1 Kapas, i.e. Kapas hutan or Kapas hantu, Hibiscus abelmoschus, L. (Malvaceæ). ↑
2 Lerik, probably Phrynium parviflorum, Roxb. (Scitamineæ) or Phrynium Griffithii, Bak. ↑
3 Rĕsam, Gleichenia linearis (Filiceæ), a common fern. ↑
4 Lĕnjuang merah, the common red Dracæna, Cordyline terminalis, var. ferrea (Liliaceæ). ↑
5 Kedah is the name of the old Spectre Huntsman, and Kadim (or Gadeh = grandmother) that of his wife. ↑
6 Si Adunada and Si Aduan were explained as the names of his two children, but the names look as if they had been confused in some way. ↑
7 Tarantan, v.l. terantang, was explained as meaning senjata kabesaran (royal weapons or insignia) of the Hantu Rama. ↑
8 To these names may be added Si Lansat, Si Kumbang, and Si Desa, a lame old dog which the Spectre Huntsman is said to carry at his side in a wallet, until he comes up with his quarry, but whose bite is then the worst of them all.—Cp. Note to 1. 6 of sec. xxx. ↑
9 Si Tompang is said to be the jackal (srigala), the brother of Si Sukum. ↑
13 Juru-juru, sc. mulut, the corners of the mouth. Gagak: lit. a crow, but here said to mean the goat-sucker or nightjar, the steed of the Spectre Huntsman. ↑
14 Tĕrtuntong, turned upside down, the phrase signifying the vomiting which accompanies the sickness caused by the Spectre Huntsman. ↑
15 Antara mani, explained as meaning between noon and the hour of prayer, called dlohor (early in the afternoon), that being the time of day when the Spectre Huntsman most commonly strikes people with sickness. ↑
16 Si Hantu Pemburu, here definitely explained to me as Batara Guru (Shiva). ↑
17 Si Lansat, also called Si Sukum, a lame old hound which Si Kĕdah carries on his back (anjing bapa tepok di-dokong uleh-nya). ↑
18 Dang Mesa(h), also called Si Pintal, always accompanies Si Lansat. ↑
19 Cp. this line with l. 18 of Maxwell’s version, “Aku tahu asal angkau mula mĕnjadi, orang Katapang.” “Orang petapa’an” and “orang Katapang” are the two readings, and the ease with which the one might pass into the other, possibly through a medial form “orang katapa’an,” will be readily admitted by students of Malay, especially when the general family resemblance of this version to other versions of the same charm is taken into consideration. ↑
20 G. Ledang is, of course, the well-known Mount of Penance of this part of the Peninsula, the so-called Mount Ophir of Malacca territory. ↑
21 Anak Nabi Yusuf looks like an interpolation, but fresh versions will no doubt explain it. ↑
22 Chendrawasi, possibly due to confusion with the berek-berek of the commoner versions, but this point also requires further investigation. Mr. Clifford has recorded a similar confusion (the berek-berek being supposed, he says, to fly feet upwards like the chendrawasi). See note on chandrawasih in text, p. 111, supra. ↑
24 Gĕndala, elsewhere mĕnala (v. infr.): (a) I can find nothing nearer to it in the dictionaries than gĕndala (with a cross-reference to kendala) in Klinkert, who explains it as meaning an obstacle or hindrance. If this is right it may perhaps be translated “Hold-fast,” as a euphemism for “snares”; (b) on the other hand, if, as seems most likely, mĕnala is the correct form, it may simply stand for mendala (= bandala, a bundle), and so mean “enter my sack”; (c) or it may even conceivably mean “enter my circle” (referring to the circular hut), from a Sanskrit word meaning circle or disc (v. Kl. s.v.). This, however, seems far-fetched, and perhaps (b) is the most natural explanation. ↑
25 Raja Sakti, “Magic Prince,” a euphemism for the hut (bumbun); possibly in allusion to the wizard concealed inside it. ↑
26 Raja Gila, “Prince Distraction,” a euphemism for the decoy-tube (buluh dekut). ↑
