ,infra1 ,hunting charms4 #aaf ,infra1 ,fowling charms4 #aag ,infra1 ,vegetation charms4 #aah ,infra1 ,fishing charms4 #aai ,infra1 ,mining charms4 #abj ,the central idea of this conception appears to be that these animals1 birds1 and trees were once human beings1 but were turned into their present shapes by reason of some wrongful act for which they were not invariably themselves responsible4 #aba ,vide introductory remarks to ,hunting1 ,fowling1 ,fishing1 ,planting1 and ,mining charms4 #abb ,the titles ,pawang and ,bomor are given by the ,malays to their medicine men4 ,the ,pawang class perform magic practices in order to find ore1 medicine crops1 or ensure good takes of fish1 etc4 ,the ,bomor usually practise their art for the cure of human disease4 ,both terms are1 however1 often used as though they were interchangeable4--,clifford1 ,hik4 ,raja ,budiman1 pt4 ii4 p4 #bh n4 #abc ,in ,bukit ,senggeh the articles subject to this custom are priced as follows3-- ,padi 7unhusked rice7 #c cents a gantang 7about a gallon74 ,beras 7husked rice7 #aj cents a gantang4 ,kabong 7i4e4 palm7 sugar #b #a_/b cents a buku of two pieces and weighing a kati 7#a #a_/c lb4 avoir47 ,cocoa-nuts #a cent each4 ,hen's eggs #a_/d cent each4 ,duck's eggs #a_/b cent each4 #abd ,c4 ,o4 ,blagden in ,j4,r4,a4,s41 ,s4,b41 ,no4 #bi1 pp4 #e-g4 #abe ,ibid4 p4 #d4 #abf ,the ,malay version runs3-- ,hei angkau ,si ,anu1 ,tolong-lah aku ,aku bawakan kapada aulia ,allah1 ,aku 'nak minta elmu sadikit4 ,this method of getting magic is an exact transcription of the words in which it was dictated to me by a ,kelantan ,malay 7',che ,abas7 then residing at ,klanang in ,selangor4 #abg ,cp4 ,mr4 ,g4 ,c4 ,bellamy in ,selangor ,journal1 vol4 ii4 ,no4 #f1 p4 #ij1 who says3 ,the word kramat1 as applied to a man or woman1 may be roughly translated prophet or magician4 ,it is difficult to convey the real idea1 as ,malays call a man kramat who is able to get whatever he wishes for1 who is able to foretell events1 and whose presence brings good fortune to all his surroundings4 ,district officers will be proud to know that in this last sense the word is occasionally applied to them4 ,when the name kramat is applied to a place1 ,i understand it to mean a holy place1 a place of pilgrimage2 but it does not necessarily mean a grave1 as many people think4 ,i can quote the kramat at ,batu ,ampar1 ,jugra1 and numerous places on river banks where no graves exist1 but yet they are called kramats4 ,there is1 however1 a tradition that a saint's leg was buried at ,batu ,hampar6--,w4 ,s4 #abh ,c4 ,o4 ,blagden in ,j4,r4,a4,s41 ,s4,b41 ,no4 #bi1 pp4 #a-c4 #abi ,c4 ,o4 ,blagden in ,j4,r4,a4,s41 ,s4,b41 ,no4 #bi1 pp4 #d1 #e4 #acj ,j4,r4,a4,s41 ,s4,b41 ,no4 #b1 p4 #bcf4 #aca ,selangor ,journal1 vol4 ii4 ,no4 #f1 p4 #ij1 seqq4 #acb ,ibid4 vol4 v4 ,no4 #ai1 p4 #cjh4 #acc ,infra1 ,chap4 ,v4 pp4 #aec1 #afc4 #acd ,the local ,malacca tradition represents her as still haunting her original seat4 ,she is said to appear sometimes in the shape of an old woman with a cat1 sometimes as a young and beautiful girl dressed in silk4 ,she can transform her cat into a tiger if people molest her4 ,j4,r4,a4,s41 ,s4,b41 ,no4 #bd1 pp4 #afe1 #aff2 ,no4 #cb1 pp4 #bac1 #bad4 #ace ,tylor1 ,prim4 ,cult4 vol4 ii4 p4 #cdj4 #acf ,tylor1 ,prim4 ,cult4 vol4 ii4 p4 #cda4 #acg ,vide supra1 ,chap4 ,,ii4 p4 #db4 #ach ,zabur is the ,arabic for psalm1 especially for the ,psalms of ,david2 but the connection here is not very obvious4 #aci ,another account derives the origin of incense from the eye gum of the ,prophet ,muhammad's eyes4 #adj ,infra1 ,chap4 ,,vi4 p4 #daj1 infra4 #ada ,this rice is occasionally stained with other colours1 e4g4 red1 green1 black 7vide pp4 #daf1 #dba1 infra47 #adb ,sometimes it is dabbed on the object1 sometimes painted on it so as to spread as evenly as possible1 more rarely sprinkled4 #adc ,it is not unfrequently used in medicinal and other ceremonies1 e4g4 it is tied to each corner of the new mat on which the first-fruits of the rice-harvest are spread out to dry1 and to the centre of the long wooden pestle which is used for husking them4 #add ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #bdj4 #ade ,according to ,favre and v4 d4 ,wall1 ,hedychium coronarium4 #adf ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #aeh4 #adg ,vide ,app4 xiii41 xxxvi41 xxxvii41 cli41 etc4 #adh ,vide ,birth1 ,marriage1 ,funerals1 ,medicine4 #adi ,it was on ,jugra ,hill1 according to tradition1 that the ,princess of ,malacca fasted to obtain eternal youth4 #aej ,frazer1 ,golden ,bough1 vol4 i4 pp4 #i-ab4 #aea ,journal of the ,indian ,archipelago1 vol4 iv4 p4 #egc4 #aeb ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #aa1 #ab4 #aec ,swettenham1 ,malay ,sketches1 p4 #aib4 #aed ,mr4 ,r4 ,j4 ,wilkinson in ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #cjh4 #aee ,the following are the deities most usually inscribed in the magic square of five3 #a4 ,kala 7black71 which is an epithet of ,shiva2 #b4 ,maheswara1 which means ,great ,lord1 an epithet of ,shiva2 #c4 ,vishnu2 #d4 ,brahma2 #e4 ,s'ri 7the wife of ,vishnu72 or else the names are mentioned in this order3 #a4 ,brahma2 #b4 ,vishnu2 #c4 ,maheswara 7,shiva72 #d4 ,s'ri2 #e4 ,kala4 ,kali1 ,durga1 or ,gauri1 is the wife of ,shiva2 ,sarasvati is the wife of ,brahma4 ,see inf4 p4 #ede1 seqq4 ,in the magic word ,aum 7,,om73 ,a ,vishnu1 ,u ,shiva1 ,m ,brahma4 #aef ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #cji4 ,this is the water of life called ,amrita1 to obtain which1 by churning the ocean1 ,vishnu assumed one of his avatars--that of the tortoise4 #aeg ,cp4 ,crawfurd1 ,hist4 of the ,ind4 ,archipelago1 vol4 ii4 p4 #bai4 ,from some of the usual epithets bestowed upon ,siwa by the pagan ,javanese1 and still familiar to their posterity1 the pre-eminence of this deity is clearly demonstrated4444 ,he is the same personage who acts so distinguished a part in the machinery of ,malayan and ,javanese romances1 under the appellation of ,guru1 or the instructor1 prefixing to it the word ,batara1 a corruption of ,avatara1 both in sense and orthography1 for with the ,indian islanders that word is not used as with the genuine ,hindus1 to express the incarnation of a god1 but as an appellation expressing any deity2 nay1 as if conferring an apotheosis upon their princes1 it has been sometimes prefixed to the names of some of the most celebrated of their ancient kings4 ,when ,siwa appears in this character1 in the romances of the ,indian islanders1 he is painted as a powerful1 mischievous1 and malignant tyrant--a description sufficiently consonant to his character of ,destroyer in the ,hindu triad2 and1 again1 ywang is a ,javanese word used in the same sense as batara4444 ,usually the obsolete relative pronoun sang1 which has the sense1 in this case1 of a definite article1 is placed before it4 ,thus sangywang guru is the same as batara guru4444 ,it is probably the same word also which forms the last part of a word in extensive use1 smbahayang1 'worship or adoration4'--,crawfurd1 ,mal4 ,grammar1 p4 cxcviii4 ,to this ,i may add that the form ywang1 when used by the ,peninsular ,malays1 becomes yang1 sangyang being also found4 ,another 7and probably better7 etymology of batara is given by ,favre and ,wilken1 viz4 ,sanskr4 bhattara1 lord4 #aeh ,to these should perhaps be added dewa1 mambang 7871 and sa-raja 7or sang raja71 if ,mr4 ,wilkinson's explanation of this last expression be taken as correct4 ,and in any case its use in combination with guru appears to warrant its classification with the titles applied to the greater deities4 ,it is also1 however1 used1 like sang1 of inferior deities and even of animals 7e4g4 in a ,spectre ,huntsman charm7 we find ,lansat1 sa-raja anjing1 etc4 ,dewa is used indiscriminately 7occasionally in conjunction with mambang7 both of the greater and lesser divinities4 ,thus we not unfrequently find such expressions as ,dewa ,bisnu 7i4e4 ,vishnu71 dewa mambang1 dewa dan mambang1 etc42 and we are expressly told that they 7the ,dewas7 are so called because they are immortal4 ,mambang 7per se7 is said to be similarly used1 not only of greater 7vide ,app4 xvii471 but of lesser divinities1 and ,mambang ,tali ,harus1 god of mid-currents1 has even been explained as referring to ,batara ,guru 7,shiva74 ,this1 however1 is no doubt an instance of confusion1 as it generally appears to be used with the colour attributes 7e4g4 ,m4 puteh1 ,white2 ,m4 hitam1 ,black2 ,m4 kuning1 ,yellow7 usually assigned to the inferior divinities2 and1 moreover1 in an invocation addressed to the sea-spirit1 the god of mid-currents is requested to forward a message to ,dato' ,rimpun ,alam1 which appears to be merely another name for ,batara ,guru1 the reason given for the preferment of this request being that he is in the habit of visiting the ,heart of the ,seas in which ',toh ,rimpun ,alam dwells 7the title of the latter being perhaps taken from the tree1 ,pauh ,janggi74 #aei ,footnote supra4 ,sambu 7,sambhu1 the ,auspicious ,one7 is merely another name for ,shiva 7rarely of ,brahma71 and its application to the crocodile-spirit would appear to indicate that this latter was1 formerly1 at least1 regarded as an embodiment of that supreme god's manifestation as a water-god4 ,it is worth while to compare this with the expression ',toh ,panjang ,kuku1 which is applied to the corresponding manifestation of the supreme god on land1 and which strongly suggests the tiger4 ,most of the theological words of this list printed in ,app4 xiv4 are ,sanskrit1 and afford proof sufficient1 if any were needed1 of the former prevalence of the ,hindu religion among the ,malays and ,javanese4 ,many of them are more or less corrupted in orthography1 owing to the defective pronunciation and defective alphabets of the ,archipelago4 ,some1 also1 are altered or varied in sense4 ,tapas1 'ascetic devotion1' is deprived of its last consonant and becomes tapa4 ,avatar1 'a descent1' is converted into batara2 and instead of implying the descent or incarnation of a deity1 is used as an appellative for any of the principal ,hindu deities4 ,combined with guru1 also ,sanskrit1 it is the most current name of the chief god of the ,hindus1 worshipped by the ,indian islanders1 supposed to have been ,vishnu1 or the preserving power4 ,it may be translated the spiritual guide god1 or1 perhaps1 literally the god of the spiritual guides1 that is1 of the ,brahmins4 ,agama in ,sanskrit is authority for religious doctrine2 in ,malay and ,javanese it is religion itself1 and is at present applied both to the ,mahomedan and the ,christian religions4 ,with nearly the same orthography1 and in the same sense1 ,sanskrit words1 as far as they extend1 are used throughout the ,archipelago1 and even as far as the ,philippines4--,crawfurd1 ,mal4 ,grammar1 pp4 cxcvii4-cxcviii4 #afj ,supra1 p4 #hf4 #afa ,some confirmation of this view may be found if we admit the explanation given me by a medicine-man1 who identified the ,spectre ,huntsman with ',toh ,panjang-,kuku1 and both with ,batara ,guru4 #afb ,the supreme god in the ,state ,chamber 7balei7 is ,batara ,guru1 on the edge of the primeval forest 7di-gigi rimba7 it is ,batara ,kala1 and in the heart of the forest 7di hati rimba7 it is ',toh ,panjang ,kuku1 or ,grandsire ,long-,claws4 ,similarly ,grandsire ,long-,claws is lord of the shore down to high-water mark2 between that and low-water mark ,raja ,kala is supreme1 and ,batara ,guru di ,laut 7,shiva of the ,ocean7 from low-water mark out to the open sea4 #afc ,it is very difficult to ascertain the exact relation that ',toh ,mambang ,tali ,harus 7,god of ,mid-currents7 bears to ,batara ,guru di ,laut4 ,most probably1 however1 the ,god of ,mid-currents1 whose powers are less extensive than those of the ,shiva of the ,sea1 is an old sea-deity1 native to the ,malay 7pre-,hindu7 religion1 and that ,shiva of the ,sea was merely the local ,malay adaptation of the ,hindu deity afterwards imported4 #afd ,vide supra1 p4 #hh1 note4 ,yang berulang ka pusat tasek is the expression applied to ,mambang ,tali ,harus4 #afe ,vide supra1 pp4 #f1 #g4 #aff ,it would appear not impossible that ,sang ,gala may be a corruption of ,sangkara1 one of the names of ,shiva1 which would account at once for the higher rank of this particular spirit1 and for his possession of the titles enumerated above4 #afg ,vide ,app4 ccxxviii4 ,another account adds 7with7 ,black ,throat and ,white ,blood1 white blood being a royal attribute4 #afh ,their names were 7#a7 ,sa-lakun darah 7,he of the ,blood-pool78772 7#b7 ,sa-halilintar 7,he of the ,thunderbolt72 7#c7 ,sa-rukup 7 rungkup7 ,rang ,bumi 7,world-coverer72 7#d7 ,sa-gertak ,rang ,bumi 7,world-pricker72 7#e7 ,sa-gunchang ,rang ,bumi 7,world-shaker72 7#f7 ,sa-tumbok ,rang ,bumi 7,world-beater7 and 787 7#g7 ,sa-gempar ,alam 7,universe-terrifier74 #afi ,the magician appears to have interpreted it as ,benua ajam2 but it may be conjectured that this is a mistaken inference from some expression like ,jin ibnu ,jan1 ,jan1 according to some ,arabic authorities1 being the ,father of the ,genii1 or1 according to others1 a particular class of them who are capable of being transformed into ,jin4 ,vide ,hughes1 ,dict4 of ,islam1 s4v4 ,genii4 #agj ,perhaps a corruption of ,sartan1 the ,crab 7,cancer7 in the ,zodiac4 #aga ,the following account of ,genii 7printed in the ,selangor ,journal1 vol4 i4 ,no4 #g1 p4 #ajb7 was given me by a ,mecca pilgrim or ,haji4 ,this man was a native of ,java who had spent several years in the ,malay ,peninsula1 and as ,mecca is the goal of the pilgrimage to all good ,muhammadans alike1 it is important to know something of the ideas which are there disseminated1 and with which the ,malay pilgrim would be likely to come in contact4 ,in the unseen world the place of first importance must be accorded1 on account of their immense numbers1 to the ',jins' 7the ',genii' of the ,arabian ,nights74 ,the ,javanese1 drawing a slightly stronger line of distinction 7than that of good and bad genii in the ,arabian ,nights71 call these two 7separate7 classes the ,jin ,islam and the ,jin ,kafir1 or the ,faithful and the ,infidel4 ,of these two classes1 the former shrink from whatever is unclean1 and the latter only will approach the ,chinese1 to whom the ,jin ,islam manifests the strongest repugnance4 ,the good genii are perfectly formed in the fashion of a man1 but are1 of course1 impalpable as air1 though they have a voice like mortals4 ,they live in a mosque of their own1 which they never leave1 and where they offer up unceasing prayers4 ,this mosque is built of stone1 and stands beside a lake called ',kolam ,yamani'2 into this lake the whole of the waters from the neighbouring country drain1 and the overflow runs down to the sea4 ,in this lake the good genii bathe1 and if any wicked or childless mortals bathe in it they carry them off and detain them in the mosque until they 7the mortals7 have shown proof of their reformed character by continuing for a long while without committing a wrong action1 when they are sent back in safety to their native land4 ,i should add that the ,jin ,islam exact tribute from the unfaithful--e4g4 ,chinamen--and if they do not receive their due1 they will steal it and give it to a son of ,islam4 ,they may be bought from the ,sheikh ,jin at ,mecca for prices varying from #ij to #ajj each4 ,the ,jin ,kafir1 or bad genii1 are invariably deformed1 their heads being always out of their proper position2 in short1 they are ,othello's ,men whose heads ,do grow beneath their shoulders4 ,their commonest name1 ',jin isi-isi didalam ,dunia' 7the ,genii who ,fill the ,world71 is owing to the fact that their enormous numbers fill the whole atmosphere from earth to sky4 ,like the good ,genii1 they cannot die before the great day of judgment1 but 7unlike them7 they are dumb4 ,great as their numbers are they are continually increasing1 as they are suffered by ,god to get children after their kind4 ,they are imps of mischief1 and their whole time is spent in works of malice4 ,sometimes when there has been a long drought and a heavy shower of rain is poured down upon the earth by the angels at the bidding of ,god to cool the parched verdure1 they will assemble their legions1 bringing with them invisible cocoa-nut shells1 one for each drop of rain4 ,in these they catch each rain-drop as it falls1 and herbs and trees alike wither for lack of moisture4 ,then the angels being wroth1 cast thunderbolts upon them out of heaven1 and these malicious elves take shelter in tall trees1 which the thunderbolts blast in their fall4 ,at another time they will climb one upon the other's shoulders until they reach the sky1 when the topmost elf kicks a neighbouring angel1 and then they all fall together with a crash like thunder4 #agb ,it is probable that the ,arabic spirits here mentioned have1 as in other cases1 taken the place of native 7,malay7 spirits to whom similar functions were assigned1 but whose names are now lost4 #agc ,there are1 besides1 one or two partly ,arabic expressions which are occasionally used1 e4g4 ,sidang 7or ,sedang7 ,saleh1 ,sidang 7or ,sedang7 ,mumin4 ,it is probable that ,sidang in these cases is a ,malay word implying respectability 7v4 v4 d4 ,w4 s4v471 so that ,sidang ,saleh may be translated ,sir ,devout1 and ,sidang ,mumin1 ,sir ,faithful4 #agd ,hantu and sheitan are generic terms for evil spirits1 the former being the ,malay term1 the latter ,arabic4 #age ,the ,polong is a familiar spirit4 #agf ,the ,pontianak and ,penanggalan are childbirth spirits 7vide pp4 #cbg1 #cbh1 infra74 #agg ,the ,jin is the genie of the ,arabian ,nights 7vide pp4 #ic-ig1 supra74 #agh ,the ,pelisit or ,pelesit1 like the ,polong1 is a familiar spirit 7vide pp4 #cbi-cca1 infra74 #agi ,the ,mambangs are inferior ,malay divinities 7vide pp4 #hh n41 #ia-ic1 supra74 #ahj ,the ,hantu ,pemburu is the ,spectre ,huntsman 7vide pp4 #aac-abj1 infra71 for whom ,hantu ,rimba is probably a mere synonym4 #aha ,the ,jadi-jadian is the ,were-tiger 7vide pp4 #afj-afc1 infra74 #ahb ,the ,bengkus ,i have not yet been able to identify4 #ahc ,the ,bota1 ,gargasi1 and ,raksasa 7not raksaksa7 are giants4 #ahd ,the ,nenek ,kabayan does not appear to be a ghost at all2 it may1 however1 possibly be a rare synonym for some well-known character in ,malay folklore 7such as the wife of the ,man in the ,moon74 ,it is not so explained in the best ,dutch dictionaries1 however1 but simply as the village messenger 7dorpsbode7 who sells flowers and carries lovers' messages4 #ahe ,the ,himbasan ,i have not yet identified4 #ahf ,the ,sawan 7i4e4 ,hantu ,sawan7 is the demon or devil which is believed to cause convulsions4 #ahg ,the ,hantu 7orang7 mati di-bunoh is the ghost of a murdered man4 #ahh ,the ,bajang is a familiar spirit 7vide pp4 #cbj-cbe1 infra74 #ahi ,the ,hantu katagoran1 sempak-kan1 and puput-kan ,i have not been able to identify1 and as the two last possess the verbal suffix it is clear that each is the name of a state or process and not of a ghost or demon4 ,in fact1 v4 d4 ,wall gives 7under sampok71 kesampokan1 which he explains as meaning door een' boozen geest getroffen zijn1 to be attacked or possessed by an evil spirit1 which is doubtless the correcter form of the word4 ,so with puput-kan1 which is also a verbal form meaning 7acc4 to v4 d4 ,w47 to blow 7tr471 to sound a wind instrument4 ,it would seem that ,abdullah's list of ghosts is not very systematically drawn up4 #aij ,the efrit is a spirit of ,arabian origin4 #aia ,the ,jemalang 7,jembalang7 is a ,malay earth-spirit4 #aib ,terkena is a past participial form used of people who are thought to be struck by or affected by one of the foregoing demons4 #aic ,ubat guna is a love-philtre4 #aid ,gagah 7usually penggagah7 is the art of making one's self bold or courageous4 #aie ,penundok1 the art of making one's enemy yield 7tundok74 #aif ,pengasih1 the art of making one's self beloved by another4 #aig ,kebal 7pengebal7 the art of making one's self invulnerable4 #aih ,kasaktian1 the art of acquiring magic powers4 #aii ,tuju 7penuju71 the art called sending4 #bjj ,alimun1 the art of making one's self invisible4 #bja ,penderas1 the art of making one's self swift-footed4 #bjb ,perahuh 7a misprint for peruah peruang87 that of keeping water at a distance from one's face when diving1 and also1 it is said1 of walking on the water without sinking below the ankles4 #bjc ,chucha is1 ,i believe1 a love charm4 #bjd ,pelali1 is the art of numbing or deadening pain4 #bje ,perangsang1 the art of exciting or whetting the temper of the dogs when hunting4 #bjf ,hik4 ,abdullah1 p4 #adc4 ,maxwell in ,j4,r4,a4,s41 ,s4,b41 ,no4 ii ,n4 and ,q41 ,no4 #d1 sec4 #ih4 #bjg ,newbold1 op4 cit4 vol4ii4 p4 #aia4 #bjh ,the name of this demon is probably connected with the ,malay dongak1 which means to look upwards4 ,it is sometimes identified with the ,hantu ,pemburu1 or wild huntsman1 who1 after hunting the earth1 harked on his dogs through the sky1 and whose head1 from his continually looking upwards1 became fixed in that position4 #bji ,the ,hantu ,raya is sometimes said to dwell in the centre of four cross-roads4 ,there is a sea-spirit of the same name1 ,si ,raya1 which should1 however1 probably be identified with ,batara ,guru4 #baj ,malay ,sketches1 p4 #aig4 #baa ,the name of this ,demon 7songkei sa-ungkei87 is no doubt connected with the ,malay ungkei or rungkei1 which means to undo or unloose a knot4 ,the only traps which it is said to interfere with are snares and rope-traps1 and as the most obvious way in which they could be interfered with would be by untying or loosening their knots1 the connection between the name of this spirit and the ,malay rungkei to unloose or undo1 is sufficiently obvious4 ,the name1 therefore1 would appear to mean the ,untying or ,loosening ,demon1 naturally a most vexatious spirit to have anywhere near your snares or nooses4 #bab ,kapar1 ,klang1 ,langat3 the ,pawang 7magician7 mentions1 by way of example1 the names of three places on the ,selangor coast which he wishes to visit in succession during the day if the wind will listen to him4 ,the ,pawang who told me this was a ,kapar man 7',che ,akob74 #bac ,the first two lines are no doubt 7as elsewhere7 a sort of rhymed memoria technica1 intended to memorise the accessories required for the rite4 ,the tortoise here would appear to be a symbol of rain1 as among the ,sakais 7wild tribes7 of the ,malay ,peninsula4 v4 ,haddon1 ,evolution of ,art1 p4 #bdf4 ,can the white 7or gray87 ones be the two lizards2 and the black one the tortoise8 ,the grass lizards are of various colours4 #bad ,the rice-spoon is a favourite weapon against spirits of evil1 v4 ,maxwell in ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #ai1 which describes how a woman in travail is armed with a rice- spoon during an eclipse4 #bae ,pengiran ,chemcha1 which ,i translate ,prince ,rice-spoon1 appears to be a mock title of ,bornean origin4 ,thus we read that ,pengiran or ,pangeran is the title of the four ,ministers of ,state 7wazirs7 in ,brunei1 one of whom was called ,pengiran ,pamancha1 of which the present name 7,pengiran ,chemcha7 looks like a corruption4--,j4,r4,a4,s41 ,s4,b41 ,no4 #bj1 p4 #cf4 #baf ,inverted 7,i was given to understand71 by way of symbolising the vault of heaven--a good example of sympathetic magic4 #bag ,for other superstitions about the cat1 vide pp4 #aij-aib1 infra4 #bah ,the meranti is a fine hard-wood forest tree4 #bai i4e4 ,may we be well sheltered4 #bbj ,vide p4 #ic1 supra4 #bba ,the proverbs referred to are to be found in the collections of proverbs sent by ,mr4 ,maxwell to ,nos4 #a1 #b1 and #c of the ,journal of the ,straits ,branch of the ,royal ,asiatic ,society4 ,the numbers are consecutive4 #d4 ,apa guna-nia merak mengigal di hutan8 ,what is the use of the peacock strutting in the jungle8 ,the idea is that the beauty of the bird is thrown away when exhibited in a lonely spot where there is none to admire it4 #gb4 ,seperti ponggok merindu bulan4 ,as the owl sighs longingly to the moon4 ,a figure often used by ,malays in describing the longing of a lover for his mistress4 ,it recalls a line in ,gray's ,elegy1 ,the moping owl doth to the moon complain4 ,as to the story connected with the ponggok1 vide infra1 p4 #abb4 ,cpt4 ,kelham1 vide infra1 supposes the ponggok to be ,scops lempiji1 ,horsf4 #gc4 ,seperti kuang mekik di-puchuk gunong4 ,like the argus pheasant calling on the mountain peak4 ,another poetical simile for a complaining lover4 ,here he is compared to a lonely bird sounding its note far from all companions4 #ic4 ,seperti tetegok di-rumah tinggal4 ,like the night-jar at a deserted house4 ,the tegok or tetegok is a bird