Directions for Hunting the Elephant or Rhinoceros
[lx] [p. [155].
Mula-mula berjumpa jijak gajah atau badak, perhatikan kalau ada kayu mati didalam jijak, ambilkan ranting kayu mati itu, dengan tanah sa-besar jagong deri dalam tapak-nya, kalau sa-orang sa-buku, tiga orang tiga buku, sampei tujoh orang tujoh buku, lebeh ta’ buleh; kemdian kita bungkuskan ranting sama tanah sa-buku didalam daun kayu, kita jampi, kata-nya:—
“Tanah liat, tanah benchah,
Tanah memandang deri kabun
Melihat, mata-nya pechah,
Memandang, mata-nya rabun,
Kabul Allah, kabul Muhammad
Kabul Baginda Rasul Allah
Kabul-lah do’a Guru aku,
Guru Lebai Jamal,
Kabul kapada aku,
Kabul-lah la-ilaha,” d.s.b.
Kemdian kita sisip di pusat, maka pembuang bau badan, bau snapang, kita ambil daun kayu, daun sa-chĕrek, daun kerakap sirih, daun chapa (sambong), daun labu ayer puteh; sudah dapat daun itu, mula-mula ambil daun itu, patahkan daun itu dengan tangan kiri, di-pejam mata, katakan: “kalau berbau daun kayu ini, berbau-lah badan, snapang aku.”
Kalau sudah mati benatang itu, di-kĕbas dengan kain hitam sa-kabong, katakan:—
“Badiyu, Mak Badi, Badi Panji, Mak Buta!
Aku tahu asal ’kau jadi,
Darah Nabi Adam tiga titek asal ’kau jadi!
Badi tanah pulang ka tanah,
Badi busut pulang ka busut,
Badi gajah pulang ka gajah,[75]
Badi kayu, pulang ka kayu,
Badi ayer, pulang ka ayer,
Badi batu, pulang ka batu,
Jangan rosakkan diri kita!
Berkat Guru aku
Ta’ buleh di-rosakkan anak sidang manusia.”
Hadia, kain hitam sadikit, kain puteh sadikit. Pantang-nya jangan biar bergesil kulit kita dengan kulit gajah atau badak itu.
The Tiger
[lxi] Penjauh Rimau [p. [167].
A Charm to drive away Tigers
Hei Bersĕnu! Hei Berkaih!
Aku tahu asal ’kau jadi:
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 Allah, d.s.b.
[lxii] Pengunchi Mulut Benatang Buas
A Charm for locking the Mouths of Wild Beasts
Hei Si Gerenchang, Si Gerenching,
Patah ranting titian angsa
Tertutop terkunchi berkat ʿAli Mustapah
Hum[76] aku patahkan sakalian yang bertaring
Berkat doʿa negri Siam.
[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 lipat, mulut-kau ’ku simpei.
’Tah ’ting patah ranting
Patah dengan Si Gomok Angsa;
Tertutop terkunchi
Bujang malas tidak mengapa.
ʿAlam terakai Pafar Allah Rap.
Sampei ka rumah ’nak buka; kalau tidak dia dendam: katakan:—”ʿAlam terakai Pafar Allah Rap. Buka!”
[lxiv] Tangkal Harimau
Waman takun berasulillahi nas-ra toho
Ental koho (? kahul) as-dupin ajar miha tajumi.
[lxv] Charm for blinding a Tiger’s Eyes and driving him off
Perabun serta Seliseh Harimau
Seliseh seliseh, salamun salamun,
Tersalah tersileh;
Tersiah kiri tersiah kanan
Di-siahkan Allah, satru buja lawan-ku,
Di-siahkan Allah, di-siahkan Muhammad,
Di-siahkan Baginda Rasul Allah.
[lxvi] Penggrun kapada Harimau atau Penggarang Hati [p. [168].
Charm for fascinating a Tiger or hardening one’s own Heart
Ah Si Gempar ʿAlam
Gegak gempita!
Jarum besi akan ruma-ku,
Jarum tembaga akan ruma-ku,
Ular bisa akan janggut-ku,
Buaya akan tongkat [mulut][77]-ku,
Harimau mendram di pengri[78]-ku,
Gajah mendring bunyi suara-ku,
Suara-ku saperti bunyi halunlintar!
Bibir terkatup, gigi terkunchi![79]
Jikalau bergrak bumi dengan langit,
Bergrak-lah[80] hati angkau
Handak marah atau handak membinasakan kapada aku!
Dengan berkat la ilaha, d.s.b.
(and add)
Kun paya kun chahia masok ka tuboh-ku!
Siapa chakap melawan aku
Singa pasih[81] akan lawan-nya!
Ah, sagala yang bernyawa
Tiada-lah dapat menentang mata-ku,
Aku yang mendapat menentang mata-nya
Dengan berkat la ilaha, d.s.b.
For a Were-Tiger story the reader is referred to Clifford’s In Court and Kampong, pp. 66–77.
The idea is traceable, with a difference, as far back as A.D. 1416: a Chinese account of Malacca (in the Ying-yai Shêng-lan) relates, inter alia—“Sometimes there is a kind of tiger which assumes a human shape, comes to the town, and goes among the people; when it is recognised it is caught and killed.”
The Deer
[lxvii] Minta Rusa [p. [174].
Asking for Deer
Hei tuan patek Rabun Sidi,
Si Lailanang, Si Laigan saudara
Si Dĕripan, Si Baung, Si Bakar,
Si Songsang, Si Berhanyut, Si Pongking,
Si Temungking,
Aku minta rusa sa’ekor jantan, sa’ekor betina,
Yang tumpul tapak, yang bangkar kĕning,
Yang jurei telinga, yang bebat pinggang,
Yang luju, yang jombang, yang bertik:
Tidak buleh yang luju, yang jombang, yang bertik,
Yang burok, yang kurus, yang kĕchar,
Sabuleh-buleh pinta-pinta[82] kami ari bĕkari,[83] (ini)
Berkat kiraman katibin:
Inilah tanda aku meminta.
Tanda-nya di-panchong kayu, di-tikamkan kĕsan rusa.
[lxviii] ’Che Indut’s Version
Fasal minta rusa, katakan:—
“Sirih lontor, pinang lontor,
Telĕtak di-atas penjuru;
Hantu buta, Jembalang buta,
Aku mengangkatkan jembalang rusa.”
[lxix] Membalikkan Rusa [p. [179].
To turn back Deer upon their Tracks
Hei hilir Dĕlik, patah Dĕlik,
Lĕtak mari tĕpian lalang,
Kata berturut jijak berbalik,
Hanchor daging bĕrbalun[84] tulang!
Balikkan Allah
Balikkan Muhammad
Balikkan Baginda Rasul Allah!
Hei balikkan rusa aku!
Kalau ta’ angkau balikkan
Ka laut ’kau ta’ dapat minum,
Ka darat ’kau ta’ dapat makan,
Berkat dengan kata Allah,
Kata Muhammad, kata Baginda Rasul Allah,
Serta dengan kata kiraman katibin,
Kabul berkat Guru-ku.
[lxx] Directions for hunting Deer [p. [174].
Mula-mula masok ka hutan, katakan:—
“Hei Hantu Bakar, Jembalang Bakar!
Berkuak-lah angkau,
Aku melepaskan hulubalang aku.”
Kalau sudah jumpa tapak-nya tengo’ tapak-nya. Kalau sĕngkat sa-blah, adalah groh sedikit. Kalau terjingket kuku, ʿalamat mati-nya didalam tujoh hari. Sudah masok jumpa dengan anjing, anjing pun menyalak, bharu-lah berkuai:—
[p. [175].
“Hei Si Lanang, Si Lambaun,
Si Ketor, Si Becheh,
Angkau berampat gembala rusa
Turun ’kau kapada anjing!
Jangan ’kau ta’ turun,
Derhaka-lah ’kau kapada Allah,
Derhaka kapada Muhammad, d.s.b.
Bukan-nya aku yang berburu,
Pawang Sidi yang berburu,
Bukan-nya aku yang punya anjing,
Pawang Sakti yang punya anjing;
Dang Durai menyembrang lautan,
Tenggalong tinggal kapada aku;
Kabul berkat deripada Guru-ku Toh Raja
Lebeh jadi deripada aku
Berkat la ilaha,” d.s.b.
[lxxi] On entering the Jungle to set the Snare
Masok ka dalam hutan, bawa jaring sudah jumpa kĕsan rusa pohunkan satu poko’ dengan chakap bagini:—
“Al-salam ʿaleikum, Nabi Allah ’Tap,
Yang memegang bumi, d.s.b.
Aku pohun ini kayu
’Nak tambat jaring.”
Kemdian mulai buka jaring serta berkata:—
“Si Gombak nama-nya rotan
Si Chinchin nama-nya jaring.”
Sudah itu, buka-lah jaring, sa-habis-habis, dan bagikan dua jaring itu, sudah bagi dua, masok pegang kajar jaring serta kata-nya:—
“O Mentala Guru,
Dengan Guru uru-uru,[85]
Si Mambang Kuning!
Mambang Kuning tahu
Akan salah-sileh-nya.
Jaring kita, jaring berdua,
Jaring jangan di-bri magan!
Kalau magan di-tapakan,[86]
Jaring kita bunohkan juga!
Kalau magan di anjing,
Jaring kita bunohkan juga!
Kalau magan di orang
Jaring kita bunohkan juga!
Dengan berkat, d.s.b.”
[lxxii] Jaring Rusa [p. [175].
Preparing the Snare
Bila mahu ambil kayu memasang bau jerat, kata-nya:—
“Delik kayu mendulang
Tetak berakar-akar;
Habis kulit pemalun tulang
Kena do’a kalinting bakar.”
Menetapkan bau, dan bila mahu memasang, katakan:—
“Teng bunga satengteng,
Mudik sungei yang kadua;
Kalau suka berglang berchinchin,
Sorongkan kaki yang berdua.”
Bubohkan pula pĕrindu jerat, kata:—
“Rindu rindu rindang rindang,[87]
Sulasih tumboh di batu;
Dudok ’kau rindu, berjalan ’kau rindang,
Tonak kasih ka jerat aku.”
Kalau ’nak buang badi-nya rusa itu:—
“Ah Badi, mak Badi,
Badi saratus sambilan puloh!
Aku tahu asal ’kau jadi:
Badi biawak asal ’kau jadi,
Deri tras asal ’kau jadi,
Mambang Kuning asal ’kau jadi,
Kembali-lah ka mana tempat ’kau jadi;
Jangan angkau menchachat menchidakan!
Kalau ’kau chachat menchidakan, ’kau di-makan sumpah,
Di-makan kutop ka bintongan, di-hempap Koran tiga puloh juz,
Di-timpa daulat ampat penjuru ʿalam
Dengan berkat, d.s.b.