27 Do’ Ding is evidently a name given in allusion to some kind of pigeon, but the only pigeon name which comes at all near it is puding. It is quite possible that this may be right, although one of my informants told me that it was meant to refer to a kind of pigeon called rangob, which is not given in Klinkert’s dictionary. ↑
28 Madukara was explained to me by a Malay as referring to a kind of pigeon generally called punei jambu. Klinkert only gives madoe-kara as meaning “silken stuff inwoven with gold or embroidered with a special pattern,” etc. ↑
29 Lapek, v.l. sumpit (a rice bag). ↑
30 Menturun, the Selangor name of the bear-cat (Arctictis binturong). ↑
31 Dokoh is a crescent-shaped breast-ornament rather than a necklace in the ordinary sense. Still it is suspended round the neck of the wearer, and necklace is perhaps the best translation. I may remark that such a “necklace” (dokoh) is often worn by Malay brides and bridegrooms, and may even be seen decorating the neck of an animal, such as the buffalo, when it is dressed up and sent as a present to some great man. ↑
32 Tawar means to neutralise (the power or effect of) anything. Hence it is applied even to the neutralising of the power of diseases and of evil spirits, as well as of noxious potions and influences. ↑
33 Kabaleian, v.l. ka-ampeian which would refer to the railings in front of the hut. ↑
34 Kalangkiri appears to be corrupt. Quære kanan kiri? The commoner version of these lines has “iring-iring.” ↑
35 Ampeian gading; this, of course, refers to the railing around the “Palace-yard.” ↑
37 Mengkudu, a Malay forest-tree, Morinda tinctoria. ↑
39 Sa-nila-nila: this looks as if it ought to be the name of some shrub or tree (nila, indigo); but the variant in the second of these two charms is the most likely to be the right reading; in which case Si Raja Nila (or more properly Nyila) might be translated as “Prince Invitation.” Si Raja Nyila is, in fact, the name sometimes given to the long slender wands with fine nooses at the end with which the wild pigeon are snared, the name being clearly an allusion to its pretended character. ↑
40 Kelampati: appears to be corrupt; the preceding charm giving the correct reading (si merpati). ↑
41 Mati mampeh: was explained as = mati bapa, fatherless; or perhaps = mati tinggalbapa, to die leaving a father (the converse of “fatherless”). ↑
42 Mati mawah: was explained as = mati ʿmak; motherless, but query? ↑
43 Bēriak: not in Klinkert, but evidently of cognate meaning to ber-ingin. ↑
44 Sa-pĕpak: was explained as meaning sa-keliling rimba raya, i.e. through the length and breadth of the forest. ↑
45 Fatimah, as being the name of the daughter of the Prophet (Muhammad), is often used in Malay charms when they are intended to affect a Malay woman without her name being mentioned. (Muhammad is used under similar circumstances of men.) In this case the name “Fatimah passes” is evidently considered a lucky one for pigeon-catching, Fatimah, of course, representing the female birds. ↑
46 Both here and below the original reads Allah Nabi, but the emendation seems clearly necessary. ↑
47 Mati mampik: this word is not in Klinkert. Vide note on mampeh (supra). ↑
48 Mati maiwai: vide note on mawah (supra), for which word it appears to be a variant form. ↑
49 Di-lilit akar: v. 1. chelar (chelah?) bakar. ↑
50 Di-petok: v. 1. di-chetok, with same meaning. ↑
52 Wak-wak, v. l. sengkuak, d.s.b. which apparently could only mean (acc. to Klinkert) extension of the roof over the kitchen rack. Another reading is ruwak-ruwak, in which case it would mean a “heron on the kitchen rack.” This latter seems to make the best sense. ↑
53 Juara means (1) the umpire or manager of a cock-fight, and (2) a master of ceremonies (v. Klinkert, s. v.). ↑
55 The following various readings are found in another version:— ↑
60 Chelaka besar sudah datang. ↑
65 Menchabut rumput petang pagi. ↑
75 Or badak (rhinoceros), as the case may be. ↑
