"Ka-rapat-an baniak,
Wang-nia ber-lebih,
Jantan-nia ber-lebih,
'A strong party to back him, plenty of money, and no lack of bravery.'
"Plenty of money is necessary, because, by accepted custom, if the
relations yield and give their consent all the customary payments
are doubled; the fine for the trespass, which would ordinarily be
twenty-five dollars, becomes fifty dollars; the dower is likewise
doubled, and the usual present of clothes (salin) must consist of two
of each of the three garments (salendang, baju, kain), instead of one
as usual. The fine for panjat angkara may be of any amount, according
to the pleasure of the woman's relations, and they fix it high or low
according to the man's position. I have heard of one case in Perak,
where the fine was five hundred dollars, and another in which the
suitor, to obtain his bride, had to pay one thousand seven hundred
and fifty dollars, namely, one thousand two hundred and fifty dollars
as a fine, and five hundred dollars for the marriage expenses. But in
this case the girl was already betrothed to another, and one thousand
dollars out of the fine went to the disappointed rival.
"Sometimes the relations hold out, or the man, for want of one of
the three qualifications mentioned above, has to beat an ignominious
retreat. In the reign of Sultan Ali, one Mat Taib, a budak raja, or
personal attendant on the Sultan, asked for Wan Dena, the daughter
of the Bandahara of Kedah (she then being at Kota Lama in Perak) in
marriage. Being refused he forced his way into the house, and seizing
the girl by her long hair drew his kris, and defied everybody. No
one dared to interfere by force, for the man, if attacked, would
have driven his kris into the girl's body. This state of things is
said to have lasted three days and three nights, during which the
man neither ate nor slept. Eventually he was drugged by an old woman
from whom he accepted some food or water, and when he fell asleep the
girl was released from his grasp and taken to the Sultan's palace,
where she was married off straightway to one Mat Arshad. Mat Taib had
his revenge, for within a year he amoked at Bandar, where Mat Arshad
lived, killing the latter and wounding Wan Dena.
"Panjat 'adat is a less lawless proceeding. A man who is in love with
a girl, the consent of whose parents or relations he cannot obtain,
sends his kris to their house with a message to the effect that he
is ready with the dower, presents, etc., doubled according to custom,
and that he is ready to make good any demands they may make.
"The kris is symbolical of the violent entry, which in this case is
dispensed with. If the girl's guardians are still obdurate they send
back the kris, but with it they must send double the amount of the
dower offered by the man. [637]"
7. FUNERALS [638]
When a man dies, the corpse (called Maiat, except in the case of
a Raja, when it is called Jenaja or Jenazah) is laid on its back,
and composed with the feet towards Mecca, and the hands crossed (the
right wrist resting upon the left just below the breast-bone, and the
right fore-finger on the top of the left arm). It is next shrouded
from head to foot in fine new sarongs, one of which usually covers
the body from the feet upwards to the waist, the other covering it
from the waist to the head. There are generally (in the case of the
peasantry) three or four thicknesses of these sarongs, but when a
rich man (orang kaya) dies, as many as seven may be used, each of the
seven being made in one long piece, so as to cover the body from the
head to the feet, the cloth being of fine texture, of no recognised
colour, but richly interwoven with gold thread, while the body is laid
upon a mattress, which in turn rests upon a new mat of pandanus leaf;
finally, all but the very poorest display the hangings used on great
occasions. At the head of the corpse are then piled five or six new
pillows, with two more on the right and left side of the body resting
against the ribs, while just below the folded hands are laid a pair
of betel-nut scissors (kachip besi), and on the matting at either
side a bowl for burning incense is placed. Some say that the origin
of laying the betel-nut scissors on the breast is that once upon a
time a cat brushed against the body of a dead person, thereby causing
the evil influence (badi) which resides in cats to enter the body,
so that it rose and stood upon its feet. The "contact with iron"
[639] prevents the dead body from rising again should it happen by
any mischance that a cat (which is generally the only animal kept
in the house, and which should be driven out of the house before the
funeral ceremonies commence) should enter unawares and brush against
it. From this moment until the body is laid in the grave the "wake"
must be religiously observed, and the body be watched both by day
and night to see that nothing which is forbidden (pantang) may come
near it. [640] The Imam, Bilal, or Khatib, or in their absence the Pah
Doja, or Pah Lebai, is then summoned, and early notice of the funeral
is given to all relations and friends to give them an opportunity of
attending. Meanwhile the preparations are going on at the house of
the deceased. The shroud (kain kapan) and plank or planks for the
coffin are got ready: of coffins there are three kinds, the papan
sakeping (the simplest form, generally consisting of a simple plank
of pulai or jelutong wood about six feet long by three spans wide),
the karanda (a plain, oblong plank box, of the same dimensions), and
the long (consisting either of two planks which form a sort of gable
with closed ends called kajang rungkop, or the long betul, which is
like three sides of a box with its sides bulging out, both ends open,
and no bottom). Varnish or paint is forbidden in Malay coffins, but
the planks are washed to insure their cleanliness, and lined with
white cloth (alas puteh). About three inches of earth is put into the
karanda ordinarily, but if the coffin is to be kept, about a span's
depth of earth, quicklime, and several katis [641] of tea-leaves,
rush-piths (sumbu kumpai), and camphor are also deposited in it,
in successive layers, the rush-piths at the top. Afterwards when the
corpse has been laid on the top, tea-leaves are put at front and back
of the corpse as it lies.
