Birth-Spirits
[cxli] Langsuir Charm [Chap. vi. p. [326].
Jintek-jintek di kuala!
Jauh tajam mata-nya,
Dekat tumpul hati-nya;
Terbuka batu dalam tanah,
Terbuka hati satru lawan ’ku.
Terbuka maiat dalam tanah,
Terbuka hati satru lawan-’ku.
Sayu hati memandang aku
Berkat aku memakei doʿa Silam Bayu.
[cxlii] Charm for laying a Pontianak [p. [327].
Pontianak, mati beranak,
Mati di-timpa tanah tambah!
Krat buluh panjang pandak
’Kan pelĕmang hati Jin Pontianak.
Dengan berkat la-ilaha, d.s.b.
Another version is exactly the same as far as the words Jin Pontianak, but continues—
Jembalang, Jembali,
Daun lalang gulong-gulong,
Datang angkau kamari,
’Ku tetak dengan parang gudong.
(Here expel your breath forcibly.)
Alternative Charms
[cxliii] Tangkal Mati Anak (Pontianak)
Lada kechil, lada hitam[1]
Sampei ka tunggul muda Pĕri[2]
Adek yang kechil, adek yang hitam[3]
Si Anu terkena sambar (ini).
Jin Pontianak rimba!
Aku tahu asal ’kau jadi
Berumah ’kau diatas Sa-lembar[4]
Minta’ tawar, minta’ jampikan.
Kabul-lah doʿa Pontianak
Kabul Guru, kabul aku,
Dengan berkat la-ilaha, d.s.b.
[cxliv] Charm for laying a Penanggalan
Kur, ayam puteh,
Kur, ayam hitam,
Chatok-lah prut Manjang yang terjela-jela itu,
Chatok-lah hati, jantong, limpa Manjang itu,
Dengan berkat, d.s.b.
[cxlv] Charm for laying (lit. neutralising) a Polong [p. [329].
Hei Si Tinjak, Si Tertib,
Ular dan lipan berkĕlămĕntang!
Terbato’ terber’sin,
Berkat aku mĕnangkal polong dengan bajang hantu sakalian.
Asal-’kau di tanah kang,[5]
Pulang-’kau ka tanah kang,
Asal-’kau di tanah dĕngkang,
Pulang ’kau ka tanah dengkang,
Datang ’kau menelentang,
Pulang angkau meniarap,
Pulang-lah angkau kapada jinjang angkau,
Hei, Dato’ Ulan, Dato’ Puteh,
Tĕtap-lah angkau kapada tempat angkau,
Kapada hulu ayer paya berlĕndang
Berkat, d.s.b.
[cxlvi] Charm for killing a Polong (apparently addressed to the Pelesit)
Hu, aku tahu asal ’kau mula menjadi,
Si Ruchau nama ’kau mula menjadi,
Datang menelentang, pulang ’kau menelangkop,
Terlangkop jinjang guru-’kau,
Dengan berkat la-ilaha, d.s.b.
[cxlvii] Tangkal Pelesit [p. [330].
Sa-pertama-nya Nyawa
Ka-dua-nya Darah
Ka-tiga-nya Daging
Ka-ampat-nya Prehat![6]
Hantu orang asal ’kau jadi,
Tanah puteh asal ’kau jadi,
Tahi Adam asal ’kau jadi,
Tahi Bali[7] asal ’kau jadi!
Jangan ’kau dengki,
Jangan ’kau aniaya
Kapada anak sidang (manusia)!
Jikalau ’kau dengki,
Jikalau ’kau aniaya,
’Kau di-makan besi kawi,
Makan kutop ka bintongan,
Di-hempap Koran tiga puloh juz,
Di-timpa daulat ampat penjuru ʿalam!
Bukan-nya aku punya tawar:
Nenek Malim Karimun[8] yang punya tawar,
Tawar tersurat di pintu Kaʿbah!
Sidik Guru, sidik-lah aku,
Dengan berkat, d.s.b.
In the case of a pelesit (kalau orang sakit merepet kata kuching) add:—
Aku tahu asal ’kau menjadi;
Minyak niyor hijau asal ’kau menjadi.
Kalau ta’ undor deri sini,
Kena salang mak angkau,
’Ku sula melentang mak ’kau!
[cxlviii] Birth Ceremonies [p. [334].
The treatment of the umbilical cord is generally somewhat as follows:—The cord is rubbed with dust between the finger tips (di-gentil dengan abu), and kneaded towards the child (di-urut-nya kapada budak), the words “Bismillah wadi mari kamari” being pronounced at the same moment. Then it is tied round with strips of the wild bread-fruit bark (tali trap) in seven places, each a thumb’s breadth from the next (pengukor ibu tangan). Saffron (turmeric) and a piece of charcoal (arang saketut) are now laid upon a coin,[9] over which the cord is drawn tightly; and, finally, the cord is severed at a point between the second and third bindings, by means of a splinter (sembilu) of bamboo. The severed ends are now cooled with betel-leaf water (di-jelum dengan ayer sirih), rubbed with pounded garlic mixed with fine dust (bawang puteh di-giling-nya dengan hati abu), plugged with a roasted peppercorn[10] and covered (di-tekup) with mengkudu leaves, after which the child is swaddled (di-bedong). Within from three to seven days the dead end of the cord will fall off (tanggal tali pusat), and the pepper which had previously been inserted will be poured out (di-chichir). The caul (uri) is deposited in a small rice-bag (sumpit)[11] with salt, black pepper, and asam gelugor. The bag is then tied up and roasted in a split stick (sepit) such as is used for cooking fish. After this it is dried by being kept near the fire in the back premises (where it is subjected from time to time to the sembor sirih treatment). When the child can walk, the uri is buried in a hole in the ground, with the nail, candle-nut, brazil-wood, etc., mentioned elsewhere.[12] In this case a cocoa-nut is usually planted to mark the spot where it was buried. Sometimes, however, the bag with its contents is merely thrown into the nearest river or the sea.
[cxlix] If the Labour is difficult
Kalau sakit benar, di-kemam asam garam, katakan:—
Bena mudik ka hulu,
Kĕr’pok-kĕr’pak pematah paku,
Ambil ijok ’kau pengikat si alu-alu
De’ tujoh bukit, tujoh kuala.
Berkuak bersiah-lah angkau!
Aku ’nak menengo’ anak Si Anu lalu.
Kabul-lah pengajar guru-’ku mestajap kapada ’ku
Dengan berkat la-ilaha-illa-’llah.
[cl] When putting the Marks (pangkahan) on the Mother and Child [p. [336].
Tĕtak buluh tĕlang,
Tĕtak serba bersisa;
Ayer lior gilang gemilang
Menawar serba yang bisa.