1 Di-sembor kapada yang kena. ↑
3 Orang yang kena Pontianak jadi hitam saperti jantong di-bembam. ↑
5 Tanah kang: explained as an allusion to that part of the lower jaw which is beneath the tongue (mulut di-bawah lidah), the intention evidently being to allude to the “pelesit’s” coming out of its owner’s mouth. In the next line but one, tanah dengkang is similarly explained as alluding to the roof of the owner’s month, so that asking the “pelesit” to return to it is tantamount to requesting it to fly back down its owner’s throat. And thus, three lines later, it is requested to return to its “embodiment” (jinjangan). ↑
7 i.e. sa-habis-habis burok. ↑
8 Apparently a demi-god, descended (according to one account) from Batara Guru. ↑
9 In the case of a Raja’s child as much as ten (silver) dollars should be used, but for poor people even one cent will do. ↑
10 Cp. Report of Dutch Expedition to Mid-Sumatra, vol. i. p. 266. ↑
11 Or a small wallet (bujam), such as is often used by Malays to hold their supply of tobacco and betel. ↑
12 In the case of a boy, a piece of paper and a sugar-palm twig (such as the Malays use for writing with) may be added to the other objects. ↑
16 The Filer of Teeth explained that the file being of iron, and hence emblematic of earth, the bowl of water in which the file was to be dipped emblematic of water in general, and the limes emblematic of the vegetable creation, it was necessary to invoke the three “Prophets” who are supposed to be in charge of those departments of creation. The explanation, however, is not a satisfactory one, and it is more probable that these lines have taken the place of an older invocation now forgotten. Their Arabic character in itself is almost conclusive on this point. ↑
23 i.e. beriring, also biring. ↑
25 Asam, which comes from the land, is mixed with salt, which comes from the sea, and the two bring out each other’s qualities. ↑
26 Tengkuling, or tengguli, is said to be made with the squeezings of cocoa-nut pulp mixed with sugar, and cooked till the oil and sugar come out and float on the top; this is called tengguli. ↑
27 V.l.
’Ku titek pinang ’ku titek
’Ku titek di-atas batu
’Ku makan pinang sadikit
Naik s’ri ka muka aku.
Titek, is from titekka to hammer, and so to smash, hence ‘ku titek = ‘ku kachipkan, I break with the betel-nut scissors?
Temuning, v. l. tengkuling or tengguli (v. supra).
Ta’ si kulita’ seqq. should probably be taken as meaning “Ta’ si kulita’ stands for Tepi laut bunyi guroh halilintar.”
Cp. “’Tah ’ting stands for patah ranting,” etc. ↑
28 Menti is explained as a minor title of rank, below that of mentri. ↑
29 i.e. Knead your limbs upwards. ↑
31 Qu. hanyiran from hanyir. ↑
35 Explained as meaning “to roll in anything sticky.” ↑
38 i.e. yang dalam diri kita. ↑
41 Raja di Laut: in this connection my informant quoted:
Maduraya nama bapa-nya,
Madaruti nama anak-nya,
Si Kekas nama anak-nya.
43 Or Si-rekong, Si-reking; pronounced Sĕrkong, Sĕrking. ↑
45 Ulă-ulă is the name given to a pennon attached to the mainmast. It was of such length that it reached to the poop, which it flapped against or “whipped.” Gada-gada was explained here as a short pennon attached to the foremast. Pĕmĕpah was the standard at the stern. ↑
47 Or else this first verse:
Talang puan, tatang cherana
Dalang bidok pagi hari
Datang-lah tuan datang-lah nyawa,
Memanggil tuan datang kamari.
51 Lengkong Pulau is the name of the royal (Bengal) tiger, which was described to me as the steed of “Raja Jin Peria,” whereas Nibong Hangus was explained as the name of the Black Leopard and the steed of “Lang Jengkat.” These steeds (!) are said to wait outside the house when their masters have entered, their spoor being visible next morning! Raja Jin Peria and Lang Jengkat are said to reside upon the mountain Ambin Anak, together with other spirits named Mampek, Pilus, Lang Padang, Nibong Alai, and Gelombang Ribut, whereas Penglima Lenggang Laut lives in the Heart of the Seas (Pusat Tasek). ↑
52 J.R.A.S., S.B., No. 17, p. 116. ↑
56 Romanized from the Sel. Journ., vol. ii. No. 26, pp. 424–426. ↑
58 Kalau berlaga atau bertanding pun gantong juga dua-dua. ↑
62 Ha, i.e. angkau. (But qu. em. doʿa for de’ ha.) ↑
63 “Penetration is from me,” i.e. “it rests with me whether you penetrate or not.” ↑
67 Rejang, said to be Achinese, equivalent to tinju. ↑
68 Tembok = menchedok ayer (?). ↑
69 Tang = kita in the spirit language (bhasa hantu). ↑
73 i.e. Halilintar. These four are the Saudara Ampat. ↑
76 Some word like hantu, puaka, buatan orang, or the like, is missing here. ↑
77 The reading is doubtful; the word might be read berhenti. ↑
78 As in the first section the Naning MS. here has menerka. ↑
80 The substance of the rest of this short treatise will be found in the text. ↑
86 Inserted from another version, which also gives the numbers of the Abjad; for these vide Hughes’ Dict. of Islam, s.v. ↑
87 From Life and Essays of H. T. Colebrooke, vol. iii. p. 284. ↑
88 Qu. memĕrang from prang, or memarang from parang? ↑
89 Lit. the Invisible (or Hidden) Man. ↑
90 Probably Fa is intended, v. inf. ↑
92 Explained as yang bising. Kl. “plaaggeest.” ↑
95 Transliteration of the magic letters and figures directed to be used. ↑
96 Ia was explained by ’Che Indut as referring to the figure (gambar), not to the person who was to be charmed. A more complete identification of the soul-receptacle with the person it would be hard to find. ↑
101 A single needle which has a broken eye out of a score (needles being made up in scores). ↑