and another expresses the wish that his enemies may be

“Ground to powder like tin-ore after washing.”

In actual warfare a number of rules are laid down, the observance of which is supposed to be necessary in order to achieve success. As in several other pursuits,[197] there is, of course, a “taboo” language of war (bhasa pantang p’rang), of which the following are examples:—

When a man is out in the wars his pillows and sleeping-mat at home have to be kept rolled up. If any one else were to use them the absent warrior’s courage would fail, and disaster would befall him (tĕr-tentu-lah kachau hati tuan-nya yang di p’rang itu, datang-lah mara). His wife and children must not have their hair cut (ta’ buleh potong rambut atau bĕrandam) during his absence, nor may he himself. Strict chastity must be observed in a stockade, or the bullets of the garrison will lose their power (pĕluru jinak di kubu-nya), and it is also forbidden to abuse or mock at the enemy, or even at their weapons.[198]

Bullets are frequently, if not always, “charmed” before being used, and their efficacy is supposed to be increased thereby. The Orang Kaya Pahlawan, a chief of some local notoriety in recent times, claimed to be invulnerable (kĕbal) to the extent that nothing but a silver bullet would hurt him.

The following legendary tale illustrates a somewhat similar idea:—The assailant, one Magat Terawis, an unknown warrior who had joined the Sultan’s investing army, had four bullets, on each of which were inscribed the words: “This is the son of the concubine of the Raja of Pagar-ruyong; his name is Magat Terawis; wherever his bullet falls he will become a Chief.”

“Magat Terawis levelled his matchlock and fired, and his bullet struck Tan Saban’s leg. The skin was hardly broken, and the bullet fell to the ground at the chief’s feet; but, on taking it up and reading the inscription, he knew that he had received his death-wound. He retired to his house, and, after ordering his flag to be hauled down, despatched a messenger to the opposite camp to call the warrior whose name he had read on the bullet. Inquiries for Magat Terawis were fruitless at first, for no one knew the name. At length he declared himself, and went across the river with Tan Saban’s messenger, who brought him into the presence of the dying man. The latter said to him, ‘Magat Terawis, thou art my son in this world and the next, and my property is thine. I likewise give thee my daughter in marriage, and do thou serve the Raja faithfully in my place, and not be rebellious as I have been.’ Tan Saban then sued for the Sultan’s pardon, which was granted to him, and the marriage of his daughter with Magat Terawis was permitted to take place. Then Tan Saban died, and was buried with all the honours due to a Malay chief.”[199]

The national and favourite weapon of the Malays is the k’ris,[200] a short dagger usually with an undulating or wavy blade set in a handle of peculiarly carved pattern, as to the probable origin of which some allusion has already been made,[201] and furnished with a sheath which is generally of wood and quite plain, but sometimes of metal chased, hammered, and set with gems in the most elaborate and lavish style. The blade is quite different in appearance from the steel or iron blades to which we are accustomed, being prepared in a peculiar way by a process of “damasking” which produces a variety of designs on the roughened surface. To the shape of these designs much importance is attached, as will appear from the following passage extracted from Newbold’s British Settlements in the Straits of Malacca:—

“Translation of Malayan MS. on Krises and Process of Damasking