[lxxiii] Serapah waktu anjing mengejar Rusa
Charm used when Dogs are hunting Deer
Asa sabulan, dua sabulan, tiga sabulan,
Ampat, lima sabulan, anam, tujoh sabulan,
Bunohkan anjing aku!
Bukan aku yang berburu,
Toh Patek Sang Sidi yang berburu,
Sang Kadadat punya rusa,
Sunting Hari yang gembala
Hei Tintanah[88] Betala[89] Guru
Turun ka raʿyat turun ka bĕla!
Menyalak Sukum Srigala
Si Lansat, Si Raja Anjing,
Menyalak Si Rinching Kaki, Si Rimbun Ekor!
Melompat ’kau patah,
Mengram ’kau lumpoh!
Halaukan ka medan yang ramei,
Tujoh telok, tujoh tanjong, tujoh mahali gei,
Pisang masak dua biji,
Siamang didalam rimba.
Tinggal Si Langau hijau;
Ta’ tinggalkan Langau hijau,
Di-sembar Si Patong rimba!
Lengah membuka kain panjang,
Lengah membuka kain pandak.
Terjun ka tebing belulok
Di-tikam de’ besi belimbing,
Berkat tuah anjing nenek Batin Tualang.
[lxxiv] (On entering the Jungle)
Kalau masok hutan, kata-nya:—
“O Lingkian, mu salipatin (?)
Jangan ’kau tudong, jangan endapkan rezki kami!
Kalau ’kau lindong, ’kau endapkan,
Di-sumpah de’ Allah taʿala!”
Kalau ikut kesan-nya, katakan:—
“Hantu Raya, Si Buta Raya,
Hantu berjalan, anak beranak,
Ta’tabek rimba yang raya
Aku ’nak menempoh hantu yang banyak.
[lxxv] Jerat
(On setting any kind of Snare)
Menchachak jerat sabarang jerat, katakan:—
Bukan-nya jerat, bukan-nya reman,
Kalang kaki sa-mata-mata,
Kĕna pĕrabun Raja Suleiman,
Kalau di-pandang mata buta!
Terpandang, mata-’kau buta!
[lxxvi] Rusa [p. [176].
(After setting the Snare)
Dua sabulan, tiga sabulan,
Ampat sabulan, lima sabulan,
Anam sabulan, tujoh sabulan,
Malam di-angkau, siang di-aku.
Sudah itu, masok tujoh langkah meninggalkan jaring di blakang berdiri betul mengadap ka dapan, di-panggilkan:—
O Serba Saidi
Tuan patek yang punya rusa!
Si Lambaun asal-nya rusa,
Si Lanang gembala-nya,
Halaukan rusa ka jaring kita.
Ini titian batu jalan yang raya,
Pasar yang medan,
Kasuka’an orang yang ramei:
Arak-arak iring-iring,
Kembang bunga Si Panggil-panggil;
Datang berarak, datang beriring,
Jaring-ku datang memanggil!
Hei Rusa Malang, Rusa Chelaka,
Jalan-ku masok tidak ber-orang!
Di kiri orang berlembing
Di kanan orang berlembing
Dimana jalan ’kau masok
De’ situ angkau jalan balik!
Sudah itu di-jumpa itu rusa, dia pun bangun deri tidor, kita pula kata:—
“Hei Raja Muda, Putri Dandi,
Bangun-lah angkau dengan segra-nya!
Sarongkan dokoh berdandan
Raja Suleiman,
Sambut beriring sambut!
Bersorak ‘bi’ bersorak!”
Sudah itu, orang kiri dan kanan pun bersorak sama-sama.
[lxxvii] Charm used when striking the Deer
Waktu menikam kata:—
“Bukan-nya aku yang menikam
Pawang Sidi yang menikam.”
[lxxviii] To cast out the Mischief, after catching the Deer
Kalau sudah dapat, kebaskan tiga kali ka bawah, dengan kain hitam-pun buleh, daun kayu (pĕmakanan rusa saperti sendayan, atau poko’ paku) pun buleh, triakkan:—
“O Si Lanang, Si Lambaun,
Si Ketor, Si Becheh, orang yang berampat,
Ambil kembali bhagian-kau!”
Ambil ʿisharat-nya di-chuchok dengan rotan gantong pada poko’ kayu.
Another “kuai” is:—
Hei Si Mĕliok, Si Mĕlimbai,
Si Bujang Lanang, Si Biding Baun, dengan gĕmbala-nya!
Mĕrak[90] turun de’ ekor,
Badi turun de’ kapala,
Mĕrak turun de’ kapala,
Badi turun de’ ekor!
Palis Si Paling!
Kulit lokan saparoh Badi,
Badi yang bukan.
Hei hilir batang k’ladi kertah!
Dibawah batang lĕpas anjing ku tadi
Siah samua sakalian benatang!
[lxxix] (Another version) [p. [177].
Kalau sudah tangkap, buang-lah dia punya badi: maka mahu-lah baju hitam yang buleh buang dia punya badi, kalau tada baju hitam, daun kayu sabarang kayu, urut deripada kapala-nya sampei di kaki, di buntut, di ponggong-nya serta berkata:—
Hei Badi Serang,
Badi Mak Buta,
Si Panchur Mak Tuli!
Bukan-nya aku yang buang badi,
Pran Muda yang buang badi;
Bukan-nya aku yang buang badi,
Pran Rukiah yang buang badi!
Bukan aku yang buang badi,
Mika’il yang buang badi;
Bukan aku yang buang badi,
Serafil yang buang badi!
Bukan aku yang buang badi,
ʿIjra’il yang buang badi;
Bukan aku yang buang badi,
Mukarael yang buang badi!
Aku tahu asal-nya badi,
Anak Jin Ibni Ujan
Diam di awan guntong.
Kembali angkau ka awan guntong,
Jangan angkau menchachat menchela kapada aku!
Aku tahu asal ’kau jadi,
Anak Jin Ibni Ujan asal ’kau jadi.
Sudah itu, ambil sadikit deripada dia punya mata, telinga, mulut, hidong, kaki, tangan, bulu, hati, jantong, limpa dan tandok (kalau jantan), tarok di daun kayu, tarokkan di jijak datang-nya serta berkata:—
O Mentala Guru
Asa sabulan, dua sabulan,
Tiga sabulan, ampat sabulan,
Lima sabulan, anam sabulan,
Tujoh sabulan, malam di-angkau, siang di-aku.
Sa’ekor aku bawa balik,
Sa’ekor aku tinggalkan.
Buang Badi Rusa
(To drive the Mischief out of a Stag)
Siah yang malang, yang berpuaka,
Nabi Momilil yang berbadi, min hak, yang berbadi,
Sang Marak, sang Badi,
Badi turun de’ kapala
Badi turun ka kaki.
[lxxx] Snare for Mouse-deer [p. [180].
Jerat P’landok
Mula-mula charikan kayu yang bergetah, tako’kan kayu ini tiga kali, kaluar bahanan-nya satu telentang, satu tertiarap ta’ baik (kalau buat perangkap, baik), kalau jerat, mahu-lah telentang.
Habis itu, mula-kan memasang jerat di pangkal kayu, sa-kira-kira satu depa jauh-nya. Habis itu, kata:—
“Tempurong tergolek-golek
Berisi tanah liat,
Pergi-lah angkau Jembalang Badi
Aku handak memasang jerat!”
Kemdian di-katakan pula:— [p. [181].
“Hei Si Ranchap Kaki,
Si Runching Munchong,
Angkau pijak-lah jerat tinjak aku ini!
Dua hari akan katiga
Jikalau tidak angkau pijak
Jerat tinjak aku ini,
Dua hari akan katiga
Angkau mati terchekek mengklan darah,
Sesak ka hutan rimba raya angkau,
Ka laut ta’ dapat minum,
Ka darat ta’ dapat makan.
Dengan berkat, d.s.b.”
Another charm or sĕrapah used when setting the snare runs as follows:—
Jembalang Jembali!
Tempurong berisi tanah liat:
Nyah-lah angkau Jembalang Badi!
Aku handak memasang jerat.
A charm to be used when setting mouse-deer traps, given me by a Labu Malay named Said Chi’:—
Sirih unta, pinang unta,
Kerakap memanjat puar.
Pĕsan pada jembalang rimba
Kutu hutan[91] suroh kaluar!
Suroh kaluar beranak-anak,
Suroh kaluar berchuchu-chuchu,
Suroh kaluar berchichit-chichit,
Suroh kaluar bermoyet-moyet,
Suroh kaluar berentah-entah,
Tampoh lapang[92] Raja Suleiman!
[lxxxi] Charm for urging on Dogs [p. [181].
Peransang Anjing
Sugara[93] nama anjing-ku
Menyalak memungkal bumi,
Tujoh lorah, tujoh bukit,
Terlampau salak anjing-ku!
Anjing aku anjing betuah
Bukan tuah di-buat-buat
Tuah tumboh sama badan.
Jijak katimbunan sarap
Bau jangan angkau tinggalkan
Kayu arang selara arang
Tanam Si Padi-Padi;[94]
Hati berang mata berang
Aku mengenakan peransang hati.
Si Kujut nama rusa-ku,
Si Lompat nama anjing-ku,
Kuat-kuat angkau mengejar!
Kalau ta’ kuat angkau mengejar
Aku surut al-salam.
Kalau jantan saudara ’kau,
Kalau betina ’kan bini ’kau!
Dengan berkat la-ilaha d.s.b.
[lxxxii] Charm to make Dogs courageous
Penggagah anjing
Pulih, pulih, Sidang Pulih!
Bukan aku yang memulih
Si Pulih yang buleh.
Selang kayu lagi pulih,
Lagi rimbun, lagi rampak,
Lagi pulang bagi dahulu kala:
Kunun-lah anjing kita lagi pulih,
Lagi rimbun, lagi rampak,
Lagi pulang bagi dahulu kala.
Si Lampeh nama-nya mansor,
Si Kubah nama-nya bisa,
Pandei memandang salah yang sileh,
Tilek de’ anjing, anjing-ku, jangan bri magan,
Tilek de’ rimba, jangan bri magan,
Tilek de’ ayer, jangan bri magan,
Salah tikam bunohkan anjing-ku,
Salah bantai, bunohkan anjing-ku,
Asa sabulan, d.s.b.
Bunohkan anjing aku, jangan di-ambil, jangan di-pĕpah,
Jangan di-ikut pulang ka rumah, sahari turun bunoh pula rusa.
[lxxxiii] Charm to prevent Wild Dogs from barking [p. [183].
Tangkal menyalak anjing
Menyalak anjing didalam benchah
Menyalak si anak tĕdong![95]
Menyalak tĕkum ’kau pechah,
Menjilat lidah ’kau kudong!
Undor sa-tapak, mara sa-tapak,
Jikalau undor, lepas kembali,
Jikalau mara, patah kaki ’kau!
