2. The leaves of the sĕlaguri, which appears to be “a shrub or small tree with yellow flowers (Clerodendron disparifolium, Bl., Verbenaceæ; or Sida rhombifolia, L., Malvaceæ, a common small shrub in open country),”[23] which is described as one of the first of shrubs (kayu asal), and is said to be used as a “reminder of origin” (pĕringatan asal).
3. The leaves of the pulut-pulut (the exact identity of which I have not yet ascertained, but which may be the Urena lobata, L., one of the Malvaceae), which is said to be used for the same purpose as the preceding.
4. The leaves of the gandarusa (Insticia gandarusa, L., Acanthaceæ), a plant described as “often cultivated and half-wild—a shrub used in medicine.”
The selection of this plant is said to be due to its reputation for scaring demons (ʿalamat mĕnghalaukan hantu). So great is its efficacy supposed to be, that people who have to go out when rain is falling and the sun shining simultaneously—a most dangerous time to be abroad, in Malay estimation,—put a sprig of the gandarusa in their belts.
5. The leaves of the gandasuli (which I have not yet been able to identify, no such name appearing in Ridley’s plant-list, but which I believe to be a water-side plant which I have seen, with a white and powerfully fragrant flower).[24] It is considered to be a powerful charm against noxious birth-spirits, such as the Langsuir.
6. The leaves of the sapanggil (which is not yet identified).
7. The leaves of the lĕnjuang merah, or “the common red dracæna” (Cordyline terminalis, var. ferrea, Liliaceæ).[25] This shrub is planted in graveyards, and occasionally at the four corners of the house, to drive away ghosts and demons.
8. The leaves of the sapĕnoh (unidentified), a plant with big round leaves, which is always placed outside the rest of the leaves in the bunch.
9. To the above list may be perhaps added the satawar, sitawar or tawar-tawar (Costus speciosus, L., Scitamineæ, and Forrestia, spp. Commelinaceæ); and
10. The satĕbal (Fagræa racemosa, Jack., Loganiaceæ).