The next operation is to wash the corpse, which is carried for this
purpose into the front or outer room. If there are four people to be
found who are willing to undertake this disagreeable duty, they are
told to sit upon the floor in a row, all looking the same way, and
with their legs stretched out (belunjor kaki), the body being then laid
across their laps (riba). Several men are then told off to fetch water
in jars, scoop it out of the jars and pour it on the body in small
quantities by means of the "scoop" (penchedok ayer), which is usually
a small bowl, saucer, or cocoa-nut shell (tempurong). It frequently
happens, however, that this unpleasant task finds no volunteers, in
which case five banana stems are turned into improvised "rollers"
(galang), on which the body is raised from the floor during the
process of washing (meruang). When the body is ready for washing,
a chief washer (orang meruang) is engaged for a fee of about a
dollar; this is usually the Bilal or Imam, who "shampoos" the body
whilst the rest are pouring water on it. The body then undergoes a
second washing, this time with the cosmetic called ayer bedak which
is prepared by taking a handful of rice (sa-genggam b'ras), two or
three "dips" of lime (cholek kapur),and a pinch of gambier (gambir
sa-chubit)--the last three being the usual concomitants of a single
"chew" of the betel-leaf--and pounding them up together with the
rice. When pounded they are mixed with water (di-banchor [642]) in
a large bowl holding about two gallons, the water at the top being
poured off into a vessel of similar capacity, and scooped up and
sprinkled as before on the corpse. The next washing is with juice of
limes. Four or five limes (limau nipis) are taken, the ends cut off,
and each lime slashed crosswise on the top without completely severing
the parts. These limes are then squeezed (di-ramaskan) into another
large bowl containing water, and the washing repeated. The final
washing, or "Nine Waters" (ayer sambilan, so called from the water
being scooped up, and poured thrice to the right, thrice to the left,
and thrice over the front of the corpse from head to foot) is performed
with fresh water as at first, and the whole ceremony when completed
is called bedara. The washing completed, the orifices--e.g. ears,
nostrils, eyes--are generally stopped with cotton, and the body is
carried back to its mattress, and laid in a shroud of white cotton
cloth, which should be about seven feet long by four feet in width
(salabuh), so that the edges meet over the breast. After this the
last kiss is given by the nearest relatives, who must not, however,
disturb the corpse by letting their tears fall upon its features. The
shroud is usually of three thicknesses in the case of poor people, but
wealthier families use five, and even seven-fold shrouds. In Selangor,
however, each shroud is usually a separate piece of cloth. The dead
body of a child is sometimes covered in addition with a fine sort of
white powder (abok tanah or tayamam), which is sprinkled over the face
and arms. Five knots are used in fastening the shroud, the ends being
drawn up and tied (kochong) by means of the unravelled hem or selvage
of the shroud torn into tape-like strips, [643] which are bound thrice
round the body at the breast, the knees, and the hips respectively,
as well as above the head and below the feet. The corpse is then laid
on the mattress or mat again, this time with its head to the north,
and on its right side looking towards the west (Mecca), which is
the position it is to occupy in the grave. Prayers are then offered
by four or five "praying-men" (orang menyembahyang), who know the
burial service by heart, the Bilal or Imam joining in the service,
and all turning towards the west in the usual way. One "praying-man"
is sufficient, if no more are to be had, his fee ranging from 50 cents
to a dollar in the case of the poorer classes, and among the rich
often amounting to $5 or $6. This service is held about 1 P.M. so
as to give plenty of time to carry the body to the grave and return
before nightfall.
A jugful of eagle-wood (gharu) and sandal-wood (chendana) water is
then prepared, a small piece of each wood being taken and grated on
a stone over the jug until the water becomes appreciably scented;
about twenty leaves of the sweet-scented pandanus (pandan wangi) are
then added, together with a bunch of fragrant areca-palm blossoms,
and other scented flowers, such as the champaka and kenanga, which
are shredded (di-iris) into a wooden tray and mixed together, whilst
fragrant essences, such as rose-water (ayer mawar), lavender water
(ayer labenda), attar of roses (minyak attar or turki) are added when
obtainable. A betel-leaf tray containing all the articles required
for chewing betel is then prepared, together with a new mat of
pandanus-leaf, in which are rolled up five hasta [644] of white cloth,
and a brass bowl or alms box, in which latter are to be placed the
contributions (sedekah) of the deceased's relations. The preparations
are completed by bringing in the bier (usongan), which has to be made
on purpose, except in towns where a bier is kept in the mosque.
