[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 (tĕbing 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 dĕri pada nĕgri 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 (chĕrmin 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 “Pĕnarek Prahu,” or the “Place of the dragging (across) of Boats.” [↑]