Datang ’kau menĕlĕntang
Pulang ’kau meniarap!
Pulang-lah angkau kapada rimba sakampong,
Pulang-lah angkau kapada rimba yang besar,
Pulang-lah angkau kapada gaung guntong
Pulang-lah angkau kapada sungei yang tiada berulu,
Kapada kolam yang tiada bergali,
Kapada tasek yang tiada berorang,
Kapada mata ayer yang [tiada] kring
Jikalau ’kau tiada mahu kembali, mati-lah angkau,
Di-sumpah kalam yang awal
Mati angkau di-sondak segar kabong
Mati di-sula chuchok rabong
Mati di-tikam duri landak!
Hei tebu hitam, kladi hitam,
Di-tanam tepi prigi, di-pukol dengan kain yang hitam,
Segra-lah angkau pergi lari
Berkat la ilaha-illa-’llah, d.s.b.
Ramu-ramuan-nya daun tukas, daun sa-cherek, daun lenjuang merah, kain hitam.
[lxxxiv] Charm to prevent Wild Boars from damaging Crops [p. [188].
Ah Semawi[96] nama-nya babi!
Ka laut jadi lomba-lomba,
Ka darat jadi babi sungko’[97] nama-nya,
Bata bawah sakat bengkarong;[98]
Jangan ’kau rosak binasakan sawah ladang ’ku!
Jikalau ’kau rosakkan,
’Kau mati mampe’,[99] mati mawei,
Mati pangkalan darah mati pangkalan tulang
Mati pangkalan bulu!
’Kau kembang beribu, kembang belaksa,
Kembang sayap[100] rimba blukar!
Bekua’ ’kau ka rimba jauh!
Aku [tahu] asal ’kau jadi:
Lampin anak Fatimah asal mula ’kau jadi.
This charm, which was copied from a book in the possession of ’Che Daud of Naning, Malacca, is evidently corrupt in places.
[lxxxv] A Charm against Rats [p. [192].
Tangkal Tikus
Inilah asal tikus: deripada Nabi Adam ia-ini haris-nya[101](?) didalam baktal[102](?) Nabi Allah Yusoh kaluar deridalam lobang hidong babi masa baktal-nya. Dan jikalau di-jadikan tangkal padi, handak-lah kita masokkan sadikit bulu babi, dan sekam padi sadikit dan tahi besi sadikit, di-champor tiga-tiga itu, di-tanam ampat penjuru ladang kita. Dan fasal yang ka-dua, perasapan-nya petang-petang, tiga petang atau tujoh petang: pertama-tama minyak tir sadikit, dan ka-dua kapor tohor sadikit, dan ka-tiga balerang yang kuning, bakar petang hari didalam ladang kita. Maka inilah doʿa-nya, bri salam kapada Nabi Yusoh:—
’Al-salam ʿaleikum Noh, ʿaleyhi Noh’ (tiga kali)
’Noh salam’ (tiga kali)
petang petang. Kemdian bacha fatihah akan Nabi satu kali.
’Kul huallah akhir-nya’ (tiga kali)
’Kul aʿuzu bi rabil halaki’ (tiga kali)
’Kul aʿuzu bi rabi nuasi’ (tiga kali)
Niatkan kapada ladang itu jangan binasa tikus. Pantang-nya jangan makan petang atau berjalan-jalan dalam ladang atau berklahi atau bermaki disitu.
Vegetation Charms
[lxxxvi] The Sialang Tree [p. [204].
Charm used on commencing to climb the Tree
(A Malay Charm collected from the “Orang Laut”)
Pisau raut pisau renchong
Ters’lit [di] banir pulai,
Hantu laut, hantu kampong
Minta’ undorkan hantu laut hantu rimba.
Akar bernama Raja Bersila
Batang bernama Raja Berd’rei.
Kulit bernama Raja Meligi (? Mahaligei)
Dahan bernama Raja Menjulei.
Ranting bernama Raja Melenggang
Daun bernama Raja Melayang
Puchok bernama Raja Mĕntri.
Here blow upon the tree and scrape off the combs (into your basket).
[lxxxvii] Alternative version (collected from the “Orang Bukit”)
Pisau raut, pisau renchong
Menchato’ banir pulai.
Hantu laut, hantu [kampong],
Kuching meniti dahan pulai.
Akar bernama Raja Bersila
Batang bernama Raja Berd’rei
Kulit bernama Putri Kĕmbĕban (?)
Dahan bernama Raja Menganjor
Ranting bernama Changgei Putri.
Puchok bernama Putri Meninjau,
Daun bernama daun t’rap,
Daun t’rap jatoh melayang
Jatoh [ka] lubok Indragiri
Tidor sa-g’lap bangun ku dayang
Ingatkan rumah tinggal sendiri.
On reaching the top:—
Chinchang chendawan chinchang
Chinchang mari buku buloh,
Pĕsan mari mambang dewana bintang
Jangan bri tumboh.
The Eagle-wood Tree
[lxxxviii] Pemanggil Hantu Gharu [p. [210].
Hei nenek Duita Mambang gharu,
Kalau jauh, tolong katakan,
Kalau dekat, tolong katakan.[103]
O Dato’ Bĕtala Bumi, Jin Tanah, Jembalang Tanah,
Berhala Besi, anak Ruwani, Si Bujang Ruwani,
Anak Wayah, Si Bujang Bandan,
Aku minta’ tunjokkan [hajat-ku]:
Kalau tidak kau tunjokkan
[Kau] derhaka kapada Allah, d.s.b.
Sir Allah, Sir Mangga tangan,
Dat Allah hati-’kau,
Sipat Allah mata-’kau,
Pergi kau jĕput kumbang jantan dalam hati jantong-’kau.
Guttapercha
[lxxxix] Charm used by Gutta Collectors [p. [215].
Al-salam ʿaleikum!
Hei anak Raja S’ri Bali
Anak Raja S’ri Bandang,
Aku handak minta’ darah sa-titek.
Menang isi deri takek:
Kalau tidak menang isi deri takek,
Derhaka ’kau kapada Allah, d.s.b.
[xc] The Cocoa-nut Palm [p. [216].
Waktu ’nak pijak pangkal batang-nya bachakan:—
Al-salam ʿaleikum, hei Abubakar!
Jangan ghalip tunggu jaga pada umbi!
Panjat sampei satengah batang: katakan:—
Al-salam ʿaleikum, hei adik Dara Dang Bidah!
Jangan ghalip tunggu jaga pada tengah batang!
Mari-lah bersama-sama dengan aku
Naik sampei atas pelepah.
Pegang puchok, gunchang tiga kali, katakan:—
Al-salam ʿaleikum, hei adik Putri Busu!
Jangan ghalip tunggu jaga pada puchok!
Turun-lah bersama-sama dengan aku.
Mula-mula melentor mayang, pegangkan puchok, gunchang tiga kali, bacha tiga kali:—
Al-salam ʿaleikum Putri Satukum[104] Besir[105]
Yang berhalun berhilir[106] Si Mayang,
Si Gedebeh Mayang,
Putri tujoh Dara Dang Mayang!
Mari kechil kamari!
Mari senik kamari!
Mari burong kamari!
Mari halus kamari!
Aku memaut leher-mu,
Aku menyanggul rambut-mu,
Aku bawa sada’[107] gading mahu basoh muka-mu.
Manis sampei ka jari manis;
Uri manis, tembuni manis,
Manis sampei ka muka mayang![108]
Sada’ gading meranchong kamu,
Kacha gading menadahkan-mu,
Kolam gading menanti dibawah-mu!
Bertepuk berkĕchar didalam kolam gading,[109]
Kolam bernama Maharaja Bersalin.
Rules for Planting Various Plants
[xci] Fasal petua bertanam tumboh-tumbohan [p. [217].
Piantan tanam tebu tengah hari, jadi manis jadi terkring ayer-nya tinggal hati: kalau tanam pagi panjang ruas, kalau tengah hari pandak. Jagong, ’nak tanam prut kenyang; penugal besar, besar-lah mayang-nya. Pisang, nak gali lobang besar, piantan petang. Bangat petang, lepas makan petang jadi berisi. Kledek, ’nak bintang banyak, jadi banyak isi-nya. Labu, timun, bulan glap piantan-nya, jangan di-makan uleh api-api. Niyor, kalau kita ’nak sangat berak lari bawakan niyor itu champak ka lobang, jangan di-luruskan tangan; kalau lurus patah tandan. Piantan petang supaya lagi rendah buleh berbuah. Padi, pagi-pagi kira-kira pukol lima, sebab budak kechil pagi lagi bangkit.
[xcii] Rice-cultivation [p. [218].
The Malay original of the description of rice-cultivation as carried on in Malacca territory is too long to quote, but will be found in J.R.A.S., S.B., No. 30, pp. 286–296.
Charm used in clearing a Patch of Ground for Dry Rice-Planting
[xciii] Tetar huma [p. [219].
O Dato’ Mentala Guru, Saraja Guru,
Gampitar ʿAlam, [Jin] Saraja Malik;
Mari-lah bersama-sama dengan aku!
Aku handak meminta’ tempat ini
Aku handak tebang tebas
Aku handak tanam sakalian tumboh-tumbohan.
Hei Satinjau Rantau, Sakuntum Raya,
Orang bertujoh beranak tujoh bersaudara,[110]
Pergi-lah angkau ka bukit Siamang Biru,
Tujoh lorah, tujoh permatang,
Tujoh antaran tempat ini:
Jangan angkau berbalik-balik kamari!
Kalau ’kau berbalik, kaki-’kau patah,
Kalau ’kau memandang, mata-’kau buta,
Telinga-’kau mendengar, telinga-’kau pekak!
Bukan-nya aku yang punya kata,
Datoh Mentala Guru yang punya kata,
Dengan berkat, d.s.b.
Ceremonial used when sowing the Rice Seed
[xciv] Menurunkan benih [p. [229].
Di-buatkan galang dapor di tengah ladang pada tempat yang di-tetar. Di penjuru-nya (1) anak pisang pinang satu batang, (2) poko’ serai satu batang, (3) tebu lanjong satu batang, (4) kunyit satu batang, akan buleh hidup samua blaka. Di tengah ayer sa-tempurong. Besok tengo’ petua: kalau galang dapor berkuak, ta’ buleh jadi; kalau tidak tumpah tempurong, kalau semut atau anei-anei masok tempurong baik juga. Jika baik petua-nya tugal padi tujoh liang dengan tugal satambun, bacha:—
Bismillahi-’l-rahmani-’l-rahimi!
Al-salam ʿaleikum Nabi Tap, yang memegang bumi!
Aku menumpangkan anak-ku
S’ri Gading, Gemala Gading
Anam bulan akan ka-tujoh
Aku datang mengambil balik,
Dengan la-ilaha, d.s.b.