In the case of the single plank coffin the body is laid on the plank
(which is carried on the bier) and a sort of wicker-work covering
(lerang-lerang) of split bamboo is placed over the corpse, so as
to protect it on its way to the grave. In the case of the karanda
the body is laid in the coffin, which is carried on the bier; and in
the case of the long, there being no bottom in this form of coffin,
the body lies on a mat. In each case the bier is covered with a pall
(kain tudong) of as good coloured cloth (never white, but often
green) as may be obtainable. There are generally two or three of
these coverings, and floral decorations are sometimes thrown across
them, the blossoms of the areca-palm and the scented pandanus being
woven into exquisite floral strips, called "Centipedes' Feet" (jari
lipan), about three feet long by two fingers in breadth, and laid at
short intervals across the pall. There are generally from five to
six of these floral strips, the areca blossom alternating with the
pandanus. The number of bearers depends on the rank of the deceased;
in the case of a Sultan as many as possible bear a hand in sending him
to the grave, partly because of the pahala or merit thereby obtained,
and partly (no doubt) for the sake of the sedekah or alms given
to bearers. The procession then starts for the grave; none of the
mourners or followers here wear any special dress or sign of mourning,
such as the white sash with coloured ribbon which is sometimes worn
at Singapore (unless the kabong puteh or strip of white cloth which
is distributed as a funeral favour at the death of a Sultan may be so
reckoned). The only mourning which appears to be known to Malays is
the rare use of a kind of black edging for the envelopes of letters,
and that is no doubt copied from the English custom, though I may add
that a letter which announces a death should have no kapala. [645] Loud
wailing and weeping is forbidden by the Imam for fear of disturbing the
dead. The mosque drum is not usually beaten for funerals in Selangor,
nor is the body usually carried into the mosque, but is borne straight
to the tomb. If the coffin is a single plank one, on arriving at the
grave (which should have been dug early in the morning) an excavation
is made on the left side of the grave for the reception of the corpse,
the cavity being called liang lahad. Three men then lower the corpse
into the grave, where three others are waiting to receive it, and
the corpse is deposited in the cavity on its right side (mengiring
ka lambong kanan), looking towards the west (Mecca), and with the
head therefore lying towards the north. Four pegs (daka-daka) are
then driven in to keep the plank in a diagonal position and prevent
it from falling on the body, while the plank in turn protects the
corpse from being struck by falling earth.
The karanda is lowered into the centre of the grave in the same way
as a European coffin, the body, however, being invariably deposited
in the position just described; whilst the long acts as a sort of
lid to a shallow trench (just big enough to contain the body) which
is dug (di-k'roh) in the middle of the grave-pit. The five bands
swathing the corpse (lima tali-pengikat maiat) are then removed,
and at this point the bystanders occasionally hand lumps of earth
(tanah sa-kepal) to the men standing in the pit, who, after putting
them to the nostrils of the deceased "to be smelled," deposit them at
the side of the grave, when they are shovelled in by those standing at
the top. [646] The filling of the grave then proceeds, but as it is
"taboo" (pantang) to let the earth strike against the coffin in its
fall, the grave-diggers, who are still standing in the pit, receive it
as it falls upon a sort of small hurdle or screen made of branches,
and thence tilt it into the grave. As the grave (which is usually
dug to about the level of a man's ear) fills up, the grave-diggers,
who are forbidden to shovel in the soil themselves, tread down the
earth and level it, and they are not allowed to leave the pit till it
is filled up to the top. One of the relations then takes a piece of
any hard wood, and rudely fashions with a knife a temporary grave-post
(nisan or nishan), which is round in the case of a man and flattened
in the case of a woman; one of these grave-posts is placed exactly
over the head (rantau kapala) and the other over the waist (rantau
pinggang), not at the feet as in the case of Europeans. Thus the two
grave-posts are ordinarily about three feet apart, but tradition says
that over the grave of a kramat or saint, they will always be found
some five or six feet at least apart, one at the head and one at the
feet, and it is said to be the saint himself who moves them. To the
knob of the grave-post is tied a strip of white cloth as a sign of
recent death. [647]
Leaves are then strewn on the ground at the left of the grave,
and the five cubits of white cloth alluded to above are spread out
to form a mat, upon which the Imam takes his seat, the rest of the
company being seated upon the leaves. Eagle-wood and sandal-wood water
(ayer gharu chendana) is then brought to the Imam, who pours it out in
three libations, each time sprinkling the grave from the head to the
foot. If any water is left, the Imam sprinkles it upon any other graves
which may be near, whilst the shredded flowers (bunga rampai) are then
similarly disposed of. Next is read the talkin, which is an exhortation
(ajaran) addressed to the deceased. It is said that during the process
of reading the Talkin the corpse momentarily revives, and, still lying
upon its side, raises itself to a listening position by reclining upon