common in the ,malay ,peninsula1 whose habits are nocturnal and solitary4 ,it has a peculiar1 liquid1 monotonous call4 ,the phrase is used to signify the solitude and loneliness of a stranger in a ,malay kampong4 ,elsewhere 7in notes afterwards published in the ,selangor ,journal7 7vol4 i4 ,no4 #bc1 p4 #cfj7 ,sir ,w4 ,e4 ,maxwell says ,the burong tetegok is not a night bird1 but flies by day4 ,it can be distinguished by its short rapid note1 which resembles tegok-tegok-tegok-tegok4 ,apparently ,sir ,w4 ,e4 ,maxwell identifies this bird with the ,malay night-jar 7,caprimulgus macrurus4 ,horsf47 described by ,capt4 ,kelham1 in ,no4 #i1 page #abb of the ,j4,r4,a4,s41 ,s4,b4 ,none of the ,dutch ,dictionaries identify it clearly1 though ,klinkert 7probably wrongly7 identifies it with the small owl called ponggok1 which is taken by ,capt4 ,kelham to be ,scops lempiji1 ,horsf4 #bbb ,gerda meniumur kepah-nia4 #bbc ,another fabulous bird which ,maxwell does not mention is the ,walimana 7which ,i have more than once heard called ,wilmana in ,selangor74 ,on the identity of this bird1 my friend ,mr4 ,wilkinson1 of the ,straits ,civil ,service1 sends me in a letter the following note3--,the word is walimana4 ,i have often met it in old ,,mss4 written ,the 'wali' is the same as the second word in ,rajawali4 ,the mana is 'human'2 cp4 man1 manushya1 etc4 ,the walimana in old ,javanese pottery is represented as a bird with a human head1 a sort of harpy4 ,in the ,hikayat ,sang ,samba it is the steed of ,maharaja ,boma1 and repeatedly speaks to its master4 #bbd ,laksana jintayu menantikan hujan as the jintayu awaits the rain1 is a proverbial simile for a state of anxiety and despondency4 ,jintayu ,jatayu 7,sanskrit71 a fabulous vulture4 #bbe ,the chandrawasi1 bird of power1 ,is closely hidden among the clouds4 ,anxiety reigns in my heart1 ,each day that ,i see not my love4 ,to the above ,i may perhaps be allowed to add that the 7dialectal7 form chandrawasir is the form generally used in the southern part of ,selangor 7where the final r is still commonly preserved74 ,the regular 7,dictionary7 form of the word1 however1 appears to be chandrawasih or chenderawaseh 7the forms chendarawangsa1 chenderawasa1 and chenderawangseh being also found74 ,in origin the word is undoubtedly ,sanskrit4 ,it means the ,bird of ,paradise1 but in those ,malay countries where the ,bird of ,paradise is unknown1 it is also applied to other birds1 such as 7in ,malay romances7 to the golden oriole and even to the ostrich4 ,in the ,malay ,peninsula1 too1 it is said to fly feet upwards 7which peculiarity it shares1 according to ,mr4 ,clifford1 with the ,berek-berek1 ,pub4 ,j4,r4,a4,s41 ,s4,b41 ,hik4 ,raj4 ,budiman1 pt4 ii4 #ce71 and its eggs are sometimes said1 on falling1 to develop into the snake called chintamani4 ,it is always considered lucky1 and the ,bird of ,paradise ,prayer1 7doa chendrawasi7 as it is called1 generally takes an important place in the formulas recited at the ceremonies connected with the ,rice-soul1 q4v4 ,for the confusion between the chendrawasi and berek-berek 7probably due to the fact that the chendrawasi1 or ,bird of ,paradise1 is not to be found in the ,peninsula7 vide note on ,app4 xxx4 #bbf ,the baberek appears to be yet another name for the goat-sucker or night-jar 7,caprimulgus macrurus1 ,horsf47 ,dawn of ,history1 page #aga4 #bbg ,as it appears that in ,europe1 at all events1 the legend of the ,wild ,huntsman and his dogs 7or ,gabriel's ,hounds1 as they are often called7 is explained by the cries of wild geese flying overhead on dark nights1 it seems most convenient to give the ,malay legend in connection with the birds with which the ,malays associate him4 ,the explanation to which ,i refer is to be found in ,prof4 ,newton's ,dictionary of ,birds 7#ahic71 sub voce ,gabble-ratchet4 ,i quote in extenso3-- ,in many parts of ,england1 but especially in ,yorkshire1 the cries of some kind of wild goose1 7,prof4 ,newton here has a note3 ,presumably the ,,brant1 on the rare occasions when1 losing its way1 it comes inland1 for the call-notes proceeding from a flock of this species curiously resemble the sound of hounds in full cry 7,thompson1 ,b4 ,irel4 iii4 p4 #ei71 though some hearers liken them to the yelping of puppies4 ,the discrepancy may to some extent depend on distance47 when flying by night1 are heard with dismay by those who do not know the cause of them1 and are attributed to ',gabriel's ,hounds1' an expression equivalent to ',gabble-ratchet1' a term often used for them1 as in this sense gabble is said to be a corruption of ,gabriel1 and that1 according to some medival glossaries1 is connected with gabbara or gabares1 a word meaning a corpse 7cp4 ,way1 ,promptorium ,parvulorum1 p4 #cbj1 sub voce ',lyche'72 while ratchet is undoubtedly the same as the ,anglo-,saxon rce and ,middle ,english racche or rache1 a dog that hunts by scent and gives tongue4 ,hence the expression would originally mean 'corpse-hounds1' and possibly has to do with legends such as that of the ,wild ,huntsman4444 ,the sounds are at times very marvellous1 not to say impressive1 when heard1 as they almost invariably are1 on a pitch-dark night1 and it has more than once happened within the writer's knowledge that a flock of geese1 giving utterance to them1 has continued for some hours to circle over a town or village in such a way as to attract the attention of the most unobservant of its inhabitants1 and inspire with terror those among them who are prone to superstition4 7,cp4 ,atkinson1 ,notes and ,queries1 ser4 #d1 vii4 pp4 #dci1 #ddj1 and ,cleveland ,glossary1 p4 #bjc2 ,herrtage1 ,catholicon ,anglicum1 p4 #adg2 ,robinson1 ,glossary ,whitby1 7,engl4 ,dial4 ,soc47 p4 #gd2 and ,addy1 ,glossary ,sheffield 7,engl4 ,dial4 ,soc47 p4 #hc4 ,mr4 ,charles ,swainson 7,prov4 ,names1 ,br4 ,b41 p4 #ih71 gives ',gabble-ratchet' as a name of the night-jar1 but satisfactory proof of that statement seems to be wanting4 7,possibly the sounds made by the geese might be attributed to the night-jar by peasants through the latter's appearing at the time they were made4 ,it is curious that the ,malays as well should connect the night-jar with the ,wild ,huntsman47 #bbh ,selangor ,malays add further that his whole body became overgrown with orchids1 a conceit which recalls their story of a local hero who went on swimming in the sea until his body became covered with oysters6 #bbi ,the ,spectre ,huntsman is said to butcher 7bantai7 his game1 whenever he gets it1 under a kind of wild areca palm 7pinang senawar74 ,he then binds it up again with a creeper 7akar gasing-gasing71 and roasts it over an earth hearth 7saleian71 the floor 7lantei7 of which is of the pinang boring 7another wild areca palm71 and covers it over with wild banana leaves 7tudong salei daun pisang hutan7 and leaves of the resam bracken4 #bcj ,selangor ,malays add that the ,spectre ,huntsman himself instructed his son how to cure people who were suffering from the effects of his magic4 ,these instructions were3 ,take leaves of the bonglei1 resam1 gasing-gasing1 and wild banana1 shred and distil them 7di-uraskan71 and administer the potion to the patient1 together with sirih kunta and pinang kunta4 ,before administering it1 however1 an augury has to be taken3 young shoots of the 7wild87 cotton-tree 7puchok daun kapas7 are plucked and have the sap squeezed out of them 7di-ramas74 ,if the liquor is red the patient may be cured2 but if it has a black look1 nothing can be done to save him4 #bca ,the sickness which results from crossing the path of the ,spectre ,huntsman 7kalintasan7 has choleraic symptoms 7vomiting and voiding7 and is quickly fatal2 that resulting from his challenge or summons 7kategoran7 begins with persistent fever 7demam salama-lama-nya71 but does not prove so rapidly fatal4 #bcb ,as to this1 vide ,app4 xxx41 note4 #bcc ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #ab-ah4 #bcd ,vide ,app4 xxx41 lines #ac1 #ad1 #ae1 and #af4 #bce ,app4 xxviii4 #bcf ,i was once stationed for about eighteen months in a small out-of-the-way village on the ,selangor coast1 where three subordinate officers of the ,government 7foremen of works7 had died successively1 at comparatively short intervals4 ,the last of these men1 ,i was informed by the local ,malays1 received a kick from the ,spectre ,huntsman 7di-sepak uleh ,hantu ,pemburu7 as he was going down the hill to the village in the morning4 ,he took no notice of the occurrence and proceeded down the river in a boat4 ,three hours later he vomited mangrove leaves767 and was brought back dead6 ,cp4 ,n4 and ,q41 ,no4 #b1 sec4 #cb 7issued with ,j4,r4,a4,s41 ,s4,b41 ,no4 #ae74 #bcg ,from ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 pp4 #abi1 #acj1 ,malayan ,ornithology1 by ,captain ,h4 ,r4 ,kelham1 who adds3-- ,i asked ,mr4 ,low1 ,h4,b4,m4 ,resident of ,prak1 if he could give me any information as to which species of ,hornbill this legend relates to1 and he writes-- ',it is the largest ,hornbill which is found in ,prak1 bigger1 ,i should say1 than the ,rhinoceros ,hornbill1 but ,i have never seen it except flying1 or on very high trees4 ,the legend about it is very common1 but ,i do not know the scientific name of that particular ,hornbill2 but it is not that you refer to1 viz4 ,berenicornis comatus1 ,raffles2 nor is it the ,rhinoceros4' #bch ,vol4 i4 ,no4 #bc1 pp4 #cfj-cfc4 #bci ,if ,sir ,w4 ,e4 ,maxwell is right this must be another name for the night-jar 7vide p4 #aajn4 supra74 ,but the identification is at least doubtful4 #bdj ,vide supra1 p4 #aji1 note4 #bda ,cp4 ,swett41 ,mal4 ,sketches1 p4 #afj4 #bdb ,swett41 ,mal4 ,sketches1 pp4 #aei1 #afj4 #bdc ,in ,selangor ,i have heard a similar story2 but in this case it was a red-crested hornbill which supplied the buttons1 which latter were said to turn green on the approach of poison4 ,the only solid-crested hornbill is1 ,i believe1 the ,rhinoplax4 #bdd ,the amount of luck which goes with any particular bird of this species depends on the number of scales on its feet1 for counting which certain verbal categories 7like our own tinker1 tailor1 soldier formula7 are used4 ,forty-four is the luckiest number of scales for one of these birds to possess4 ,an example is3 ,manuk 7#c71 ,manumah 7#e71 ,sangkesa 7#f71 ,desa 7#a71 ,dewa 7#d71 ,raja 7#b71 which has to be repeated as the scales are counted 7beginning with the lowest scale74 ,the numbers after the words indicate the order of the luck which the birds are supposed to bring2 a ground-dove of the first order bringing luck worth a ship's cargo 7tuah merbok tuak sa-kapal74 ,i have kept these birds myself4 #bde ,cp4 the ,malay pantun3-- ,tekukur di gulei lemak ,sulasi di-bawah batang ,lagi lumpor jalan semak ,sebab kasih maka-nya datang4 #bdf ,in ,sel4 ,journ4 vol4 iii4 ,no4 #f1 pp4 #id1 #ie4 #bdg ,dissemurus platurus1 ,vieill4 #bdh ,halitus leucogaster1 ,gm4 #bdi ,an old ,malay 7in ,selangor7 once told me that the hornbill was the king of the birds until dispossessed by the eagle 7,rajawali74 ,if1 as seems probable1 the hornbill was taken as a substitute for the frigate-bird in places where the latter did not exist1 this may be important4 #bej ,argus giganteus1 ,temm4 #bea ,corvus enca1 ,horsf41 the ,malay crow4 #beb ,i believe that a similar story exists in ,siam1 the ,siamese1 however1 making turpentine play the part of the ink in the ,malay story4 #bec ,besides the hut1 the necessary apparatus consists of3 7#a7 ,three rods 7called ampeian or pinggiran7 laid across the top of short forked sticks at a height of one or two feet from the ground4 ,the whole space enclosed by these is called ,king ,solomon's palace-yard 7halaman74 7#b7 ,the buluh dekut1 or bamboo pigeon-call1 from #f to #h ft4 in length1 called ,prince ,distraction4 7#c7 ,a rod with decoy-bird attached to it 7by means of a string and noose at the end of the rod74 7#d7 ,a rod with fine hair-like noose at the end1 for snaring the wild pigeon1 and dragging them into the hut4 ,there is a door at back of hut as well as a small door or opening in front of hut1 called pintu bangsi 7mangsi or mansi74 #bed ,bujang ,sibor literally means the ,bachelor 7i4e4 solitary7 ,scooper4 ,the name has no doubt been chosen because it is thought to be lucky1 possibly because it suggests scooping in 7birds74 #bee ,vide ,app4 xxxii4 #bef ,kapor1 ,puding1 and ,sarap1 are the names of three varieties of pigeon1 generally styled princesses in the charms used by pigeon-catchers4 ,their names are also given as ,bujang ,kapor1 7the ,solitary ,kapor71 ,lela ,puding 7871 and ,dayang ,sarap 7the ,handmaiden ,sarap74 #beg ,the mengkudu is a ,malay forest tree 7,morinda tinctoria74 #beh ,an alternative version runs3-- ,caller1 bamboo caller1 ,caller of the wild doves1 ,over the seven valleys1 seven knolls of rising ground1 ,re-echo the voice of my decoy4 ,come down1 ,queen ,kapor1 ,queen ,puding1 ,handmaid ,sampah1 ,with one hundred and ninety others4 ,come down to this spot ,i stand on4 ,come down from the north1 ,come down from the south1 ,come down from the east1 ,come down from the west4 #bei ,another version has3-- ,this shoot of a creeper is ,prince ,invitation1 ,this hut is called the ,magic ,prince1 ,this decoy is called ,prince ,distraction4 ,si ,raja ,nyila 7from sila1 menyila7 is the name given to the long slender rods with fine hair-like nooses at the end with which the pigeons are snared and dragged into the hut 7vide ,app4 xli47 #bfj ,vide ,app4 xxxvii4 #bfa ,vide ,app4 xlv4 #bfb ,vide ,app4 xlvii4 #bfc ,ibid4 #bfd ,ibid4 ,note that the house-door must not face towards the south2 if it faces southwards there will be no luck in the house and everything will go wrong4--,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 p4 #cjf4 ,vide ,app4 lv4 #bfe ,perhaps a corruption of ,bentara1 or ,batara1 ,guru 7i4e4 ,shiva71 which is what we should here expect 7vide the charms a few pages farther on74 ,mentri usually means minister4 #bff ,vide ,app4 xlvii4 #bfg ,as to lucky and unlucky times1 vide ,chap4 ,,vi4 pp4 #ede-eej1 infra4 #bfh ,cp4 pp4 #bdd-bde1 #bdh1 infra4 #bfi ,in a case where no trouble is expected on the part of the earth-spirit1 even an egg 7as the symbol of a fowl7 may be sufficient as a sacrifice4 #bgj ,vide ,app4 l4 #bga ,an alternative method was thus described to me by a magician3 ,take a white cup1 fill it with water1 fumigate it with incense1 and deposit it in the hole dug to receive the centre-post4 ,early next morning take note of it2 if it is still full of water1 it is a good sign2 if the water has wasted 7susut71 a bad one4 ,if live insects are found in it1 it is a good sign1 if dead ones1 bad4 ,there can1 however1 be little doubt that the original victim of this sacrifice was a human victim 7generally perhaps a slave71 for whom the buffalo was substituted 7the goat1 fowl1 and egg representing further successive stages in the depreciation of the rite74 ,malays on the ,selangor coast more than once told me they had heard that the ,government was in the habit of burying a human head under the foundations of any unusually large structure 7e4g4 a bridge71 and two cases where a local scare resulted from the prevalence of this idea were recorded in the local press 7the ,malay ,mail7 in #ahig4 ,for similar traditions of human sacrifice1 vide p4 #baa infra4 #bgb ,vide ,app4 lii4 #bgc ,for other categories vide p4 #eei1 infra4 #bgd ,another form of measurement was from the threshold 7of the front door7 to the end of the house2 but the method of augury in this case is not yet quite clear4 #bge ,this probably refers to the mystic ,dragon which does duty 7in ,malay charm-books7 as an aspect compass4 ,vide ,chap4 ,,vi4 p4 #efa1 infra1 and ,app4 cclvii4 #bgf ,audience hall4 #bgg ,j4,r4,a4,s41 ,s4,b4 ,no4 #i1 pp4 #he1 #hf4 ,this is an extract from the ,marong ,mahawangsa1 the legendary history of ,kedah1 a ,state bordering on ,lower ,siam4 ,the name ,podisat 7i4e4 ,bodhisattva7 indicates ,indo-,chinese ,buddhist influence4 ,it does not seem to occur elsewhere in ,malay literature1 though ,buddhism flourished in ,sumatra in the seventh century ,a4,d4 #bgh ,of the rhinoceros not many superstitions are yet known4 ,the rhinoceros horn1 however 7called chula71 is believed to be a powerful aphrodisiac1 and there is supposed to be a species of fiery rhinoceros 7badak api7 which is excessively dangerous if attacked4 ,this latter is probably a mere fable1 vide ,cliff41 ,in ,court and ,kampong1 p4 #cc4 #bgi ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #bc1 #bd4 #bhj ,young shoots of bamboo are eaten by ,malays with curry4 #bha ,the skull of this elephant1 riddled with bullets1 was sent to the ,government ,museum at ,kuala ,lumpor1 in ,selangor4 ,it had1 so far as ,i remember1 one stunted tusk4 ,the present ,state surgeon 7,dr4 ,a4 ,e4 ,o4 ,travers7 can speak to the facts4 #bhb ,sel4 ,journ4 vol4 iii4 ,no4 #f1 p4 #ie 7quoted from ,perak ,museum ,notes by ,mr4 ,l4 ,wray74 #bhc ,sel4 ,journ4 vol4 i4 ,no4 #f1 p4 #hc1 where this note is given4 ,probably armadillo is a mistake for pangolin4 #bhd ,these leaves are such as are used by the medicine-man for his leaf-brush1 i4e4 leaves of the pulut-pulut1 selaguri1 gandarusa1 and the red dracna 7lenjuang merah74 #bhe ,the ,malays believe that the power to inform a spirit1 a wild beast1 or any natural object1 such as iron rust1 of the source from which it originates 7usul asal ka-jadi-an-nya71 renders it powerless4 ,h4 ,clifford in ,no4 #c of the ,publications of the ,r4,a4,s41 ,s4,b41 ,hikayat ,raja ,budiman1 pt4 ii4 p4 #h4 ,this belief is found among all tribes of ,malays in the ,peninsula4 ,possibly the idea was that knowledge of another person's ancestry implied common tribal origin4 ,for the explanation of ,badi1 vide ,chap4 ,,iv4 p4 #id1 supra1 and ,chap4 ,,vi4 p4 #dbg1 infra4 #bhf ,rhinoceros should be substituted for elephant passim1 if it was the object of the hunter's pursuit4 ,this particular line should probably come at the end of the charm instead of the middle4 #bhg ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bb4 #bhh ,marsden1 ,hist4 of ,sum4 p4 #bib1 ed4 #ahaa4 #bhi ,j4,r4,a4,s41 ,s4,b41 l4c4 ,they 7the ,sumatran ,malays7 seem to think1 indeed1 that tigers in general are actuated with the spirits of departed men1 and no consideration will prevail on a countryman to catch or to wound one1 but in self-defence1 or immediately after the act of destroying a friend or relation4 ,they speak of them with a degree of awe1 and hesitate to call them by their common name 7rimau or machang71 terming them respectfully satwa 7the wild animals71 or even nenek 7ancestors71 as really believing them such1 or by way of soothing or coaxing them1 as our ignorant country folk call the fairies 'the good people4' ,dato' hutan1 elder of the jungle1 is the common title of the tiger in ,selangor4 ,various nicknames1 however1 are given1 e4g4 ,si ,pudong1 he of the hairy face 7,cliff41 ,in ,court and ,kampong1 p4 #bja71 ',pah ,randau1 father shaggy-face1 etc4 ,when an ,european procures traps to be set 444 the inhabitants of the neighbourhood have been known to go at night to the place and practise some forms in order to persuade the animal1 when caught1 or when he shall perceive the bait1 that it was not laid by them or with their consent4 ,they talk of a place in the country where the tigers have a court1 and maintain a regular form of government1 in towns1 the houses of which are thatched with women's hair4--,marsden1 l4c4 7,the italics are mine47 ,it is curious that the ,fairy ,princess' hall on ,gunong ,ledang is similarly described in the ,sejarah ,malayu 7,malay ,annals1 p4 #bgi7 as being of bone and thatched with hair4 #bij ,also called 'tas4 ,the tiger is still supposed to be mortally afraid of los or 'tas wood4 ,in fact1 ,i was more than once told of a trapped tiger who on being shown a piece of 'tas wood became quite silent1 though it had previously been savagely growling1 and shrank into a corner of the trap4 ,a single inch of this wood is thought an adequate protection against any tiger4 ,i do not know what species of tree it belongs to1 but a gorse stick 7which ,i had bought some years before in ,ireland7 was taken to be a piece of los wood1 and was begged from me by a local ,malay headman1 who cut it up into inches for distribution among his following4 #bia ,it appears that in ,java there are supposed not only to be men who can themselves become tigers at will1 but men who can turn other people into tigers as well4 ,this is done by means of a species of sympathetic magic1 the medicine-man drawing on a sarong 7,malay skirt7 of marvellous elasticity1 which at first will only cover his great toes1 but which he is able gradually to stretch until it covers his whole person4 ,this sarong resembles the hide of a ,bengal tiger 7being yellow with black stripes71 and the wearing of it in conjunction with the necessary charms will turn the required person into a tiger4 #bib ,clifford1 ,in ,court and ,kampong1 pp4 #fe1 #ff4 #bic ,malay ,sketches1 pp4 #bjj1 #bja4 #bid ,sel4 ,journ4 vol4 i4 ,no4 #f1 p4 #hg4 #bie ,or with a needle1 vide infra4 #bif ,or two cats1 vide infra4 #big ,sel4 ,journ4 vol4 i4 ,no4 #h1 p4 #aae4 ,later ,mr4 ,turney1 writing under the nom de plume of a well-known ,chinese servant1 added the following3-- ,talking of the harimau kramat 7ghost tigers7 reminds me of the excitement there was in the town because a clever lady1 called ,miss ,bird1 was coming and would write about the place and people4 ,my master had obtained intimation of this lady's wants1 and was directed to receive her on a certain date1 and the ,sultan's people were told that a great 'cherita 7story7 writer' was coming who would tell the world of our ,sultan and his dominions4 ,on the appointed day the lady arrived1 and accompanying her were a crowd of gentlemen1 who were supposed to help her to get information4 ,they all dined at my master's1 and the subjects discussed were very various1 among others was the kramat 7ghost7 tiger1 which had been shot a few days previously4 ,they admired the skin of the tiger1 which was in a state of good preservation1 and ,miss ,bird regretted that she was too late to taste the flesh1 which1 my master said1 made very good 'devilled steaks1' not unlike venison6--7,s4 ,j4 vol4 i4 ,no4 #aa1 p4 #aga47 #bih ,it may perhaps be supposed that she had thrown the rest of the body overboard before she was surprised by the sailing vessel4 #bii ,cp4 the other versions of this tale given in ,n4 and ,q41 ,no4 #c1 ,secs4 #cc1 #cd 7issued with ,j4,r4,a4,s41 ,s4,b41 ,no4 #ae74 #cjj ,the explanation given to me of these two lines was that they were both based on a fancied resemblance between the parts referred to4 #cja ,a similar charm runs1 ,madam ,ugly is the name of your mother1 ,sir ,stripes the name of your body4 ,i fold up your tongue and muzzle your mouth2 -wig -eak stands for let the twig break--break with the weight of this well-fed wild goose4 ,be 7your mouth7 shut fast and locked4 ,if a bachelor loses his vocation1 it does not matter4 7,here follow a few words of ,arabic47 ,on reaching home you must never forget to unlock the tiger's jaws1 or he will certainly bear a grudge against you6 ,to do this you must repeat the ,arabic words with which the charm 7just quoted7 concluded1 and then pronounce the ,malay word buka1 which means open4 ,the ,malays are fond of enigmatical expressions1 in which the part of a word is made to stand for the whole4 ,cp4 infra ,teng stands for the ,satengteng flower4 ,sometimes these expressions are propounded as riddles1 e4g4 ,ti tiong kalau kalau1 out of which the guesser was supposed to make ,banyak-banyak be,s,i1 be,l,i,o,n,g ta'mem,b,a,l,a,u4 #cjb ,chiefs1 especially with reference to military functions4 #cjc ,j4,r4,a4,s41 ,s4,b41 ,no4 #c1 p4 #aci4 #cjd ,two large and four species of small deer are found in the ,peninsula1 besides the babi rusa or hog-deer1 which however is not a member of the same order4 ,the large species are3 the sambur 7,rusa ,aristotelis71 a rather savage animal1 larger than our own red deer2 and the axis 7,a4 maculata7 or spotted deer4 ,of the small or ,moschine species1 the kijang is the largest2 next to this comes the napuh2 the third in size is the lanak2 and the smallest is the pelandok or true pigmy deer4--,denys1 ,descr4 ,dict4 of ,brit4 ,malaya1 s4v4 ,deer4 #cje ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bf4 #cjf ,j4 ,d4 ,vaughan in ,j4,i4,a4 vol4 xi4 quoted in ,denys1 l4c4 #cjg ,village or hamlet4 #cjh ,sambon4 ,i do not know any plant of this name4 ,possibly it may stand for sarimbun or sambau1 the latter of which at least is commonly used by ,malay medicine-men4 #cji ,i may add that the first person to