Kur semangat! kur semangat! kur semangat!
[xcv] Ceremonies at Seed Time
“Puji padi,” or “propitiation of the padi.” An Invocation to Dangomala and Dangomali, spirits of the Sun and Moon
Sri Dangomala, Sri Dangomali!
Handak kirim anak sambilan bulan;
Sagala inang, sagala pengasoh;
Jangan bri sakit, jangan bri demam;
Jangan bri ngilu dan pening
Kechil menjadi besar;
Tuah jadi muda;
Yang ta’ kejap di-per-kejap;
Yang ta’ sama di-per-sama;
Yang ta’ hijau di-per-hijau;
Yang ta’ tinggi di-per-tinggi;
Hijau seperti ayer laut;
Tinggi seperti Bukit Kaf.
O illustrious spirits of the sun and moon!
Let there be fruit (offspring) nine months hence.
O royal nurses, all preserve it from sickness and fever, vertigo and headache.
May it reach the full stature.
May the old become young again.
Where backward may it become forward.
Where unequal may it be made equal.
Where colourless may it be made green.
Where short may it become long.
Green as the waters of the Ocean.
High as the mountains of Kaf.
[xcvi] A hyperbolical description of each of the nine months during which the grain is coming to maturity; the tenth, or harvest time, is compared with the birth of Mahomed, and the incantation closes with a prayer for an abundant crop.
Bintang mara chuacha limpat;
Ka-dua limpat di langit;
Ka-tiga limpat di bumi;
Ka-ampat ayer sambayang;
Ka-lima pintu mazahap;
Ka-anam pintu rezuki;
Ka-tujoh pintu mahaligei;
Ka-dilapan pintu shurga;
Ka-sambilan anak di-kandong ibu;
Ka-sapuloh Mahomed jadi.
Jadi sakilian jadi.
Bayan Allah didalam rongga batu.
Lagi ada rezuki;
Deri hulu deri hilir
Saref mengaref;
Deri sina ka daksina
Manghantar rezuki
Bertambah bertambun.
The gloriously resplendent stars lighting the firmament are the first;
The full refulgence is the second;
The fulness spreading over the earth is the third—causing abundance;
The fourth the blessed waters, harbingers of fertility;
The fifth the four gates of the world, pouring out plenty.
The sixth is the door to the abundance of food;
The seventh is the portal of the palace;
The eighth the floor of Surga or Heaven;
The ninth the pregnant mother;
The tenth (i.e., the harvest) month the birthday of Mahomed (the luckiest day of the year);
May all prove prosperous,
May dry grain prosper.
May the hand of the Almighty appear in the filling of the husk, as the hole in a rock is shut up by degrees.
From above, from below, let plenty always flow,
From East and West may abundance ever increasing pour in.
[xcvii]
An Invocation of the Earth-spirit Noh and Dewa Imbang, a sprite of Air
Hei! Noh yang dalam bumi,
Dewa Imbang deri udara,
Anak saraja jin ketala bumi,
Yang memegang bumi.
Hail! Noh who dwellest within the earth!
And thou, Imbang who art ruler in the air,
Son of the spirit who rules the fields of earth,
Who guardest with thy power the gates of earth.
[xcviii]
An Invocation to Setia Guni, 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 mu.
Hail! Lord Setia Guni,
Who dost rule the seven-fold earth,
I herewith lay my child upon thy breast,
My child, the darling of my heart,
With his full following of nurses and attendants,
And when the fifth moon wanes unto the sixth
I shall come to claim him back again.
Let him taste no harm or evil, great or small;
Here is thy reward.
The “upah,” or payment of the services of the spirit, is generally as follows:—
An egg, a bunch of betel-vine leaves, some “bras kunniet” (oryza glutinosa), some “bras bertik”[111] (i.e., the white pulp which exudes from rice grains when roasted), and a “ketupat,” or little woven basket of cocoa-nut leaves filled with rice.
After this invocation of Setia Guni loadfuls of rice are sprinkled on the ground, and the following invocation is then raised to the spirit of the air:—
Hei! Tuanku Malim ka-raja-an
Yang memegang langit tujoh lapis
Aku bertarohkan anak aku
Sri Chinta rasa, etc. (as in the last).
Hail! Malim, who dost supremely rule
The seven folds of sky,
I lay my child in pledge with thee,
My child, the darling of my heart, etc.
After this the rice is thrown into the air, and the ceremony is completed.
The “pawangs,” sorcerers, or rather “wise men” who are skilled in these incantations, are in great request at the sowing of the padi crop.
The above five charms are extracted from a paper entitled “Ceremonies at Seedtime,” by A. W. O’Sullivan, in J.R.A.S., S.B., No. 18, pp. 362–365. The first two are from a work by Captain James Low on the Soil and Agriculture of Penang, 1836.
Charms used in the Reaping Ceremony
[xcix] Prayer used in the Procession to the Field [p. [238].
Bismillahi-’l-rahmani-’l-rahimi.
Al-salam ʿaleikum, Nabi Tap yang memegang bumi!
Aku tahu asal-nya padi
S’ri Gading, Gemala Gading
Yang di ujong ladang, yang di pangkal ladang.
Yang terper’chik, yang terplanting,
Yang di-orong semut silambada.
Hei Dang ’Pok, Dang Meleni,
Dang Salamat menyandang galah!
Bertapok bertimbun dayang kamari,
Salamat rezki di-bri-nya Allah.
Dengan berkat, d.s.b.
[c] On Arrival at the Field
Ruwak-ruwak sakandang desa
Bertenggek di bauran panah.
Berkuak-lah angkau Rengkesa,
’Nak letakkan bakul di-atas tanah.
[ci] On Planting the Sugar-cane in the Sheaf [p. [239].
Al-salam ʿaleikum Nabi Tap!
Inilah ’ku chachakkan tebu ini,
Akan sandaran ’kau.
Aku ’nak mengambil semangat ’kau, S’ri Gading,
Aku ’nak bawa ka rumah, ka istana-’kau.
Kur semangat! kur semangat! kur semangat!
[cii] Doʿa Sapuloh—The Ten Prayers [p. [240].
Ka-sa, Allah,
Ka-dua, Muhammad,
Ka-tiga, Ayer Sembahyang lima waktu sa-hari sa-malam,
Ka-ampat, Pancha Indra,
Ka-lima, Pintu rezki-ku terbuka,
Ka-anam, Pangkat Mahaligei tujoh pangkat,
Ka-tujoh, Pintu Rengkiang terbuka,
Ka-lapan, Pintu Shurga terbuka,
Ka-sambilan, anak di-kandong bunda-nya,
Ka-sapuloh, anak di-jadikan Allah;
Jadi, karna jadi, jadi karna Tuhanku juga.
ʿIsa, karun!
Musa, karun!
Yusuf, karun!
Daud, karun!
Karun sakalian pintu rezki-ku, di Bumi, di Langit, deripada Allah.
Dengan berkat la-ilaha-illa-’llah, etc.
[ciii] On Arrival at the House [p. [243].
Di-chinchang galenggang batang,
Di-chinchang di muka pintu,
Di-tentang melenggang-nya datang,
Anak aku rupa-nya itu.
Di-chinchang rebong lumai-lumai
Buat penuba batang ari,
Sunggoh sahya sabrang sungei,
Besar maksud datang kamari.
Bukan gantang gantang lada,
Gantang berisi hampa padi,
Bukan-nya datang datang sahaja,
Besar maksud kahandak hati.
[civ] Charm used by the Reapers after filling the Baskets [p. [244].
Al-salam ʿaleikum Nabi Tap, yang memegangkan bumi,
Tetapkan anak aku,
Jangan rosak, jangan binasakan,
Jauhkan deripada Jin dan Sheitan,
Dengan la-ilaha, d.s.b.
[cv] Charm used by the Reapers daily on beginning to Reap [p. [245].
Layang-layang jatoh bertimpa,
Timpa di laman kami,
Bayang-bayang dengan Rengkesa,
Jangan berchampor dengan kami.
[cvi] Charm to confine the Spectral Reapers to the Boundaries of the Field [p. [247].
Bismillah, d.s.b.
Layang-layang jatoh bertimpa,
Bertimpa di tengah ’laman,
Bayang-bayang dengan Rengkesa,
Tempat Rengkesa di sempadan,
Dengan berkat, d.s.b.
[cvii]
Charm quoted in connection with a Mythical Legend of the Origin of Rice[112]
Hei Padi, aku tahu
Mula asal angkau jadi!
Buah kelubi asal ’kau jadi,
Datang deri Shurga di-bawa
Nabi Adam dengan Hawa
Ka bukit Kaf.
[cviii]
Charm used during Sowing (quoted in the same connection as the last)
Al-salam ʿaleikum ibu aku Bumi;
Al-salam ʿaleikum bapa aku Langit;
’Nak bertanam Si Dangomala dengan Si Dangsani;
Jangan rosak binasakan
Dalam lima bulan ka-anam
Sahya datang mengambil balik.
[cix] Charm used when the Seed is about to be sown
Lagi didalam Shurga
Bernama buah Khaldi,
Sampei ka dunia bernama buah S’ri, temiang S’ri
’Kan penghidup anak-anak Adam
Tumboh di tanah menang, di-menangkan Allah
Tumboh di tanah sakti, di-saktikan Allah,
Jangan rosak jangan binasakan
Buah S’ri, temiang S’ri
Karna apa sebab sudah bersumpah
Di bukit Saguntang Mahaberu,
Kalau ’kau rosakkan,
’Kau di-makan sumpah,
Di-makan besi kawi,
Di-timpa daulat ampat penjuru ʿalam;
Sidik-ku sidik-lah aku
Dengan berkat la-ilaha-illa-’llah
Muhammad Rasul Allah.
[cx] When Reaping is about to begin [p. 250, n.
Kur! Semangat anak aku
Mari-lah pulang ka rumah aku.
Perjanjian kita sudah sampei!
Jangan kena panas,
Jangan kena angin,
Jangan di-gigit nyamok,
Jangan di-gigit agas kemus!
[cxi]
Charm used when the Jungle is to be cleared, after calling on Toh Mentala Guru, Saraja Guru, Gampitar ʿAlam, and Saraja Malik
Mari-lah bersama-sama dengan aku,
Aku handak meminta’ tempat ini,
Pergi-lah angkau ka bukit Siamang Biru
Tujoh lorah, tujoh permatang,
Tujoh antaran tempat aku,
Mengenyahkan Hantu Sheitan!
[cxii] Doʿa Sapuloh (Mengambil padi)
Another Version of the Ten Prayers
Ka-sa Allah
Ka-dua-nya Bumi
Ka-tiga dengan ayer sembahyang,
Ka-ampat dengan hari Isnayan,
Ka-lima dengan pangkat Mahaligei,
Ka-anam Bintang Rezki,
Ka-tujoh Pintu Shurga
Ka-’lapan anak ’ku kandongkan,
Ka-sambilan Muhammad menjadi,
Ka-sapuloh tĕnak taman,
Dengan kampong ’laman-ku.