its right elbow (bertelku) and resting its head upon its hand. [648]
This is the reason [649] for removing the bands of the shroud, as the
body is left free to move, and thus in groping about (meraba-raba)
with its left hand feels that its garment is without a hem or selvage,
and then first realising that it must be really dead, composes itself
to listen quietly to whatever the Imam may say, until at the close of
the exhortation it falls back really lifeless! Hence the most absolute
silence must be observed during the exhortation. The Imam then repeats,
by way of "doxology," the tahalil or meratib, "la-ilaha-illa-'llah"
("there is no god but God"), in company with the rest of the assembly,
all present turning their heads and rocking themselves from side
to side as they sit, whilst they reiterate the words a hundred
times, commencing slowly till thirty-three times are reached, then
increasing the pace up to the sixty-sixth time, and concluding with
great rapidity. The contributions in the alms-basin (batil) are then
divided among the entire company as alms (sedekah). The master of the
house then invites those present to partake at about five p.m. of the
funeral feast, which in no way differs from an ordinary Malay banquet,
the more solid portion of the meal (makan nasi) being followed by
the usual confectionery and preserved fruits. The Imam then reads
prayers, and the company breaks up. The decorations for the funeral
are left for three days undisturbed. During these three days the
nearer neighbours are feasted, both in the morning and evening, at
the usual Malay hours; and for three days every night at about ten
P.M. the service called "Reading the Koran to the Corpse" (mengajikan
maiat) is performed, either by the Imam or somebody hired for the
purpose. This is an important duty, the slightest slip being regarded
as a great sin. At the end of the three days there is yet another
feast, at one P.M. (kanduri meniga hari), when those who are farther
off are invited, and after this meal the tahalil is repeated as before.
On the seventh day a similar feast (called kanduri menujoh hari) is
followed by the tahalil, which necessitates a further distribution of
fees (sedekah tahalil); but in the case of poor people this second
tahalil may be omitted, or the master of the house may say to the
company, "I ask (to be let off) the praying fees" (Sahya minta'
sedekah tahalil), in which case the tahalil is free.
Yet another feast is held on the fourteenth day (kanduri dua kali
tujoh hari), when the ceremonies are at end, except in the case of
the richer classes who keep the kanduri ampat puloh hari, or forty
days' feast, and the kanduri meratus hari, or 100 days' feast, whilst
the anniversary is also kept as a holiday by all who wish to show
respect for the deceased. This closes the usual funeral ceremonies,
but a day is generally chosen at pleasure in the month of Ramthan or
Maulud for the purpose of offering prayers and feasting the ancestors.
The only difference made in the case of the death of a woman is that
the washing of the corpse devolves upon women, whilst in the case
of very young infants the talkin is sometimes omitted. The woman's
nisan, as has been explained, is distinguished by its shape. [650]
The temporary nisan may be replaced by a permanent one at any time
after the funeral. At the time the grave is made up, four planks
(dapor-dapor), with the upper edges and ends roughly carved and
scalloped, are placed round the grave mound (tanah mati) to keep the
earth from falling down. Whenever the grave is thus finally made up
a feast is held, but from the necessities of the case this pious duty
is generally left to the rich.
8. MEDICINE
"The successful practice of (Malay) medicine must be based on the
fundamental principle of 'preserving the balance of power' among the
four elements. This is chiefly to be effected by constant attention to,
and moderation in, diet. To enforce these golden precepts, passages
from the Koran are plentifully quoted against excess in eating or
drinking. Air, they say, is the cause of heat and moisture, and earth
of cold and dryness. They assimilate the constitution and passions
of man to the twelve signs of the Zodiac, and the seven planets, etc."
"The mysterious sympathy between man and external nature ... was the
basis of that system of supernatural magic which prevailed in Europe
during the Middle Ages." [651]
The foregoing quotation shows that the distinctive features of the
Aristotelian hygienic theory, as borrowed by the Arabs, did eventually
filter through (in some cases) until they reached the Malays. Such
direct references, however, to Greek theories are of the rarest
character, and can hardly be considered typical.
Most of the more important rites practised by the Malay medicine-men
(Bomor [652]) may be divided into two well-defined parts. Commencing
with a ceremonial "inspection" (the counterpart of our modern
"diagnosis"), the Bomor proceeds to carry out a therapeutic ceremony,
the nature of which is decided by the results of the "inspection." For
the purposes of the diagnosis he resorts to divination, by means of
omens taken from the smoke of the burning censer, from the position of
coins thrown into water-jars (batu buyong), and parched rice floating
upon the water's surface.
The therapeutic rites, on the other hand, may be roughly classified
as follows according to their types: [653]--
1. Propitiatory Ceremonies (limas, ambangan, etc.).
2. "Neutralisatory" Ceremonies for destroying the evil principle
(tawar).
3. "Expulsory" Ceremonies (for the casting out of the evil
principle; [654] of which the "sucking charm" rite (mengalin)
is an example).
