“It sounds easy enough, and one is not surprised to hear that every one in Kĕdah, who is anybody, keeps a pĕlsit.” Swett., Malay Sketches, pp. 197, 198. [↑]
[15] No less than seven “Bidans,” it is said, were formerly requisitioned at the birth of a Raja’s child, and occasions when even nine are mentioned are to be met with in Malay romances. The most general custom, however, seems to have been to summon seven “Bidans” only, the number being possibly due to the Malay theory of a sevenfold soul (v. Soul). The profession was an honourable one, and the Bidans received the title of “Dato’ (abbreviated to ’Toh) Bidan”; but if the child of a Raja happened to die, the Bidan who was adjudged to be responsible paid the penalty with her life. [↑]
[16] Vide also N. & Q. No. 3, sec. 65, issued with J.R.A.S., S.B., No. 16. [↑]
[17] If the betel-leaf adheres to the chĕrana it is a bad sign (uri mĕlĕkat tiada mahu k’luar). [↑]
[20] So, too, in the report of the Dutch Expedition to Mid-Sumatra, vol. i. p. 266, it is stated that delivery took place “in a sitting posture.” [↑]
[22] One account says that the Pĕnanggalan (or Manjang, i.e. Pĕmanjangan another name for her) if she comes will be caught in this snare, and that next morning when the fowls are let loose out of the fowl-house they will peck at the sac of her stomach to get at its contents. Thus she will be detected, and can be punished by having her stomach filled up with ground glass and sherds of earthenware, which will kill her in about seven days’ time! [↑]
[23] When the “sickness” is severe, the Bidan draws upon her almost inexhaustible stock of Malay charms, a specimen of which will be found in the Appendix. Salt and asam are taken (apparently by the Bidan?) into the mouth (di-kĕmam asam garam) while the selected charm is repeated. [↑]