To the above I may add that it is invariably the flesh of the Buffalo, and not that of the Ox, which is eaten sacrificially on the occasion of festivities.[125] But the flesh of the so-called White (albino) Buffalo (kĕrbau balar) is generally avoided as food, though I have known it to be prescribed medicinally (as in the case of Raja Kahar, a son of H.H. the Sultan of Selangor, the circumstances of whose illness will be detailed elsewhere).[126] As might be expected, a story is told by the Malays to account for this distinction. The general outline of the tale is to the effect that a Malay boy (a mere child) fell into the big rice-bin (kĕpok) in his parents’ absence and was suffocated by the rice. After some days the body began to decompose, and the ooze emanating from the rice-bin was licked up by a buffalo belonging to the boy’s parents. The attention of these latter being thus attracted to the rice-bin, they found therein the remains of their child, and thereupon cursed the buffalo, which (we are led to infer) became “white,” and has remained so ever since. According to one version, a ground-dove (tĕkukur) was implicated both in the offence and the punishment which followed it. Wherefore to this day no man eats of the flesh of either of the offenders.
Perhaps the most extraordinary transformation in which the Malays implicitly believe is that of the Squirrel, which is supposed to be developed from a large caterpillar called ulat sĕntadu.[127]
About the Cat there are many superstitions which show that it is believed to possess supernatural powers. Thus it is supposed to be lucky to keep cats because they long for a soft cushion to lie upon, and so (indirectly) wish for the prosperity of their master.[128] On the other hand, cats must be very carefully prevented from rubbing up against a corpse, for it is said that on one occasion when this was neglected, the badi or Evil Principle which resides in the cat’s body entered into the corpse, which thus became endowed with unnatural life and stood up upon its feet. So too the soaking of the cat in a pan of water until it is half-drowned is believed to produce an abundance of rain.[129] It is, besides, believed to be extremely unlucky to kill cats. Of this superstition Mr. Clifford says:—
“It is a common belief among Malays that if a cat is killed he who takes its life will in the next world be called upon to carry and pile logs of wood, as big as cocoa-nut trees, to the number of the hairs on the beast’s body. Therefore cats are not killed; but if they become too daring in their raids on the hen-coop or the food rack, they are tied to a raft and sent floating down stream, to perish miserably of hunger. The people of the villages by which they pass make haste to push the raft out again into mid-stream, should it in its passage adhere to bank or bathing-hut, and on no account is the animal suffered to land. To any one who thinks about it, this long and lingering death is infinitely more cruel than one caused by a blow from an axe; but the Malays do not trouble to consider such a detail, and would care little if they did.”[130]
Before leaving the subject of cats, I must mention the belief that the “fresh-water fish called ikan belidah” was “originally a cat.” Sir W. E. Maxwell says that many Malays refuse to eat it for this reason, and adds, “They declare that it squalls like a cat when harpooned, and that its bones are very white and fine like a cat’s hairs.”[131] A story is also sometimes told to account both for the general similarity of habits of the cat and the tiger and for the fact that the latter, unlike most of the Felidæ, is not a tree-climber. It is to the effect that the cat agreed to teach the tiger its tricks, which it did, with the exception of the art of climbing trees. The tiger, thinking it had learnt all the cat’s tricks, proceeded to attack its teacher, when the cat escaped by climbing up a tree; so the tiger never learnt how to climb and cannot climb trees to this day.
Even the smallest and commonest of mammals, such as Rats and Mice, are the objects of many strange beliefs. Thus “clothes which have been nibbled by rats or mice must not be worn again. They are sure to bring misfortune, and are generally given away in charity.”[132]
So too on the Selangor coast a mollusc called siput tantarang or mĕntarang is believed to have sprung from a mouse; and many kinds of charms, generally addressed to the “Prophet Joseph” (Nabi Yusuf), are resorted to in order to drive away rats and mice from the rice-fields.
The following passage describes the general ideas about animal superstitions which prevail on the east coast of the Peninsula:—
“The beliefs and superstitions of the Fisher Folk would fill many volumes. They believe in all manner of devils and local sprites. They fear greatly the demons that preside over animals, and will not willingly mention the names of birds or beasts while at sea. Instead, they call them all chêweh[133]—which, to them, signifies an animal, though to others it is meaningless, and is supposed not to be understanded of the beasts. To this word they tack on the sound which each beast makes in order to indicate what animal is referred to; thus the pig is the grunting chêweh, the buffalo the chêweh that says ‘uak,’ and the snipe the chêweh that cries ‘kek-kek.’ Each boat that puts to sea has been medicined with care, many incantations and other magic observances having been had recourse to, in obedience to the rules which the superstitious people have followed for ages. After each take the boat is ‘swept’ by the medicine man with a tuft of leaves prepared with mystic ceremonies, which is carried at the bow for the purpose. The omens are watched with exact care, and if they be adverse no fishing-boat puts to sea that day. Every act in their lives is regulated by some regard for the demons of the sea and air, and yet these folk are nominally Muhammadans, and, according to that faith, magic and sorcery, incantations to the spirits, and prayers to demons, are all unclean things forbidden to the people. But the Fisher Folk, like other inhabitants of the Peninsula, are Malays first and Muhammadans afterwards. Their religious creed goes no more than skin deep, and affects but little the manner of their daily life.”[134]