Chapter VI: Magic Rites as Affecting the Life of Man (3)

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

[cclxviii] Pembenchi orang laki-bini

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

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

[cclxix] Ambil Semangat [p. 574.

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

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

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

[cclxxi] Melambei Semangat Orang [p. 576.

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

[cclxxii] Ambil Semangat [p. 577.

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

[cclxxiii] Tilek [p. 578.

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

[cclxxiv] Membuat buta [p. 310.

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

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

[cclxxv] Pantun describing the effect of the Black Art

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

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

NOTE ON THE WORD KRAMAT

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

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

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

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

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

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

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

C. O. B.

LIST OF CHIEF AUTHORITIES QUOTED

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

Studies in Brown Humanity. London, 1898.

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

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

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

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

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

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

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

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

[Abbreviated reference, J.I.A.]

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

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

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

Leyden, John. Malay Annals. London, 1821.

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

Third ed. London, 1811.

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

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

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

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

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

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

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

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

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

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

NOTES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[24] Sanskrit tapasya.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[47] Ibid.

[48] Ibid. p. 195.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[60] Lit. "corpse grooves."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[98] Vide App. vi.

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

[100] Vide App. cclxxi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[114] Infra, Medicine, Divination, etc.

[115] Infra, Hunting charms.

[116] Infra, Fowling charms.

[117] Infra, Vegetation charms.

[118] Infra, Fishing charms.

[119] Infra, Mining charms.

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

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

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

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

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

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

[125] Ibid. p. 4.

[126] The Malay version runs:--

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

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

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

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

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

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

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