Chapter III
. p. 56, note.
[653] There are, it need hardly be said, innumerable charms and talismans which are valued by the Malays for their supposed efficacy in preventing disease; there are also an immense number of short charms (often mere texts from the Koran) which are considered invaluable for checking minor ailments. It being impossible, however, in the scope of this work to give specimens of the entire "materia medica" of the Malays, examples of the more important branches only are given.
[654] The Pawang may either effect this himself, by luring the evil spirits out of the sick person's body into some object, such as an egg, a substituted image or scapegoat (tukar ganti), a "Spirit-Hall," or spirit-boat, in which the evil spirits are carried out of the house and got rid of; or else he may induce a stronger spirit, e.g., the Tiger Spirit (vide infra), to enter into his own person, and assist him in the task of evicting the offender.
[655] Jikalau sa-rasi dengan aku, mengadap-lah angkau, asap, kapada'ku, kalau ta' sa-rasi, melintang-lah 'kau dengan aku, atau ka kiri, atau ka kanan.
[656] Kur! Semangat Si Anu ka-tujoh-nya! Mari-lah kita bersama-sama ini, Tengo'kan ubat, semangat Si Anu!
[657] If ashore, it is usually suspended from a tree. If at sea, from a wooden tripod, or a projecting pole affixed to the seaward end of a fishing-stake.
[658] Another method is described by Messrs. Clifford and Swettenham (vide their Malay Dictionary, s.v. Anchak) as follows: "The (anchak perbingkas) is fastened to the end of a branch, which is pulled down almost to the ground, and held there while the medicine-man goes through his incantation or invocation, after which it is allowed to fly up, and all the things on it are scattered by this means," but it is not yet clear to which class this use of the anchak should be referred.
[659] Some of them are enumerated under Fishing Ceremonies, pp. 311 seqq., supra. See also pp. 76, 257, 260.
[660] Vide App. xii.
[661] So called in Malay (tali penggantong); they consist of the four cords which start from the four corners of the tray respectively, and are carried up to meet at a point some two or three feet above the centre of the tray, from which point upwards a single cord only is used.
[662] Ketupat and lepat. There were fourteen of each kind of bag, the ketupats being diamond-shaped and the lepats cylindrical. Each set of fourteen bags contains seven portions of cooked and seven portions of uncooked food. Vide also supra.
[663] Abong = full to overflowing; cp. merabong, etc.
[664] As to these stones, vide p. 274, supra.
[665] Kalau kena kelingking, k'rat-lah kelingking, kalau kena daun dayong, di-chatok-nya, champak-lah dayong. Numerous sea-snakes do, as a fact, exist in the seas of the Malay Peninsula and Archipelago. They are all, I believe, venomous. Vide Miscell. Papers relating to Indo-China, First Series, vol. ii. pp. 226-238.
[666] Ipoh ra`yat laut, kalau kena sa-orang di-sandarkan sa-orang, mati sampei tujoh orang bersandar.
[667] Supposed to be identical with Lukmanu-'l-hakim, a mysterious person mentioned in the Koran. Vide Hughes, Dict. of Islam, s.v. Luqman.
[668] For the Wild Huntsman, vide Birds and Bird-charms, Chap. V. pp. 113-120, supra.
[669] Apparently v. d. W. means the fascination which a tiger has for its prey. In Selangor this fascination is called g'run or pengg'run in the case of a tiger, and badi only in the case of a snake--the person affected by it being said to be kena g'run or kena badi, as the case may be.
[670] Vide App. lx., lxxii., lxxix. The different names under which "Badi" is invoked are worth noting; e.g. "Badiyu, Mak Badi, Badi Panji, Mak Buta," in an elephant-charm (App. lx.); and again "Ah Badi, Mak Badi" in a deer-charm (v. App. lxxii.), and in a later deer-charm, "Hei Badi Serang, Badi Mak Buta, Si Panchur, Mak Tuli" (v. App. lxxix.), and again "Sang Marak, Sang Badi" (v. App. lxxix.), and "Jembalang Badi" (v. App. lxxx.). I may remark that Sabaliyu is given by Logan in the J. I. A. vol. i. p. 263, as meaning a deer in the Camphor Language (bhasa kapor or pantang kapor) of Johor, and this word was afterwards confirmed by Mr. D. F. A. Hervey.
[671] Influence of the Breath in Healing.--In Notes and Queries, No. 1, p. 24, a Malay bomor, or doctor, is described as blowing upon something to be used as medicine. Breathing upon sick persons and upon food, water, medicines, etc., to be administered to them is a common ceremony among Malay doctors and midwives. The following note would seem to show that the Malays have learnt it from their Muhammadan teachers:--
"Healing by the breath [Arab. Nafahal, breathings, benefits, the Heb. Neshamah, opp. to Nephest (soul), and Ruach (spirit)] is a popular idea throughout the East, and not unknown to Western magnetists and mesmerists. The miraculous cures of the Messiah were, according to Moslems, mostly performed by aspiration. They hold that in the days of Isa, physic had reached its highest development, and that his miracles were mostly miracles of medicine; whereas in Mohammed's time eloquence had attained its climax, and, accordingly, his miracles were those of eloquence, as shown in the Koran and Ahadis."--The Book of the Thousand Nights and a Night, Burton, vol. v. p. 30.--Notes and Queries, J.R.A.S., S.B., No. 4, sec. 92, issued with No. 17.