76 Hum is probably a form of the Buddhist OM; though the form which the latter takes in Malay magic is usually “Ong” or “Hong.” ↑
77 Tongkat: the tongue is commonly said tongkatkan mulut (to prop open the mouth) when the tip of it is pressed against the roof of the mouth. I therefore venture to read tongkat mulut for tongkat, because the context shows that this is what is meant, the tongue being (not inaptly) compared in shape to a crocodile. Tongkat can hardly be used here in the sense of a “staff”; even if mulut is not actually read, it must still be understood. ↑
78 Pengri was explained to me as the indentation above the chin, but I have never met the word elsewhere. ↑
79 Here the speaker addresses the tiger direct. ↑
80 Bergrak-lah must be taken with handak. ↑
81 Pasih or fasih was the word given me; unless a mistake for something else, it must mean cunning or savage (quære fasik). ↑
82 Pinta-pinta = perminta’an, request. ↑
83 Ari bĕkari: so pronounced by ’Che Indut and other Langat Malays. Bĕkari is in no dictionary that I could find, and I only came upon bĕgari by accident in Klinkert, who only gave, however, a cross-reference to pĕgari, which form he does not give in its right place. I found bĕgari, however, in Pijnappel, q.v. s.v. He explains it as meaning “to appear,” “to come to light.” A similar phrase occurs in cclxvi, infra. ↑
85 Uru-uru: the only sense given by Klinkert is that of a kind of rattle used to decoy fish—made of a cocoa-nut shell, and some Chinese copper coins. But in this context it looks most like a double rhyme to guru. ↑
86 Qu. di-tapakan, i.e. by footsteps. ↑
87 Rindang was explained as = rindu (suka gemar). Kutop = tutop. Bintongan = benchana, kasusahan. Teng explained as = kaki sablah, as in tengkis. Bertengteng = jalan kaki sablah. The Bunga satengteng is also called the Satawar. ↑
90 Mĕrak in the “Bhasa Hantu,” or “Spirit Language,” means sirih, and it is in this sense that it should apparently be taken here. The ordinary meaning of mĕrak (peacock) makes nonsense. ↑
91 Kutu hutan, lit. “flea of the forest,” i.e. the mouse-deer. ↑
93 Hunting dogs have special names used for harking them on, e.g. Sukum, Sugara, Tampoi, Sujugara, Lansat, Si Indra, Si Kumbang, Sa’ Untara. ↑
94 There is a grass called rumput padi burong. ↑
95 Tĕdong: no doubt a play on the word, which means not only a cobra (ular tedong) but is applied to cocks (and query dogs?) of a certain colour. ↑
96 Semawi is said to be the name by which the wild pigs are addressed. ↑
98 Unintelligible. Bengkarong means “lizard.” ↑
99 Mampe, mawei: apparently the pigs are threatened with various terrible forms of death. ↑
100 Explained as i.q. banyak. Quære emend sayup, “afar off.” ↑
101 Explained as i.q. perminta’an. ↑
102 Explained as i.q. bahtra. ↑
103 When the voice of the gharu-spirit is heard at night. ↑
104 Satukum is the Kelantan form of satokong, from tokong, to cut the hair. ↑
105 Besir, lit. incontinent, referring to the running of the sap when the flower-spike is tapped. ↑
106 Berhilir, i.q. berleler. ↑
108 Explained as i.q. tagok, bekas buloh yang di-isi ayer mayang. ↑
109 Explained as kawah ’nak masak gula. ↑
110 The tujoh orang bersaudara are explained to be (1) Satinjau Rantau, (2) Sakuntum Raya, (3) Malim Karimun, (4) Si Ali Pachi, and three others, children of Mentala Guru. ↑
111 B’ras bertih “parched” rice (W. S.). ↑
112 This and the next four charms are extracted from a paper by the author which appeared in Sel. Journ., vol. iii. No. 12, pp. 196–200. ↑