4. "Revivificatory" Ceremonies (for recalling a sick person's soul,
riang semangat).
I shall take each of the types in order.
For the water-jar ceremony three jars (buyong) containing water
are brought to the sick man's room and decorated with the fringe or
necklace of plaited cocoa-nut leaves, which is called "Centipedes'
Feet" (jari 'lipan). A fourth jar should contain a sort of bouquet
of artificial flowers to serve as an attraction to the sick man's
soul (semangat). You will also require a tray filled with the usual
accessories of Malay magic ceremonies (incense, three sorts of rice,
etc.), besides three wax tapers, one of which you will plant upon
the brim of each of the three jars.
When all is ready, drop the incense upon the embers, and as the smoke
rises repeat this charm:--
"If you are at one with me, rise towards me, O smoke;
If you are not at one with me, rise athwart me, O smoke,
Either to right or left." [655]
As you say this, "catch" the first puff of smoke and inhale it
(tangkap-lah puchok asap, chium), as it rises towards you. If the smell
is pleasant (sedap) it is a good sign; if it has a scorched smell
(hangit) it is bad; but if it smells offensive (busok) no medicine
can save the patient.
Next, before you look into the jars, take handfuls of "parched,"
"washed," and "saffron" rice, and after fumigating them over the
incense, strew them all round the row of jars, saying as you do so:--
"Cluck, cluck! souls of So-and-so, all seven of you! [656]
Come, and let all of us here together
See (about the) medicine for (you) O souls of So-and-so."
Here strew (tabor) the rice first to the right, then to the left,
and then to the right again.
Before removing the calladium-leaves from the jar-mouths, repeat
the following:--
"Peace be with you, Prophet 'Tap, in whose charge is the earth,
Suawam, in whose charge are the heavens,
Prophet Noah, in whose charge are the Trees,
Prophet Elias, Planter of Trees,
And Prophet Khailir (Khizr), in whose charge is the water,
I crave permission to see the remedies for So-and-so."
Here remove the calladium-leaves from the jar-mouths, and taking one
of the wax tapers, wave it in the smoke of the censer seven times
towards the right, and say:--
"Peace be with you, O Tanju, I adopt you to be a guardian for
my brother,
You who are sprung from the original elements,
From the former time unto the present,
You who sprang from the gum of the eyes of Muhammad,
I ask to see the disease of So-and-so."
Here plant the taper firmly upon the edge of the jar, and "gaze"
into the water "to see the signs" (`alamat-nya).
Thus if there is an oily scum on the water (ayer berk'rak lemak) it
is a bad sign; and to this may be added that if the calladium-leaf
covering has acquired a faded look (layu) in the interim, it is a
sign of severe sickness.
Fumigate the outside of the jars with the smoke of the incense (the
medicine-man does this by "washing" his hands in the smoke and then
rubbing over the outside of the jars as if he were "shampooing" them);
and anoint them with "oil of Celebes" (minyak Bugis). Then take a
"closed fistful" (sa-genggam) of parched rice, and holding it over the
smoke of the censer (ganggang di asap kem'nyan), repeat this charm:--
"Peace be with you, Mustia Kembang,
I adopt you as a guardian for my brother,
If in truth you are sprung from the primordial elements,
From the former time unto the present,
I know the origin from which you sprang,
For you sprang from our Lady Eve (Siti Hawa),
You I order, your co-operation I invoke,
That whatsoever shape you assume
Within this your garden of splendour,
You break neither plighted faith nor solemn promise."
Here throw the parched rice into the jars, and say:--
"Peace be unto you, O Prophet 'Tap, in whose charge is the Earth,
O Prophet Noah in whose charge are the Trees,
And Prophet Khailir in whose charge is the Water,
I crave this water (lit. 'exudation') as a boon,
For the healing of So-and-so."
And observe these signs:--
1. If the water is perfectly still it is a bad sign.
2. If it is a little disturbed it is a good sign.
3. If the rice floats in a line across the sun's path (berator
melintang matahari) it is a fatal sign.
4. If you see a solitary grain travelling by itself (bersiar)
you may know the sickness to be caused by the making of an image
(buatan orang).
5. If the parched rice travels towards the right of the jar the
patient will recover quickly.
6. If it travels towards the left of the jar he will recover,
but slowly.
7. If, however, it floats right underneath the candle it is
generally a fatal sign.
Next, see what patterns are formed by the rice-grains as they lie on
the water:--
1. If they take the shape either of a boat or a crocodile, this
means that the spirit demands the launching of a spirit-boat
(lanchang).
2. If they take a square shape, a tray of offerings (anchak)
is demanded.
3. If they take the shape of a house, a 'state-hall' (balei)
is demanded.