[cxiii] Doʿa Sapuloh (atau Chendrawasi) (mengambil semangat padi)
Another Version of the same
Ka-sa ’kan Allah,
Ka-dua ’kan Langit,
Ka-tiga ’kan Bumi
Ka-ampat ’kan bulan
Ka-lima ’kan bintang
Ra-anam ’kan Matahari
Ka-tujoh ’kan ʿarash kursi
Ka-’lapan ’kan anak di-kandong ibu,
Ka-sambilan sambilan bulan
Ka-sapuloh jadi Allah, jadi Muhammad.
Sejok dingin aku sapĕrti ular chintamani,
Baya Allah, aku-lah anak ku kasih Allah
Didalam Laut Hasin!
Kawa rirang kawa rira
Kata ular chintamani;
Aku yang kechil menjadi besar,
Yang hina menjadi mulia,
Yang miskin menjadi kaya,
Dengan kudĕrat Allah taʿala.
Raja sagala burong
Mengantarkan makan-makanan-nya,
Yang di hulu, yang di hilir,
Yang di laut, yang di darat,
Anak unta bertujoh ekor
Mengantarkan rezki-nya,
Dan lagi gajah puteh sabrang lautan
Mengantarkan rezki-mu.
Rambut sa-’lei di-bĕlah tujoh,
Menjadikan sengk’la-mu,
Pisang sa-biji akan makan-makanan-mu,
Tebu sa-katang akan makan-makanan-mu,
Tĕlor sa-biji akan kulum-kuluman-mu,
Dengan kudĕrat Allah taʿala
Mengantarkan rezki-mu
Inshaʿallah
Dengan berkat, d.s.b.
[cxiv] Doʿa Chendrawasi
Allah Mabirah mati kaya jelah-jĕlaleh ya munsha!
Ya Nabi Musa illahi!
Ya Nabi Abubakar illahi!
Ya Nabi ’Sman illahi!
Ya Nabi ʿAli illahi!
Ya Nabi ʿUmar illahi!
Ya tuanku illahi!
Makbul doʿa aku hamba-nya ʿalam
Terbuat kuasa isi laut dan darat
Tiada berchita-nya kapada aku,
Dengan berkat doʿa chintamani.
Berkat la-ilaha-illa-’llah.
Bayang aku ini bayang ku kasih Allah.
Bayang aku ini bayang ku kasih Nabi.
Bayang aku ini bayang ku kasih mala’ikat ampat puloh ampat,
Didalam kubor,
Yang kechil menjadi besar
Yang tua menjadi muda,
Yang hina menjadi mulia,
Yang miskin menjadi kaya,
Kaya deri rumah tangga-nya Raja sagala burong,
Mengantar makan-makanan-nya,
Allah Humah menjadi suatu niat sa-bala-bala,
Laba dunia, laba akhirat.
Sejok dingin aku saperti ular chintamani,
Tada siapa yang memakei doʿa ular chintamani,
Melainkan aku yang memakei-nya.
Allah Humah jadi sa-pohun kayu yang besar,
Di tengah laut yang puteh
Antara langit dengan bumi.
Disana-lah tĕmpat burong chendrawasi
Bertelor bersarang menetas.
Menjadikan anak ular chintamani.[113]
Ya Allah Humah, Ya Jibra’il
Salamat semperna kabajikan aku,
Salamat semperna pebuatan aku,
Salamat semperna kabaikan aku,
Aku saperti ular chintamani,
Inshaʿallah,
Berkat la-ilaha, d.s.b.
Mining Charms
[cxv] Balai Lumbong [p. [265].
Charm used when the Karang (tin-bearing stratum or overburden) is reached
Al-salam ʿaleikum, hei Bijeh?[114]
Asal ambun menjadi ayer
Asal ayer menjadi buih,[115]
Asal buih menjadi batu
Asal batu menjadi Bijeh.
Bijeh terkandong dalam batu yang pejal,
Kaluar-lah angkau deri dalam batu yang pejal!
Jikalau angkau t’ada kaluar,
Derhaka angkau kapada Allah!
Hei Bijeh, Si Apong-apong,
Apong di laut, Apong di darat!
Timbul-lah angkau didalam kolam aku
Jika t’ada timbul, derhaka angkau kapada Allah
Derhaka kapada Muhammad, derhaka kapada Baginda Rasul Allah.[116]
Tangkal Lumbong
[cxvi] Before felling the Jungle [p. [266].
O nenek Raja Suleiman
Raja Suleiman Hitam!
Aku ʿnak menebang hutan;
Aku tidak memegang hutan,
Raja Suleiman Kuning memegang hutan,
Raja Suleiman Merah yang memegang hutan;
Aku yang menebang hutan,
Tetapi di-bri orang yang berdua.
Bangun, bangun, yang menunggu-nya:
Sirih yang tiga kapor, roko’ yang tiga batang[117]
O Si Mai Murup, O Si Mai Merah, Si Gadek Hitam,
Si Gadek Hitam yang di hilir ayer,
Si Gadek Kuning yang di hulu,
Si Mai Merah (yang di tengah ayer),
Kalau di-bawa lauk pesok,
Kalau di-bawa dulang pechah,
Jamu-lah jamu wadi
Ali berjuntei jamu watang
Kalau sa-kisah bharu jadi
Kalau sa-kisah bharu datang,
Undor siah-lah angkau deri sini,
Kalau tidak angkau undor deri sini
Kaki melangkah patah,
Tangan menengkan (?) sompong
Mata menchelek pechah
Mata di-tikam duri trong asam,
Tangan di-lantak tras sepang
Lidah di-sayat sembilu tĕlang
Sudah di-sumpah nenek Sakernanaini-naini
Didalam daun Putajaya (?)
Diatas bukit gunong Selan,
Bila ’kau kechok ’kau kĕchal
Di-kutok Koran tiga puloh juz,
Di-kampar Bumi dengan Langit!
Aku tahu asal angkau jadi:
Darah hitam darah merah,
Itu asal angkau jadi.
Kita asal sama sa-bapa
Bahagian asing-asing:
Aku memegang mas dan bijeh,
Angkau memegang batu dan pasir
Dan sĕkam dan dĕdak.
[cxvii] Tangkal Lumbong
Before clearing the Ground to start working
Al-salam ʿaleikum kapada Malai’kat,
Ibu-ku Bumi, bapa-ku Ayer,
Hei Nang Terni, Kun Pali, Jin Puteh,
Jembalang di Bumi,
Nang Prak songsang, Jin Hitam,
Yang bertapa di kulit Bumi,
Nang Prak Weihah, Jin Kuning,
Yang bertapa di selisi Awan,
Hei Marang Kuan, Berhala Muda,
Nang Kriak, Raja di Gunong,
Hei Si Arang-arang, Si Arong-arong
Asal nanah ampu nanah
Asal puteh berchampor puteh.
[cxviii] Charm used during Fumigation [p. [268].
Al-salam ʿaleikum minta’ tabek
Kapada Sheikh ’Abdul Ghraib
Sheikh ’Abdul Rahman, Sheikh ’Abdul Kadir,
Dan Sheikh ’Abdul Hari!
Tolong-lah kapit bimba aku, pada hari ini!
Al-salam ʿaleikum, hei Puteh, Pawang di Rimba
Pawang Tua, Pawang Muda!
Mari-lah, aku handak jamu;
Mana yang salah minta’ ampun,
Mana yang kurang, minta’ tabek samua-nya.
Then when the tapers are lighted and the offerings ready, say:— [p. [269].
Hei Puteh Raja di Rimba!
Angkau-lah yang memegang raʿyat di rimba di hutan
Yang b’lakang ka langit,
Mehukumkan sakalian Dato’ di bumi dan Putra disini
’Kau yang sa-ka’indra’an disini!
Mari makan jamu-nya aku,
Bukan sisa bukan telah,
Sulong ka’indra’an, sulong Dasman,
Al-salam ʿaleikum, hei Sang Gana!
Al-salam ʿaleikum, hei Sang Gani!
Al-salam ʿaleikum, hei Sang Kremasena,
Sang Kremaseni, Sang Dermaseni!
[cxix] An Invitation to the Spirits
Hei Si Arong-arong, Si Arang-arang,
Marang Kuan, Raja di Rimba,
Rang Jana Rut Jana, Sang Mertin,
Sah Mertin, Sang Bujok, Ummai Bujok!
Sah Jihin nama anak-mu,
Marang Kuan nama ibu-mu.
Hei Marang Kuan Raja di Rimba!
Angkau-lah yang memegang ra’yat di hutan di rimba
Mari-lah angkau aku ’nak suroh-suroh.
Panggil mari sagala raʿyat bala-mu,
Hamba, sahya-mu; budak, kanak-kanak-mu,
Mari makan jamuan aku ini.
Aku ’nak minta’ tolong-mu,
Aku ’nak buka kalian ini.
[cxx] Mining [p. [270].
O Dato’ Batin Tua
Yang memegang gaung guntong
Yang memegang suak sungei,
O Dato’ Batin Muda,
Yang memegang sagala ra’yat bala tantra!
(Bijeh) yang di atas bukit turun ka bawah,
Yang di hulu ayer turun ka tengah sungei,
Yang di kuala sungei mudik-lah ka tengah sungei,
Berkampong-lah angkau disini!
Bukan-nya aku yang memanggil,
Dato’ Batin Tua yang memanggil,
Batin Muda yang memanggil,
Pawang Tua yang memanggil,
Pawang Muda yang memanggil,
Berkampong-lah sampah, sarap, chichak, kalerik,[118] lipan, kelmayer
Makan jamuan aku.
Mana yang datang bawakan (kapada) aku bijeh
Sa-ketong, dua ketong,
Sa-genggam, dua genggam,
Sa-arai, dua arai,
Sa-gantang, dua gantang,
Sa-sentong, dua sentong,
Berkampong-lah biji nasi, biji baiam,
Biji ʿmakau, biji sekoi, biji kantan,
Berkampong-lah ’kau disini!
Aku handak buka tempat ini,
Aku handak buat lombong,
Kalau ’kau ta’ datang, ta’ berkampong,
’Kau aku sumpah,
Jadi abu angkau, jadi angin angkau, jadi ayer angkau,
Berkat petua guru-ku, kabul perminta’an-ku:
Bukan aku yang meminta’
Pawang Tua yang minta
Dengan berkat la-ilaha-illa-’llah, d.s.b.
[cxxi] Jin Salaka Tunggal [p. [272].
