The following description (by Sir W. E. Maxwell) of the bathing ceremony, as practised by the Perak Malays, may be taken as typical of this subject:—
“Limes are used in Perak, as we use soap, when a Malay has resolved on having a really good “scrub.” They are cut in two and squeezed (ramas) in the hand. In Penang a root called sintok is usually preferred to limes. When the body is deemed sufficiently cleansed the performer, taking his stand facing the East, spits seven times, and then counts up seven aloud. After the word tujoh (seven) he throws away the remains of the limes or sintok to the West, saying aloud, Pergi-lah samua sial jambalang deripada badan aku ka pusat tasek Paujangi, ‘Misfortune and spirits of evil begone from my body to the whirlpool of the lake Paujangi!’ Then he throws (jurus) a few buckets of water over himself, and the operation is complete.
“The lake Paujangi is situated in mid-ocean, and its whirlpool most likely causes the tides. All the waters of the sea and rivers are finally received there. It is probably as eligible an abode for exorcised spirits as the Red Sea was once considered to be by our forefathers.” [277]
The ceremony just described is evidently a form of purification by water. Similar purificatory ceremonies form an integral part of Malay customs at birth, adolescence, marriage, sickness, death, and in fact at every critical period of the life of a Malay; but will be most conveniently discussed in detail under each of the particular headings referred to. The tĕpong tawar ceremony (for the details of which see [Chapter III.], and which is perhaps the commonest of all Malay magic rites) would also seem to have originated from ideas of ceremonial purification.
2. THE SEA, RIVERS, AND STREAMS
The Malays have been from time immemorial a sea-faring race, and are quite as superstitious in their ideas of the sea as sailors in other parts of the world.
As has been already indicated,[278] their animistic notions include a belief in Water Spirits, both of the sea and of rivers, and occasionally this belief finds expression in ritual observances.
Thus, for instance, it was formerly the custom to insert a number of sugar-palm twigs (sĕgar kabong) into the top of the ship’s mast, making the end of it look not unlike a small birch of black twigs.[279]
This was intended to prevent the Water Spirit (Hantu Ayer) from settling on the mast. His appearance when he does settle is described as resembling the glow of fire flies or of phosphorescence in the sea—evidently a form of St. Elmo’s fire.
The ship being a living organism, one must, of course, when all is ready, persuade it to make a proper start. To effect this you go on board, and sitting down beside the well (petak ruang), burn incense and strew the sacrificial rice, and then tapping the inside of the keelson (jintekkan sĕrĕmpu) and the next plank above it (apit lĕmpong), beg them to adhere to each other during the voyage, e.g.:—