The most important contribution of the Malays to the animistic theory of vegetation is perhaps to be found in the many strange ceremonies with which they surround the culture of Rice. In order to properly understand the significance of these ceremonies, however, a proper understanding of the Malay system of rice-planting is essential, and I therefore quote in extenso a description of rice-culture, which possesses the additional interest of being translated from the composition of a Malay:186—

“It is the established custom in Malacca territory to plant rice once a year, and the season for doing so generally falls about the month of Zilkaʿidah or Zilhijah.187

“In starting planting operations, however, the object is, if possible, to coincide with the season when the West wind blows, because at that time there are frequent rains, and accordingly the earth of the rice-field becomes soft and easy to plough. Moreover, in planting rice it is an invariable rule that there must be water in the field, in order that the rice may sprout properly; though, on the other hand, if there is too great a depth of water the rice is sure to die. It has also been observed that as a rule the season of the West wind coincides with the fourth month188 of the Chinese calendar, and sometimes also with the month of Zilkaʿidah or Zilhijah.189

“2. In olden time the order of planting operations was as follows:—First, the elders had to hold a consultation with the Pawang; then the date was fixed; then Maulud190 prayers were read over the ‘mother-seed,’ and benzoin, (incense) supplied by the Pawang, was burned; then all the requisites for rice-planting were got ready, viz.:—

• “(1) A strong buffalo (to pull the plough).
• (2) A plough with its appurtenances (to turn over the earth and the short weeds).
• (3) A harrow with its appurtenances (to level and break up small the clods of earth left by the plough).
• (4) A roller with its appurtenances (to knock down the long weeds, such as sedges, in fields that have lain fallow for a long while).
• (5) A wood-cutter’s knife, to mend any of the implements that may get out of order at the time of ploughing.
• (6) A hoe to repair the embankments and level the higher grounds.
• (7) A scythe191 to cut the long weeds.
• (8) And a whip to urge the buffalo on if he is lazy.

“3. When the proper season has arrived for beginning the work of planting, and the elders have come to an agreement with the Pawang, then on some Friday after the service in the Mosque the Pĕnghulu addresses all the people there present, saying that on such a day of the month every one who is to take part in rice-cultivation must bring to the Mosque half a quart of grain (for ‘mother-seed’) in order that Maulud prayers may be read over it. (At that time kĕtupats192 and lĕpats193 are prepared for the men who are to read those prayers.)

“When the Maulud prayers are over, every man goes down to the rice-field, if possible on the same day or the next one, in order to begin ploughing the nursery plot, that is, the plot which is near his house or in which he has been in the habit of sowing the seed every year.

“But if a man has a great number of plots, he will begin by ploughing half of them, and then at the end of the month of Zilhijah he must diligently prepare the nursery plot so as to be ready in about ten days’ time.