Invocation to the Silver-Spirit
Al-salam ʿaleikum, hei anak Jin Salaka Tunggal,
Aku tahukan asal-mu
(’Mu) dudok kapada awan yang kuning,
Katapa’an-mu di laut Balongan Darah,
Katapa’an-mu kolam mĕrata sungei,
Tempat menjadi-mu di telok mati angin,
Mari-lah kapada waktu ini, katika ini,
Aku handak bersemah, ’ku handak berjamu ’arak dan tuak!
Kalau ’mu ta’ kamari pada katika ini,
Derhaka ’kau kapada Allah,
Derhaka ’kau kapada Nabi Allah Suleiman,
Aku-lah Nabi Allah Suleiman!
Water
Charms and Ceremonies connected with the Sea
[cxxii] [p. [279].
Invocation to the Water Spirit, used at the insertion of the Twigs in the Masthead
Al-salam ʿaleikum
Hei Ayer Si Hantu Ayer,
Anak bernama Laskar Allah,
Bersahabat baik dengan Mambang Tali Harus,
Jangan ’kau imbang-imbang prahu aku ini.
Jangan ’kau hampir-hampir
Kembali-lah kapada tempat-’kau,
Kapada uri tembuni Nabi Allah Musa:
Kalau kau ta’ berbalik
Derhaka ’kau kapada Allah, d.s.b.
[cxxiii] Starting a Ship on its Journey
Dudok didalam petak ruang, bakar kemenyan, tabor bras kunyit; jintekkan serempu, kemdian jintekkan apit lempang, katakan:—
Al-salam ʿaleikum, Medang Raya, Medang Katanah!
Jangan angkau bercherei dua beradek:
Aku ’nak menghantar sabuleh-buleh-nya
Ka mana-mana tempat handak pergi.
Kalau tidak, angkau derhaka kapada Allah, d.s.b.
[cxxiv] Invocation to the Spirits, asking them to point out Rocks, etc. [p. [280].
Stand facing the bows, and say: —
Hei saudara aku, Uri Buni Tentoban,
Aku ’nak b’layer ka Pulau Pinang,
Ampang larang aku ta’ tahu,
Tunggul batang aku ta’ tahu
Tukun[119] pulau aku ta’ tahu,
Angkau yang tahu.
Inilah b’ras sa-genggam buni, d.s.b.
Charms and Ceremonies used to propitiate the Sea Spirits
[cxxv] Bersahabat Orang Laut
Si Minas yang tua (di tali harus), Si Munas yang tengah (di puchok gelombang), Si Ganas yang bongsu (di tepi pantai), [itulah] anak Raja di Arongan (?) yang memegang tali harus yang besar; mak-nya Si Julam. Tanda sahabat [-nya] roko’ tiga batang, sirih tiga kapor, ayam puteh sa-ekor [katakan]:—
Hei sahabat-ku [Si Anu]
Aku minta’ sampeikan kapada
[tempat anu]
Jangan rosak, jangan binasa.
Ini yang menjaga puting bliong ayer memusing hamba-nya yang bernama Penglima Si Awang, dada-nya berbulu, mata-nya merah, kulit-nya hitam, rambut-nya kreting: itulah yang naik ka puchok tiang. Kalau ’nak timbulkan beting, tabor bras kunyit tiga [? kali] keliling prahu, panggilkan.
[cxxvi] A General Invocation of the Hantu Laut and other Spirits
Hei Toh Mambang Puteh, Toh Mambang Hitam
Yang diam di bulan dan matahari
Melempahkan sakalian ʿalam asal-nya pawang,
Menyampeikan sakalian hajat-ku,
Melakukan sagala kahandak-ku,
Al-salam ʿaleikum!
Hei sahabat-ku Mambang Tali Harus,
Yang berulang ka pusat tasek Pauh Janggi,
Sampeikan-lah pesan-ku ini
Kapada Dato’ Si Rimpun ʿAlam
Aku minta tolong p’leherakan kawan-kawan-ku.
Hei, sakalian sahabat-ku yang di laut;
Hei, Sidang Saleh, Sidang Bayu,
Sidang Mumin, Sidang Embang,
Sidang Biku, Mambang Sagara,
Mambang Singgasana, Mambang Dewata,
Mambang Laksana,[120] Mambang Sina Mata,
Mambang Dewati, Mambang Dewani,
Mambang Tali Harus.
Imām An Jalil nama-nya Imām di laut,
Bujang Ransang nama-nya hulubalang di laut,
’Nek Rendak nama-nya yang diam di bawah,
’Nek Joring nama-nya yang diam di telok,
’Nek Jĕboh nama-nya yang diam di tanjong,
Dato’ Batin ʿAlam nama-nya yang Dato’ di laut,
Bujang Sri Layang nama-nya yang diam di awan-awan,
Mala’ikat Chitar Ali nama-nya yang memegang puting bliong,
Mala’ikat Sabur Ali nama-nya yang memegang angin,
Mala’ikat Sir Ali nama-nya yang memegang ayer laut,
Mala’ikat Putar Ali nama-nya yang memegang palangi,
Ia-itulah ada-nya: ya Nabi, ya Wali Allah,
Tertegak panji-panji Muhammad, geda-geda Allah
Aku minta kramat Pawang,
Berkat kramat Dato’ Mengkudum[121] Puteh
Berkat kramat daulat Sultan Iskandar Sah ada-nya.[122]
Crocodile Charms
When cutting and planting the stake (to which the floating platform with the bait is loosely attached)
[cxxvii] [p. [296].
Al-salam ʿaleikum, Nabi Allah, ’Tap
Yang memegang bumi
Nabi Khailir yang memegang ayer,
Nabi Setia yang memegang langit,
Nabi Alias yang memegang kayu,
Nabi Noh yang tanam kayu!
Aku pohunkan ini kayu
’Nak buat tempat meletakkan pekiriman[123] kapada ulubalang[124] di rantau.
Al-salam ʿaleikum, Mambang Tali Harus,
Yang dudok di tali harus,
Al-salam ʿaleikum, Jin Hitam,
Yang dudok pĕmatahan[125] telok,
Al-salam ʿaleikum, Jin Puteh,
Yang dudok di ujong tanjong:
Jangan-lah angkau berkachau-kachau!
[cxxviii] An alternative shorter Version
Al-salam ʿaleikum, Nabi Tetap memegang bumi
Al-salam ʿaleikum, Nabi Noh tanam kayu,
Aku memohunkan kayu ini ’nak buat panchang alir:[126]
Kalau membunoh kau telentang[127]
Kalau ta’ membunoh ’kau telangkup.
[cxxix] When about to plant the Pole in the Water [p. [297].
Al-salam ʿaleikum Nabi Khailir memegang ayer,
Al-salam ʿaleikum Nabi Tetap memegang bumi,
Tabek, Raja di Laut, Mambang Tali Harus!
Aku memohunkan yang berdosa:[128]
Mana yang tiada berdosa, tolong lepaskan,
Halaukan yang berdosa itu yang makan Si Anu![129]
Jikalau tidak di-halaukan
Mati mampek, mati mawai,
Mati di-sumpah kalangan[130] darah!
Kalau di-halaukan,
Biak[131] kĕmbang beribu-’kau,
Di-mudahkan Allah rezki-’kau,
Dengan berkat Nabi Suleiman!
[cxxx] When hanging up the Bait at the end of the Rod
Sambu[132] Agak, Sambu Agai!
Sambut pekiriman Nabi Allah Suleiman, tujoh pengikat;
Sa-tanjong ka hulu, sa-tanjong ka hilir
Sambut dalam satu hari akan katiga!
Kalau ’kau ta’ sambut pekiriman Raja Suleiman itu,
Satu hari akan katiga,
Mati mampek, mati mawai,
Mati di-sumpah kalangan darah;
Ka laut ta’ dapat minum,
Ka darat ta’ dapat makan,
Dengan kata kita Nabi Suleiman.
Repeat this same charm when you blow out the chewed betel on the head of the cock.
[cxxxi] Alternative Version [p. [298].
Arak-arak, iring-iring
Kembang bungi si Panggil-Panggil,
Datang berarak, datang beriring
Raja Suleiman datang memanggil.
Hei Si Jambu Rakai, aku tahu asal ’kau jadi,
Buku tebu ampat puloh ampat akan tulang ’kau
Tanah liat akan tuboh-’kau,
Akar pinang akan urat-’kau,
Gula chayer akan darah-’kau,
Tikar burok akan kulit-’kau,
Pelepah nipah akan ekor-’kau.
Duri pandan akan ridip-’kau,
Tunjang berembang akan gigi-’kau,
Melibas patah ekor-’kau,
Mengempas patah munchong-’kau,
Menguniah patah gigi-’kau!
O Si Jambu Rakai, aku ikat tujoh pengikat,
Aku barut tujoh pembarut,
Di-orak di-kembang jangan:
Lulum-lulum bharu ’kau tĕlan.
Hei Si Jambu Rakai, sambut-lah pekiriman Tuan Putri Rundok
Datang deri Jawa;
Jikalau angkau tidak sambut,
Didalam dua hari akan katiga
Mati mampek, mati mawai,
Mati mĕngk’lan darah,
Mati mĕngk’lan Tuan Putri Rundok deri Jawa!
Sa-rantau ka hulu sa-rantau ka hilir, di-situ-lah ’kau nanti aku.
Bukan aku yang punya kata, Raja Suleiman punya kata,
Jikalau di-bawa ka hilir, chondong ’kau ka hulu,
Jikalau di-bawa ka hulu, chondong kau ka hilir,
Dengan berkat perkataʿan Raja Suleiman
La-ilaha-illa-’llah, d.s.b.
[cxxxii] Another Version
Hei Si Jambu Rakai, sambut pekiriman Putri Rundok de’ Gunong Ledang:—
Ambachang masak sa-biji bulat,
Pengikat tujoh pengikat,
Pengarang tujoh pengarang,
Di-orak di-kembang jangan,
Lulor lalu di-tĕlan!
Tidak angkau sambut
Dua hari, jangan katiga,
Mati mampek, mati mawai,
Mati tersadai pangkalan tambang!
Kalau angkau sambut,
Dua hari jangan tiga,
Ka darat ’kau dapat makan,
Ka laut ’kau dapat minum!
[cxxxiii] Crippling Charm [p. [301].
Pelumpoh
Aku tahu asal kau jadi
Mani Fatimah asal ’kau jadi,
Di-kepal di tanah liat
Tulang-’kau buku tĕbu
Kapala-’kau umbi niyor
Dada-’kau upih,
Darah-’kau kunyit
Mata-’kau bintang Timor,
Gigi-’kau tunjang berembang
Ekor-’kau puchok nipah.
Or else this version:—
Aku tahu asal ’kau jadi
Tanah liat asal ’kau jadi
Tulang buku tebu asal ’kau jadi,
Darah-’kau gula, dada-’kau upih,
Gigi-’kau tunjang berembang,
Ridip-’kau chuchoran atap.