Now take all kinds of fragrant flowers and shred them (buat bunga
rampai), add the shredded blossoms of four which are scentless
(for instance, blossoms of the selaguri, pulut-pulut, bali-adap, and
kedudok), mix them and throw them into the jars, then plant in each
jar the flower-spathe of an areca-palm (mayang pinang). Throw into
each a "jar-stone" (i.e. a dollar), and the jars will be ready. You
should then read the foregoing charms over each of them.
The extra jar which is filled with a sort of big nosegay (gumba)
represents a pleasure-garden (taman bunga), and is intended to attract
the soul (semangat) of the sick man.
Now take parched rice and hold it over the incense (di-ganggang)
saying:--
"Peace be with you, O Wheat,
You I wish to command, your co-operation I invoke
In 'inspecting' the sickness of So-and-so.
Break neither plighted faith nor solemn promise,
But inspect the sickness of this grandson of Adam,
This follower of the Prophet Muhammad, of the race of the sons
of men, So-and-so;
If anything should supervene,
Do you 'stir' within this pure heart (of mine)."
Now scatter the parched rice upon the surface of the water in the jars,
and watch for the signs:--
1. If the rice is lumped together (bulat or berlubok) it is a
good sign.
2. If it extends itself crosswise (panjang melintang) it is a
bad sign.
3. If it takes the shape of a spirit-boat (lanchang) you must
make a spirit-boat; that is what is wanted.
4. If it keeps travelling either to the left or the right, it is
a stream-spirit (anak sungei) which has affected the patient.
5. If it takes the shape of a crocodile, or anything of that sort,
it is an earth-spirit (puaka) which has affected the patient.
The most popular method of propitiating evil spirits consists in the
use of the sacrificial tray called Anchak.
This is "a small frame of bamboo or wood," [657] usually from two
to three feet square and turned up at the sides, which are decorated
with a long fringe (jari'lipan) of plaited cocoa-nut leaf. Four rattan
"suspenders" of equal length (tali penggantong) are fastened to the
four corners, and are thence carried up to meet at a point which may
be from two to three feet above the tray.
These trays appear to be divisible into two classes, according to
the objects which they are intended to serve. In the one case certain
offerings (to be described presently) are laid upon the tray, which
is carried out of the house to a suitable spot and there suspended
to enable the spirits for whom it is designed to feed upon its
contents. [658] In the other case certain objects are deposited upon
it, into which the evil spirits are ceremoniously invited to enter,
in which case it must obviously be got rid of after the ceremony,
and is therefore hung up in the jungle, or set adrift in the sea
or the nearest river; in the latter case it is called the "keeled
sacrifice-tray" (anchak pelunas), and falls into line with other
objects which are occasionally set adrift for the same purpose.
The offerings placed on the sacrificial tray vary considerably,
according to the object of the ceremony, the means of the person for
whose benefit they are offered, the caprice of the medicine-man who
carries out the ceremony, and so on. [659]
I shall therefore, in the present place, merely describe the
contents of a more or less typical tray, with the main points of the
accompanying ritual.
The bottom of the tray having been lined with banana-leaf, and
thickly strewn with parched rice, there are deposited in the tray
itself five "chews" of betel-leaf, five native "cigarettes" (rokok),
five wax tapers, five small water-receptacles or limas (made of
banana-leaf and skewered together at each end), and five copper cents
(or dollars). The articles just enumerated are divided into five
portions, one of which is deposited in the centre of the tray, and the
remainder in its four corners. Besides this there are to be deposited
in the tray fourteen portions of meat (of fowl, goat, or buffalo, as
the case may be), and fourteen portions of Malay "cakes," care being
taken in each case to see that there are seven portions of cooked and
seven portions of uncooked food provided. The rattan "suspenders,"
again, are hung with two sets of ornamental rice-receptacles made of
plaited cocoa-nut leaf (fourteen of the long-shaped kind, or lepat,
and fourteen of the diamond-shaped kind, or ketupat). Besides this,
two sets of (cooked and uncooked) packets of rice (each stained a
different colour) are sometimes deposited in the tray, the colours
used being white, yellow, red, black, blue, green, and purple. The
only other articles required for the tray are a couple of eggs,
of which one must, of course, be cooked and the other raw.
Of the water-receptacles, those in alternate corners are filled with
water and cane-juice, the central receptacle being filled with the
blood of the fowl (or other animal slain for the sacrifice).
