(b) Sanctity of the Body

In dealing with this branch of the subject I will first take the case of the kings and priestly magicians who present the most clearly-marked examples of personal sanctity which are now to be found among Malays, and will then describe the chief features of the sanctity ascribed to all ranks alike in respect of certain special parts of the ordinary human anatomy. The theory of the king as the Divine Man is held perhaps as strongly in the Malay region as in any other part of the world, a fact which is strikingly emphasised by the alleged right of Malay monarchs “to slay at pleasure, without being guilty of a crime.” Not only is the king’s person considered sacred, but the sanctity of his body is believed to communicate itself to his regalia, and to slay those who break the royal taboos. Thus it is firmly believed that any one who seriously offends the royal person, who touches (even for a moment) or who imitates (even with the king’s permission) the chief objects of the regalia,[14] or who wrongfully makes use of any of the insignia or privileges of royalty, will be kĕna daulat, i.e. struck dead, by a quasi-electric discharge of that Divine Power which the Malays suppose to reside in the king’s person,[15] and which is called “Daulat” or “Royal Sanctity.” Before I proceed, however, to discuss this power, it will be best to give some description of the regalia in which it resides:—

Of Malacca Newbold says: “The articles of Malay regalia usually consist of a silasila, or book of genealogical descent, a code of laws, a vest or baju, and a few weapons, generally a kris, kleywang, or spear.”[16]

“The limbing is a sort of lance; the tombak bandrang a spear of state, four or seven of which are usually carried before the chiefs in the interior of the Peninsula. The handle is covered with a substance flowing from it like a horse-tail, dyed crimson, sometimes crimson and white; this is generally of hair.”[17]

So in Leyden’s translation of the Malay Annals (1821) we read—

“My name is Bichitram Shah, who am raja.... This is the sword, Chora sa mendang kian (i.e. mandakini), and that is the lance, Limbuar (i.e. limbuara); this is the signet, Cayu Gampit, which is employed in correspondence with rajas.”[18]

“The Chora sa medang kian (i.e. mandakini) is the celebrated sword with which Peramas Cumunbang killed the enormous serpent Sicatimuna, which ravaged the country of Menangkabowe about the beginning of the twelfth century.”[19]

Of the Perak regalia we read: “Tan Saban was commanded by his mistress to open negotiations with Johor, and this having been done, a prince of the royal house of that kingdom, who traced his descent from the old line of Menangkabau, sailed for Perak to assume the sovereignty. He brought with him the insignia of royalty, namely, the royal drums (gandang nobat), the pipes (nafiri), the flutes (sarunei and bangsi), the betel-box (puan naga taru), the sword (chora mandakini), the sword (perbujang), the sceptre (kayu gamit), the jewel (kamala), the surat chiri, the seal of state (chap halilintar), and the umbrella (ubar-ubar). All these were enclosed in a box called Baninan.”[20]

In Selangor the regalia consisted of the royal instruments of music—(the big State Drum or naubat, beaten at the king’s coronation; the two small State Drums (gĕndang); the two State Kettle-drums (langkara); the lĕmpiri or State Trumpet, and the sĕrunei or State Flute—to which perhaps a bangsi should be added, as in the Perak list)—which were seldom, if ever, moved, and the following articles which were carried in procession on state occasions:[21]—