draw blood is supposed to get sabatang daging lembusir1 a moiety of the kidneys 787 and the ,pawang to get the other half4 #caj ,kiramun katibun 7lit4 illustrious writers7 are the two recording angels who are said to be with every man1 one on the right hand to record his good deeds1 and one on his left to record the evil deeds4 ,they are mentioned in the ,koran4 ,vide ,hughes1 ,dict4 of ,islam1 s4v4 #caa ,the token consists in chopping down a small tree and with it piercing the slot of the deer4 #cab ,or1 whose art is more powerful than mine4 #cac ,possibly an allusion to the branching of the stag's horns4 ,the last two lines of this charm are obscure4 #cad ,another ,pawang gave me the following account1 which is much fuller3--,on entering the jungle carry the toils with you till you meet with the slot of the deer1 and then ask for a tree1 saying as follows-- ',peace be with you1 ,o ',tap1 ,prophet of ,god1 in whose charge is the ,earth4 ,i ask for this tree 7to enable me7 to make fast these toils4' ,here begin to unroll the toils1 saying-- ',sir ,tuft' is the name of our rattan1 ',sir ,ring' is the name of our toils4 ,the point of this charm is that ,sir ,tuft is an allusion to the origin of the rattan rope1 which must have come1 of course1 from the tufted creeper of that name4 ,similarly1 ,sir ,ring is supposed to be an allusion to the ring which formed the original unit of the toils1 a collection of rings or nooses4 ,the object of mentioning the origin of anything is that doing so is supposed to give one power over the article so addressed1 v4 p4 #aef n41 supra4 ,having completed the unrolling of the toils1 double the connecting rope 7from which the nooses hang7 in two1 and when this is done1 enter them1 holding them by the connecting rope 7kajar71 and say-- ',o ,mentala 7i4e4 ,batara7 ,guru1 and ,teachers one and all 7dengan ,gurwuru-uru71 and ,sir ,yellow ,glow1 ,sir ,yellow ,glow knows all the ins and outs of it 787 ,these toils of ours are twofold1 ,o let them not be staled4 ,if they are staled1 and we perform the penance for them1 let our toils still kill the quarry4 ,if they are staled by the dogs1 let our toils still kill the quarry4 ,if they are staled by men1 let our toils still kill the quarry1 by virtue of1' etc41 etc4 #cae ,probably a pun upon teng1 which was explained to me as meaning kaki sa-b'lah 7one foot only71 as in berteng-teng1 to go on one foot1 to hobble2 tengkis1 with one foot shortened or shrunken1 etc4 ,the satengteng flower was explained as another name for the satawar4 #caf ,the corresponding charm for driving out the mischief1 given by another deer ,pawang 7',che ,indut71 appears to be more appropriate3-- ,o ,mischief1 ,mother of ,mischiefs1 ,mischiefs ,one ,hundred and ,ninety 7in number71 ,i know the origin from which you sprang4 ,the mischief of an ,iguana was your origin4 ,the ,heart of ,timber was your origin1 ,the ,yellow ,glow of ,sunset was your origin1 ,return to the places from whence ye came1 ,do me no harm or scathe4 ,if you do me harm or scathe1 ye shall be consumed by the curse1 ,eaten and enclosed in ,disaster 7bintongan71 crushed to death by the ,thirty ,divisions of the ,koran1 ,smitten by the sanctity of the ,four ,corners of the ,earth1 ,by virtue of1 etc41 etc4 ,bintongan was explained to me carefully as benchana 7calamity or disaster74 #cag ,this and the four succeeding names are evidently corruptions of the names of the four archangels1 ,michael1 ,israfel1 ,azrael1 and ,gabriel4 ,vide p4 #ih1 supra4 #cah ,vide pp4 #id1 #ie1 note1 supra4 #cai ,in the ,pelandok ,jinaka1 a ,malay beast-fable1 the ,mouse-deer is styled ,sheikh alam 7or ,shah alam7 di ,rimba1 ,chief 7or ,king7 of the ,forest4 #cbj ,vide p4 #aag4 #cba ,cp4 our use of the phrase an ugly customer1 vide ,app4 lxxxi4 #cbb ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bf4 #cbc ,the wild dogs of the jungle are considered by ,malays to be not natural dogs1 but ghost dogs of the pack of the ,spectre ,huntsman4 ,they are regarded as most dangerous to meet1 for1 according to a ,malay informant1 if they bark at us1 we shall assuredly die where we stand and shall not be able to return home2 if1 however1 we see them and bark at them before they bark at us1 we shall not be affected by them4 ,therefore do all ,malays give tongue when they meet the wild dog in the forest4 #cbd ,or ,sugar-palm 7,arenga saccharifera74 #cbe ,the ,malayan ,sun-bear1 the only animal of the bear species in the ,peninsula4 ,it is also known as the ,honey-bear1 from its fondness for that sweet4 ,it is black in colour1 with the exception of a semi-lunar-shaped patch of white on the breast1 and a yellowish-white patch on the snout and upper jaw4 ,the fur is fine and glossy4 ,its feet are armed with formidable claws1 and its lips and tongue are peculiarly long and flexible1 all three organs adapting it to tear open and get at the apertures in old trees where the wild bees usually build4--,denys1 ,descr4 ,dic4 ,brit4 ,mal41 s4v4 ,bruang4 #cbf ,bruin is also the ,dutch word for a bear4 ,the ,malay form ,beruang has also been derived from ruang1 which is assumed1 for this occasion only1 to mean a cave1 in order that ,beruang may be explained as meaning the cave-animal4 ,there is no evidence1 however1 to show that ruang ever did mean a cave1 nor is the ,malay bear a cave-animal4 #cbg ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bc4 #cbh ,cp4 ,cliff41 ,stud4 in ,brown ,hum4 p4 #bdc seqq4 7,the ,strange ,elopement of ,chaling the ,dyak74 #cbi ,there seems to be some doubt as to the scientific nomenclature properly applicable to the ,siamang4 ,the following is a specimen of a monkey legend3 ,a little farther up-stream two rocks facing each other1 one on each side of the river1 are said to have been the forts of two rival tribes of monkeys1 the ,mawah 7,simia lar7 and the ,siamang 7,simia syndactyla71 in a terrible war which was waged between them in a bygone age4 ,the ,siamangs defeated their adversaries1 whom they have ever since confined to the right bank of the river4 ,if any matter of fact person should doubt the truth of this tradition1 are there not two facts for the discomfiture of scepticism--the monkey forts 7called ,batu ,mawah to this day7 threatening each other from opposite banks of the river1 and the assurance of all ,perak ,malays that no ,mawah is to be found on the left bank8--,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #dh4 #ccj ,according to another account1 the siamang is said to have originated from akar pulai1 i4e4 the roots of a pulai tree 7the ,malay substitute for cork1 used to form floats for the fishing-nets74 #cca ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bf4 #ccb ,j4,r4,a4,s41 ,s4,b41 ,no4 #a1 pp4 #ic1 #id4 #ccc ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bb4 #ccd ,the sacrificial buffalo 7when presented to a ,raja7 is covered with a cloth1 and has its horns dressed and a breast-ornament 7dokoh7 hung round its neck 7vide ,pl4 #aa1 ,fig4 #b74 ,in the case of a great ,raja or ,sultan1 yellow cloth is used4 #cce ,infra1 ,chap4 ,,vi4 pp4 #dej-deb4 #ccf ,i may add that the dried penis of the squirrel 7chula tupei7 is believed to be a most powerful aphrodisiac1 and that many ,malays believe that squirrels are occasionally found dead with this organ caught fast in cleft timber4 ,mr4 ,h4 ,n4 ,ridley1 in a pamphlet on ,malay ,materia ,medica1 already referred to1 says3-- ,many things are used as aphrodisiacs by the natives4444 ,among them are the ovipositor of a grasshopper1 which is popularly supposed to be the male organ of the squirrel2 ,balanophora1 sp41 a rare plant growing on ,mount ,ophir1 and the ,durian 7,durio zibethinus74 ,mr4 ,ridley regards the use of ,balanophora for this purpose as an illustration of the doctrine of signatures4 #ccg ,vide ,j4,r4,a4,s41 ,s4,b41 l4c4 #cch ,vide p4 #ajh1 supra4 #cci ,in ,court and ,kampong1 p4 #dg4 #cdj ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bf4 #cda ,ibid4 #cdb ,i have not heard this word used on the west coast4 ,it is of the east coast that ,mr4 ,clifford is here writing4 #cdc ,in ,court and ,kampong1 pp4 #adg1 #adh4 #cdd ,vide p4 #bag1 infra4 #cde ,vide p4 #bgi1 infra4 #cdf ,one of these stones 7cocoa-nut pearls7 in my possession has recently been presented to the ,ethnological ,museum at ,cambridge4 ,it is encircled by a dark ring1 caused1 ,i was told1 by its adherence to the shell of the cocoa-nut in which it was found1 for it is asserted that it is usually1 if not always1 found in the open eye or orifice at the base of the cocoa-nut1 through which the root would otherwise issue4--,w4 ,s4 #cdg ,quoted from the ,singapore ,free ,press in ,denys' ,descriptive ,dictionary of ,british ,malaya1 p4 #hj4 #cdh ,nephelium lappaeum1 ,l4 7,sapindaceae74 #cdi ,baccaurea motleyana1 ,hook4 fil4 7,euphorbiaceae74 #cej ,or ,langsat 7,lansium domesticum1 ,jack2 ,meliaceae74 #cea ,resembling the last named1 but larger1 and finer in flavour4 #ceb ,garcinia mangostana1 ,l4 7,guttiferae74 #cec ,sakarang 'kau mahu berbuah1 atau tidak8 ,kalau tidak1 aku tebangkan4 #ced ,ya-lah1 sakarang aku 'nak berbuah ,aku minta' jangan di-tebang4 #cee ,this instrument consisted of a single short joint of bamboo1 about nine inches in length by three inches in diameter1 closed at one end only1 near which was an orifice into which the performer blew4 ,these instruments 7tuang-tuang7 are reported to have been formerly used by the ,langat pirates1 and are said to be still used by the ,malay fishermen at ,bernam1 in ,selangor1 for calling their boats together4 #cef ,in ,selangor a freak of this kind is called samambu bangkut1 or dwarfed 7stunted7 samambu4 ,one of this species belonged to the ,sultan1 and was kept in a yellow case4 ,sometimes1 whether through the splitting of the bark on one side or some similar cause1 an excrescence like a gigantic rat-tail will form on one side of the stem1 a peculiarity which is believed to give the stick that is made from it immense value4 ,to merely tap a person in play with one of these sticks 7which are called sengat pari or sting-rays' tails7 will1 it is believed1 raise a most painful weal1 whilst to strike a person hard with one would assuredly kill him4 ,a ,malacca-cane1 one of whose knots is inverted and the other not1 is also considered of great value1 being believed to render the bearer of it invulnerable 7jadi pelias74--,cp4 ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 p4 #aee4 #ceg ,in ,selangor belum sampei is the phrase used4 #ceh ,in ,selangor rotan manau4 #cei ,sel4 ,journ4 vol4 iii4 ,no4 #f1 pp4 #ie1 #if4 #cfj ,another ,selangor version says that whilst the wife is boiling the stones1 the husband is climbing the ,malacca-cane plant 7samambu7 in order to get to the sky4 ,the husband keeps calling out1 ,are they cooked yet8 7,masak belum871 as in the version just given1 and the wife cries1 ,have you reached it yet8 ,have you reached it yet8 7,sampei belum87 #cfa ,in ,selangor it is called ,tualang 7 ',toh ,alang87 and ,sialang 7 ,si ,alang871 and is the tree on which the wild bees build their nests4 #cfb ,strips of palm-leaves for thatching houses4 #cfc ,one who has made the pilgrimage to ,mecca4 #cfd ,sel4 ,journ4 vol4 iii4 ,no4 #f1 p4 #if4 #cfe ,vide ,app4 lxxxvi4 #cff ,vide ,app4 lxxxvii4 #cfg ,certain customs are observed in ,siak in the collection of wax which may be mentioned here4 ,the sialang 7that is1 a tree on which bees have made nests7 is generally considered to belong to him who finds it1 provided it stands in a part of the forest belonging to his tribe4 ,should the tree stand in a part of the jungle apportioned to another tribe1 the finder is permitted to take for once all the wax there is on the tree1 and ever afterwards1 during his lifetime1 all the wax of one branch of the tree4 ,after his death the tree becomes the property of the tribe to whom that part of the jungle belongs4 ,when wax is collected from a tree there are generally three persons to share in it1 and the proceeds are divided as follows3 viz41 one-third to the proprietor of the tree1 one-third to the man who climbs the tree1 and one-third to the man who keeps watch below4 ,these two latter offices are considered rather dangerous1 the first because he has to climb the towering sialang trees1 branchless to a considerable height1 by means of bamboo pegs driven into the trunk2 and the watch-keeper underneath1 because he has to face the bears and tigers who 7so it is said7 come after the wax and honey4 ,the following trees are generally inhabited by bees 7lebah71 and then become sialangs2 near the sea1 pulei1 kempas1 kayu arah1 and babi kurus2 whilst farther in the interior ringas manuk and chempedak ayer are their general habitats4 ,besides the lebah there is to be found in ,siak another bee1 called neruan1 which does not make its nest on trees1 but in holes4 ,the regulations observed when taking the wax of the lebah do not apply to the taking of the wax and honey of the neruan4 ,anybody is at liberty to look for them wherever and whenever he likes4--,f4 ,kehding1 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 pp4 #aef1 #aeg4 #cfh ,when the orchid was to be planted it was found that there was no room for it on the ground between the trees1 and hence it was planted upon them4 #cfi ,under the heading of ,divination a description will be given of a method of augury by means of one of these lime-fruits into which a spirit was supposed to have entered4 ,see also one of the methods of abducting another person's soul by causing it to enter into a bunch of seven lime-fruits4 ,the use of the lime-fruit by the ,malays for purposes of ablution was no doubt of ceremonial origin4 #cgj ,correctly1 ,descriptive ,dictionary of the ,indian ,islands and ,adjacent ,countries4 #cga ,the tree is also in ,selangor known as ',karas or tengkaras4 ,tabak or 'long tabak is the name given to the tree by the wild jungle-tribes1 but ,i cannot say if it is therefore a ,sakai word in origin4 ,i was told that this product eagle-wood was also occasionally found in other trees1 such as the ,baru-baru1 but ,i cannot in any way vouch for this4 #cgb ,a catty 7kati7 is #a #a_/c lb4 avoir4 #cgc ,homali hamali looks like a corruption of ,s'ri ,dangomala1 ,s'ri ,dangomali in the ,rice-charms 7q4v47 ,otherwise this first sentence is evidently too corrupt to be translated4 #cgd ,read sahya4 #cge ,mustajak3 the ,selangor form is mestajap4 #cgf ,belingkah3 read ,belingkar4 #cgg ,menginjan 7sic73 787 ,menginjau or ,meninjau4 ,a rough translation is as follows3 ,the first sentence is unintelligible4 ',come down and ,i shall be bounden to you4 ,come down1 ,o ,kadim1 in company with me4' ',i grant this1' says ,eagle-wood4 ',so be it1' says ,god4 ,by virtue of 'there is no god but ,god4' ,ho1 ,princess that art ,coiled-up1 ,princess that ,danglest1 ,princess that ,stretchest forth 7thine arms71 ,i ask that this tree may be full of eagle-wood4 ,attempt not to command me1 attempt not to conceal yourself from me1 for if you do you shall be a rebel unto the ,lord4 #cgh ,this statement must not be accepted without reserve1 though it may be true of the particular districts in which the information contained in this article was collected4 #cgi ,in some parts of ,selangor1 said to be called nibong or gharu tulang ayam4 #chj ,in ,selangor called gharu jenjolong4 #cha ,here lampan 787 #chb ,yet another variety is called in ,selangor gharu isi kang tua4 ,the following are the names of certain other1 gharu-trees1 of which the product1 however1 is said to be useless for market purposes4 ,they are gharu tutor1 gharu dedap1 gharu kundor1 and gharu akar4 #chc ,a pikul is #acc #a_/c lbs4 avoir4 #chd ,r4,n4,b4 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #ah1 pp4 #cei-cfa4 #che ,on putting this theory to the test1 ,i found that the singing noise referred to was in reality nothing but the low whispering noise caused by the flow of the sap1 which could be distinctly heard1 even without putting the ear to the bark1 when the tree was struck by the cutlass4 ,the ,malays1 however1 look upon it as the voice of the spirit1 and add that if you hear it at night you must repeat the charm1 altering the first line only to ,ho1 offspring of the ,king of ,forest ,butterflies 7,hei anak ,s'ri ,rama-rama hutan74 #chf ,the gaharu merupa is a piece of strangely formed gaharu wood1 having a rough resemblance to some living creature1 be it a bird1 a dog1 a cat1 or something else4 ,the writer of these lines has never been able to see one of these gaharu merupa1 and it would seem that none have been found in ,siak in recent times4 ,the power which it is believed to possess rests on the supposition that it is the spirit of the kayu gaharu4 ,with it in hand1 the holder is sure to make large finds of gaharu wood in the jungle4 ,the gaharu wood is not the wood of a tree named gaharu1 but is the product of a tree of the name of karas4--,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 p4 #aed4 #chg ,j4,r4,a4,s41 ,s4,b41 ,no4 #bf1 pp4 #ci1 #dj4 #chh ,orang hulu literally means men of the inland country1 but here denotes especially the aborigines known to the ,malays as ,jakun1 orang hutan1 orang bukit1 and by other names4 #chi ,j4 ,i4 ,a41 vol4 i4 p4 #bic4 ,nos4 #a1 #c1 and #h of the ,j4,r4,a4,s41 ,s4,b41 contain further notes on the subject4 #cij ,sic3 no doubt this is for sambal1 a variety of condiments 7more or less resembling chutney7 and eaten with curry4 #cia ,penghulu ,kapur1 i4e4 ,camphor ,chief4 #cib ,camphor is a gum 7not the pith or heart of wood1 as ,avicenna and some others think71 which1 falling into the pith-chamber of the wood1 is extracted thence or exudes from the cracks4 ,this ,i saw in a table of camphor wood at a certain apothecary's1 and in a piece of wood as thick as the thigh1 presented to me by ,governor ,john ,crasto1 and again in a tablet a span broad at a merchant's4 ,i would not1 however1 deny that it may sometimes be deposited in the hollow of a tree4 ,it is told me as a fact1 that it is the custom that when any one who goes out to collect it has filled his gourd1 if any other stronger person sees him with the gourd1 he can kill him with impunity and take away the gourd1 fortune assisting him in this4 ,that which is brought from ,borneo is usually mixed with small bits of stone1 or some kind of gum called ,chamderros1 much like raw sugar or sawdust4 ,but this defect is easily detected2 ,i know no other method of adulteration4 ,for if sometimes it is seen to be spotted with red or blackish dots1 that is due to treatment with dirty or impure hands1 or they may be caused by moisture4 ,but this defect is easily remedied by the ,indians4 ,if it is tied up in a cloth and dipped in warm water to which soap and lime-juice has been added1 and then carefully dried in the shade1 it becomes very white1 the weight not being altered4 ,i saw this done by a ,hindu friend who entrusted me with the secret4444 ,what they say as to all kinds of animals flying together to its shade to escape the fiercer beasts is fabulous4 ,nor is it what some1 following ,serapion1 write less so1 namely1 that it is an omen of larger yields when the sky glitters with frequent lightning1 or echoes with constant thunder4 ,for as the island of ,sumatra1 which some think to be ,taprobane1 and the adjacent regions are near the equinoctial line1 it follows that they are subject to constant thunderstorms1 and for the same cause have storms or slight showers every day2 so camphor ought to be abundant every year4 ,from which it is clear that the thunder is neither the cause nor indication of a larger supply of camphor4--,garcia in the ,historia ,aromatum 7#aeic71 quoted in ,j4,r4,a4,s41 ,s4,b41 ,no4 #bf1 p4 #cg4 ,the camphor is so far considered as a barang larangan that nobody is allowed to go and collect it without having a special permit from the ,sultan4 ,this permit is only given after the ,sultan has made sure that a good ,pawang accompanies the party1 a man who is able to know from the outside of a tree whether it contains camphor or not4 ,the gratuity to be given to the ,pawang is not fixed by law1 but is settled beforehand on every expedition2 also the share of the ,sultan4 ,the regulations which have to be observed when collecting camphor are most strange2 for instance1 those who go on the expedition are not permitted during the whole time of its duration to wash or bathe2 they have to use a peculiar language1 which differs from ordinary ,malay4 ,compare what is known on this point of similar usages amongst the ,battaks4 ,the collectors have to go on through the jungle until the hantu kapur 7the camphor spirit71 a female1 appears to the ,pawang in his dreams1 and shows him the direction in which success may be expected4--,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 pp4 #aee1 #aef4 ,this account has reference to ,siak1 in ,sumatra4 #cic ,vide ,app4 lxxxix4 #cid ,these last five lines contain allusions to the implements with which the ,pawang does his work2 the ,ivory ,cup is the tagok1 a bamboo vessel in which the sap of the ,blossom-shoot is received4 ,the ,ivory ,bath is the copper in which the cocoa-nut sugar is made1 the name given to it being an allusion to the chemical change which accompanies the process4 #cie ,inche ,muhammad ,jafar1 of ,malacca4 #cif ,in #ahic these months extended from the #agth ,may to the #adth ,july4--,c4,o4,b4 #cig ,in #ahic from the #afth ,may to the #acth ,june4--,c4,o4,b4 #cih ,in what may be called the dry method of planting rice 7berhuma or berladang7 the ceremonies naturally differ somewhat1 as the forest has to be felled1 if not every year1 at least more often than is the case with the wet system2 and the rice-seed is not sown in nurseries 7as a rule71 but either scattered broadcast or planted with the dibble whilst the ground cultivated is comparatively dry and no embankments are required4 ,this is not1 of course1 intended to be an exhaustive description of the differences between the two systems 7for which there is here no space71 but merely to point out certain salient differences4 ,a specimen of the charms used by the orang berhuma 7dry padi planters7 will be found in the ,appendix4 ,the account in the text refers only to the wet method1 which is by far the more important one1 though the dry cultivation is probably the more ancient of the two4 #cii ,an account of the birth of ,muhammad which is intoned by a number of people in the mosque4 #djj ,the tajak may perhaps be better described as a 7kind of7 hoe than a scythe4 #dja ,two strips of cocoa-nut leaf are braided into a square bag1 hollow inside1 which is half filled with rice1 and then boiled so that when cooked the rice fills the bag4 #djb ,flour is mixed with sugar and with the expressed juice of the pulp of the cocoa-nut1 and put into a piece of plantain leaf about two fingers long1 which is then folded and the whole is steamed1 that is put into a pail known as kukusan1 which is placed in a large pan containing water having a fire lighted under it so that the contents of the kukusan are cooked by means of steam only4 #djc ,tepong tawar consists of rice-flour mixed with water4 ,a bundle is made of the following leaves1 ribu-ribu 7a creeper71 gandarusa1 senjuang1 sambar dara1 sipuleh1 sitawar and chakar bebek 7a small shrub72 the end of this bundle is dipped into the tepong tawar1 which is then sprinkled about4 #djd ,the italics are mine4--,w4 ,s4 #dje ,licuala paludosa1 ,griff1 and other species4 #djf ,jari lipan--lit4 centipede's feet1 i4e4 a sort of fringe generally made of plaited strips of cocoa-nut leaf4 #djg ,terap--a kind of wild bread-fruit tree4 #djh ,strips of bamboo or fronds of palm-leaf braided into an open square shape with cords attached to the four corners1 the ends of the cords being joined so that it can be hung up4 #dji ,buah keras1 the ,candle-nut4 #daj ,the cut rice is beaten1 by handfuls1 against the inner edge of the bucket so that the grain falls into the bucket2 this process is called membanting padi1 a phrase here rendered by threshing4 #daa ,the tuai or penuwai is a much smaller instrument than the sickle 7sabit7 and cuts only a few ears at a time1 vide supra1 p4 #eh4 #dab ,a koyan1 as a measure of weight1 contains #dj pikuls #eccc #a_/c lbs4 ,rather over #bj gallons 7gantang7 of rice 7padi7 go to a pikul4 ,the term koyan is also used as a measure of capacity1 in which sense it contains #hjj gantangs4 ,the term gantang has been rendered here by gallon1 of which it is at present the legal equivalent1 but the native gantang had a standard varying according to locality4 #dac ,j4,r4,a4,s41 ,s4,b41 ,no4 #cj1 pp4 #big-cjd4 #dad ,on my asking her what these names signified1 the ,pawang