Jangan angkau lari!
Pĕrjanjian kita sa-tanjong ka hulu,
Sa-tanjong ka hilir.
Tabek Raja di Laut, Mambang Tali Harus,
Aku ’nak buang badi buaya ini.
301 Angkau mĕnangkap Si Anu? ↑
302 Vide Chap. VI. pp. 325–327, infra. ↑
303 Mr. L. Wray in “Perak Museum Notes,” quoted in the Selangor Journal, vol. iii. No. 6, p. 94. ↑
304 Other accounts make it out to be of a golden colour. Vide p. 506, infra. ↑
305 I have heard this same word used to describe a sort of unnatural “glow” which was supposed to illumine certain parts of the country at night; one such region being a portion of the coast at Lukut in Sungei Ujong. ↑
306 Clifford, In Court and Kampong, p. 189. ↑
307 Selangor Journal, vol. iii. No. 6, p. 92. ↑
309 A kind of flat fish (sole?), also ikan lidah-lidah and lĕlidah, probably derived from lidah, a tongue, owing to its shape. This fish is sometimes called sisa Nabi, or the “Prophet’s leavings,” the story being that it had originally the same amount of flesh on both sides, but that the Prophet Muhammad, having eaten the whole side of one of these fish (which had been cooked and served up to him as a meal) cast the remaining side back into the sea, whereupon it revived and commenced swimming about as if nothing had happened, retaining, however, the shape of a flat fish to the present day.
Cp. the following note in Sale’s Translation of the Korân:—
“This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them, whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of God, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another, bread and flesh; another, all sorts of food, except flesh; another, all sorts of food except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise, but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth, cheese, and on the fifth, dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as before; that 1300 men and women, all afflicted with bodily infirmities or poverty, ate of these provisions and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes; and that it continued to descend for forty days together at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Koran are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it. Several other fabulous circumstances are also told which are scarce worth transcribing.”—Sale’s Korân Trans. ch. v. p. 87, note. ↑
310 Maxwell in J.R.A.S., S.B., No. 7, p. 26. ↑
311 The tears of the dugong are believed to be an exceedingly potent love-charm.—Vide Swettenham, Unaddressed Letters, p. 217.
“Like most nations dwelling near the sea, the Malays have their mermaids, of which the dugong is the probable origin.—J.I.A., i. 9.”—Quoted by Denys, Dict. Brit. Mal., s.v. Mermaid. ↑
313 Mr. Wray no doubt refers to the b’rudu (tadpole), the upper half of which is declared by Selangor Malays to develop into a frog (katak), while the hinder part develops into the ikan lembat. ↑
314 Sel. Journ. vol. iii. No. 6, p. 93. ↑
316 These were trays of the kind called anchak which are used by the Malays to contain offerings to the spirits. For fuller details, cp. pp. 414–422, infra. ↑
317 For details of a similar ceremony, vide pp. 416–418, infra. ↑
318 The composition of these brushes varies apparently according to the ceremony which is to be performed. In this case leaves or sprays of the following plants were used:—
1. Sapĕnoh.
2. Lĕnjuang merah (the red Dracæna).
3. Gandarusa.
4. Satawar.
5. Sadingin.
6. Pulut-pulut (?) or Sĕlaguri (?)
7. Mangrove (bakau).
These leaves were tied together with a small creeper called ribu-ribu (a so-called “female” variety, which is said to have larger leaves than the “male variety,” being used). For further details, vide Chap. III. pp. 78–80, supra. ↑
319 The following is a list, as correct as I was able to make it, of the number and order of the offerings which were thus distributed:—
| Three |
| ,, |
| ,, |
| kĕtupats |
| ,, |
| . |
| Three |
| ,, |
| green |
| ,, |
| bananas. |
| ,, |
| Three |
| ,, |
| ,, |
| lĕpats |
| ,, |
| . |
320 This was one of the tide-braces which are used to strengthen the stakes, the one used being that on the left hand looking seaward. ↑
321 Kelong is the name given to one of the kinds of fishing-stakes (something like weirs) common on the coasts of the Peninsula. ↑
322 A different Pawang gave me the following (alternative) instructions:—“When you are about to plant the (first) seaward pole of the fishing-stakes, take hold of it and say:—
‘O Pawang Kisa, Pawang Bĕrima, Si Arjuna, King at Sea,
O Durai, Si Biti is the name of your mother, Si Tanjong (Sir Cape) that of your father!
In your charge are the points of the capes, in your charge all borders of the shore,
In your charge, too, are the river bars!
Your mother’s place is on the seaward pole, your child’s at the shoreward end of the screens,
Your father’s in the tip of the “wings” towards the west.
We be four brothers;
If in truth we be brothers,
Do you lend me your assistance.’
“Here plant the pole, and say:—
‘My foot is planted in the very heavens,
My pole rests against the pillar of the firmament.
God lets it down, Muhammad receives it.
Six fathoms to the left, six fathoms to the right,
Do you, O family of three, assist in my maintenance.
May this be granted by God,’” etc.
323 Jĕrmal is another kind of fish-trap, different from the kelong. ↑
324 Denys, Descr. Dict. of Brit. Mal., s.v. Fire. ↑
P’landok minta’ api,
’Nak mĕmbakar bulu mĕntua-nya.
326 The Mouse-deer is said to have cursed his mother-in-law, saying:—”Kalau bĕtul aku pĕmainan Raja Suleiman angkau bĕrsayap.” ↑
327 Illumination with tiny lamps is also common on feast-days (hari raya), especially at the end of the Month of Fasting; and the Malays have to some extent adopted the Chinese penchant for fireworks. ↑