Plate 27.—Fig. 1. Diagrams.
Further varieties, photographed from Malay charm-books in the author’s possession, showing the gradual conventionalising of the human figure.
Fig. 2. Diagrams.
Further varieties of these Diagrams taken from a Malay charm-book in the author’s possession.
Page 561.
Figures of dragons (naga) and scorpions (kala) are sometimes used in a similar manner; and there is also an aspect-compass known as the Rajal-al-ghaib or Jinazah Sayidna ʿAli ibn Abu Talib (the body or bier of Our Lord ʿAli, the son of Abu Talib), which, according to this notion, “is continually being carried by angels[247] towards the different quarters of the heavens, and must not be faced; for if one faces towards it, one is sure to be defeated in battle or fight.” The aspect to be avoided varies from day to day, turning towards each of the eight points of the ordinary Malay compass three or four times in the lunar month.
The subject of omens in general has been shortly dealt with at the beginning of this section, and also incidentally mentioned in connection with various departments of nature and human life. It would hardly be possible to make a complete or systematic list of the things from which omens are taken. Apart from those depending merely on Times, Seasons, Numbers, and Aspect, which have been already dealt with at quite sufficient length, it may be noted that omens are drawn from earthquakes, thunder, “house-lizards, rats, and other four-footed things,” according to the times at which they are observed, from the colour, smell, and nature of soil (in choosing building-sites), from birds, and, in fact, from a very large variety of matters which cannot be classified under any general head. The lines of the hand are, of course, interpreted among the Malays, as elsewhere, as signs of good and evil fortune. It has not been possible to collect much information on the subject of Malay chiromancy, but for the benefit of European adepts in “palmistry” (as it seems to be usually styled nowadays) it may be worth while mentioning that the Malays attach importance, as an indication of long life (ʿalamat panjang ʿumor),[248] to the intersection of the line round the base of the thumb[249] with the one which runs round the wrist (simpeian ʿAli), while a broken line across the palm (rĕtak putus) is believed by them to be a sign of invulnerability (tanda pĕnggĕtas, ta’ buleh di-tikam). Upright lines running up the lower joints of the fingers, in the same line as the fingers themselves, are a sign of prospective wealth (ʿalamat ’nak di-panjat dĕ’ duit, tanda orang kaya), and a whorl of circular lines on the fingers (pusat bĕlanak) is a sign of a craftsman (ʿalamat orang tukang).
More important, perhaps, are the omens believed to be derived from dreams, of which there seem to be several different methods of interpretation. According to one system the initial letter of the thing dreamt of determines the luck: thus to dream of a thing beginning with T is very lucky indeed, to dream of a thing beginning with H means that a visitor from a distance is to be expected; N indicates sorrow, L is a hint to give alms to the poor and needy, and so forth. According to another system, a purely arbitrary meaning is put upon the subject-matter of the dream, or, at most, some slight analogy is the basis of the interpretation. Thus to dream of a gale of wind in the early morning is an omen of sorrow, to dream of hail means acquisition of property, to dream of bathing in a heavy shower of rain indicates escape from a very great danger, a dream about mosquitoes, flies, and the like, means that an enemy is coming to the village, to dream about eating jack-fruit (nangka) or plantain (pisang) is an indication of great trouble impending, and so on; an extract from a treatise on this subject is given in the Appendix, and it is impossible to dwell at greater length upon it here. Among Malay gamblers special importance is attached to dreams as an indication of luck in gambling (mimpi paksa or dapat paksa). If the gambler dreams of “sweeping out the gambling farm” (mĕnyapu pajak), i.e. “breaking the bank,” or of running amok in it (mĕngamok pajak), or of bailing out the ocean (mĕnimba lautan), or of the ocean running dry (lautan k’ring), or even of his breeding maggots on his person (badan bĕrulat), he is confident of great good fortune in the near future.
As a specimen of the importance traditionally ascribed to dreams, it seems worth while to give the following popular legend, which also illustrates the type of folk-tales in which hidden treasure plays a great part:—