Then blow (jampi) thrice upon the line, and carry the end of it over your shoulder backwards, and then strike the bow of the boat with its end thrice.
[cxxxiv] If the Crocodile shows Fight when taken
Pasu jantang, pasu rĕnchana,
Tutop pasu, penolak pasu,
Angkau menentang kapada aku,
Terjentang mata-’kau,
Jantong-’kau aku gantong
Hati-’kau sudah ’ku rantei!
Si Pulut nama-nya usar,
Berdĕrei daun sulasi:
Aku tutop hati yang besar,
Aku gantong lidah yang fasik,
Jantong-’kau sudah ’ku gantong,
Hati-’kau sudah ’ku rantei,
Rantei Allah, rantei Muhammad,
Rantei Baginda Rasul Allah!
Fishing
[cxxxv] Kelong Invocation [p. [315].
Al-salam ʿaleikum, hei Nabi Allah Tap!
Al-salam ʿaleikum, hei Nabi Allah Khailir!
Al-salam ʿaleikum, hei Nabi Allah Noh!
Al-salam ʿaleikum, hei Mambang di Olak!
Al-salam ʿaleikum, hei Mambang di Bajau!
Al-salam ʿaleikum, hei Mambang Tali Harus!
Al-salam ʿaleikum, hei Mambang Kuning!
Al-salam ʿaleikum, hei Toh Pawang Togok!
Al-salam ʿaleikum, hei Toh Pawang Tua!
Bukan-nya aku yang mĕnyemahkan jamuan ini:
Toh Pawang Togok yang menjamukan,
Toh Pawang Tua yang menjamukan,
Yang menyuroh Toh Aur Gading.
Dengan berkat la-ilaha, d. s. b.
[cxxxvi] Alternative Charm [p. [316].
Pawang Kisa, Pawang Bĕrima,
Si Langjuna, Raja di Laut;
Ai, Durai, Si Biti nama mak-’kau,
Si Tanjong nama bapa-’kau!
’Kau yang memegang ujong tanjong,
’Kau yang memegang sakalian tepi pantei,
’Kau yang memegang beting alang.
Mak-’kau buboh di puchi tua,
Anak-’kau di-buboh di ujong penajor,
Bapa-’kau di-buboh di pemingkul ’blah barat,
Berampat kita bersaudara!
Kalau ya kita bersaudara,
’Kau tolong bantu aku!
(Here plant the pole.)
Kaki-’ku berpijak di dul angkasa,
Puchi-’ku tersandar di tiang ’arash.
Allah mengulor, Muhammad menyambut,
Anam depa kiri, anani depa kanan,
’Kau yang tiga beranak,
’Kau tolong piarakan!
Kabul Allah, d.s.b.
Berkat do’a Pawang Tua ’ku,
Berkat Dato’ Kamalu-’l-Hakim.
[cxxxvii] Propitiation of the Water Spirit
Bawa (1) b’ras bertih, (2) b’ras basoh, (3) b’ras kunyit, tabor diatas ayer tiga genggam petang-petang, serta kata:—
Inilah bras sa-genggam buni,
Tanda kita bersaudara!
Kemdian pulang ka rumah, jam mahu tidor bachakan nama Hantu itu tujoh kali: maka kalau ada untong, datang-lah ia dalam mimpi. Maka pagi makan demkian itu juga sampei tujoh petang. Sudah itu pasang kelong. Maka chachak turus tua(h), kayu sa-batang, pulang ka darat. Maka tabor-lah b’ras tiga macham tadi, maka berdiri panggil hantu yang kabanyakan:—
Hei saudara-’ku, uri, buni, tentoban,
Angkau yang tua, [aku yang muda]!
Aku minta’ tengo’ tempat aku pasang kelong:
Ampang aku ta’ tahu, tegor sapa aku ta’ tahu.
Hang yang tahu!
Aku minta’ tengo’ tempat aku pasang kelong
Inilah b’ras sa-genggam, d.s.b.
The charm used at the planting of the turus tua(h) begins the same way, substituting for the third line the words—
Aku handak chachak b’lat
or the like.
When finished, stand at the seaward end and repeat the charm, inserting the words aku yang muda as shown above, followed by—
Kampong-lah sakalian permainan angkau
Bawa kamari kapada tempat ini aku buat
Inilah b’ras, d.s.b.
[cxxxviii] Jermal Charm
Al-salam ʿaleikum!
Pawang Tua, Pawang Pertama Allah!
Musa Kalam Allah,[133]
Sedang Bima, Sedang Buana,
Sedang Juara, Raja Laut!
Mari-lah kita sama-sama
Berchachak tiang jermal.
[cxxxix] Serapah Kail
When fishing with a Line and Hook
Hei Mambang Tali Harus!
Jangan ’kau imbang-imbang kail-’ku ini!
Jikalau kail aku di kiri, angkau di kanan,
Jikalau kail aku di kanan, angkau di kiri!
Jikalau angkau hampiri kail aku ini,
Angkau kasumpahi dengan kata Allah!
[cxl] Charm addressed to the Fish [p. [317].
Sambut tali perambut!
Biar putus, jangan rabut!
Kalau rabut, mata-’kau chabut!
[1] Kapas, i.e. Kapas hutan or Kapas hantu, Hibiscus abelmoschus, L. (Malvaceæ). [↑]
[2] Lerik, probably Phrynium parviflorum, Roxb. (Scitamineæ) or Phrynium Griffithii, Bak. [↑]
[3] Rĕsam, Gleichenia linearis (Filiceæ), a common fern. [↑]
[4] Lĕnjuang merah, the common red Dracæna, Cordyline terminalis, var. ferrea (Liliaceæ). [↑]
[5] Kedah is the name of the old Spectre Huntsman, and Kadim (or Gadeh = grandmother) that of his wife. [↑]
[6] Si Adunada and Si Aduan were explained as the names of his two children, but the names look as if they had been confused in some way. [↑]
[7] Tarantan, v.l. terantang, was explained as meaning senjata kabesaran (royal weapons or insignia) of the Hantu Rama. [↑]
[8] To these names may be added Si Lansat, Si Kumbang, and Si Desa, a lame old dog which the Spectre Huntsman is said to carry at his side in a wallet, until he comes up with his quarry, but whose bite is then the worst of them all.—Cp. Note to 1. 6 of sec. xxx. [↑]
[9] Si Tompang is said to be the jackal (srigala), the brother of Si Sukum. [↑]
[13] Juru-juru, sc. mulut, the corners of the mouth. Gagak: lit. a crow, but here said to mean the goat-sucker or nightjar, the steed of the Spectre Huntsman. [↑]
[14] Tĕrtuntong, turned upside down, the phrase signifying the vomiting which accompanies the sickness caused by the Spectre Huntsman. [↑]
[15] Antara mani, explained as meaning between noon and the hour of prayer, called dlohor (early in the afternoon), that being the time of day when the Spectre Huntsman most commonly strikes people with sickness. [↑]
[16] Si Hantu Pemburu, here definitely explained to me as Batara Guru (Shiva). [↑]
[17] Si Lansat, also called Si Sukum, a lame old hound which Si Kĕdah carries on his back (anjing bapa tepok di-dokong uleh-nya). [↑]
[18] Dang Mesa(h), also called Si Pintal, always accompanies Si Lansat. [↑]
[19] Cp. this line with l. 18 of Maxwell’s version, “Aku tahu asal angkau mula mĕnjadi, orang Katapang.” “Orang petapa’an” and “orang Katapang” are the two readings, and the ease with which the one might pass into the other, possibly through a medial form “orang katapa’an,” will be readily admitted by students of Malay, especially when the general family resemblance of this version to other versions of the same charm is taken into consideration. [↑]
[20] G. Ledang is, of course, the well-known Mount of Penance of this part of the Peninsula, the so-called Mount Ophir of Malacca territory. [↑]
[21] Anak Nabi Yusuf looks like an interpolation, but fresh versions will no doubt explain it. [↑]
[22] Chendrawasi, possibly due to confusion with the berek-berek of the commoner versions, but this point also requires further investigation. Mr. Clifford has recorded a similar confusion (the berek-berek being supposed, he says, to fly feet upwards like the chendrawasi). See note on chandrawasih in text, p. 111, supra. [↑]
[24] Gĕndala, elsewhere mĕnala (v. infr.): (a) I can find nothing nearer to it in the dictionaries than gĕndala (with a cross-reference to kendala) in Klinkert, who explains it as meaning an obstacle or hindrance. If this is right it may perhaps be translated “Hold-fast,” as a euphemism for “snares”; (b) on the other hand, if, as seems most likely, mĕnala is the correct form, it may simply stand for mendala (= bandala, a bundle), and so mean “enter my sack”; (c) or it may even conceivably mean “enter my circle” (referring to the circular hut), from a Sanskrit word meaning circle or disc (v. Kl. s.v.). This, however, seems far-fetched, and perhaps (b) is the most natural explanation. [↑]
[25] Raja Sakti, “Magic Prince,” a euphemism for the hut (bumbun); possibly in allusion to the wizard concealed inside it. [↑]
[26] Raja Gila, “Prince Distraction,” a euphemism for the decoy-tube (buluh dekut). [↑]
[27] Do’ Ding is evidently a name given in allusion to some kind of pigeon, but the only pigeon name which comes at all near it is puding. It is quite possible that this may be right, although one of my informants told me that it was meant to refer to a kind of pigeon called rangob, which is not given in Klinkert’s dictionary. [↑]
[28] Madukara was explained to me by a Malay as referring to a kind of pigeon generally called punei jambu. Klinkert only gives madoe-kara as meaning “silken stuff inwoven with gold or embroidered with a special pattern,” etc. [↑]
[29] Lapek, v.l. sumpit (a rice bag). [↑]
[30] Menturun, the Selangor name of the bear-cat (Arctictis binturong). [↑]
[31] Dokoh is a crescent-shaped breast-ornament rather than a necklace in the ordinary sense. Still it is suspended round the neck of the wearer, and necklace is perhaps the best translation. I may remark that such a “necklace” (dokoh) is often worn by Malay brides and bridegrooms, and may even be seen decorating the neck of an animal, such as the buffalo, when it is dressed up and sent as a present to some great man. [↑]
[32] Tawar means to neutralise (the power or effect of) anything. Hence it is applied even to the neutralising of the power of diseases and of evil spirits, as well as of noxious potions and influences. [↑]
[33] Kabaleian, v.l. ka-ampeian which would refer to the railings in front of the hut. [↑]
[34] Kalangkiri appears to be corrupt. Quære kanan kiri? The commoner version of these lines has “iring-iring.” [↑]
[35] Ampeian gading; this, of course, refers to the railing around the “Palace-yard.” [↑]
[37] Mengkudu, a Malay forest-tree, Morinda tinctoria. [↑]
[39] Sa-nila-nila: this looks as if it ought to be the name of some shrub or tree (nila, indigo); but the variant in the second of these two charms is the most likely to be the right reading; in which case Si Raja Nila (or more properly Nyila) might be translated as “Prince Invitation.” Si Raja Nyila is, in fact, the name sometimes given to the long slender wands with fine nooses at the end with which the wild pigeon are snared, the name being clearly an allusion to its pretended character. [↑]
[40] Kelampati: appears to be corrupt; the preceding charm giving the correct reading (si merpati). [↑]