113 Ular chintamani: the snake chintamani springs from the eggs of the bird chandrawasih (chendrawasi), which fall into the sea; if you find dust (abu) or a piece of sugar-cane inside a floating cocoa-nut-shell at sea, you may know it to be the snake chintamani. If, on the other hand, the eggs fall into primeval forest, they turn into the doves called merbo’ titek abu, if upon a hill, they turn into the doves called merbo’ api. Sometimes, however, even after falling, they take the shape of bananas, sugar-cane, or hen’s eggs; and that is why sugar-cane, hen’s eggs, and bananas are used when the “Soul of the Rice” is fetched home. ↑
114 Bijeh, i.q. biji, tin-ore, lit. seed, grain. ↑
116 The last two lines must be said quite in a whisper to one’s self, as the name of God or Muhammad must never under any circumstances be mentioned aloud in the mine. ↑
117 Jika terlanggar atau tersepek, itulah akan pem’pas dan dendang-nya (i.q. ubat-nya) maka ʿisharat-nya ayam sa’ekor, tanam kapala, tumpah darah. ↑
118 Kalerik, not given in dictionaries, nor is jintu-jintu, which is another name for it. The sound of a lizard’s chuckle is considered a good omen at this juncture. Kĕtong, not in dictionaries, but explained as a grain (sa-biji). Arai, not given in dictionaries, but explained as a cocoa-nut shell full (sa-chupak). Sentong, lit. = basketful here, the basket being such a basket as is filled with jungle produce and fitted to the back of the carrier. Makau stands for tembakau. Kantan is probably Nicolaia Imperialis Horan (Scitamineæ). ↑
119 i.q. tokong, a rocky islet, a rock. ↑
121 i.q. Makhdum, or perhaps mukaddam, chief. ↑
122 J.R.A.S., S.B., No. 31, p. 28. ↑
123 Pekiriman: lit. a “sending,” a thing which is sent, and hence a present, the “present” being the bait. ↑
124 Ulubalang, or hulubalang, a captain or champion (v. Kl. s.v.): in this context the crocodile is of course intended. ↑
125 Pematahan: lit. the “break” of the bay, i.e. the central point (from patah, to break). ↑
126 Alir: the name of this particular method of crocodile catching. Thus mengalir = to catch crocodiles in this particular way (as described above). Rotan alir = the long rattan line attached to the bait. ↑
127 Telentang: this and the next line probably refer to some form of omen which is taken from the way in which the tree falls; but this was not explained to me at the time. The “supine position” in this case would no doubt be an allusion to the position of a dead crocodile which has “turned turtle,” whereas to be “prone” would be its natural position as it swims. ↑
128 Yang berdosa: this, of course, refers to the guilty crocodile or crocodiles, i.e. the maneaters, who are considered to have “sinned” in eating human flesh. ↑
129 Si Anu: the name of the victim or victims should be mentioned here. ↑
130 Kalangan darah: it is difficult to see the exact meaning of this phrase; at first sight it looks like “the curse of the barring of the blood,” but my Malay authority insisted that it meant the “blood-bars,” and that it was an allusion to the bones, which were supposed to “bar off” blood from blood, and that the real significance of the phrase was “choked to death with bones.” It looks to me, however, much more like a mistake for, or variation of, the phrase mengklan darah, of which there are plenty of examples; but until more instances are collected the explanation must be considered doubtful. ↑
131 Biak kembang, d.s.b.: “increase and multiply” is the only sense given to biak or bijak (v. Kl. s.v.), but the phrase may possibly be corrupt. ↑
132 Sambu Agak, Sambu Agai: in other charms “Jambu Rakai” is given, which evidently corresponds to “Sambu Agai,” and is the name given to the human being who, according to what must undoubtedly be the older (pre-Muhammadan) legend, was metamorphosed into the crocodile. The story which makes the first crocodile a plaything into which Muhammad’s daughter Fatimah gave life, must at any rate in that respect be much modified by Muhammadan ideas, but there are indications here which seem to point to the interweaving of two separate stories (v. supra). ↑