told me that s'ri gading meant the husk1 and gemala gading the kernel or grain of the rice-fruit4 #dae ,menangkabau and ,naning pronunciation for berpuar4 ,puar is the name of a jungle plant1 said to be akin to cardamom1 the stem of which is used as a sort of javelin in this mock combat4 ,in ,selangor this mock combat is called singketa4--,w4,s4 #daf ,beras bertih1 parched rice4 #dag ,five would probably be nearer the mark1 but ,malay chronology is very uncertain4 #dah ,j4,r4,a4,s41 ,s4,b41 ,no4 #bi1 pp4 #g-ab4 #dai ,these were newly-plaited round baskets1 three in number1 and diminishing in size from the ,pawang's right to her left 7the big one being supposed to contain seven1 the medium size five1 and the smallest one three1 gemalan of padi72 they were each bound round1 just under the rim1 with the female variety of the creeper called ribu-ribu freshly gathered that morning4 #dbj ,one of these was called the penuwei sulong 7lit4 eldest rice-cutter71 which was only to be used--when the ,pawang had done with it--by the owner of the rice-field1 and the blade of which is fitted into a piece of the wood called pompong2 the reason given being that the pompong was the wood of which these instruments were originally made1 whilst what ,i may call the handle of the instrument was made of a slip of bamboo stopped from end to end with wax4 ,about the other two penuweis there was nothing specially remarkable4 #dba ,these are the names of two girls mentioned in the ,malay ,annals 7,sejarah ,malayu7 to whose rice there happened a strange phenomenon4 ,the following is ,leyden's translation 7in which the names appear as ,ampu and ,malin74 ,the name of its 7the country of ,palembang's7 river was ,muartatang 7,muartenang 87 into which falls another river named ,sungey ,malayu 7,malay ,river71 near the source of which is a mountain named the mountain ,sagantang ,maha ,miru 7v4 p4 #b1 supra74 ,there were two young women of ,belidung1 the one named ,wan-,ampu1 and the other ,wan-,malin1 employed in cultivating rice on this mountain1 where they had large and productive rice-grounds4 ,one night they beheld their rice-fields gleaming and glittering like fire4 ,then said ,ampu to ,malin1 ',what is that light which is so brilliant8 ,i am frightened to look at it4' ',make no noise1' said ,malin1 'it is some great snake or naga4' ,then they both lay quiet for fear4 ,when it was daylight they arose and went to see what it was shone so bright during the night4 ,they both ascended the hill1 and found the grain of the rice converted into gold1 the leaves into silver1 and the stalks into brass1 and they were extremely surprised1 and said1 ',this is what we observed during the night4' ,the account proceeds to show how the prodigy was due to a supernatural visit from a descendant of ,raja ,secander ,zulkarneini4--,leyden1 ,mal4 ,ann41 pp4 #bj1 #ba4 ,the words in brackets are mine4 #dbb ,whilst drawing together the heads of the sheaf before actually planting the sugar-cane in the ground1 the following lines were repeated by the ,pawang3-- ,kur semangat1 ,s'ri ,gading1 ,gemala ,gading6 ,batang-'kau perak bertuang ,daun-'kau tembaga belepeh1 ,tangkei-'kau 'mas1 buah 'kau 'mas rantian 7sic74 ,cluck1 cluck1 soul of ,s'ri ,gading1 ,gemala ,gading6 ,this stem of yours is molten silver1 ,your leaves are copper overlaid1 ,your stalk is gold1 ,your grain is fine gold4 ,i have not been able to discover what 'mas rantian means1 as the ,pawang could not explain it 7though she insisted that it was right71 and it is not in any dictionary4 #dbc ,the ,muhammadan name for the ,founder of ,christianity4 #dbd ,during the performance of this part of the ceremony 7which is called cherangkan tali t'rap7 omens are taken as to the prosperity or otherwise of the people of the house1 and the observations have therefore to be made with the greatest care4 ,the most disastrous omen is the cawing of a crow or rook2 next to this 7in point of disastrous significance7 comes the mewing cry of the kite1 and1 thirdly1 the flight of the ground-dove 7tekukur74 ,a good omen is the flight of the bird called the ,rice's ,husband 7,laki ,padi71 but the best omen is the absence of any portent or sound1 even such as the falling of a tree1 the crackling of a branch1 or a shout in the distance1 all of which are harbingers of misfortune of some sort4 #dbe ,the ,pawang said to me afterwards1 when ,i questioned her about this1 ,if you want your husked rice to be white and smooth 7puteh lanchap7 you must stand up facing the sun at nine o'clock 7angkat kening1 lit4 ',raise the eyebrow'71 turn up the whites of your eyes1 swallow the water in your mouth1 and your rice will be smooth and white and easily swallowed4 ,but if you want it to be a little rough 7kesat71 so that you may not be tempted to eat too much of it during hard times1 instead of directly swallowing the water in your mouth1 you must put the tip of your tongue to the roof of your mouth1 and contract the throat thrice1 slowly swallowing as you do so4 ,to the above she then added3 ,besides this1 you can make the whole field of rice break into waves by standing up1 clapping the hands1 and then pushing each hand right up the sleeve of the opposite arm 7,i am not quite sure if ,i rightly understood this last1 but am fairly certain that it is correct--my notes have only 'run the hands up the arms'71 saying as you do so3-- ,al-salam aleikum1 ,waman wamat1 ,paku amat1 ,wathohar4 ,this will swell the grains1 and prevent them from getting empty 7minching1 jangan banyak hampa74 #dbf ,this umbrella had been forgotten1 and we were compelled to wait while one of the bearers returned to the house to fetch it2 as without it1 ,i was told1 the ,rice-child could not be escorted home4 #dbg ,i was told by the ,pawang that when the three reapers had each filled her basket1 each of them tied the leaves of the rice clumps together1 and dug up a lump of earth with the great toe of the left foot1 and inserting the lump into the midst of each clump1 repeated the following words3-- ,al-salam aleikum1 nabi ',tap1 yang memegangkan bumi6 ,tetapkan anak aku1 ,jangan rosak1 jangan binasakan ,jauhkan deripada ,jin dan ,sheitan ,dengan la-ilaha1 d4s4b4 ,peace be with you1 ,prophet ',tap1 in whose charge is the earth1 ,confirm this my child4 ,do it no harm or scathe1 ,but remove it far from ,demons and ,devils4 ,by virtue of1 etc4 #dbh ,a cat having given birth to kittens the night before the ceremony1 ,i was told by the ,pawang that it was a very good sign1 and that it was a known rule that if there was nobody else who could bear children at the time1 ,god was wont to substitute a cat 7menggantikan kuching74 #dbi ,the drying usually takes longer1 but the exceptional heat of the sun on the day in question enabled the operation to be hastened4 #dcj ,nothing of the male sex may stand or sit opposite the point of the sieve 7nyiru7 during this winnowing4 #dca ,the charms are the same as those given supra1 viz4 ,a swallow has fallen1 etc41 and ,herons from all this region4 ,they are in the pantun form1 and accordingly there is little connection discernible between the first and the second half of the quatrain2 the latter always contains the actual point1 the former at most something analogous or remotely parallel4 #dcb ,the extreme voluminousness of ,malay folk-lore upon the subject of rice-planting makes it impossible to do more than give a general idea of the ceremonies described4 ,the ceremonies1 however1 are comparatively homogeneous in all parts of the ,peninsula1 and the specimens given may be taken as fairly representative4 ,in the ,appendix 7xciii4 seqq471 will be found a number of invocations1 collected by ,mr4 ,o',sullivan and myself1 which are addressed to the rice-spirit and may help to emphasise or explain some of the details4 ,one of these invocations should certainly help to emphasise the strength of the anthropomorphic conception of the ,rice-soul as held by ,malays4 ,it runs as follows 7vide ,app4 cx473-- ,cluck1 cluck1 soul of my child6 ,come and return home with me1 ,our agreement has reached its term4 ,let not the ,heat afflict you1 ,let not the ,wind afflict you4 ,let not ,mosquitoes bite you1 ,let not ,sandflies or ,midges bite you4 #dcc ,j4,r4,a4,s41 ,s4,b41 ,no4 #af1 pp4 #cjc-cbj4 #dcd ,report on the ,geology and ,physical ,geography of the ,state of ,prak1 by ,rev4 ,j4 ,e4 ,tennison-,wood1 ,f4,g4,s41 ,f4,l4,s41 etc4 #dce ,the mining contractor1 also called towkay lombong and towkay labur1 vide infra4 #dcf ,lit4 ,taboo language4 #dcg ,berolak here means to turn one's self about1 and the whole phrase would mean ,the ,tall ,one that ,turns ,himself about--perhaps the ,tall ,loafer would be as near as we can get to it in ,english4 ,so1 too1 berolak dapor means ,the ,kitchen ,loafer 7,loafer of the ,kitchen74 #dch ,sial means literally anything which brings bad luck2 so perhaps we might translate it ,mr4 ,bad-luck4 #dci ,salah nama means ,wrong name 7,misnomer72 limau nipis1 lit4 means thin lime4 #ddj ,kongsi1 i4e4 company1 firm1 gang4 #dda ,pantang1 i4e4 taboo4 #ddb ,buah rumput means ,grass-seed2 ,bunga rumput1 ,grass-flower4 #ddc ,akar hidop1 lit4 live creeper4 ,the allusion is obvious4 #ddd ,kunyit means saffron4 ,the allusion is not evident4 #dde ,batu puteh means white stone or white rock4 #ddf ,genggulang1 explained by ,mr4 ,hale as meaning altar1 vide p4 #bfj1 infra4 #ddg ,about #ahgh1 the principal pawang of the ,lrut district1 one ,pa',itam ,dam1 applied to me as ,assistant-,resident to reinstate him in the duties and privileges which he had enjoyed under the ,orang ,kaya ,mantri1 and before him1 under ,che ,long ,jaffar4 ,he describes the customary ceremonies and dues to be as follows3--,he had to visit all the mines from time to time1 especially those from which tin-ore was being removed2 if the daily output of tin suddenly decreased on any mine it was his business at once to repeat certain invocations 7puja7 to induce the tin-ore to remain 7handak di-pulih balik sapaya jangan mengorang biji74 ,once in every two or three years it was necessary to carry out an important ceremony 7puja besar7 which involved the slaying of three buffaloes and a great feast1 the expense of which had to be borne by the pawang4 ,on the day of the puja besar strict abstinence from work is enjoined on every one in the district1 no one might break ground or even pull up weeds or cut wood in the whole province4 ,further1 no stranger whose home was three days' journey away might enter one of the mines under a penalty of twenty-five dollars4 ,the pawang was entitled to exact from the owners of mines a customary payment of one slab of tin 7or #f4be in cash7 per annum for every sluice-box 7palong7 in work during the year4 ,in any mine from which the tin-ore had not yet been removed it was strictly forbidden to wear shoes or to carry an umbrella2 no ,malay might wear a sarong4 ,the ,chinese miners1 always superstitiously disposed1 used 7under ,malay rule7 to adhere to these rules and submit to these exactions1 but since #ahge the pawang has found his occupation and income1 in ,lrut at all events1 gone4--,ed4 ,j4,r4,a4,s41 ,s4,b4 #ddh ,altar4 #ddi ,a small tray or platform for offerings1 supported by a central leg1 vide ,mr4 ,hale's description1 s4v4 ,kapala nasi 7infra74 #dej ,gantang is a measure approximately equivalent to a gallon4 #dea ,in ,selangor anchak is the form used4 ,it means a sacrificial tray 7for offerings to the spirits71 vide infra1 pp4 #bfj1 #caj-cac1 #dad-dbc4 #deb ,lit4 the ,magician's wear4 #dec ,raiyat is used here to denote a man of the common people1 as opposed to a ,chief or ,raja4 ,it is sometimes used by ,malays in other senses4 #ded ,seperti sungkei be-rendam1 like a soaked sungkei stick4 ,when the sungkei stick has been soaked for a long time1 say three months1 the peel comes clean away2 proverbial expression used of a person cleaned out4 #dee ,beam or rafter of the shed4 #def ,palm-leaf thatch4 #deg ,forbes mentions a palm-leaf fringe used in certain rites by the ,kalangs of ,java4--,a ,naturalist's ,wanderings1 p4 #aja4 #deh ,it is quite a common thing in ,java to encounter by the wayside near a village1 or in a rice-field1 or below the shade of a great dark tree1 a little platform with an offering of rice and prepared fruits to keep disease and blight at a distance and propitiate the spirits4--,a ,naturalist's ,wanderings1 ,forbes1 p4 #ajc4 #dei ,in ,selangor this custom is now obsolete4--,sel4 ,jour4 vol4 iii4 ,no4 #ah1 p4 #bid4 #dfj ,the derivation of the name of this primitive ,malay censer from the ,sanskrit ankha 7conch shell7 has been pointed out 7,maxwell1 ,malay ,manual1 p4 #cb74 ,forbes notes having seen in a sacred grove in ,java the remnants of small torches of sweet gums which had been offered4--,a ,naturalist's ,wanderings1 p4 #ig4 #dfa ,j4,r4,a4,s41 ,s4,b41 ,no4 #af1 pp4 #caj-cbj4 #dfb ,cliff4 and ,swett41 ,malay ,dict41 s4v4 ,amang3 tourmaline1 wolfram1 and titaniferous iron-ore are all called by this name4 ,they are all considered impurities1 and tourmaline is the one most commonly met with4 #dfc ,the ,malay was saperti ulat hidup1 which would rather mean like live maggots4--,w4,s4 #dfd ,sel4 ,journ4 vol4 iii4 ,no4 #ah1 pp4 #bic1 #bid4 #dfe ,sel4 ,journ4 vol4 iv4 ,no4 #b1 p4 #bf4 #dff i4e4 tin-bearing stratum and stone overlying the ore4 #dfg i4e4 his connections4 #dfh ,sel4 ,journ4 vol4 iv4 ,no4 #h1 p4 #aci4 #dfi ,this my tank is an allusion to the mine1 the system on which mines are worked in the ,malay ,states being that of the removal of the overburden1 which1 of course1 forms immense pits1 such as are here likened to an 7empty7 tank or reservoir4 #dgj ,a plant1 possibly ,solanum aculeatissimum1 ,jacq41 which has very thorny orange-coloured fruits4 #dga ,sega is a species of rattan 7,calamus viminalis or ,calamus ornatus1 ,griff472 but probably the better reading here is segar1 which means a long black spike of the kabong-palm 7,arenga saccharifera1 ,l47 #dgb ,presumably a corruption of ,iskandar zu 'l-,karnain1 i4e4 ,alexander the ,great1 who plays a considerable part in ,malay legendary history4 #dgc ,vide ,app4 cxviii41 cxix4 #dgd ,oryza sativa1 ,l4 var4 #dge ,batin is a title of certain ,chiefs amongst the aboriginal tribes of the southern part of the ,peninsula4 ,it appears to have been in former days sometimes borne by ,malays also4 #dgf ,ketong as a dry measure is not to be found in the dictionaries4 ,v4 d4 ,wall1 however1 gives a form kentong 7with which it may be connected7 as meaning an earthen pot1 formerly used for holding lalang-sugar4 #dgg ,an arai is an ,achinese measure #b chupak1 about #c #a_/c lbs4 #dgh ,sic3 qure lombong8 #dgi ,denys1 ,descr4 ,dict4 of ,brit4 ,malaya1 s4v4 ,gold4 #dhj ,vide ,leyden1 ,malay ,annals1 p4 #id4 ,he 7the ,sultan71 also prohibited the ornamenting of creeses with gold1 and the wearing anklets of gold1 and the wearing the koronchong1 or hollow bracelets of gold1 ornamented with silver4 ,two legends1 which connect the wild boar with the precious metals1 have already been mentioned1 vide p4 #ahh1 supra4 #dha ,vide v4 d4 ,wall1 ,malay-,dutch ,dict41 s4v4 ,kawi1 one of the meanings of which he explains as the supernatural power of anything4 ,he proceeds to explain besi kawi as follows3--,it is a piece of old scrap-iron with supernatural powers1 belonging to the royal insignia of the former ,kingdom of ,johor1 now then8 in the possession of the ,sultan of ,lingga4 ,whenever an oath was to be taken by a subject1 the ,iron would be immersed in water for a time1 and the patient sic had to drink of this water before he took the oath4 ,whoever took a false oath would be affected by a severe sickness1 and in the case of a ,chief the sickness affects the whole tribe4 ,bisa kawi is another 7,west ,sumatran7 form of this expression4 ,under ,bisa ,,iii41 q4v41 v4 d4 ,w4 remarks that to say1 ,may you be struck by the ,bisa ,kawi 7lit4 ,poison of ,kawi71 is the ugliest wish you can address to anybody1 as it is supposed to bring upon the person so addressed every possible kind of sickness4 #dhb ,for examples vide the charms quoted in almost every part of this book4 #dhc ,it is a very general belief among ,malays that ,gulga and ,bntat1 viz4 stones that are found in the bodies of animals or contained in trees1 have great magic and vegetable virtue4 ,these stones are worn as charms1 and are also scraped1 the scrapings being mixed with water and given to the sick as medicine4--,pubns4 of the ,r4,a4,s41 ,s4,b41 ,no4 #c1 p4 #bf n4 #dhd ,this idea recalls a similar superstition about what are called in the ,straits ,settlements breeding-pearls1 i4e4 a kind of pearl which is supposed to reproduce itself when kept in a box and fed with pulut rice for a sufficiently lengthy period4--,vide ,j4,r4,a4,s41 ,s4,b41 ,no4 #a1 pp4 #ca-cg1 ,no4 #c1 pp4 #adj-adc4 #dhe ,the ,guliga1 more commonly known as ,bezoar1 forms a recognised article of export from the ,rejang and ,bintulu rivers in the ,sarawak territory4 ,these concretions are chiefly obtained from a red monkey 7a species of ,semnopithecus71 which seems to be very abundant in the interior districts of ,borneo4 ,a more valuable ,guliga1 called the ',guliga ,landak1' is obtained from the porcupine1 but it is comparatively rare4 ,the ,sepoys stationed at ,sibu ,fort in the ,rejang formerly exported considerable numbers of these calculi to ,hindustan1 where1 in addition to their supposed efficacy as an antidote for the poison of snakes and other venomous creatures1 they appear to be applied1 either alone or in combination with other medicines1 to the treatment of fevers1 asthmatic complaints1 general debility1 etc4 ,a few years ago1 however1 these men ceased to send any but the ,guliga ,landak1 since their hakims had informed them that the concretions obtained from the monkeys had come to be considered of very doubtful1 if any1 value from a medicinal point of view4 ,the usual test for a good ,guliga is to place a little chunam on the hand and to rub the ,guliga against it1 when1 if it be genuine1 the lime becomes tinged with yellow4 ,imitations are by no means rare1 and on one occasion which came to my own knowledge1 some ,bakatans succeeded in deceiving the ,chinamen1 who trade in these articles1 by carefully moulding some fine light clay into the form of a ,bezoar1 and then rubbing it well all over with a genuine one4 ,the extreme lightness of a real ,guliga and the lime test are1 however1 generally sufficient to expose a counterfeit ,bezoar4 ,the ,sepoys and ,malays apply various imaginary tests4 ,thus they assert that if a true ,guliga be clasped in the closed fist the bitter taste of the concretion will be plainly susceptible to the tongue when applied to the back of the hand1 and even above the elbow if the ,guliga be a good ',landak'2 and a ,sepoy once assured me that having accidentally broken one of the latter he immediately was sensible of a bitter taste in the mouth4 ,accounts vary very much among the natives as to the exact position in which the ,guligas are found3 some saying they may occur in any part of the body1 others that they occur only in the stomach and intestines1 whilst ,i have heard others declare that they have taken them from the head and even the hand6 ,bezoar stones are sold by weight1 the gold scale being used1 and the value varies according to quality and to the scarcity or abundance of the commodity at the time of sale4 ,the ordinary prices paid at ,rejang a few years ago were from #a4ej to #b per amas for common stones and from #b4ej to #d per amas for ,guliga ,landak4 ,i have seen one of the latter which was valued at #ajj4 ,it was about the size of an average ,tangiers orange1 and was perfectly spherical4 ,the surface1 where not artificially abraded1 was smooth1 shining1 bronze-brown1 studded with numerous irregularly-shaped fragments of dark rich brown standing out slightly above the general mass of the calculus4 ,these fragments1 in size and appearance1 bore a close resemblance to the crystals in a coarse-grained porphyritic rock4 ,the common monkey-bezoars vary much in colour and shape4 ,i have seen them of the size of large filberts1 curiously convoluted and cordate in shape1 with a smooth1 shining surface of a pale olive-green hue4 ,mr4 ,a4 ,r4 ,houghton once showed me one which was an inch and a half long1 and shaped like an ,indian club4 ,it was of a dirty greenish colour1 perfectly smooth and cylindrical1 and it had become aggregated around a portion of a sumpitan dart1 which appears to have penetrated the animal's stomach1 and being broken off short has subsequently served as the nucleus for the formation of a calculus4 ,the same gentleman had in his possession two ,landak stones1 one of which bore a close resemblance to a block in shape1 and was of a bright green colour1 and the second was of a rich chocolate brown1 and could best be likened in form to a constable's staff4 ,one porcupine stone which was opened was found to be a mere shell full of small brown shavings like shred tobacco4 ,the part of the island which produces these stones in greatest abundance seems to be1 by a coincidence of native reports1 the district about the upper waters of the ,balugar 7,batang ,kayan74 ,the story is that the head-waters of this river are cut off from its lower course by an extensive tract of hills beneath which the river disappears1 a report by no means unlikely if the country be1 as is probable1 limestone4 ,the people of the district have no communication with the lower course of the river1 and are thus without any supply of salt4 ,in lieu of this necessity they make use of the waters of certain springs1 which must be saline mineral springs1 and which the ,kayans call ',sugan4' ,these springs are also frequented by troops of the red monkeys before mentioned1 and the ,bezoars are most constantly found in the stomachs of these animals through their drinking the saline water4 ,the hunters lie in wait about such springs1 and1 so runs the report1 on the animals coming down to drink they are able to guess with tolerable certainty from external signs which of the monkeys will afford the ,guliga1 and they forthwith shoot such with their sumpitans4 ,i have this account1 curious in more ways than one1 from several quite independent sources4 ,in concluding these brief notes1 ,i may remark that the wide-spread idea of the medicinal virtue of these concretions would lead us to suppose that there is some foundation for their reputation4--,j4,r4,a4,s41 ,s4,b41 ,no4 #d1 pp4 #ef-eh4 ,the guliga in ,siak1 which is considered to belong to the larangan raja royal property1 is an intestinal stone found in a kind of porcupine living principally in the upper reaches of the ,mandau4 ,the ,sakeis living in this region are the only persons who collect these stones1 which they deliver to the ,sultan partly as a revenue1 partly as barang larangan4 ,by right all the guligas found by them are the ,sultan's2 the greater number1 however1 are clandestinely sold to ,malay and ,chinese traders4 ,according to their size they are worth from #dj to #fjj a piece4 ,their value1 however1 does not merely rise with their weight but1 as in the case of precious stones1 rises out of all proportion with the mere increase in weight4 ,a guliga weighing #a ringgit 7#h mayam7 costs #fjj1 whereas one of the weight of #c mayam will only be worth #ajj4 ,for guligas1 particularly large ones1 extraordinary prices are sometimes paid4 ,the ,sultan of ,siak possesses one said to be valued at #ijj4 ,natives maintain that they are an almost infallible medicine in cases of chest or bowel complaints1 but their principal value is founded on their reputed virtue as a powerful aphrodisiac4 ,to operate in this way one is worn on the navel tied up in a piece of cloth1 or water in which one has been soaked is drunk4--,f4 ,kehding on ,siak 7,sumatra7 in ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 pp4 #aec-d4 #dhf ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #bd n4 ,as to ,paujangi 7,pauh ,janggi7 vide pp4 #f-i1 supra4 #dhg ,vide ,chapter ,,iv4 supra4 #dhh ,for the charm used at the insertion of the twigs1 vide ,app4 cxxii4 #dhi ,vide ,app4 cxxiv4 #dij ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #bf4 #dia ,this recalls the account in ,northern mythology of the four rivers which are said to flow from the teats of the cow ,audhumla4 ,in a great many ,malay myths the colour white is an all-important feature4 ,in this legend we have the white ,semang and the white river4 ,in others white animals and white birds are introduced4 #dib ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #ie4 #dic ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #bd-bf4 #did ,the most usual name