Upon the ground, exactly underneath the tray, should be deposited
the feathers, feet, entrails, etc., of the fowl, portions of whose
flesh have been used for the tray, together with the refuse of
the parched rice and a censer. Strictly speaking, a white and a
black fowl should be killed, but only half of each cooked, the
remainder being left raw. The "portions" of fowl are as small as
they can possibly be, a mere symbol (`isharat) of each kind of
food being all that the spirits are supposed to require. Sometimes
funnel-shaped rice-receptacles are used, which are skewered with a
bamboo skewer and called keronchot. Occasionally a standard censer
(sangga?) is used, the end of a piece of bamboo being split up and
bent or opened outwards for several inches, and a piece of rattan
(cane) being wound in and out among the split ends, so as to form a
sort of funnel (about nine inches in diameter at the top), which is
lined with banana leaf, filled with earth, and planted vertically in
the ground, great care being taken to see that it does not lean out of
the perpendicular. Live embers are placed upon it, incense crumbled
over it (between the finger and thumb), and the appropriate charm
recited. A specimen of a charm or formula used during the burning of
incense will be found in the Appendix. [660]
The ketupats are called--(1) S'ri neg'ri (seven-cornered), or the "luck
of the country"; (2) Buah k'ras (six-cornered), or the "candle-nut";
(3) Bawang puteh (six-cornered), or "garlic"; (4) Ulu pengayoh
(four-cornered), or the "paddle-handle"; (5) Pasar (five-cornered),
or the "market"; (6) Bawang merah (six-cornered), or the "onion";
(7) Pasar Pahang (six-cornered), or the "Pahang market"; (8) Telor,
or the "hen's egg."
The lepats are called--(1) Lepat daun niyor (5-6 inches long and
made of cocoa-nut leaves); (2) Lepat tilam (of plantain leaves);
(3) Lepat daun palas (of palas leaves, three-sided).
Diminutive models of various objects (also made of cocoa-nut leaves)
are often added, e.g. burong ponggok, the owl; ker'bau, the buffalo;
rusa, the stag; tekukur, the ground-dove; ketam, the crab; and (but
very rarely) kuda, the horse.
The things deposited in the tray are intended for the spirits (Hantus)
themselves; the refuse on the ground beneath it for their slaves
(hamba).
Of the food in the tray, the cooked food is for the king of the
spirits (Raja Hantu), who is sometimes said to be the Wild Huntsman
(Hantu Pemburu) and sometimes Batara Guru, and the uncooked for
his following. But of the two eggs, the uncooked one is alleged
to be for the Land-spirit (i.e. the Wild Huntsman), and the cooked
for the Sea-spirit; this assertion, however, requires some further
investigation before it can be unreservedly accepted.
The Wave-Offering
On one occasion, during my residence in the Kuala Langat district of
Selangor, I had the good fortune to be present at the "waving" of a
sacrificial tray (anchak) containing offerings to the spirits. The
account of this ceremony, which I shall now give, is made up from
notes taken during the actual performance. To commence:--The Pawang sat
down with his back to the patient, facing a multitude of dishes which
contained the various portions of cooked and uncooked food. The tray
itself was suspended at a height of about three feet from the ground in
the centre of the room, just in front of the Pawang's head. Lighting
a wax taper and removing the yam-leaf covering from the mouth of the
jar containing "holy" water, the Pawang now "inspected" the water
in the jar by gazing intently into its depths, and re-extinguished
the taper. Then he fumigated his hands in the smoke of the censer,
extended them for a brief interval over the "holy" water, took the
censer in both hands, described three circles round the jar with it,
set it down again, and stirred the water thrice with a small knife
or dagger (k'ris), the blade of which he kept in the water while he
muttered a charm to himself. Then he charmed the betel-stand and the
first dish of cooked food, pushing the latter aside and covering it
with a small dish-cover as he finished the charm. Next, at the hands
of one of the company, he accepted, in two pieces, five cubits of
yellow cloth (yellow being the royal colour), and a small vessel of
"oil of Celebes," with which, it may be added, he anointed the palms of
both hands before he touched the cloth itself. Next, he fumigated the
latter in the smoke of the censer, one end of the cloth being grasped
firmly in the right hand, and the remainder of it being passed round
the right wrist, and over and under the right arm, while the loose
end trailed across his lap. Next, after repeating the usual charm,
he breathed on one end of the cloth, passed the whole of the cloth
through his fingers, fumigated it, and laid it aside; took an egg
which was presented to him upon a tray, and deposited it exactly in
the centre of a large dish of parched rice. Next, he pushed aside the
jar of holy water, lowered the tray by means of the cord attached to it
(which passed over a beam), and proceeded to supervise the preparation
of the tray, which was being decorated with the "centipede" fringe
by one of the company acting as an assistant. The fringe having been
fitted by the latter to the edges of the tray, and the latter lined
with three thicknesses of banana leaf, the Pawang described a circle
round it thrice with the censer, and then deposited the censer upon
the floor, exactly under the centre of the tray. Then anointing his
hands again he passed them over both tray and fringe. A brief pause
followed, and then the Pawang took the larger piece of yellow cloth
and wrapped it like a royal robe around the shoulders of the patient
as he sat up inside his mosquito curtain. Another brief pause, and the
Pawang betook himself once more to the filling of the tray. Taking
a large bowl of parched rice, he scooped up the rice in his hands,
and let it run through his fingers into the tray, until there was
a layer of parched rice in the latter of at least an inch in depth,
and then deposited the egg, already alluded to, in the very centre of
the parched rice. Next he took a comb of bananas (presented by one
of the company), and cutting them off one by one deposited them in
a dish, from which they were presently transferred to the tray. The
Pawang now returned to the patient, and kneeling down in front of him,
fumigated his hands in the smoke of the censer, and then, muttering
a charm, wrapped the smaller piece of yellow cloth turban-wise round
his own head, and slowly and carefully pushed the yellow-robed patient
(who was still in a sitting posture) forward until he reached a spot
which was exactly under the centre of the tray, and which faced,
I was told, the "place of the Rising Sun."