[41] Mati mampeh: was explained as = mati bapa, fatherless; or perhaps = mati tinggalbapa, to die leaving a father (the converse of “fatherless”). [↑]
[42] Mati mawah: was explained as = mati ʿmak; motherless, but query? [↑]
[43] Bēriak: not in Klinkert, but evidently of cognate meaning to ber-ingin. [↑]
[44] Sa-pĕpak: was explained as meaning sa-keliling rimba raya, i.e. through the length and breadth of the forest. [↑]
[45] Fatimah, as being the name of the daughter of the Prophet (Muhammad), is often used in Malay charms when they are intended to affect a Malay woman without her name being mentioned. (Muhammad is used under similar circumstances of men.) In this case the name “Fatimah passes” is evidently considered a lucky one for pigeon-catching, Fatimah, of course, representing the female birds. [↑]
[46] Both here and below the original reads Allah Nabi, but the emendation seems clearly necessary. [↑]
[47] Mati mampik: this word is not in Klinkert. Vide note on mampeh (supra). [↑]
[48] Mati maiwai: vide note on mawah (supra), for which word it appears to be a variant form. [↑]
[49] Di-lilit akar: v. 1. chelar (chelah?) bakar. [↑]
[50] Di-petok: v. 1. di-chetok, with same meaning. [↑]
[51] Vide note on last charm. [↑]
[52] Wak-wak, v. l. sengkuak, d.s.b. which apparently could only mean (acc. to Klinkert) extension of the roof over the kitchen rack. Another reading is ruwak-ruwak, in which case it would mean a “heron on the kitchen rack.” This latter seems to make the best sense. [↑]
[53] Juara means (1) the umpire or manager of a cock-fight, and (2) a master of ceremonies (v. Klinkert, s. v.). [↑]
[55] The following various readings are found in another version:— [↑]
[59] Menyalak kadalam hutan. [↑]
[60] Chelaka besar sudah datang. [↑]
[65] Menchabut rumput petang pagi. [↑]
[67] Modal liput sudah rugi. [↑]
[70] Sadikit tidak tanggong. [↑]
[75] Or badak (rhinoceros), as the case may be. [↑]
[76] Hum is probably a form of the Buddhist OM; though the form which the latter takes in Malay magic is usually “Ong” or “Hong.” [↑]
[77] Tongkat: the tongue is commonly said tongkatkan mulut (to prop open the mouth) when the tip of it is pressed against the roof of the mouth. I therefore venture to read tongkat mulut for tongkat, because the context shows that this is what is meant, the tongue being (not inaptly) compared in shape to a crocodile. Tongkat can hardly be used here in the sense of a “staff”; even if mulut is not actually read, it must still be understood. [↑]
[78] Pengri was explained to me as the indentation above the chin, but I have never met the word elsewhere. [↑]
[79] Here the speaker addresses the tiger direct. [↑]
[80] Bergrak-lah must be taken with handak. [↑]
[81] Pasih or fasih was the word given me; unless a mistake for something else, it must mean cunning or savage (quære fasik). [↑]
[82] Pinta-pinta = perminta’an, request. [↑]
[83] Ari bĕkari: so pronounced by ’Che Indut and other Langat Malays. Bĕkari is in no dictionary that I could find, and I only came upon bĕgari by accident in Klinkert, who only gave, however, a cross-reference to pĕgari, which form he does not give in its right place. I found bĕgari, however, in Pijnappel, q.v. s.v. He explains it as meaning “to appear,” “to come to light.” A similar phrase occurs in cclxvi, infra. [↑]
[85] Uru-uru: the only sense given by Klinkert is that of a kind of rattle used to decoy fish—made of a cocoa-nut shell, and some Chinese copper coins. But in this context it looks most like a double rhyme to guru. [↑]
[86] Qu. di-tapakan, i.e. by footsteps. [↑]
[87] Rindang was explained as = rindu (suka gemar). Kutop = tutop. Bintongan = benchana, kasusahan. Teng explained as = kaki sablah, as in tengkis. Bertengteng = jalan kaki sablah. The Bunga satengteng is also called the Satawar. [↑]
[89] Or Petala, i.e. Batara. [↑]
[90] Mĕrak in the “Bhasa Hantu,” or “Spirit Language,” means sirih, and it is in this sense that it should apparently be taken here. The ordinary meaning of mĕrak (peacock) makes nonsense. [↑]
[91] Kutu hutan, lit. “flea of the forest,” i.e. the mouse-deer. [↑]
[93] Hunting dogs have special names used for harking them on, e.g. Sukum, Sugara, Tampoi, Sujugara, Lansat, Si Indra, Si Kumbang, Sa’ Untara. [↑]
[94] There is a grass called rumput padi burong. [↑]
[95] Tĕdong: no doubt a play on the word, which means not only a cobra (ular tedong) but is applied to cocks (and query dogs?) of a certain colour. [↑]
[96] Semawi is said to be the name by which the wild pigs are addressed. [↑]
[97] Sungko’: quære sungkor. [↑]
[98] Unintelligible. Bengkarong means “lizard.” [↑]
[99] Mampe, mawei: apparently the pigs are threatened with various terrible forms of death. [↑]
[100] Explained as i.q. banyak. Quære emend sayup, “afar off.” [↑]
[101] Explained as i.q. perminta’an. [↑]
[102] Explained as i.q. bahtra. [↑]
[103] When the voice of the gharu-spirit is heard at night. [↑]
[104] Satukum is the Kelantan form of satokong, from tokong, to cut the hair. [↑]
[105] Besir, lit. incontinent, referring to the running of the sap when the flower-spike is tapped. [↑]
[106] Berhilir, i.q. berleler. [↑]
[108] Explained as i.q. tagok, bekas buloh yang di-isi ayer mayang. [↑]
[109] Explained as kawah ’nak masak gula. [↑]
[110] The tujoh orang bersaudara are explained to be (1) Satinjau Rantau, (2) Sakuntum Raya, (3) Malim Karimun, (4) Si Ali Pachi, and three others, children of Mentala Guru. [↑]
[111] B’ras bertih “parched” rice (W. S.). [↑]
[112] This and the next four charms are extracted from a paper by the author which appeared in Sel. Journ., vol. iii. No. 12, pp. 196–200. [↑]
[113] Ular chintamani: the snake chintamani springs from the eggs of the bird chandrawasih (chendrawasi), which fall into the sea; if you find dust (abu) or a piece of sugar-cane inside a floating cocoa-nut-shell at sea, you may know it to be the snake chintamani. If, on the other hand, the eggs fall into primeval forest, they turn into the doves called merbo’ titek abu, if upon a hill, they turn into the doves called merbo’ api. Sometimes, however, even after falling, they take the shape of bananas, sugar-cane, or hen’s eggs; and that is why sugar-cane, hen’s eggs, and bananas are used when the “Soul of the Rice” is fetched home. [↑]
[114] Bijeh, i.q. biji, tin-ore, lit. seed, grain. [↑]
[115] Buih, i.q. buhi, foam. [↑]
[116] The last two lines must be said quite in a whisper to one’s self, as the name of God or Muhammad must never under any circumstances be mentioned aloud in the mine. [↑]
[117] Jika terlanggar atau tersepek, itulah akan pem’pas dan dendang-nya (i.q. ubat-nya) maka ʿisharat-nya ayam sa’ekor, tanam kapala, tumpah darah. [↑]
[118] Kalerik, not given in dictionaries, nor is jintu-jintu, which is another name for it. The sound of a lizard’s chuckle is considered a good omen at this juncture. Kĕtong, not in dictionaries, but explained as a grain (sa-biji). Arai, not given in dictionaries, but explained as a cocoa-nut shell full (sa-chupak). Sentong, lit. = basketful here, the basket being such a basket as is filled with jungle produce and fitted to the back of the carrier. Makau stands for tembakau. Kantan is probably Nicolaia Imperialis Horan (Scitamineæ). [↑]
[119] i.q. tokong, a rocky islet, a rock. [↑]
[121] i.q. Makhdum, or perhaps mukaddam, chief. [↑]
[122] J.R.A.S., S.B., No. 31, p. 28. [↑]
[123] Pekiriman: lit. a “sending,” a thing which is sent, and hence a present, the “present” being the bait. [↑]
[124] Ulubalang, or hulubalang, a captain or champion (v. Kl. s.v.): in this context the crocodile is of course intended. [↑]
[125] Pematahan: lit. the “break” of the bay, i.e. the central point (from patah, to break). [↑]
[126] Alir: the name of this particular method of crocodile catching. Thus mengalir = to catch crocodiles in this particular way (as described above). Rotan alir = the long rattan line attached to the bait. [↑]
[127] Telentang: this and the next line probably refer to some form of omen which is taken from the way in which the tree falls; but this was not explained to me at the time. The “supine position” in this case would no doubt be an allusion to the position of a dead crocodile which has “turned turtle,” whereas to be “prone” would be its natural position as it swims. [↑]
[128] Yang berdosa: this, of course, refers to the guilty crocodile or crocodiles, i.e. the maneaters, who are considered to have “sinned” in eating human flesh. [↑]
[129] Si Anu: the name of the victim or victims should be mentioned here. [↑]
[130] Kalangan darah: it is difficult to see the exact meaning of this phrase; at first sight it looks like “the curse of the barring of the blood,” but my Malay authority insisted that it meant the “blood-bars,” and that it was an allusion to the bones, which were supposed to “bar off” blood from blood, and that the real significance of the phrase was “choked to death with bones.” It looks to me, however, much more like a mistake for, or variation of, the phrase mengklan darah, of which there are plenty of examples; but until more instances are collected the explanation must be considered doubtful. [↑]
[131] Biak kembang, d.s.b.: “increase and multiply” is the only sense given to biak or bijak (v. Kl. s.v.), but the phrase may possibly be corrupt. [↑]
[132] Sambu Agak, Sambu Agai: in other charms “Jambu Rakai” is given, which evidently corresponds to “Sambu Agai,” and is the name given to the human being who, according to what must undoubtedly be the older (pre-Muhammadan) legend, was metamorphosed into the crocodile. The story which makes the first crocodile a plaything into which Muhammad’s daughter Fatimah gave life, must at any rate in that respect be much modified by Muhammadan ideas, but there are indications here which seem to point to the interweaving of two separate stories (v. supra). [↑]
[133] Em. Kalimu ’llah, the special title of Moses. [↑]