of the crocodile-spirit1 as given in such charms as ,i have succeeded in collecting1 is ,sambu ,agai1 or1 as it is also called1 ,jambu ,rakai4 #die ,kira-kira means accounts4 #dif ,selangor ,journal1 vol4 iii4 ,no4 #f1 pp4 #ic1 #id4 #dig ,the shortness of the crocodile's tongue1 which is a mere stump of a tongue1 has probably given rise to this idea4 #dih ,also sometimes called ,apa daya1 lit4 ,what device8 or ,what resource8 ,the front teeth are also sometimes called kail seluang1 or seluang hook1 or hook for catching the seluang1 a small fish resembling the sardine4--,vide ,h4 ,c4 ,c4 in ,n4 and ,q4 ,no4 #d1 sec4 #ie1 issued with ,no4 #ag of the ,j4,r4,a4,s41 ,s4,b4 #dii ,the question of the mental attributes ascribed to the crocodile is one of great interest1 as it is credited by ,malays with a human origin4 ,it is not alleged to shed tears over his victim2 but1 as the above account shows1 it is far from insensible to the enormity of manslaughter4 ,at the same time1 it is credited with strong common sense 7since it is known to laugh at those misguided mortals who pole a boat down stream1 no less than the tiger which laughs at those who carry a torch on a moonlight night71 and also has a strict regard for honesty4 7,vide infra47 #ejj ,rewritten from ,sel4 ,journ4 vol4 iii4 ,no4 #ai1 pp4 #cji-cab4 #eja ,a native-built canoe hollowed out of a tree-trunk is no doubt referred to4 #ejb ,mangrove1 of various species1 chiefly ,rhizophore4 #ejc ,sel4 ,journ4 vol4 i4 ,no4 #bb1 pp4 #cej-cea4 #ejd ,vide ,app4 cxxviii4 #eje ,vide ,app4 cxxx4 #ejf ,this and the preceding lines clearly refer to the fable quoted by ,sir ,w4 ,e4 ,maxwell4 ,there are1 however1 many differences in minor details1 one version asserting that the head of the first crocodile was made from the central shoot or cabbage of a cocoa-nut 7umbi niyor71 its blood of saffron1 and its eyes from the star of the east2 another asserting that its dorsal ridge was manufactured 7by ,siti ,fatimah7 from the eaves of the thatch4 #ejg ,her ,highness ,princess ,rundok1 as appears from the line below1 in which she is again referred to1 is evidently the name given to the fowl used as a bait4 #ejh ,jangan angkau lari6 ,perjanjian kita sa-tanjong ka hulu1 ,sa-tanjong ka hilir4 #eji ,tabek ,raja di ,laut1 ,mambang ,tali ,harus1 ,aku 'nak buang badi buaya ini4 #eaj ,angkau menangkap ,si ,anu8 #eaa ,vide ,chap4 ,,vi4 pp4 #cbe-cbg1 infra4 #eab ,mr4 ,l4 ,wray in ,perak ,museum ,notes1 quoted in the ,selangor ,journal1 vol4 iii4 ,no4 #f1 p4 #id4 #eac ,other accounts make it out to be of a golden colour4 ,vide p4 #ejf1 infra4 #ead ,i have heard this same word used to describe a sort of unnatural glow which was supposed to illumine certain parts of the country at night2 one such region being a portion of the coast at ,lukut in ,sungei ,ujong4 #eae ,clifford1 ,in ,court and ,kampong1 p4 #ahi4 #eaf ,selangor ,journal1 vol4 iii4 ,no4 #f1 p4 #ib4 #eag ,ibid41 p4 #ia4 #eah ,a kind of flat fish 7sole871 also ikan lidah-lidah and lelidah1 probably derived from lidah1 a tongue1 owing to its shape4 ,this fish is sometimes called sisa ,nabi1 or the ,prophet's leavings1 the story being that it had originally the same amount of flesh on both sides1 but that the ,prophet ,muhammad1 having eaten the whole side of one of these fish 7which had been cooked and served up to him as a meal7 cast the remaining side back into the sea1 whereupon it revived and commenced swimming about as if nothing had happened1 retaining1 however1 the shape of a flat fish to the present day4 ,cp4 the following note in ,sale's ,translation of the ,korn3-- ,this miracle is thus related by the commentators4 ,jesus having1 at the request of his followers1 asked it of ,god1 a red table immediately descended1 in their sight1 between two clouds1 and was set before them1 whereupon he rose up1 and having made the ablution1 prayed1 and then took off the cloth which covered the table1 saying1 ,in the name of ,god1 the best provider of food4 ,what the provisions were with which this table was furnished is a matter wherein the expositors are not agreed4 ,one will have them to be nine cakes of bread and nine fishes2 another1 bread and flesh2 another1 all sorts of food1 except flesh2 another1 all sorts of food except bread and flesh2 another1 all except bread and fish2 another1 one fish1 which had the taste of all manner of food2 and another1 fruits of paradise1 but the most received tradition is that when the table was uncovered1 there appeared a fish ready dressed1 without scales or prickly fins1 dropping with fat1 having salt placed at its head and vinegar at its tail1 and round it all sorts of herbs1 except leeks1 and five loaves of bread1 on one of which there were olives1 on the second honey1 on the third butter1 on the fourth1 cheese1 and on the fifth1 dried flesh4 ,they add that ,jesus1 at the request of the apostles1 showed them another miracle1 by restoring the fish to life1 and causing its scales and fins to return to it1 at which the standers-by being affrighted1 he caused it to become as before2 that #acjj men and women1 all afflicted with bodily infirmities or poverty1 ate of these provisions and were satisfied1 the fish remaining whole as it was at first2 that then the table flew up to heaven in the sight of all2 and every one who had partaken of this food were delivered from their infirmities and misfortunes2 and that it continued to descend for forty days together at dinner-time1 and stood on the ground till the sun declined1 and was then taken up into the clouds4 ,some of the ,mohammedan writers are of opinion that this table did not really descend1 but that it was only a parable2 but most think the words of the ,koran are plain to the contrary4 ,a further tradition is1 that several men were changed into swine for disbelieving this miracle1 and attributing it to magic art2 or1 as others pretend1 for stealing some of the victuals from off it4 ,several other fabulous circumstances are also told which are scarce worth transcribing4--,sale's ,korn ,trans4 ch4 v4 p4 #hg1 note4 #eai ,maxwell in ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bf4 #ebj ,the tears of the dugong are believed to be an exceedingly potent love-charm4--,vide ,swettenham1 ,unaddressed ,letters1 p4 #bag4 ,like most nations dwelling near the sea1 the ,malays have their mermaids1 of which the dugong is the probable origin4--,j4,i4,a41 i4 #i4--,quoted by ,denys1 ,dict4 ,brit4 ,mal41 s4v4 ,mermaid4 #eba ,vide1 however1 supra4 #ebb ,mr4 ,wray no doubt refers to the b'rudu 7tadpole71 the upper half of which is declared by ,selangor ,malays to develop into a frog 7katak71 while the hinder part develops into the ikan lembat4 #ebc ,sel4 ,journ4 vol4 iii4 ,no4 #f1 p4 #ic4 #ebd ,vide ,app4 cclxxiv4 #ebe ,these were trays of the kind called anchak which are used by the ,malays to contain offerings to the spirits4 ,for fuller details1 cp4 pp4 #dad-dbb1 infra4 #ebf ,for details of a similar ceremony1 vide pp4 #daf-dah1 infra4 #ebg ,the composition of these brushes varies apparently according to the ceremony which is to be performed4 ,in this case leaves or sprays of the following plants were used3-- #a4 ,sapenoh4 #b4 ,lenjuang merah 7the red ,dracna74 #c4 ,gandarusa4 #d4 ,satawar4 #e4 ,sadingin4 #f4 ,pulut-pulut 787 or ,selaguri 787 #g4 ,mangrove 7bakau74 ,these leaves were tied together with a small creeper called ribu-ribu 7a so-called female variety1 which is said to have larger leaves than the male variety1 being used74 ,for further details1 vide ,chap4 ,,iii4 pp4 #gh-hj1 supra4 #ebh ,the following is a list1 as correct as ,i was able to make it1 of the number and order of the offerings which were thus distributed3-- #a4 ,a portion of parched rice4 #b4 ,a portion of sweet potatoes4 #c4 ,two 7cooked7 bananas4 #d4 ,two lepats 7small cylindrical rice-bags74 #e4 ,three 7cooked7 bananas4 #f4 ,two ketupats 7small diamond-shaped bags74 #g4 ,three yams 7k'ladi74 #h4 ,a portion of parched rice4 #i4 ,three short lengths of the stem of the tapioca plant 7ubi kayu74 #aj4 ,three sweet potatoes4 #aa4 ,four sweet potatoes4 #ab4 ,a portion of uncooked liver 7hati74 #ac4 ,a portion of cooked meat4 #ad4 ,four sweet potatoes4 #ae4 ,three cooked bananas4 #af4 ,three ketupats4 #ag4 ,three 7green7 bananas4 #ah4 ,three ketupats4 #ai4 ,three ketupats4 #bj4 ,three green bananas4 #ba4 ,three green bananas4 #bb4 ,three sweet potatoes4 #bc4 ,three yams4 #bd4 ,three lepats4 #be4 ,three lepats4 #bf4 ,two lepats4 #bg4 ,five ketupats4 #bh4 ,two yams4 #bi4 ,two sweet potatoes4 #cj4 ,one cooked banana4 #ca4 ,three handfuls of white pulut rice4 #cb4 ,three handfuls of parched rice4 #ebi ,this was one of the tide-braces which are used to strengthen the stakes1 the one used being that on the left hand looking seaward4 #ecj ,kelong is the name given to one of the kinds of fishing-stakes 7something like weirs7 common on the coasts of the ,peninsula4 #eca ,a different ,pawang gave me the following 7alternative7 instructions3--,when you are about to plant the 7first7 seaward pole of the fishing-stakes1 take hold of it and say3-- ',o ,pawang ,kisa1 ,pawang ,berima1 ,si ,arjuna1 ,king at ,sea1 ,o ,durai1 ,si ,biti is the name of your mother1 ,si ,tanjong 7,sir ,cape7 that of your father6 ,in your charge are the points of the capes1 in your charge all borders of the shore1 ,in your charge1 too1 are the river bars6 ,your mother's place is on the seaward pole1 your child's at the shoreward end of the screens1 ,your father's in the tip of the wings towards the west4 ,we be four brothers2 ,if in truth we be brothers1 ,do you lend me your assistance4' ,here plant the pole1 and say3-- ',my foot is planted in the very heavens1 ,my pole rests against the pillar of the firmament4 ,god lets it down1 ,muhammad receives it4 ,six fathoms to the left1 six fathoms to the right1 ,do you1 ,o family of three1 assist in my maintenance4 ,may this be granted by ,god1' etc4 #ecb ,jermal is another kind of fish-trap1 different from the kelong4 #ecc ,denys1 ,descr4 ,dict4 of ,brit4 ,mal41 s4v4 ,fire4 #ecd ,p'landok minta' api1 ',nak membakar bulu mentua-nya4 #ece ,the ,mouse-deer is said to have cursed his mother-in-law1 saying3--,kalau betul aku pemainan ,raja ,suleiman angkau bersayap4 #ecf ,illumination with tiny lamps is also common on feast-days 7hari raya71 especially at the end of the ,month of ,fasting2 and the ,malays have to some extent adopted the ,chinese penchant for fireworks4 #ecg ,to return to the elemental spirits1 it was explained to me by a ,malay1 with whom ,i discussed the subject at leisure1 that apart from the spirits which are an object of reverence1 and which when treated with proper deference are usually beneficent1 there are a variety of others4 ,to begin with1 spirits 7the word used on this occasion was hantu7 are of at least two kinds--wild ones1 whose normal habitat is the jungle1 and those that are1 so to say1 domesticated4 ,the latter1 which seem to correspond to what in ,western magic are called 'familiars1' vary in character with their owners or the persons to whom they are attached4 ,thus in this particular village of ,bukit ,senggeh1 a few years ago1 there was a good deal of alarm on account of the arrival of two or three strangers believed to be of bad character1 who were supposed to keep a familiar spirit of a peculiarly malignant disposition1 which was in the habit of attacking people in their sleep by throttling them4 ,one or two cases of this kind occurred1 and it was seriously suggested that ,i should make the matter the subject of a magisterial inquiry1 which1 however1 ,i did not find it necessary to do4 ,but the familiar spirits are by no means necessarily evil4444 ,the chief point of importance is to keep these wild spirits in their proper place1 viz4 the jungle1 and to prevent them taking up their abode in the villages4 ,for this reason charms are hung up at the borders of the villages1 and whenever a wild spirit breaks bounds and encroaches on human habitations it is necessary to get him turned out4--,blagden in ,j4,r4,a4,s41 ,s4,b4 ,no4 #bi1 p4 #d4 #ech ,vide ,klinkert1 v4d4 ,wall1 and ,pijnappel1 sub voce4 #eci ,this ,bajang was copied for me by ',che ,sam 7for many years ,malay munshi and clerk at ,kuala ,lumpur1 ,selangor71 from the original which was posted up on the door of one of his neighbours4 ,the outlines of the figure are made up from varying combinations of the names ,allah1 ,muhammad1 ,ali1 etc41 in the ,arabic character4 #edj ,in all parts of the ,peninsula the ,bajang is said to be of the male gender1 while the ,langsuir is supposed to be a female4 ,it is usually believed by ,malays that the ,bajang is merely a malignant spirit which haunts mankind1 and whose presence foretells disaster4 ,in ,perak and some other parts of the ,peninsula1 however1 the ,bajang is regarded as one of the several kinds of demons which1 the ,malays hold1 can be enslaved by man and become his familiar spirit4 ,such familiars1 it is believed1 are handed down in certain families as heirlooms4 ,the master of the familiar is said to keep it imprisoned in a tabong1 or vessel made from a joint of the bamboo1 which is closed by a stopper made from the leaves of the ,cotyledon laciniata1 the ,daun chekar bebek1 or ,daun sadingin1 as they are variously termed by the ,malays4 ,both the case and the stopper are prepared by certain magic arts before they can be employed in this way4 ,the familiar is fed with eggs and milk4 ,when its master wishes to make use of it he sends it forth to possess and prey upon the vitals of any one whom his malice may select as a victim4 ,the individual thus persecuted is at once seized by a deadly and unaccountable ailment1 which can only be cured by magic agencies4 ,if the ,bajang is neglected by its owner1 and if the latter omits to feed it regularly1 it is said that he often falls a victim to his own familiar4--,clifford and ,swett41 ,mal4 ,dic41 s4v4 ,bajang4 #eda ,swett41 ,mal4 ,sketches1 p4 #aid1 seqq4 #edb ,swett41 ,mal4 ,sketches1 pp4 #aih1 #aii4 #edc ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bh4 ,cp4 ,langsuior1 the female familiar1 differs hardly at all from the bjang1 except that she is a little more baneful1 and when under the control of a man he sometimes becomes the victim of her attractions1 and she will even bear him elfin children4--,swett41 ,mal4 ,sketches1 p4 #aih4 #edd ,pontianak appears to be synonymous with ,mati-anak1 which may perhaps be a shorter form of ,mati beranak 7stillborn72 indeed1 one of the charms against the ,pontianak which ,i collected1 commenced with the words1 ,pontianak mati beranak4 #ede ,mr4 ,clifford 7of ,pahang71 however1 speaks of that weird little white animal1 the ,mati-nak1 that makes beast noises round the graves of children4--,in ,court and ,kampong1 p4 #bca4 #edf ,cp41 however1 ,the ,penangal1 that horrible wraith of a woman who has died in childbirth1 and who comes to torment small children in the guise of a fearful face and bust1 with many feet of bloody1 trailing entrails in her wake4--,clifford1 loc4 cit4 ,he 7,mr4 ,m47 said1 ',very well then1 tell me about the penanggalan only1 ,i should like to hear it and to write it down in ,english so that ,europeans may know how foolish those persons are who believe in such things4' ,i then drew a picture representing a woman's head and neck only1 with the intestines hanging down4 ,mr4 ,m4 caused this to be engraved on wood by a ,chinese1 and inserted it with the story belonging to it in a publication called the ,anglo-,chinese ,gleaner4 ,and ,i said1 ',sir1 listen to the account of the penanggalan4 ,it was originally a woman4 ,she used the magic arts of a devil in whom she believed1 and she devoted herself to his service night and day until the period of her agreement with her teacher had expired and she was able to fly4 ,her head and neck were then loosened from the body1 the intestines being attached to them1 and hanging down in strings4 ,the body remained where it was4 ,wherever the person whom it was wished to injure happened to live1 thither flew the head and bowels to suck his blood1 and the person whose blood was sucked was sure to die4 ,if the blood and water which dripped from the intestines touched any person1 serious illness immediately followed and his body broke out in open sores4 ,the penanggalan likes to suck the blood of women in childbirth4 ,for this reason it is customary at all houses where a birth occurs to hang up jeruju 7,a kind of thistle47 leaves at the doors and windows1 or to place thorns wherever there is any blood1 lest the penanggalan should come and suck it1 for the penanggalan has1 it seems1 a dread of thorns in which her intestines may happen to get caught4 ,it is said that a penanggalan once came to a man's house in the middle of the night to suck his blood1 and her intestines were caught in some thorns near the hedge1 and she had to remain there until daylight1 when the people saw and killed her4 ',the person who has the power of becoming a penanggalan always keeps at her house a quantity of vinegar in a jar or vessel of some kind4 ,the use of this is to soak the intestines in1 for when they issue forth from the body they immediately swell up and cannot be put back1 but after being soaked in vinegar they shrink to their former size and enter the body again4 ,there are many people who have seen the penanggalan flying along with its entrails dangling down and shining at night like fire-flies4 ',such is the story of the penanggalan as ,i have heard it from my forefathers but ,i do not believe it in the least4 ,god forbid that ,i should4'--,hikayat ,abdullah1 p4 #adc4 #edg ,the origin of the ,polong is this3--,the blood of a murdered man must be taken and placed in a bottle 7buli-buli1 a bottle having a spherical or wide body and a long narrow neck74 ,then prayers are said over it1 and something or other is read1 ,i don't know what1 but it has to be learnt4 ,after seven days of this worship1 according to some people1 or after twice seven days according to others1 a sound is heard in the bottle like the chirping of young birds4 ,the operator then cuts his finger and inserts it into the bottle and the ,polong sucks it4 ,the person who thus supports the ,polong is called his father1 or1 if it happens to be a woman1 she is his mother4 ,every day the parent feeds it with his 7or her7 blood4 ,the object of doing this and the advantage to be gained from it are these3--if he entertains a feeling of anger against any one he orders the ,polong to go and afflict him1 that is to say1 to cause him pain or sickness2 or if a third person is at enmity with another he goes in secret to the person who keeps the ,polong1 and gives him a sum of money to send the ,polong to attack the person against whom he bears ill-will4 ,this is the use of it4 ,the person who is tormented by the ,polong1 whether a virgin1 or a married woman1 or a man1 cries out and loses consciousness of what he 7or she7 is doing1 and tears and throws off his 7or her7 clothing1 biting and striking the people near1 blind and deaf to everything1 and does all sorts of other things4 ,wise men are called in to prescribe remedies2 some come and chant formulas over the head of the patient1 others pinch his thumb and apply medicines to it4 ,when the remedy is successful the sick person cries out1 ',let me go1 ,i want to go home4' ,the doctor replies1 ',i will not let you go if you do not make known who it is that has sent you here1 and why you have come1 and who are your father and mother4' ,sometimes he 7the ,polong in the patient7 remains silent and will not confess or give the names of his parents2 sometimes he confesses1 and says ',let me go1 my father is such-a-one and lives at such-and-such a kampong1 and my mother is so-and-so4 ,the reason that ,i have come here is that such-a-one came to my parents and asked for their aid1 and gave them a sum of money because he bore ill-will against this person' 7or whatever the reason may have been74 ,sometimes he makes a false statement1 and mentions entirely wrong persons in order to conceal the names of his parents4 ,as soon as the people know the name of the person who has contrived the attack and the reason1 they let him go1 and the sick person at once recovers his consciousness1 but he is left weak and feeble4 ,when a ,polong attacks a person and will confess nothing1 the person who is attacked shrieks and yells in anger1 and after a day or two he dies4 ,after death blood pours forth bubbling 7ber-kopak-kopak7 from the mouth1 and the whole body is blue with bruises4--,hikayat ,abdullah1 p4 #adc4 ,notes and ,queries1 ,s4,b4,r4,a4,s4 ,no4 #d1 sec4 #ih1 issued with ,no4 #ag of the ,journal4 #edh ,merepet kata kuching4 #edi ,cp4 ,clifford1 ,in ,court and ,kampong1 pp4 #bcj-bdd4 ,plong and pelsit are but other names for bjang1 the latter is chiefly used in the state of ,kedah1 where it is considered rather chic to have a pelsit4 ,a ,kedah lady the other day1 eulogising the advantage of possessing a familiar spirit 7she said that1 amongst other things1 it gave her absolute control over her husband and the power of annoying people who offended her71 thus described the method of securing this useful ally3-- ',you go out1' she said1 'on the night before the full moon1 and stand with your back to the moon1 and your face to an ant-hill1 so that your shadow falls on the ant-hill4 ,then you recite certain jampi 7incantations71 and bending forward try to embrace your shadow4 ,if you fail1 try again several times1 repeating more incantations4 ,if not successful1 go the next night and make a further effort1 and the night after1 if necessary--three nights in all4 ,if you cannot then catch your shadow1 wait till the same day on the following month and renew the attempt4 ,sooner or later you will succeed1 and1 as you stand there in the brilliance of the moonlight1 you will see that you have drawn your shadow into yourself1 and your body will never again cast a shade4 ,go home1 and in the night1 whether sleeping or waking1 the form of a child will appear before you and put out its tongue2 that seize1 and it will remain while the rest of the child disappears4 ,in a little while the tongue will turn into something that breathes1 a small animal1 reptile1 or insect1 and when you see the creature has life put it in a bottle and the pelsit is yours4' ,it sounds easy enough1 and one is not surprised to hear that every one in ,kedah1 who is anybody1 keeps a pelsit4 ,swett41 ,malay ,sketches1 pp4 #aig1 #aih4 #eej ,no less than seven ,bidans1 it is said1 were formerly requisitioned at the birth of a ,raja's child1 and occasions when even nine are mentioned are to be met with in ,malay romances4 ,the most general custom1 however1 seems to have been to summon seven ,bidans only1 the number being possibly due to the ,malay theory of a sevenfold soul 7v4 ,soul74 ,the profession was an honourable one1 and the ,bidans received the title of ,dato' 7abbreviated to ',toh7 ,bidan2 but if the child of a ,raja happened to die1 the ,bidan who was adjudged to be responsible paid the penalty with her life4 #eea ,vide also ,n4 ,q4 ,no4 #c1 sec4 #fe1 issued with ,j4,r4,a4,s41 ,s4,b41 ,no4 #af4 #eeb ,if the betel-leaf adheres to the cherana it is a bad sign 7uri melekat tiada mahu k'luar74 #eec ,vide p4 #eea1 infra4 #eed ,vide ,app4 clxxxiv4 #eee ,so1 too1 in the report of the ,dutch ,expedition to ,mid-,sumatra1 vol4 i4 p4 #bff1 it is stated that delivery took place in a sitting posture4 #eef ,t'rong asam4 #eeg ,one account says that the ,penanggalan 7or ,manjang1 i4e4 ,pemanjangan another name for her7 if she comes will be caught in this snare1 and that next morning when the fowls are let loose out of the fowl-house they will peck at the sac of her stomach to get at its contents4 ,thus she will be detected1 and can be punished by having her stomach filled up with ground glass and sherds of earthenware1 which will kill her in about seven days' time6 #eeh ,when the sickness is severe1 the ,bidan draws upon her almost inexhaustible stock of ,malay charms1 a specimen of which will be found in the ,appendix4 ,salt and asam are taken 7apparently by the ,bidan87 into the mouth 7di-kemam asam garam7 while the selected charm is repeated4 #eei ,vide ,mc,nair1 ,perak and the ,malays1 p4 #bca4 ,the children of the ,malays are received into the world quite in religious form1 prayer being said1 and the ,azan or ,allah ,akbar pronounced by the father with his lips close to the tender infant's ear4 ,the bang1 according to ',che ,sam1 a ,malay pandit of ,kuala ,lumpor1 ran somewhat as follows3--,allahu ,akbar 7twice71 ashahadun la-ilaha-illa-'llah 7twice71 ashahadun ,muhammad al-,rasul ,allah 7twice71 