The long straw-coloured streamers of the tray-fringe dropped
gracefully around the patient on every side, and had it not been for
occasional bright glimpses of the yellow cloth he would have been
almost invisible.
The censer, voluming upwards its ash-gray smoke, was now passed from
hand to hand three times round the patient, and finally deposited on
the floor at his feet.
The loading of the tray now recommenced, and the Pawang standing up
and looking towards the south, deposited in it carefully the several
portions of "cooked" offerings (the sum of the various portions
making up a whole fowl). Then, after washing his hands, he added
to the tray small portions of rice variously prepared and coloured
(viz. parched and washed rice, and rice stained yellow (saffron),
green, red, blue, and black, seven kinds in all). Next he deposited
in the tray the uncooked portions, whose sum also amounted to a whole
fowl, then, after a further hand-washing, the "cakes," and finally,
after a last washing, he fastened to the "suspenders" [661] of the
tray the small ornamental rice-bags called ketupat and lepat. [662]
But the list of creature comforts provided for the spirits
comprised other things besides food. Five miniature water-buckets,
each manufactured from a strip of banana leaf skewered together at
each end with a bamboo pin, were now filled, the alternate corner
ones with water and cane-juice (called "palm-toddy" in the Spirit
Language), and the central one with the blood of the fowls killed
for the sacrifice. They were then duly deposited in the tray by the
Pawang. Five waxen tapers, to "light the spirits to their food,"
were next "charmed" and lighted, and planted in the centre and four
corners respectively.
Finally, no doubt for the spirits' after-dinner enjoyment, five "chews"
of betel-leaf and five native-made cigarettes (tobacco rolled in
strips of palm-leaf), were charmed and actually lighted at a lamp, and
deposited in the tray with the other offerings, and at the same time
five 50 cent (silver) pieces of Straits money, called "tray-stones,"
were added to the medley, evidently with the object of preventing the
good temper of the spirits from being disturbed by "shortness of cash."
The loading of the tray being now complete, the Pawang walked thrice
round the patient (who was still overshadowed by the tray), and passed
the censer round him thrice. Standing then with his face to the east,
so as to look in the same direction as the patient, he grasped the
"suspenders" of the tray with both hands at their converging point,
and thrice muttered a charm, giving a downward tug to the cord of
the tray at the end of each repetition. This done, he removed the
yellow cloth from his head, and fastened it round the tray-cord at
the point where the "suspenders" converged, and then "waved" the
offering by causing the loaded tray with its flaring tapers to swing
slowly backwards and forwards just over the patient's head. Next,
letting the tray slowly down and detaching it from the cord, at the
converging point, he again "waved" it slowly to and fro amid the
flaring of the tapers, seven times in succession, and held it out
for the patient to spit into. When this was done he sallied out into
the darkness of the night carrying the tray, and gaining the jungle,
suspended it from a tree (of the kind called petai belalang) which had
been selected that very day for the purpose. A white ant, immediately
settling upon the offering, was hailed by the Malays present with
great delight as a sign that the spirits had accepted the offering,
whereupon we all returned to the house and the company broke up. The
ceremony had commenced about 8 P.M., and lasted about an hour and a
half, and the number of people present was fourteen, seven male and
seven female, which was the number stipulated by the Pawang.
Another form of "propitiation" (buang-buangan limas) ceremony consists
in loading a limas with the offerings. The limas is a receptacle
of about a span (sa-jengkal) in length, made of banana-leaf folded
together at the ends and skewered with a bamboo pin. Inside it are
deposited the offerings, which consist of the following articles:
a chupak (half cocoa-nutful) of "parched" rice, a set of three, five,
or seven bananas, a "pinch" (sa-jemput) of "saffron" rice, a pinch of
"washed" rice, a native cigarette (rokok), an egg, a wax taper, two
"chews" of betel-leaf, and a betel-leaf twisted up into the shape
of a spiral (pantat siput). One (at least) of the two "chews" of
betel must be specially prepared, as it is to be left behind for the
spirits to chew, whilst the other is taken back into the presence of
the sick man, where the medicine-man chews it and ejects the chewed
leaf (di-sembor) upon the "small" of the sick man's back. In the
case of the "chew" which is left behind for the spirits, the ordinary
portion of betel-nut must be replaced by nutmeg, the gambier by mace,
and the lime by "oil of Celebes" (minyak Bugis).
When the ceremony of loading the limas is complete, it is carried
down to the nearest river or sea, and there set adrift with the following words:-- |
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