hei ,ali al-saleh 7twice71 hei ,ali al-faleh 7twice71 ,allahu akbar 7twice71 la-ilaha-illa-'llah 7twice72 and the kamat as follows3-- ,allahu akbar 7twice71 ashahadun la-ilaha-illa-'llah1 ashahadun ,muhammad al-,rasul ,allah4 ,hei ,ali al-saleh1 hei ,ali al-faleh1 kad kamat al-salata 7twice71 la-ilaha-illa-'llah4 #efj ,vide ,app4 cl4 #efa ,mr4 ,h4 ,n4 ,ridley1 ,director of ,gardens and ,forests at ,singapore1 in a pamphlet on ,malay ,materia ,medica 7dated #ahid7 describes a somewhat similar ceremony as follows3-- ,when a child suffers from sampuh pachut1 that is to say1 when it persistently cries and will not take its food1 it is treated in the following way3 the leaves of ,hedyotis congesta1 ,br41 a tall jungle weed1 known as ,lida ,jin lidah jin1 lit4 ,demon's ,tongue or ,poko' ,sampuh ,pachut1 are boiled with some other leaves till one-third of the liquor is evaporated1 and the decoction exposed to the dew for a night1 and the child is bathed with it2 or a quantity of road-side rubbish1 dead-leaves1 sticks1 chewed sugar-cane1 etc4 is boiled and the child is bathed in the liquid 7it is washed afterwards71 and it is then smoked over a fire consisting of a nest of a weaver-bird 7sarang tampur71 the skin of a bottle-gourd 7labu71 and a piece of wood which has been struck by lightning4 #efb ,kur1 semangat ,muhammad ini6 ,kur1 semangat ,fatimah ini6 #efc ,vide pp4 #cec-cee1 infra4 #efd ,of the ,pahang customs ,mr4 ,clifford writes3-- ,umat rushes off to the most famous midwife in the place1 and presents her with a little brass dish filled with smooth green srih leaves1 and sixpence of our money 7#be cents7 in copper1 for such is the retaining fee prescribed by ,malay custom4 ,the recipient of these treasures is thereafter held bound to attend the patient whenever she may be called upon to do so1 and when the confinement is over she can claim other moneys in payment of her services4 ,these latter fees are not ruinously high1 according to our standard1 two dollars being charged for attending a woman in her first confinement1 a dollar or a dollar and a half on the next occasion1 and twenty-five1 or at the most fifty cents being deemed sufficient for each subsequent event4--,clifford1 ,studies in ,brown ,hum41 pp4 #dg1 #dh4 #efe ,to each corner of this hearth is fastened a bunch of lemon-grass leaves1 each of which is separately charmed by ejecting betel-leaf upon it 7di-sembor72 at the same time a pillow is prepared for it by the insertion of a needle at each end4 ,the fire 7api saleian7 is always lighted by the ,bidan1 and must never be allowed to go out for the whole of the #dd days4 ,to light it the ,bidan should take a brand from the house-fire 7api dapor71 and when it is once properly kindled1 nothing must be cooked at it1 or the child will suffer4 ,moreover1 whenever during this same period there happens to be a hen sitting on its eggs in the house1 the blades of weapons1 such as daggers 7k'risses7 and spears1 must not be reset in their handles 7membalau7 either over the hearth-fire or the fire of the saleian4 #eff ,j4 ,d4 ,vaughan in vol4 xi4 of ,j4,i4,a4 ,cp4 the following passage3-- ,later1 comes a day when ,selema nearly loses her life by reason of the barbarities which ,malay science considers necessary if a woman is to win through her confinement without mishap4--,clifford1 ,stud4 in ,br4 ,hum41 p4 #ea4 #efg ,the following methods are resorted to for the curing of faintness3 7a7 the patient is made to smell 7di-isapkan71 first with one and then with the other nostril1 the bottom of the copper 7or brass7 receptacle 7pekaporan7 in which the lime1 which is one of the invariable concomitants of the betel-chewing apparatus1 is kept2 7b7 the rattan 7rotan sega7 cure1 which is said to consist in charring the end of a piece of rattan 7rotan sega71 taking the burnt end in the mouth1 and blowing the smoke into the patient's ear 7di-embuskan74 #efh ,clifford1 ,stud4 in ,brown ,hum41 pp4 #dh-ej4 #efi ,the following is the list of actual ingredients so far as ,i could ascertain them3 bark of the jambus1 sentul1 b'ruas1 rambutan1 kachang kayu1 'leban1 dedap1 petaling1 rambei1 lawang1 kayu manis1 serapat1 and memp'las hari2 and the following herbs1 roots1 or spices1 such as kunyit t'rus1 lada hitam1 bawang puteh1 bawang merah1 chingkeh pala1 buah pelaga1 katumbar1 jemuju ,jawa1 jemuju kersani1 chabei tali1 chabei pintal1 changkoh1 sudu ayer1 mur daging1 mur tulang1 pekak1 jintan puteh1 jintan hitam1 manjakani1 manjarawai or menjelawai 7871 akar manis1 biji sawi1 jadam1 puchok ganti1 mesur1 alim1 mustakim1 chuchor atap1 kemukus1 and kadekai4 #egj ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #ai4 #ega ,clifford1 ,stud4 in ,brown ,hum41 p4 #ea4 #egb ,lit4 sharpening of the teeth4 #egc ,lit4 heirs 7warith71 but often1 as here1 used in the sense of representative members of the family4 #egd ,the leaf-brush in this case consisted of leaves of the sapenoh1 pulut-pulut1 sapanggil1 sambau dara1 and selaguri1 and was bound up with ribu-ribu 7a kind of creeper74 #ege ,into this egg1 it is supposed1 all evil influences proceeding from the teeth enter4 ,hence it is regarded after the ceremony as sial 7unlucky71 and cannot be eaten--indeed it is considered bad 7temb'lang74 #egf ,besides the tray containing the articles described1 there stood at one side of the room what is called a dulang-dulang4 ,this consists of a tray full of unhusked rice surmounted by a tray full of husked rice and a roughly-husked cocoa-nut 7niyor gubalan7 which rests upon the latter4 ,the pointed top of the cocoa-nut referred to is encircled by a hank of ,java thread 7benang ,jawa71 which is said to avert injury to the tooth-filer's eyes whenever1 as sometimes happens1 the evil influence 7badi7 issues from the teeth4 ,this dulang-dulang is valued at a quarter of a dollar1 and is taken as part payment of the tooth-filer's services1 or it may be retained by the householder when the full fee of fifty cents is paid4 ,this dulang-dulang is thought1 moreover1 to dispel evil influences 7membuang sial71 the hank of yarn being used by the ,pawang to wipe his eyes should any harm to them accrue from evil influences residing in the teeth4 ,such evil influences 7badi71 however1 can only accrue when people are having their teeth filed for the first time 7orang bungaran74 #egg ,vide ,app4 cli4 #egh ,vide ,app4 cliii4 #egi ,vide ,app4 clv4 #ehj ,both sexes have the extraordinary custom of filing and otherwise disfiguring their teeth1 which are naturally very white and beautiful1 from the simplicity of their food4 ,for files they make use of small whetstones1 and the patients lie on their backs during the operation4 ,many1 particularly the women of the ,lampong country1 have their teeth rubbed down quite even with the gums2 others have them formed in points1 and some file off no more than the outer coat and extremities in order that they may the better receive and retain the jetty blackness with which they almost universally adorn them4 ,the black used on these occasions is the empyreumatic oil of the cocoa-nut shell4 ,when this is not applied the filing does not1 by destroying what we term the enamel1 diminish the whiteness of the teeth4444 ,the great men sometimes set theirs in gold by casing with a plate of that metal the under row2 and this ornament1 contrasted with the black dye1 has1 by lamp or candle light1 a very splendid effect4 ,it is sometimes indented to the shape of the teeth1 but more usually quite plain4 ,they do not remove it either to eat or sleep4--,marsden1 ,hist4 of ,sumatra 7ed4 #ahaa71 pp4 #eb1 #ec4 #eha ,the oil used for this purpose is also obtained by burning the leaves of the lime-tree 7,clifford and ,swett41 ,mal4 ,dict41 s4v4 ,bja7 or 7in ,selangor7 the wood of certain trees1 such as the jambu biawas and mer'poyan4 #ehb ,at the age of about eight or nine they bore the ears and file the teeth of the female children2 which are ceremonies that must necessarily precede their marriage4 ,the former they call betende1 and the latter bedabong2 and these operations are regarded in the family as the occasion of a festival4 ,they do not here1 as in some of the adjacent islands 7of ,nias in particular71 increase the aperture of the ear to a monstrous size1 so as in many instances to be large enough to admit the hand1 the lower parts being stretched till they touch the shoulders4 ,their ear-rings are mostly of gold filagree1 and fastened1 not with a clasp1 but in the manner of a rivet or nut screwed to the inner part4--,marsden1 ,hist4 of ,sumatra 7ed4 #ahaa71 p4 #ec4 #ehc ,the formula 7shahadat7 used by the ,mudim 7tukang memotong7 runs as follows3-- ,ashahadun la-ilaha-illa-'llah wa ashahadun ,muhammad al-,rasul ,allah allahumma ajalni mina 'l-tawabina wa ajalni mina 'l-matatahirrina4 #ehd ,some of these charms are also ,love-charms1 vide ,app4 clxv4 #ehe ,vide ,app4 clxiii4 #ehf ,ibid4 #ehg ,ibid4 #ehh ,sa-hari bulan4 #ehi ,awan di-tulis4 #eij ,bentok taji4 #eia ,pauh di-layang4 #eib ,kuntum melor belum kembang4 #eic ,ikal mayang4 #eid ,jinjang4 #eie ,getak 7ketak7 tiga4 #eif ,bidang4 #eig ,ramping saperti tangkei bunga4 #eih ,tombak serai4 #eii ,duri landak4 #fjj ,chahia bintang ,zuhrah4 #fja ,dalima mer'kah4 #fjb ,vide ,app4 clxxv4 #fjc ,the youth's representatives had further the right to interview the girl1 and personally assure themselves that she was without blemish and without spot4 ,this interview passed by the name of the ,inspection of the ,buffalo-calf1 and was conducted somewhat as follows3--,when the youth's representatives 7the ,wooing ,party7 go to inspect the girl1 one of them says-- ,see how fruitful are the satela yams1 ,where the hills of ,bantan rise by the sea2 ,i know not whether good luck or calamity will follow it1 ,but my heart turns towards you4 ,here one of the girl's representatives says1 ,look well at this buffalo-calf of mine that has been allowed to forage for itself4 ,maybe its coat is torn1 its limbs broken1 or its sight lost4 ,the youth's representative1 if all is satisfactory1 then replies-- ,the sun being so high1 ,the buffalo-calf will die if tethered2 ,this long while have ,i been prosecuting my search1 ,but not till to-day did ,i meet with what ,i wanted4 #fjd ,diamond1 i4e4 the girl about whom the wooing party has come to treat4 #fje ,the kati is the ,indian pound 7#a #a_/c pound avoir471 and the tahil is its sixteenth part4 ,the phrase sakati lima is explained by ,klinkert as an elliptical expression sa-keti lima laksa1 i4e4 #aej1jjj cash 7pitis74 ,vide ,kl4 sub voce4 #fjf i4e4 when the sago is being extracted from the stem4 #fjg ,the native substitute for a rowlock4 #fjh ,lit4 indigo4 #fji ,this line is obscure1 the word bingku 7which ,i have translated rim1 on the supposition that it may be merely a longer form of biku71 not appearing in any dictionary4 ,the next line also is not quite clear1 but it would appear to mean let us make sacrifice1 rice stained with saffron being always used sacrificially4 #faj ,in ,denys' ,descriptive ,dictionary of ,british ,malaya1 under the word ,marriage1 we find3-- ,the only terms for marriage in ,malay are the ,arabic and ,persian ones1 respectively nikah and kahwin1 the native ones having probably been displaced by these and forgotten4 ,both these words are used in ,selangor1 the first 7nikah71 which properly signifies the mere ceremony or wedding1 being more commonly used by the better class of ,malays than the more comprehensive kahwin1 which corresponds pretty nearly to the ,english word marriage4 ,words describing the married state with reference to one of the parties only1 however1 are in frequent use3 such as the bersuami and beristri of the higher classes1 and the berlaki and berbini of the common people2 and yet again there is the word berumah-rumah1 which is applied indifferently to either of the two parties or to both1 and is the politest word that can be used with reference to the common people1 but is never applied to ,rajas1 in whose case bersuami and beristri alone are used4 ,i may add1 on the authority of ,mr4 ,h4 ,conway ,belfield1 lately ,acting-,resident of ,selangor1 that a curious periphrastic expression is sometimes used by ,perak women in talking of their husbands1 whom they call rumah tangga1 which literally means ,house and ,house-ladder1 and which is tantamount to saying1 ,my household1 instead of ,my husband4 #faa ,i remember ,mr4 ,c4 ,h4 ,a4 ,turney 7then ,senior ,district ,officer at ,klang7 telling me of a great disturbance that arose at ,klang because too many of these big pillows were being used at a ,malay wedding4 ,order was only restored by the intervention of the police4 #fab ,a hasta is the length of the forearm from the elbow to the tip of the middle finger1 or about eighteen inches4 #fac ,there is1 ,i believe1 a special ceremony connected with the opening of this curtain which is performed by the bridegroom after the wedding ceremony1 special cakes1 called curtain-openers 7kueh pembuka k'lambu71 being eaten4 #fad ,c4 and ,s4 give--,bun 7,dutch71 a large tin or copper box for tobacco or sirih leaves--,van der ,tuuk4 ,bun is given as a trunk in a ,dutch ,dictionary4 #fae ,this is called main zikir--or1 more commonly1 jikir--maulud if it is unaccompanied1 and zikir berdah if accompanied by musical instruments4 #faf ,tepong tawar1 or ,neutralising ,paste1 is believed to avert ill-luck 7membuang sial72 for further details vide ,chap4 ,,iii4 pp4 #gg-ha1 supra4 #fag ,not at a ,raja's wedding4 #fah ,this ceremony is also called menyelang or berlebat4 #fai ,one of these fillets1 which was purchased by the writer1 had for its pattern two dragons 7naga71 which looked different ways1 and a couple of butterflies as pendants at each end4 ,the substitute used by poor people is frequently manufactured from the leaf of the thatch-palm 7nipah74 #fbj ,according to v4 d4 ,wall this plant is ,carthamus tinctorius4 #fba ,a weight used for weighing the precious metals4 ,according to ,c4 and ,s4 ,dict41 s4v4 ,bngkal1 it is equal to #hbb grains troy2 according to ,maxwell1 ,manual of the ,mal4 ,lang41 p4 #ada1 to #hcb4 #fbb ,the mast with its branches carrying artificial flowers1 streamers1 and coloured eggs1 appears to be emblematic of a fruit-tree1 the eggs representing the fruit1 the artificial blossoms its flowers1 and the streamers its leaves4 #fbc ,for instance1 in reply to an appeal from the ,bride's ,relations to take into account the duty which is the custom of the country1 one of the ,bridegroom's ,relations would repeat the following3-- ,even the woodpecker knows how to fly1 ,and how much more the lory2 ,even my grandsire's commands ,i take into account1 ,and how much more the duty imposed by the ,state4 #fbd ,it is said that this is a departure from the old custom1 according to which the wedding ceremony took place the day before the procession 7except at the re-marriage of a widow who has no children1 kahwin janda berhias74 ,in the case of the re-marriage of a widow who has no children by her former husband there is no procession at all1 and the ceremonies are somewhat abridged4 ,i may add that a childless widow has the subang 7ear-rings which are the symbol of virginity7 tied on to her ears4 ,vide p4 #cfj1 supra4 #fbe ,a couple of matronly ladies are generally told off for this service1 the ceremony being as follows3-- #a4 ,they raise first the man and then the woman slowly to a standing posture2 when it is reached the bridegroom says to the bride1 ,take heed1 care for thy husband1 care for my good name1 care for me 7,baik-baik jaga laki awak1 jaga nama sahya1 jagakan aku72 to this the bride responds in a similar strain1 mutatis mutandis1 and they are then as slowly re-seated4 #b4 ,they are similarly raised1 and repeat as before1 in turn1 the words1 ,assuredly ,i will not do thee any shame whatever 7,sahya ta'buleh buat satu apa kamaluan di-atas awak74 #c4 ,when raised for the third and last time they say1 ,i ask the ,lord ,god to give us both long life1 and that all our handiwork may prosper 7,sahya minta' kapada ,tuhan ,allah bersama-sama panjang umor1 samua kerja dengan salamat74 #fbf ,it used to be considered an insult to omit offering one of these eggs to a guest1 so much so1 that ,i was assured that in former days a woman whose husband had been thus slighted would have a right to sue for a divorce4 #fbg ,the ,kathi is an official having superintendence over several mosques and jurisdiction in matters connected with marriage1 divorce1 and ecclesiastical affairs generally4 ,the ,imam is the chief elder of one mosque4 #fbh ,there is a difference between b'lanja and mas kahwin1 the former usually meaning the wedding expenses1 the latter the dower2 at least this is the ,malacca terminology1 which probably also obtains elsewhere4 #fbi ,the descendant of one of the four great ,chiefs 7,orang ,besar ber-ampat7 of ,selangor4 #fcj ,ex-,prime ,minister of ,perak4 #fca ,sireh or sirih1 the betel leaf4 #fcb ,the ,bilal is an elder of the mosque2 in western ,muhammadan countries he is styled ,muezzin4 #fcc ,selangor ,journal1 vol4 i4 ,no4 #b1 p4 #bc4 #fcd ,probably this should be #dth4 #fce ,he was of ,arab extraction4 ,but wearing clothes in the ,arab fashion is not unusual even in the case of purely ,malay bridegrooms4 #fcf ,selangor ,journal1 vol4 iv4 ,no4 #b1 pp4 #bc-e4 ,the list of presents sent by friends on this occasion included buffaloes1 a bullock1 goats1 spices1 plate1 and jewellery4 #fcg ,sir ,william ,maxwell in ,n4 and ,q41 ,no4 #d1 sec4 #ia1 issued with ,no4 #ag of the ,j4,r4,a4,s41 ,s4,b4 #fch ,at their funerals the corpse is carried to the place of interment on a broad plank1 which is kept for the public service of the dusun1 and lasts for generations4 ,it is constantly rubbed with lime1 either to preserve it from decay or to keep it pure4 ,no coffin is made use of1 the body being simply wrapped in white cloth1 particularly of the sort called hummums4 ,in forming the grave 7kubur71 after digging to a convenient depth they make a cavity in the side1 at bottom1 of sufficient dimensions to contain the body1 which is there deposited on its right side4 ,by this mode the earth literally lies light upon it2 and the cavity1 after strewing flowers in it1 they stop up by two boards fastened angularly to each other1 so that the one is on the top of the corpse1 whilst the other defends it on the open side1 the edge resting on the bottom of the grave4 ,the outer excavation is then filled up with earth2 and little white flags1 or streamers1 are stuck in order around4 ,they likewise plant a shrub1 bearing a white flower1 called kumbangkamboja 7,plumeria obtusa71 and in some places wild marjoram4 ,the women who attend the funeral make a hideous noise1 not much unlike the ,irish howl4 ,on the third and seventh day the relations perform a ceremony at the grave1 and at the end of twelve months that of tegga batu1 or setting up a few long elliptical stones1 at the head and foot1 which1 being scarce in some parts of the country1 bear a considerable price4 ,on this occasion they kill and feast on a buffalo1 and leave the head to decay on the spot1 as a token of the honour they have done to the deceased in eating to his memory4 ,the ancient burying-places are called krammat1 and are supposed to have been those of the holy men by whom their ancestors were converted to the faith4 ,they are held in extraordinary reverence1 and the least disturbance or violation of the ground1 though all traces of the graves be obliterated1 is regarded as an unpardonable sacrilege1--,marsden1 ,hist4 of ,sumatra 7ed4 #ahaa71 pp4 #bhg1 #bhh4 #fci ,the explanation usually given by ,malays is that the betel-nut scissors symbolise iron4 ,short weapons are sometimes substituted4 #fdj ,tradition says that formerly the corpse was watched for three days before burial1 and that sometimes it was kept for a week or even a longer period4 ,one ,raja ,s'nei is reported to have been kept #dj days in her coffin above ground6 ,it is also stated that before the introduction of ,muhammadanism the dead were burned4 ,it is still the custom to keep both the hearth-fire 7api dapor7 and lamps 7palita7 burning not only for so long as the corpse may be in the house1 but for seven days and nights after occurrence of the death4 ,it is also the custom to open the sick person's mosquito-curtain when death is approaching1 and in some cases1 at all events1 the dying are taken out of their beds and laid upon the floor4 ,i may add that the material for fumigation 7perabun7 is placed upon the hearth-fire after death1 to scare away the evil spirits1 just as salt is thrown upon the fire during a thunderstorm1 in order that it may counteract the explosions of thunder 7membalas petir71 and thus drive away the demons who are believed to be casting the thunderbolts4 #fda ,the kati is a weight equivalent to #a #a_/c lb4 avoirdupois4 #fdb ,the form found in most dictionaries is banchoh or banchuh4 #fdc ,whence the expression charik kapan1 which means literally to tear the shroud 7i4e4 to tear off the selvage of the shroud1 and not to tear off a piece of cloth to form the shroud74 #fdd ,cubit1 the length of the forearm4 #fde ,the short motto which usually heads ,malay letters4 #fdf ,i may add that in pre-,muhammadan days certain articles are said to have been buried with the corpse1 viz4 b'ras sa-p'riok1 asam1 garam1 together with 7in the case of a man7 rough wooden models of the deceased's weapons4 #fdg ,tradition says that originally one grave-post 7nisan7 was used1 and that the earlier form of a tomb was a circular mound with a single grave-post in the centre4 ,it is said that such mounds were formerly used in ,sungei ,ujong1 but ,i am unable to say if this is so4 ,sultan ,zeinal ,abidin of ,johor is also described as having a tomb of this description at ,kota ,tinggi4 #fdh ,this notion probably arose from an erroneous idea of etymological connection between the words talkin and bertelku4 #fdi ,of course if the karanda is used the bands have to be removed before it is nailed down4 ,on their removal these bands are handed to the next-of-kin1 who tear them up and plait the strips into a rough sort of bracelet1 which they wear as long as it lasts in memory of the deceased4 ,little children are made to pass thrice underneath the karanda of their parents when it is first lifted in the chamber1 to prevent them from pining for the deceased4 #fej ,from observing a good many of these grave-posts in different localities1 ,i should be inclined to suppose that the grave-post used for men had been evolved from a phallic emblem1 whilst that used for women occasionally assumes a rude resemblance to a human being4 #fea ,newbold1 ,malacca1 vol4 ii4 p4 #ceb4 #feb ,as to the titles ,bomor and ,pawang1 see ,chapter ,,iii4 p4 #ef1 note4 #fec ,there are1 it need hardly be said1 innumerable charms and talismans which are valued by the ,malays for their supposed efficacy in preventing disease2 there are also an immense number of short charms 7often mere texts from the ,koran7 which are considered invaluable for checking minor ailments4 ,it being impossible1 however1 in the scope of this work to give specimens of the entire materia medica of the ,malays1 examples of the more important branches only are given4 #fed ,the ,pawang may either effect this himself1 by luring the evil spirits out of the sick person's body into some object1 such as an egg1 a substituted image or scapegoat 7tukar ganti71 a ,spirit-,hall1 or spirit-boat1 in which the evil spirits are carried out of the house and got rid of2 or else he may induce a stronger spirit1 e4g41 the ,tiger ,spirit 7vide infra71 to enter into his own person1 and assist him in the task of evicting the offender4 #fee ,jikalau sa-rasi dengan aku1 mengadap-lah angkau1 asap1 kapada'ku1 kalau ta' sa-rasi1 melintang-lah 'kau dengan aku1 atau ka kiri1 atau ka kanan4 #fef ,kur6 ,semangat ,si ,anu ka-tujoh-nya6 ,mari-lah kita bersama-sama ini1 ,tengo'kan ubat1 semangat ,si ,anu6 #feg ,if ashore1 it is usually suspended from a tree4 ,if at sea1 from a wooden tripod1 or a projecting pole affixed to the seaward end of a fishing-stake4 #feh ,another method is described by ,messrs4 ,clifford and ,swettenham 7vide their ,malay ,dictionary1 s4v4 ,anchak7 as follows3 ,the 7anchak perbingkas7 is fastened to the end of a branch1 which is pulled down almost to the ground1 and held there while the medicine-man goes through his incantation or invocation1 after which it is allowed to fly up1 and all the things on it are scattered by this means1 but it is not yet clear to which class this use of the anchak should be referred4 #fei ,some of them are enumerated under ,fishing ,ceremonies1 pp4 #caa seqq41 supra4 ,see also pp4 #gf1 #beg1 #bfj4 #ffj ,vide ,app4 xii4 #ffa ,so called in ,malay 7tali penggantong72 they consist of the four cords which start from the four corners of the tray respectively1 and are carried up to meet at a point some two or three feet above the centre of the tray1 from which point upwards a single cord only is used4 #ffb ,ketupat and lepat4 ,there were fourteen of each kind of bag1 the ketupats being diamond-shaped and the lepats cylindrical4 ,each set of fourteen bags contains seven portions of cooked and seven portions of uncooked food4 ,vide also supra4 #ffc ,abong full to overflowing2 cp4 merabong1 etc4 #ffd ,as to these stones1 vide p4 #bgd1 supra4 #ffe ,kalau kena kelingking1 k'rat-lah kelingking1 kalau kena daun dayong1 di-chatok-nya1 champak-lah dayong4 ,numerous sea-snakes do1 as a fact1 exist in the seas of the ,malay ,peninsula and ,archipelago4 ,they are all1 ,i believe1 venomous4 ,vide ,miscell4 ,papers relating to ,indo-,china1 ,first ,series1 vol4 ii4 pp4 #bbf-bch4 #fff ,ipoh rayat laut1 kalau kena sa-orang di-sandarkan sa-orang1 mati sampei tujoh orang bersandar4 #ffg ,supposed to be identical with ,lukmanu-'l-hakim1 a mysterious person mentioned in the ,koran4 ,vide ,hughes1 ,dict4 of ,islam1 s4v4 ,luqman4 #ffh ,for the ,wild ,huntsman1 vide ,birds and ,bird-charms1 ,chap4 ,v4 pp4 #aac-abj1 supra4 #ffi ,apparently v4 d4 ,w4 means the fascination which a tiger has for its prey4 ,in ,selangor this fascination is called g'run or pengg'run in the case of a tiger1 and badi only in the case of a snake--the person affected by it being said to be kena g'run or kena badi1 as the case may be4 #fgj ,vide ,app4 lx41 lxxii41 lxxix4 ,the different names under which ,badi is invoked are worth noting2 e4g4 ,badiyu1 ,mak ,badi1 ,badi ,panji1 ,mak ,buta1 in an elephant-charm 7,app4 lx472 and again ,ah ,badi1 ,mak ,badi in a deer-charm 7v4 ,app4 lxxii471 and in a later deer-charm1 ,hei ,badi ,serang1 ,badi ,mak ,buta1 ,si ,panchur1 ,mak ,tuli 7v4 ,app4 lxxix471 and again ,sang ,marak1 ,sang ,badi 7v4 ,app4 lxxix471 and ,jembalang ,badi 7v4 ,app4 lxxx474 ,i may remark that ,sabaliyu is given by ,logan in the ,j4 ,i4 ,a4 vol4 i4 p4 #bfc1 as meaning a deer in the ,camphor ,language 7bhasa kapor or pantang kapor7 of ,johor1 and this word was afterwards confirmed by ,mr4 ,d4 ,f4 ,a4 ,hervey4 #fga ,influence of the ,breath in ,healing4--,in ,notes and ,queries1 ,no4 #a1 p4 #bd1 a ,malay bomor1 or doctor1 is described as blowing upon something to be used as medicine4 ,breathing upon sick persons and upon food1 water1 medicines1 etc41 to be administered to them is a common ceremony among ,malay doctors and midwives4 ,the following note would seem to show that the ,malays have learnt it from their ,muhammadan teachers3-- ,healing by the breath ,arab4 ,nafahal1 breathings1 benefits1 the ,heb4 ,neshamah1 opp4 to ,nephest 7soul71 and ,ruach 7spirit7 is a popular idea throughout the ,east1 and not unknown to ,western magnetists and mesmerists4 ,the miraculous cures of the ,messiah were1 according to ,moslems1 mostly performed by aspiration4 ,they hold that in the days of ,isa1 physic had reached its highest development1 and that his miracles were mostly miracles of medicine2 whereas in ,mohammed's time eloquence had attained its climax1 and1 accordingly1 his miracles were those of eloquence1 as shown in the ,koran and ,ahadis4--,the ,book of the ,thousand ,nights and a ,night1 ,burton1 vol4 v4 p4 #cj4--,notes and ,queries1 ,j4,r4,a4,s41 ,s4,b41 ,no4 #d1 sec4 #ib1 issued with ,no4 #ag4 #fgb ,vide pp4 #efi-egd1 infra4 #fgc ,vide pp4 #dah seqq41 supra4 ,strictly speaking1 money 7which is called batu-batu lanchang or lanchang stones7 should always form part of them4 ,in ,kedah three kenderi 7one kenderi amounting to three cents7 are said to be used2 in ,perak three wang1 and in ,selangor three duits 7cents74 #fgd ,i believe this usually takes place immediately after the ceremony1 but one medicine-man whom ,i knew 7',che ,amal of ,jugra7 used to keep the boat into which the spirits were thought to have entered until the patient recovered1 and then set it adrift4 ,when the medicine-man is launching it1 he takes the boat in both hands1 and repeatedly gives it a rotatory movement towards the left 7as if he were using a sieve71 and repeats the charm4 ,a small portion of each dish deposited in the lanchang has to be carried back to the patient's house1 and there administered to the patient1 together with water scooped up in a bowl from underneath the lanchang as it lay in the water before drifting away4 ,as the sick man receives the offerings1 the person who administers them says1 addressing the spirit of evil1 ,here is your wage1 return not back here unto ,so-and-,so2 and cause him to be sick no more1 and the spirit replies through the man's mouth1 ,i will never return4 #fge ,arong also means to cross the water1 and there may be some doubt as to the precise meaning of this line4 ,see the original in ,app4 cciv4 #fgf i4e4 the ,crocodile-spirit 7vide pp4 #bhf 7note71 #bih1 supra47 #fgg ,in this connection it may be added that there are sundry medical taboos in use on various occasions3 e4g4 it is sometimes forbidden to enter the house where the sick man lies or to approach it by a particular path1 and a string1 with cocoa-nut leaves hung on it1 is often drawn across the path as an indication of such prohibition4 ,the fine for breaking such a taboo 7langgar gawar-gawar7 was half a bhara1 or in the case of a ,raja two bharas4 #fgh ,swettenham1 ,malay ,sketches1 pp4 #aec-aei4 ,another excellent account1 also by an eye-witness1 of a similar ceremony will be found in ,j4,r4,a4,s4 ,s4,b41 ,no4 #ab1 pp4 #bbb-bcb4 #fgi ,studies in ,brown ,humanity1 p4 #df4 #fhj ,bintang1 a star1 means the eye in ,malay ghost language4 #fha ,about #e_/f lb4 avoirdupois4 #fhb ,a maiam is #a_/afth of a bungkal and equal to #eb grains4 #fhc ,the peeling-knife 7pisau raut7 is mentioned because it is dreaded by the demons1 who hurt themselves 7it is alleged7 by treading on one end of it1 when1 owing to its curved blade1 the other end flies up and wounds them4 ,such spirits as the ,wild ,huntsman are specially mentioned as being afraid of it4 ,vide p4 #aah1 supra4 #fhd ,swettenham1 ,malay ,sketches1 pp4 #bjh-baj4 #fhe ,this is a description of ,malay dancing from the ,european point of view2 the reason of the undoubted fascination which it has for the ,malays being no doubt the fact that for them it has a real meaning1 which by ,europeans 7like that of the ,malay four-rhymed stanza or pantun7 is quite inadequately understood4 #fhf ,in #ahge4 #fhg ,the attitude is that obtained by transferring the body directly from a kneeling to a sitting position4 #fhh ,swettenham1 ,malay ,sketches1 ch4 vii4 pp4 #dd-eb4 #fhi ,this dance is said to be borrowed from the ,arabs4 #fij ,newbold1 ,malacca1 vol4 ii4 p4 #agi4 #fia ,i have said that all birds fight more or less1 but birds are not alone in this4 ,the little1 wide-mouthed1 goggled-eyed fishes1 which ,malay ladies keep in bottles and old kerosine tins1 fight like demons4 ,goats sit up and strike with their cloven hoofs1 and butt and stab with their horns4 ,the silly sheep canter gaily to the battle1 deliver thundering blows on one another's foreheads1 and then retire and charge once more4 ,the impact of their horny foreheads is sufficient to reduce a man's hand to a shapeless pulp should it find its way between the combatants' skulls4 ,tigers box like pugilists1 and bite like ,french school-boys2 and buffaloes fight clumsily1 violently1 and vindictively1 after the manner of their kind4--,in ,court and ,kampong1 p4 #eb4 #fib ,ibid4 pp4 #ed-fa4 #fic ,ibid4 pp4 #dh-eb4 #fid ,sic1 correctly ,kenantan4 #fie ,sic1 better ,bangkas4 #fif ,sic1 correctly ,belurang4 #fig ,sic1 correctly ,k'labu4 #fih ,vide pp4 #ede-edg1 infra4 #fii ,newbold1 ,malacca1 vol4 ii4 pp4 #agi-ahc4 #gjj i4e4 ,sepak raga1 which means kick the wicker-work 7ball74 #gja ,also ,singketa4 #gjb ,also ,teki-teki4 ,examples are1--,what is it which you leave behind when you remember it1 and take it with you when you forget it8 ,ans4 ,a leech4 ,what is it that builds a house within a house1 getting the materials out of his own body8 ,ans4 ,a spider4 #gjc i4e4 ,tuju lobang1 which means ,aim at the ,hole4 #gjd ,newbold1 op4 cit4 vol4 ii4 pp4 #ahc-ahe4 #gje ,yes1 it's sweet 444 to grouse about the crops1 ,and sweet to hear the tales the natives tell1 ,to watch the king and chieftains playing leisurely at tops1 ,while the country's bowling gaily down to hell4 --,hugh ,clifford 7adapted from ,rudyard ,kipling74 #gjf ,more probably ,india or ,persia 7874 #gjg ,taken from ,clifford and ,swett41 ,mal4 ,dict41 s4v4 ,chtor4 #gjh ,notes and ,queries ,no4 #a1 sec4 #bc1 issued with ,j4,r4,a4,s41 ,s4,b4 ,no4 #ad4 ,quoted in ,denys1 ,descriptive ,dictionary of ,british ,malaya1 s4v4 ,cards4 #gji ,selangor ,journal1 vol4 v4 ,no4 #ac1 pp4 #baj-ab4 ,i may add that luck in gaming is largely thought by the ,malays to depend upon fortunate dreams4 ,vide p4 #efc1 infra4 #gaj ,i cannot find either ping1 ning1 or biling in the dictionaries1 and the only chance perhaps of finding out the meaning will be to collate the rhymes used for this game in other ,states4 ,i have heard it several times here1 and it has always been the same4 #gaa ,probably the species of sea-turtle known by that name4 #gab ,the ordinary ,indian name for clarified butter1 which is used largely in ,eastern cookery4 #gac ,it is almost impossible to translate nursery rhymes satisfactorily1 and the versions here given must be regarded as tentative and necessarily imperfect4 #gad ,vide supra1 p4 #dhd1 note4 #gae ,literally1 ,brothers and ,sisters and ,chiefs2 this refers to the ,spirits who inhabit the villages1 and not to the ,humans4 #gaf ,the term used is ,penjak pengantin1 which means musicians and bridegroom4 ,the former term includes all people belonging to the ,ma'iong who make a noise4 ,the latter term means a man whose wedding is being celebrated1 but in this connection it is applied to the ,pa'iong or jeune premier4 #gag ,these names are given by the ,ma'iong people to the two big gongs used by them 7tetwak or twak-twak74 ,gemroh is formed from groh 7 thunder71 in exactly the same way as kemning1 the yellow wood used for the cross-pieces of kris scabbards1 is formed from kning 7 yellow74 ,dengong is the word used to describe the noise made by a gong1 by the wind1 or any other sonorous sound4 #gah ,the phrase in the original is ,halan ssun4 ,the former word means the bows of a boat1 the latter is applied to things fitted together1 as sirih leaves are fitted when one leaf is laid on the top of another4 ,the use of this phrase is very curious1 and ,i believe it to convey the sense which ,i have rendered4 ,i have never heard the phrase in any other connection1 nor have ,i met with it except in this incantation4 ,should not the correct reading be halun 7 alun7 susun1 which is a fairly common ,malay phrase used of the waves crowding one upon another on a stormy day8--,w4,s4 #gai ,chinta-mni1 the name of a very short snake of a golden yellow colour1 the presence of which is regarded as a lucky omen4 #gbj ,awang is a very common male proper name among the natives of ,kelantan1 and in addressing any man whose name is not known it is always used1 much as ,klop is employed among the natives of ,perak4 #gba ,malays believe ,spirits to be extremely sensitive as regards their origin and their habits1 and any knowledge possessed by a human being on these subjects renders the spirit harmless4 ,the same idea has been noticed supra with reference to animals1 etc4 #gbb ,the least sensitive spirit in the world might not unreasonably dislike so many personal remarks of such a frankly unflattering nature4 #gbc ,this is hardly an accurate description of the temporary shed in which ma'iong people perform4 ,seven among the ,malays1 as with other ,orientals1 is the mystic number4 #gbd ,selangor ,journal1 vol4 ii4 ,no4 #bf1 pp4 #dbc-dbi4 #gbe ,if the performance is to last for more than one or two nights1 a proper shed 7bangsal7 may be erected4 #gbf ,the third is for the ,jin ,puteh1 or ,white ,genie1 and the fourth for the ,jin ,hitam1 or ,black 7,earth7 ,genie4 #gbg ,the ,malay account of this ceremony with the text of the charms used will be found in ,app4 ccxxiv4 seqq4 #gbh ,vide ,j4,r4,a4,s41 ,s4,b41 ,no4 #b1 p4 #afc4 #gbi ,j4 ,d4 ,vaughan in ,j4,i4,a41 quoted in ,denys1 ,desc4 ,dict4 of ,brit4 ,mal41 s4v4 ,puppet ,shows4 #gcj ,vide ,app4 ccxxxi4 #gca ,even wild beasts1 it is said1 can be stopped in this way2 see ,beast ,charms1 p4 #aef1 supra4 #gcb ,vide ,eagle-wood tree1 ,camphor1 ,fishing1 etc41 supra4 #gcc ,defiance is intimated by a war-dance on the ramparts 7penglima bersilat or berentak di-atas kubu74 ,cp4 ,begbie1 ,malayan ,peninsula1 p4 #agj4 #gcd ,this legendary war of ,tan ,saban with the second king of ,perak owes its origin probably to mythological accounts of the wars of ,salivahana and ,vikramaditya1 which ,hindu settlers1 not improbably1 brought to ,malay countries4 ,saban is a natural corruption of ,salivahana4--,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 p4 #id4 #gce ,when swearing fidelity1 alliance1 etc41 water in which daggers1 spears 7lembing71 or bullets have been dipped is drunk1 the drinker saying1 ,if ,i turn traitor1 may ,i be eaten up by this dagger or spear1 etc41 as the case may be 7jika aku belut1 aku di-makan k'ris ini d4s4b47 #gcf ,vide supra1 p4 #d1 note4 #gcg ,in original1 ,manikou4 #gch ,in original1 belangur4 #gci ,the original text proceeds to give an explanation of certain patterns of damask given in a plate1 which is not reproduced here4 #gdj ,the ,code of ,sultan ,mahmud ,shah1 the last ,malay ,raja of ,malacca1 who was expelled by the ,portuguese under ,albuquerque in ,a4,d4 #aeaa4 ,this ,code was probably founded on earlier regulations ascribed to ,sultan ,muhammad ,shah1 the first ,muhammadan ,raja of ,malacca1 and ,sultan ,mudhafar ,shah1 his son4 ,nothing is known about the laws of the last named1 except that 7according to the ,sejarah ,malayu1 chap1 xii471 he ordered the ,book of ,institutes1 or ,kitab ,undang-,undang1 to be compiled1 but the preceding chapter of the same work has a good deal to say about the laws of ,sultan ,muhammad ,shah1 and mentions that he prohibited the ornamenting of creeses with gold1 etc4 ,see ,leyden1 op4 cit41 pp4 #id1 #aah4 ,a similar prohibition occurs in section i4 of ,sultan ,mahmud's ,code1 of which a translation will be found in ,newbold1 ,malacca1 vol4 ii4 pp4 #bca seq4 #gda ,newbold1 op4 cit4 vol4 ii4 pp4 #bjb-bjh4 ,vide ,chap4 ,,ii4 p4 #cc1 supra4 #gdb ,swettenham1 ,malay ,sketches1 pp4 #bjg1 #bjh4 #gdc ,yet the act of sneezing is considered so fraught with the risk of the soul's escaping1 that not unfrequently after a severer sneeze than usual1 a ,malay will attempt to call his soul back by ejaculating ,cluck6 ,soul6 7kur1 semangat67 as if he were calling a chicken1 and the regular use of the phrase ,al-hamdu li'llah 7,praised be ,god71 after sneezing suggests that he may be relieved to find his soul still in his own possession4 #gdd ,see ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #ai1 #bj4 #gde ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 pp4 #bf-bh4 ,in ,selangor ,kursemangat1 tuboh budak ini1 ,my soul6 the body of the boy1 or some such phrase is occasionally used4 #gdf ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #bg4 #gdg ,examples are3--7#a7 the burning of incense 444 7vide ,medicine1 pp4 #daj seqq4 and elsewhere1 passim72 7#b7 the inspection of the water in the ,three ,jars ceremony1 ibid42 7#c7 the scattering of parched rice1 ibid42 7#d7 the application of the ,rice-,paste 7tepong-tawar7 ceremony 7vide ,marriage1 ,fishing1 etc472 7#e7 the sound of water struck by a canoe paddle 7vide ,crocodile-catching72 7#f7 the manner of falling of the filed-off portion of a tooth 7vide ,adolescence72 7#g7 the whisper of the sap in the bark of a gharu-tree1 when the latter is struck by a cutlass 7vide ,vegetation ,charms71 and a host of others4 #gdh ,my informant did not make it plain whether the same charm was repeated on each of these three occasions1 or whether a different charm was used in each case4 ,probably the latter would be the more correct course4 #gdi ,swettenham1 ,malay ,sketches1 pp4 #bja-bjg4 #gej ,hall4 #gea ,clerk4 #geb ,j4,r4,a4,s41 ,s4,b41 ,no4 #c1 pp4 #cj1 #ca4 ,ordeals by immersion of the hands in boiling oil or molten tin are also mentioned in the old ,johor ,code of ,laws4 ,vide ,crawford1 ,dict4 of ,ind4 ,isl41 s4v4 ,ordeal4 #gec ,a number of these diagrams1 all of which are in the author's possession1 are shown in the illustrations to this section4 ,they seem to be closely connected with the system of magic squares1 which has probably come to ,europe from the ,east4 #ged ,or ,kutika4 #gee ,the original ,javanese week1 like that of the ,mexicans1 consists of five days1 and its principal use1 like that of the same people1 is to determine the markets or fairs held in the principal villages or districts4 ,this arbitrary period has probably no better foundation than the relation of the numbers to that of the fingers of the hand4 ,the names of the days of this week are as follows3--,laggi1 ,pahing1 ,pon1 ,wagi1 ,kliwon4444 ,the ,javanese consider the names of the days of their native week to have a mystical relation to colours1 and to the divisions of the horizon4 ,according to this whimsical interpretation1 the first means white1 and the east2 the second1 red1 and the south2 the third1 yellow1 and the west2 the fourth1 black and the north2 the fifth1 mixed colour1 and focus1 or centre4 ,it is highly probable that1 like the week of the continental nations of ,asia and ,europe1 the days were named after the national gods4 ,in an ancient manuscript found in ,java1 which will be afterwards referred to1 the week of five days is represented by five human figures1 two of which are female and three male4--,crawfurd1 ,hist4 of the ,indian ,archipelago1 vol4 i4 pp4 #bhi1 #bij4 #gef ,communicated by ,sir ,george ,birdwood of the ,india ,office4 ,but in ,bali ,s'ri is the wife of ,vishnu1 or more usually of ,shiva4 ,as goddess of the rice-fields she is called ,s'r 444 and has temples on the sawahs rice-fields1 and on the roads between them4--,misc4 ,papers relating to ,indo-,china1 etc41 ,second ,series1 vol4 ii4 p4 #aje4 ,she is frequently mentioned in ,malay invocations connected with rice-planting2 vide p4 #hi1 supra1 and ,app4 cix4 #geg ,cf4 such words in ,malay as panchawarna or pancharona 7lit4 of five colours71 panchalogam 7lit4 of five metals71 which are of ,indian origin1 with the ,indian pancharangi1 panchatantra1 etc4 #geh ,or does this mean black or red8 ,but red is ,brahma's colour1 and for ,kala one would a priori expect black to be appropriate4 #gei ,see ,app4 ccxliii4 for an extract from a treatise on these subjects4 #gfj ,both this table and that of the ,katika ,lima have been reversed in translating from the originals1 which1 being in the ,arabic character1 run from right to left4 #gfa ,see ,app4 ccxliv4 for an extract from a short treatise on this subject4 #gfb ,the table is given in ,app4 ccxlv4 #gfc ,vide p4 #eed1 infra4 #gfd ,newbold1 op4 cit4 vol4 ii4 p4 #ced4 #gfe ,ibid4 p4 #ceh4 #gff ,the names are given supra4 ,katib is another name for ,mercury1 and ,venus is sometimes known as ,bintang ,kajura and ,bintang ,babi2 vide ,kl41 s4v4 ,bintang4 #gfg ,maxwell in ,j4,r4,a4,s41 ,s4,b41 ,no4 #g1 p4 #ba4 #gfh ,newbold1 op4 cit4 vol4 ii4 p4 #cee4 #gfi ,there is a treatise on the ,bintang ,dua-b'las1 too long to give in full1 of which a short extract will be found in ,app4 ccliv4 #ggj ,the following names of constellations are taken from ,klinkert1 s4v4 ,bintang and elsewhere3 ,bintang ,mayang1 the ,virgin 7lit4 the ,spathe of ,palm-blossom74 ,bintang ,pari1 the ,southern ,cross 7lit4 the ,skate or ,sting-ray74 ,bintang ,b'lantek 7,c4 and ,s47 i4e4 the ,spring-gun1 or rather ,spring-spear-trap 7also called by its ,arabic name al-jubar71 ,orion4 ,bintang ,bidok1 or ,bintang ,jong1 the ,great ,bear 7lit4 the ,boat or ,junk74 ,others bear more familiar names1 e4g43-- ,bintang ,utara or ,kotub 7871 the ,pole-,star 7lit4 ,north ,star74 ,bintang ,kala1 the ,scorpion4 ,whilst ,bintang ,alnasj 7,alnash7 is the ,wain4 #gga ,newbold1 op4 cit4 vol4 ii4 p4 #cee4 ,cf4 ,colebrooke's ,life and ,essays1 vol4 iii4 p4 #bhd4 #ggb ,a ,shair ,rejang has been published at ,singapore1 and for an extract from the ,rejang of ',che ,busu1 the reader is referred to the ,appendix4 #ggc ,the ,,ms4 here and in the blanks above is defective or illegible4 ,but the prescriptions for the other days show that the image is to be thrown either in some definite direction or into the jungle1 simply2 on each day the thing to be thrown away of course corresponds with the symbol of the particular day4 #ggd ,newbold1 op4 cit4 vol4 ii4 pp4 #cef1 #ceg4 #gge ,qu4 dawar8 #ggf ,newbold1 loc4 cit4 #ggg ,occasionally these squares1 instead of being reversed1 are turned sideways1 thus3-- #h #c #d #a #e #i #f #g #b #ag #bc #d #aj #aa #bd #e #f #ab #ah #a #g #ac #ai #be #h #ad #bj #ba #b #ae #af #bb #c #i #cj #ch #df #e #ac #ba #bb #ci #dg #f #ad #ae #bc #ca #dh #g #h #af #bd #cb #dj #a #i #ag #be #cc #da #di #aj #ah #bf #cd #db #dc #b #ai #bg #ce #cf #dd #c #aa #bh #bi #cg #de #d #ab #bj #ggh ,the crescent1 or crescent and star1 are here used as emblems of the #ast day of the 7lunar7 month4 #ggi ,the order should 7it would seem7 be ,kala1 ,s'ri4 #ghj ,for ,utarid4 #gha ,for ,zuhrah4 #ghb ,possibly this notion is partly responsible for the ridiculous ,european legend about ,muhammad's coffin being suspended between heaven and earth1 of which idea there seems to be no trace amongst the ,muhammadans themselves4 #ghc ,another such indication is hair growing close to the ears4 #ghd ,double lines round the base of the thumb are called retak madu4 #ghe ,j4,r4,a4,s41 ,s4,b41 ,no4 #i1 pp4 #bc-bf4 #ghf ,an analysis of them would1 however1 show what objects are most generally aimed at by those who use them4 ,it may be safely estimated that the sexual relations are here of the first importance1 the majority of the charms having reference to them1 directly or indirectly4 #ghg ,supra1 pp4 #di1 #ej4 ,the methods here given are closely akin to those of medicine 7v4 pp4 #deb-def1 supra72 but the ends are different4 ,the medical man always professes to aim at the cure of his patient1 whereas here the intention is to cause harm to the person to be affected1 or at least to acquire an influence over him for the operator's own benefit or satisfaction 7as in love-charms74 #ghh ,for the colours of the cloth used1 and the purport of the number seven1 vide pp4 #ej1 #ea1 supra4 #ghi ,vide ,app4 cclxvi4 #gij ,i class this with the instances of indirect contact 7between the soul and the body of its owner71 because there is no doubt whatever that the usual ingredients 7clippings of hair1 paring of nails1 etc47 would have to be worked up with the wax1 and that they are not mentioned1 because understood4 #gia ,generally called kabong when cultivated1 or 7h7eenau when wild 7,arenga saccharifera1 ,l41 ,palme74 #gib ,cp4 the charm on p4 #ahc1 supra1 and ,app4 lxxxiii4 #gic ,bukan-nya aku membantai lilin ,aku membantai hati1 jantong1 limpa ,si ,anu4 #gid ,bukan-nya aku menjamu sakalian yang lain1 ,aku menjamu hati1 jantong1 limpa ,si ,anu4 #gie ,probably ,ventilago leiocarpa1 ,benth4 7,rhamne74 #gif ,the explanation of this ceremony is that the shadow is supposed in some way to embody or at least represent the soul4 ,thus the female reapers of the first ripe padi are specially enjoined to reap in a straight line facing the sun1 so that their shadow may not fall upon the rice-soul in the basket at their sides 7vide pp4 #bdb-bdd1 supra74 ,no doubt the speaker's shadow-soul is expected to fetch the woman's body-soul1 and the beating of the shadow-soul is perhaps purely ceremonial1 to drive away evil influences from it1 before it starts on its journey1 but this latter suggestion is merely conjectural4 ,the first line of the charm1 however1 in which the speaker addresses his shadow by name 7,irupi7 as he strikes it with the cane1 points out most clearly the connection between the body-soul 7or puppet-soul7 and the shadow-soul1 to which ,i have referred4 ,the coverlet or white cloth is no doubt the soul-cloth1 into which the woman's soul is expected to enter when it arrives4 #gig p4 #egj1 supra4 #gih ,bukan-nya aku membawa detar1 aku kandong semangat ,si ,anu4 #gii ,supra1 pp4 #dg-ed1 #gf1 #gg1 #deb-def1 and under the headings ,birds1 ,beasts1 ,vegetation1 ,minerals1 etc4 #hjj ,note4--,it may be as well to observe generally that the ,malay texts here given are often evidently corrupt1 and that it has not always been found possible to suggest satisfactory emendations4 ,a comparison of several different versions of each charm1 etc4 would be a necessary preliminary to the establishment of a really sound text4 #hja ,qu4 ,ka dalam4 #hjb ,qu4 ,bergetar4 #hjc ,newbold1 op4 cit4 vol4 ii4 pp4 #hd and #aii4 #hjd ,em4 ,atoran4 #hje ,isma4 #hjf ,qu4 ashikkan1 and so infra throughout this section4 #hjg i4e4 ,beringin4 #hjh i4e4 ,bunting4 #hji ,qu4 dengan4 #haj ,beralih rupa4 #haa ,em4 ,mengashikkan and so infra4 #hab ,em4 ,supaya4 #hac ,em4 ,mikail4 #had i4e4 ,azrail3 so infra in iv4 #hae ,em4 ,kemalu-'l-hakim1 i4e4 ,lukmanu-'l-hakim4 #haf ,qu4 ,disitu4 #hag ,em4 ,berusul4 #hah ,hikayat ,raja ,budiman1 ,part ii4 ,no4 #c1 p4 #ce1 ,publications of the ,straits ,branch of the ,royal ,asiatic ,society4 ,for other charms connected with the ,soul vide infra ,chap4 ,,vi4 esp4 secs1 ccxiii1 ccxiv1 cclxv1 cclxxv4 #hai ,bunyi nafas yang masok ,allah1 bunyi nafas yang kaluar ,hu1 kata orang ,malayu4 #hbj ,em4 di hulu4 #hba ,extracted from ,crawfurd1 ,mal4 ,gram4 p4 cxcvii4 #hbb i4q4 usik4 #hbc i4q4 larang4 #hbd i4q4 kekal1 pusaka4 #hbe ,golah1 daun kayu sakatilima4 #hbf ,rempenai1 nama akar4 #hbg ,rimpun1 nama kayu4 #hbh ,betoto' 7not ,betutu71 i4q4 bersama-sama4 #hbi ,belunchau1 i4q4 ayer berjalan4 #hcj ,berkalentong1 ta'tentu4 #hca ,halunlintar1 i4q4 halilintar4 #hcb ,n4 and ,q41 ,no4 #d sec4 #ig1 issued with ,no4 #ag of the ,j4,r4,a4,s41 ,s4,b4 #hcc ,kapas1 i4e4 ,kapas hutan or ,kapas hantu1 ,hibiscus abelmoschus1 ,l4 7,malvace74 #hcd ,lerik1 probably ,phrynium parviflorum1 ,roxb4 7,scitamine7 or ,phrynium ,griffithii1 ,bak4 #hce ,resam1 ,gleichenia linearis 7,filice71 a common fern4 #hcf ,lenjuang merah1 the common red ,dracna1 ,cordyline terminalis1 var4 ferrea 7,liliace74 #hcg ,kedah is the name of the old ,spectre ,huntsman1 and ,kadim 7or ,gadeh grandmother7 that of his wife4 #hch ,si ,adunada and ,si ,aduan were explained as the names of his two children1 but the names look as if they had been confused in some way4 #hci ,tarantan1 v4l4 terantang1 was explained as meaning senjata kabesaran 7royal weapons or insignia7 of the ,hantu ,rama4 #hdj ,to these names may be added ,si ,lansat1 ,si ,kumbang1 and ,si ,desa1 a lame old dog which the ,spectre ,huntsman is said to carry at his side in a wallet1 until he comes up with his quarry1 but whose bite is then the worst of them all4--,cp4 ,note to #a4 #f of sec4 xxx4 #hda ,si ,tompang is said to be the jackal 7srigala71 the brother of ,si ,sukum4 #hdb ,sangkil sangka4 #hdc ,kinchah benchah4 #hdd ,kunta terkena 7874 #hde ,juru-juru1 sc4 mulut1 the corners of the mouth4 ,gagak3 lit4 a crow1 but here said to mean the goat-sucker or nightjar1 the steed of the ,spectre ,huntsman4 #hdf ,tertuntong1 turned upside down1 the phrase signifying the vomiting which accompanies the sickness caused by the ,spectre ,huntsman4 #hdg ,antara mani1 explained as meaning between noon and the hour of prayer1 called dlohor 7early in the afternoon71 that being the time of day when the ,spectre ,huntsman most commonly strikes people with sickness4 #hdh ,si ,hantu ,pemburu1 here definitely explained to me as ,batara ,guru 7,shiva74 #hdi ,si ,lansat1 also called ,si ,sukum1 a lame old hound which ,si ,kedah carries on his back 7anjing bapa tepok di-dokong uleh-nya74 #hej ,dang ,mesa7h71 also called ,si ,pintal1 always accompanies ,si ,lansat4 #hea ,cp4 this line with l4 #ah of ,maxwell's version1 ,aku tahu asal angkau mula menjadi1 orang ,katapang4 ,orang petapa'an and orang ,katapang are the two readings1 and the ease with which the one might pass into the other1 possibly through a medial form orang katapa'an1 will be readily admitted by students of ,malay1 especially when the general family resemblance of this version to other versions of the same charm is taken into consideration4 #heb ,g4 ,ledang is1 of course1 the well-known ,mount of ,penance of this part of the ,peninsula1 the so-called ,mount ,ophir of ,malacca territory4 #hec ,anak ,nabi ,yusuf looks like an interpolation1 but fresh versions will no doubt explain it4 #hed ,chendrawasi1 possibly due to confusion with the berek-berek of the commoner versions1 but this point also requires further investigation4 ,mr4 ,clifford has recorded a similar confusion 7the berek-berek being supposed1 he says1 to fly feet upwards like the chendrawasi74 ,see note on chandrawasih in text1 p4 #aaa1 supra4 #hee i4q4 antara4 #hef ,gendala1 elsewhere menala 7v4 infr473 7a7 ,i can find nothing nearer to it in the dictionaries than gendala 7with a cross-reference to kendala7 in ,klinkert1 who explains it as meaning an obstacle or hindrance4 ,if this is right it may perhaps be translated ,hold-fast1 as a euphemism for snares2 7b7 on the other hand1 if1 as seems most likely1 menala is the correct form1 it may simply stand for mendala 7 bandala1 a bundle71 and so mean enter my sack2 7c7 or it may even conceivably mean enter my circle 7referring to the circular hut71 from a ,sanskrit word meaning circle or disc 7v4 ,kl4 s4v474 ,this1 however1 seems far-fetched1 and perhaps 7b7 is the most natural explanation4 #heg ,raja ,sakti1 ,magic ,prince1 a euphemism for the hut 7bumbun72 possibly in allusion to the wizard concealed inside it4 #heh ,raja ,gila1 ,prince ,distraction1 a euphemism for the decoy-tube 7buluh dekut74 #hei ,do' ,ding is evidently a name given in allusion to some kind of pigeon1 but the only pigeon name which comes at all near it is puding4 ,it is quite possible that this may be right1 although one of my informants told me that it was meant to refer to a kind of pigeon called rangob1 which is not given in ,klinkert's dictionary4 #hfj ,madukara was explained to me by a ,malay as referring to a kind of pigeon generally called punei jambu4 ,klinkert only gives madoe-kara as meaning silken stuff inwoven with gold or embroidered with a special pattern1 etc4 #hfa ,lapek1 v4l4 sumpit 7a rice bag74 #hfb ,menturun1 the ,selangor name of the bear-cat 7,arctictis binturong74 #hfc ,dokoh is a crescent-shaped breast-ornament rather than a necklace in the ordinary sense4 ,still it is suspended round the neck of the wearer1 and necklace is perhaps the best translation4 ,i may remark that such a necklace 7dokoh7 is often worn by ,malay brides and bridegrooms1 and may even be seen decorating the neck of an animal1 such as the buffalo1 when it is dressed up and sent as a present to some great man4 #hfd ,tawar means to neutralise 7the power or effect of7 anything4 ,hence it is applied even to the neutralising of the power of diseases and of evil spirits1 as well as of noxious potions and influences4 #hfe ,kabaleian1 v4l4 ka-ampeian which would refer to the railings in front of the hut4 #hff ,kalangkiri appears to be corrupt4 ,qure kanan kiri8 ,the commoner version of these lines has iring-iring4 #hfg ,ampeian gading2 this1 of course1 refers to the railing around the ,palace-yard4 #hfh ,var4 lec4 batang4 #hfi ,mengkudu1 a ,malay forest-tree1 ,morinda tinctoria4 #hgj ,var4 lec4 tetak4 #hga ,sa-nila-nila3 this looks as if it ought to be the name of some shrub or tree 7nila1 indigo72 but the variant in the second of these two charms is the most likely to be the right reading2 in which case ,si ,raja ,nila 7or more properly ,nyila7 might be translated as ,prince ,invitation4 ,si ,raja ,nyila is1 in fact1 the name sometimes given to the long slender wands with fine nooses at the end with which the wild pigeon are snared1 the name being clearly an allusion to its pretended character4 #hgb ,kelampati3 appears to be corrupt2 the preceding charm giving the correct reading 7si merpati74 #hgc ,mati mampeh3 was explained as mati bapa1 fatherless2 or perhaps mati tinggalbapa1 to die leaving a father 7the converse of fatherless74 #hgd ,mati mawah3 was explained as mati mak2 motherless1 but query8 #hge ,beriak3 not in ,klinkert1 but evidently of cognate meaning to ber-ingin4 #hgf ,sa-pepak3 was explained as meaning sa-keliling rimba raya1 i4e4 through the length and breadth of the forest4 #hgg ,fatimah1 as being the name of the daughter of the ,prophet 7,muhammad71 is often used in ,malay charms when they are intended to affect a ,malay woman without her name being mentioned4 7,muhammad is used under similar circumstances of men47 ,in this case the name ,fatimah passes is evidently considered a lucky one for pigeon-catching1 ,fatimah1 of course1 representing the female birds4 #hgh ,both here and below the original reads ,allah ,nabi1 but the emendation seems clearly necessary4 #hgi ,mati mampik3 this word is not in ,klinkert4 ,vide note on mampeh 7supra74 #hhj ,mati maiwai3 vide note on mawah 7supra71 for which word it appears to be a variant form4 #hha ,di-lilit akar3 v4 #a4 chelar 7chelah87 bakar4 #hhb ,di-petok3 v4 #a4 di-chetok1 with same meaning4 #hhc ,vide note on last charm4 #hhd ,wak-wak1 v4 l4 sengkuak1 d4s4b4 which apparently could only mean 7acc4 to ,klinkert7 extension of the roof over the kitchen rack4 ,another reading is ruwak-ruwak1 in which case it would mean a heron on the kitchen rack4 ,this latter seems to make the best sense4 #hhe ,juara means 7#a7 the umpire or manager of a cock-fight1 and 7#b7 a master of ceremonies 7v4 ,klinkert1 s4 v474 #hhf ,qu4 mari4 #hhg ,the following various readings are found in another version3-- #hhh ,jintala4 #hhi ,binasa4 #hij ,s'ri menyalak4 #hia ,menyalak kadalam hutan4 #hib ,chelaka besar sudah datang4 #hic ,rumah sudah4 #hid ,sudah datang4 #hie ,sadikit tidak4 #hif ,di tepi4 #hig ,menchabut rumput petang pagi4 #hih ,di-kata4 #hii ,modal liput sudah rugi4 #ijj ,berpalut4 #ija ,bukan buatan4 #ijb ,sadikit tidak tanggong4 #ijc ,terbang4 #ijd ,singgah4 #ije ,raja4 #ijf ,chelaka4 #ijg ,or badak 7rhinoceros71 as the case may be4 #ijh ,hum is probably a form of the ,buddhist ,,om2 though the form which the latter takes in ,malay magic is usually ,ong or ,hong4 #iji ,tongkat3 the tongue is commonly said tongkatkan mulut 7to prop open the mouth7 when the tip of it is pressed against the roof of the mouth4 ,i therefore venture to read tongkat mulut for tongkat1 because the context shows that this is what is meant1 the tongue being 7not inaptly7 compared in shape to a crocodile4 ,tongkat can hardly be used here in the sense of a staff2 even if mulut is not actually read1 it must still be understood4 #iaj ,pengri was explained to me as the indentation above the chin1 but ,i have never met the word elsewhere4 #iaa ,here the speaker addresses the tiger direct4 #iab ,bergrak-lah must be taken with handak4 #iac ,pasih or fasih was the word given me2 unless a mistake for something else1 it must mean cunning or savage 7qure fasik74 #iad ,pinta-pinta perminta'an1 request4 #iae ,ari bekari3 so pronounced by ',che ,indut and other ,langat ,malays4 ,bekari is in no dictionary that ,i could find1 and ,i only came upon begari by accident in ,klinkert1 who only gave1 however1 a cross-reference to pegari1 which form he does not give in its right place4 ,i found begari1 however1 in ,pijnappel1 q4v4 s4v4 ,he explains it as meaning to appear1 to come to light4 ,a similar phrase occurs in cclxvi1 infra4 #iaf v4l4 ,membalun4 #iag ,uru-uru3 the only sense given by ,klinkert is that of a kind of rattle used to decoy fish--made of a cocoa-nut shell1 and some ,chinese copper coins4 ,but in this context it looks most like a double rhyme to guru4 #iah ,qu4 di-tapakan1 i4e4 by footsteps4 #iai ,rindang was explained as rindu 7suka gemar74 ,kutop tutop4 ,bintongan benchana1 kasusahan4 ,teng explained as kaki sablah1 as in tengkis4 ,bertengteng jalan kaki sablah4 ,the ,bunga satengteng is also called the ,satawar4 #ibj ,em4 ,jin ,tanah4 #iba ,or ,petala1 i4e4 ,batara4 #ibb ,merak in the ,bhasa ,hantu1 or ,spirit ,language1 means sirih1 and it is in this sense that it should apparently be taken here4 ,the ordinary meaning of merak 7peacock7 makes nonsense4 #ibc ,kutu hutan1 lit4 flea of the forest1 i4e4 the mouse-deer4 #ibd ,lapang1 i4e4 trap4 #ibe ,hunting dogs have special names used for harking them on1 e4g4 ,sukum1 ,sugara1 ,tampoi1 ,sujugara1 ,lansat1 ,si ,indra1 ,si ,kumbang1 ,sa' ,untara4 #ibf ,there is a grass called rumput padi burong4 #ibg ,tedong3 no doubt a play on the word1 which means not only a cobra 7ular tedong7 but is applied to cocks 7and query dogs87 of a certain colour4 #ibh ,semawi is said to be the name by which the wild pigs are addressed4 #ibi ,sungko'3 qure sungkor4 #icj ,unintelligible4 ,bengkarong means lizard4 #ica ,mampe1 mawei3 apparently the pigs are threatened with various terrible forms of death4 #icb ,explained as i4q4 banyak4 ,qure emend sayup1 afar off4 #icc ,explained as i4q4 perminta'an4 #icd ,explained as i4q4 bahtra4 #ice ,when the voice of the gharu-spirit is heard at night4 #icf ,satukum is the ,kelantan form of satokong1 from tokong1 to cut the hair4 #icg ,besir1 lit4 incontinent1 referring to the running of the sap when the flower-spike is tapped4 #ich ,berhilir1 i4q4 berleler4 #ici i4q4 pisau sadap4 #idj ,explained as i4q4 tagok1 bekas buloh yang di-isi ayer mayang4 #ida ,explained as kawah 'nak masak gula4 #idb ,the tujoh orang bersaudara are explained to be 7#a7 ,satinjau ,rantau1 7#b7 ,sakuntum ,raya1 7#c7 ,malim ,karimun1 7#d7 ,si ,ali ,pachi1 and three others1 children of ,mentala ,guru4 #idc ,b'ras bertih parched rice 7,w4 ,s474 #idd ,this and the next four charms are extracted from a paper by the author which appeared in ,sel4 ,journ41 vol4 iii4 ,no4 #ab1 pp4 #aif-bjj4 #ide ,ular chintamani3 the snake chintamani springs from the eggs of the bird chandrawasih 7chendrawasi71 which fall into the sea2 if you find dust 7abu7 or a piece of sugar-cane inside a floating cocoa-nut-shell at sea1 you may know it to be the snake chintamani4 ,if1 on the other hand1 the eggs fall into primeval forest1 they turn into the doves called merbo' titek abu1 if upon a hill1 they turn into the doves called merbo' api4 ,sometimes1 however1 even after falling1 they take the shape of bananas1 sugar-cane1 or hen's eggs2 and that is why sugar-cane1 hen's eggs1 and bananas are used when the ,soul of the ,rice is fetched home4 #idf ,bijeh1 i4q4 biji1 tin-ore1 lit4 seed1 grain4 #idg ,buih1 i4q4 buhi1 foam4 #idh ,the last two lines must be said quite in a whisper to one's self1 as the name of ,god or ,muhammad must never under any circumstances be mentioned aloud in the mine4 #idi ,jika terlanggar atau tersepek1 itulah akan pem'pas dan dendang-nya 7i4q4 ubat-nya7 maka isharat-nya ayam sa'ekor1 tanam kapala1 tumpah darah4 #iej ,kalerik1 not given in dictionaries1 nor is jintu-jintu1 which is another name for it4 ,the sound of a lizard's chuckle is considered a good omen at this juncture4 ,ketong1 not in dictionaries1 but explained as a grain 7sa-biji74 ,arai1 not given in dictionaries1 but explained as a cocoa-nut shell full 7sa-chupak74 ,sentong1 lit4 basketful here1 the basket being such a basket as is filled with jungle produce and fitted to the back of the carrier4 ,makau stands for tembakau4 ,kantan is probably ,nicolaia ,imperialis ,horan 7,scitamine74 #iea i4q4 tokong1 a rocky islet1 a rock4 #ieb ,sic48 ,laksamana4 #iec i4q4 ,makhdum1 or perhaps mukaddam1 chief4 #ied ,j4,r4,a4,s41 ,s4,b41 ,no4 #ca1 p4 #bh4 #iee ,pekiriman3 lit4 a sending1 a thing which is sent1 and hence a present1 the present being the bait4 #ief ,ulubalang1 or hulubalang1 a captain or champion 7v4 ,kl4 s4v473 in this context the crocodile is of course intended4 #ieg ,pematahan3 lit4 the break of the bay1 i4e4 the central point 7from patah1 to break74 #ieh ,alir3 the name of this particular method of crocodile catching4 ,thus mengalir to catch crocodiles in this particular way 7as described above74 ,rotan alir the long rattan line attached to the bait4 #iei ,telentang3 this and the next line probably refer to some form of omen which is taken from the way in which the tree falls2 but this was not explained to me at the time4 ,the supine position in this case would no doubt be an allusion to the position of a dead crocodile which has turned turtle1 whereas to be prone would be its natural position as it swims4 #ifj ,yang berdosa3 this1 of course1 refers to the guilty crocodile or crocodiles1 i4e4 the maneaters1 who are considered to have sinned in eating human flesh4 #ifa ,si ,anu3 the name of the victim or victims should be mentioned here4 #ifb ,kalangan darah3 it is difficult to see the exact meaning of this phrase2 at first sight it looks like the curse of the barring of the blood1 but my ,malay authority insisted that it meant the blood-bars1 and that it was an allusion to the bones1 which were supposed to bar off blood from blood1 and that the real significance of the phrase was choked to death with bones4 ,it looks to me1 however1 much more like a mistake for1 or variation of1 the phrase mengklan darah1 of which there are plenty of examples2 but until more instances are collected the explanation must be considered doubtful4 #ifc ,biak kembang1 d4s4b43 increase and multiply is the only sense given to biak or bijak 7v4 ,kl4 s4v471 but the phrase may possibly be corrupt4 #ifd ,sambu ,agak1 ,sambu ,agai3 in other charms ,jambu ,rakai is given1 which evidently corresponds to ,sambu ,agai1 and is the name given to the human being who1 according to what must undoubtedly be the older 7pre-,muhammadan7 legend1 was metamorphosed into the crocodile4 ,the story which makes the first crocodile a plaything into which ,muhammad's daughter ,fatimah gave life1 must at any rate in that respect be much modified by ,muhammadan ideas1 but there are indications here which seem to point to the interweaving of two separate stories 7v4 supra74 #ife ,em4 ,kalimu 'llah1 the special title of ,moses4 #iff ,di-sembor kapada yang kena4 #ifg i4e4 rumah ,pontianak4 #ifh ,orang yang kena ,pontianak jadi hitam saperti jantong di-bembam4 #ifi ,qu4 selimbar1 a plant8 #igj ,tanah kang3 explained as an allusion to that part of the lower jaw which is beneath the tongue 7mulut di-bawah lidah71 the intention evidently being to allude to the pelesit's coming out of its owner's mouth4 ,in the next line but one1 tanah dengkang is similarly explained as alluding to the roof of the owner's month1 so that asking the pelesit to return to it is tantamount to requesting it to fly back down its owner's throat4 ,and thus1 three lines later1 it is requested to return to its embodiment 7jinjangan74 #iga i4q4 aruah ,jin4 #igb i4e4 sa-habis-habis burok4 #igc ,apparently a demi-god1 descended 7according to one account7 from ,batara ,guru4 #igd ,in the case of a ,raja's child as much as ten 7silver7 dollars should be used1 but for poor people even one cent will do4 #ige ,cp4 ,report of ,dutch ,expedition to ,mid-,sumatra1 vol4 i4 p4 #bff4 #igf ,or a small wallet 7bujam71 such as is often used by ,malays to hold their supply of tobacco and betel4 #igg ,in the case of a boy1 a piece of paper and a sugar-palm twig 7such as the ,malays use for writing with7 may be added to the other objects4 #igh 787 ,kau4 #igi ,mutatis mutandis4 #ihj ,qu4 angkau4 #iha ,the ,filer of ,teeth explained that the file being of iron1 and hence emblematic of earth1 the bowl of water in which the file was to be dipped emblematic of water in general1 and the limes emblematic of the vegetable creation1 it was necessary to invoke the three ,prophets who are supposed to be in charge of those departments of creation4 ,the explanation1 however1 is not a satisfactory one1 and it is more probable that these lines have taken the place of an older invocation now forgotten4 ,their ,arabic character in itself is almost conclusive on this point4 #ihb ,qu4 beratus or saratus8 #ihc ,qu4 baruh4 #ihd ,the neckbone4 #ihe ,the breastbone4 #ihf ,the backbone4 #ihg ,em4 ,berchela chachat4 #ihh i4e4 beriring1 also biring4 #ihi ,qu4 pernama or berlima8 #iij ,asam1 which comes from the land1 is mixed with salt1 which comes from the sea1 and the two bring out each other's qualities4 #iia ,tengkuling1 or tengguli1 is said to be made with the squeezings of cocoa-nut pulp mixed with sugar1 and cooked till the oil and sugar come out and float on the top2 this is called tengguli4 #iib ,v4l4 ',ku titek pinang 'ku titek ',ku titek di-atas batu ',ku makan pinang sadikit ,naik s'ri ka muka aku4 ,titek1 is from titekka to hammer1 and so to smash1 hence 'ku titek 'ku kachipkan1 ,i break with the betel-nut scissors8 ,temuning1 v4 l4 tengkuling or tengguli 7v4 supra74 ,ta' si kulita' seqq4 should probably be taken as meaning ,ta' si kulita' stands for ,tepi laut bunyi guroh halilintar4 ,cp4 ',tah 'ting stands for patah ranting1 etc4 #iic ,menti is explained as a minor title of rank1 below that of mentri4 #iid i4e4 ,knead your limbs upwards4 #iie ,qu4 chintamani4 #iif ,qu4 hanyiran from hanyir4 #iig ,qu4 upau1 a snake4 #iih i4e4 ,jibra'il1 ,gabriel4 #iii i4e4 ,nestapa4 #ajjj ,explained as meaning to roll in anything sticky4 #ajja ,tracks1 qu4 bangkar4 #ajjb ,thrust deeply down4 #ajjc i4e4 yang dalam diri kita4 #ajjd i4e4 siput darat4 #ajje ,em4 ,kalimu 'llah4 #ajjf ,raja di ,laut3 in this connection my informant quoted3 ,maduraya nama bapa-nya1 ,madaruti nama anak-nya1 ,si ,kekas nama anak-nya4 #ajjg ,em4 ,baruh4 #ajjh ,or ,si-rekong1 ,si-reking2 pronounced ,serkong1 ,serking4 #ajji ,qu4 ,sula4 #ajaj ,ula-ula is the name given to a pennon attached to the mainmast4 ,it was of such length that it reached to the poop1 which it flapped against or whipped4 ,gada-gada was explained here as a short pennon attached to the foremast4 ,pemepah was the standard at the stern4 #ajaa i4e4 juru batu4 #ajab ,or else this first verse3 ,talang puan1 tatang cherana ,dalang bidok pagi hari ,datang-lah tuan datang-lah nyawa1 ,memanggil tuan datang kamari4 #ajac i4e4 ,penuwei4 #ajad i4e4 ,poko' kait-kait4 #ajae ,or ,kembola4 #ajaf ,lengkong ,pulau is the name of the royal 7,bengal7 tiger1 which was described to me as the steed of ,raja ,jin ,peria1 whereas ,nibong ,hangus was explained as the name of the ,black ,leopard and the steed of ,lang ,jengkat4 ,these steeds 767 are said to wait outside the house when their masters have entered1 their spoor being visible next morning6 ,raja ,jin ,peria and ,lang ,jengkat are said to reside upon the mountain ,ambin ,anak1 together with other spirits named ,mampek1 ,pilus1 ,lang ,padang1 ,nibong ,alai1 and ,gelombang ,ribut1 whereas ,penglima ,lenggang ,laut lives in the ,heart of the ,seas 7,pusat ,tasek74 #ajag ,j4,r4,a4,s41 ,s4,b41 ,no4 #ag1 p4 #aaf4 #ajah i4e4 ,kahwin-nya4 #ajai i4e4 ,jerok4 #ajbj ,qu4 tarohkan4 #ajba ,romanized from the ,sel4 ,journ41 vol4 ii4 ,no4 #bf1 pp4 #dbd-dbf4 #ajbb ,qu4 ,bersulor4 #ajbc ,kalau berlaga atau bertanding pun gantong juga dua-dua4 #ajbd ,bangsa limau hutan4 #ajbe ,em4 ruayat1 i4e4 kesah4 #ajbf ,di-surat1 i4e4 aku4 #ajbg ,ha1 i4e4 angkau4 7,but qu4 em4 doa for de' ha47 #ajbh ,penetration is from me1 i4e4 it rests with me whether you penetrate or not4 #ajbi ,qu4 ia4 #ajcj ,em4 sa-hingga4 #ajca ,gampang 7874 #ajcb ,rejang1 said to be ,achinese1 equivalent to tinju4 #ajcc ,tembok menchedok ayer 7874 #ajcd ,tang kita in the spirit language 7bhasa hantu74 #ajce ,qure4 #ajcf ,qure4 #ajcg ,em4 ,mengadu4 #ajch i4e4 ,halilintar4 ,these four are the ,saudara ,ampat4 #ajci ,qu4 ,menunggu4 #ajdj ,qu4 sunggoh-nya4 #ajda ,some word like hantu1 puaka1 buatan orang1 or the like1 is missing here4 #ajdb ,the reading is doubtful2 the word might be read berhenti4 #ajdc ,as in the first section the ,naning ,,ms4 here has menerka4 #ajdd ,qu4 dia bersunggoh4 #ajde ,the substance of the rest of this short treatise will be found in the text4 #ajdf ,for ,utarid4 #ajdg ,zuhrah4 #ajdh ,mirrikh4 #ajdi ,zuhal4 #ajej ,or ,zu-'l-hijjah4 #ajea ,inserted from another version1 which also gives the numbers of the ,abjad2 for these vide ,hughes' ,dict4 of ,islam1 s4v4 #ajeb ,from ,life and ,essays of ,h4 ,t4 ,colebrooke1 vol4 iii4 p4 #bhd4 #ajec ,qu4 memerang from prang1 or memarang from parang8 #ajed ,lit4 the ,invisible 7or ,hidden7 ,man4 #ajee ,probably ,fa is intended1 v4 inf4 #ajef ,qu4 ,thal or ,dal4 #ajeg ,explained as yang bising4 ,kl4 plaaggeest4 #ajeh ,membrum virile4 #ajei ,coitus4 #ajfj ,transliteration of the magic letters and figures directed to be used4 #ajfa ,ia was explained by ',che ,indut as referring to the figure 7gambar71 not to the person who was to be charmed4 ,a more complete identification of the soul-receptacle with the person it would be hard to find4 #ajfb ,em4 ,derhaka4 #ajfc ,betuah or petua8 #ajfd ,mix them4 #ajfe ,qure4 #ajff ,a single needle which has a broken eye out of a score 7needles being made up in scores74 #ajfg ,j4,r4,a4,s41 ,s4,b41 ,no4 #ad1 p4 #cac4