[672] Vide pp. 569-574, infra.
[673] Vide pp. 418 seqq., supra.
Strictly speaking, money (which is called batu-batu lanchang or lanchang stones) should always form part of them. In Kedah three kenderi (one kenderi amounting to three cents) are said to be used; in Perak three wang, and in Selangor three duits (cents).
[674] I believe this usually takes place immediately after the ceremony, but one medicine-man whom I knew ('Che Amal of Jugra) used to keep the boat into which the spirits were thought to have entered until the patient recovered, and then set it adrift. When the medicine-man is launching it, he takes the boat in both hands, and repeatedly gives it a rotatory movement towards the left (as if he were using a sieve), and repeats the charm. A small portion of each dish deposited in the lanchang has to be carried back to the patient's house, and there administered to the patient, together with water scooped up in a bowl from underneath the lanchang as it lay in the water before drifting away. As the sick man receives the offerings, the person who administers them says, addressing the spirit of evil, "Here is your wage, return not back here unto So-and-So; and cause him to be sick no more," and the spirit replies through the man's mouth, "I will never return."
[675] Arong also means "to cross the water," and there may be some doubt as to the precise meaning of this line. See the original in App. cciv.
[676] i.e. the Crocodile-spirit (vide pp. 286 (note), 298, supra.)
[677] In this connection it may be added that there are sundry medical "taboos" in use on various occasions: e.g. it is sometimes forbidden to enter the house where the sick man lies or to approach it by a
## particular path, and a string, with cocoa-nut leaves hung on it, is
often drawn across the path as an indication of such prohibition. The fine for breaking such a taboo (langgar gawar-gawar) was "half a bhara," or in the case of a Raja "two bharas."
[678] Swettenham, Malay Sketches, pp. 153-159. Another excellent account, also by an eye-witness, of a similar ceremony will be found in J.R.A.S. S.B., No. 12, pp. 222-232.
[679] Studies in Brown Humanity, p. 46.
[680] Bintang, a star, means "the eye" in Malay ghost language.
[681] About 5/6 lb. avoirdupois.
[682] A maiam is 1/16th of a bungkal and equal to 52 grains.
[683] The peeling-knife (pisau raut) is mentioned because it is dreaded by the demons, who hurt themselves (it is alleged) by treading on one end of it, when, owing to its curved blade, the other end flies up and wounds them. Such spirits as the Wild Huntsman are specially mentioned as being afraid of it. Vide p. 118, supra.
[684] Swettenham, Malay Sketches, pp. 208-210.
[685] This is a description of Malay dancing from the European point of view; the reason of the "undoubted fascination which it has for the Malays" being no doubt the fact that for them it has a real meaning, which by Europeans (like that of the Malay four-rhymed stanza or pantun) is quite inadequately understood.
[686] In 1875.
[687] The attitude is that obtained by transferring the body directly from a kneeling to a sitting position.
[688] Swettenham, Malay Sketches, ch. vii. pp. 44-52.
[689] This dance is said to be borrowed from the Arabs.
[690] Newbold, Malacca, vol. ii. p. 179.
[691] "I have said that all birds fight more or less, but birds are not alone in this. The little, wide-mouthed, goggled-eyed fishes, which Malay ladies keep in bottles and old kerosine tins, fight like demons. Goats sit up and strike with their cloven hoofs, and butt and stab with their horns. The silly sheep canter gaily to the battle, deliver thundering blows on one another's foreheads, and then retire and charge once more. The impact of their horny foreheads is sufficient to reduce a man's hand to a shapeless pulp should it find its way between the combatants' skulls. Tigers box like pugilists, and bite like French school-boys; and buffaloes fight clumsily, violently, and vindictively, after the manner of their kind."--In Court and Kampong, p. 52.
[692] Ibid. pp. 54-61.
[693] Ibid. pp. 48-52.
[694] Sic, correctly Kenantan.
[695] Sic, better Bangkas.
[696] Sic, correctly Belurang.
[697] Sic, correctly K'labu.
[698] Vide pp. 545-547, infra.
[699] Newbold, Malacca, vol. ii. pp. 179-183.
[700] i.e. Sepak raga, which means "kick the wicker-work (ball)."
[701] Also Singketa.
[702] Also Teki-teki. Examples are,--What is it which you leave behind when you remember it, and take it with you when you forget it?" Ans. "A leech." "What is it that builds a house within a house, getting the materials out of his own body?" Ans. "A spider."
[703] i.e. "Tuju lobang," which means "Aim at the Hole."
[704] Newbold, op. cit. vol. ii. pp. 183-185.
[705] "Yes, it's sweet ... to grouse about the crops, And sweet to hear the tales the natives tell, To watch the king and chieftains playing leisurely at tops, While the country's bowling gaily down to hell."
--Hugh Clifford (adapted from Rudyard Kipling).
[706] More probably India or Persia (?).
[707] Taken from Clifford and Swett., Mal. Dict., s.v. Châtor.
[708] Notes and Queries No. 1, sec. 23, issued with J.R.A.S., S.B. No. 14. Quoted in Denys, Descriptive Dictionary of British Malaya, s.v. Cards.
[709] Selangor Journal, vol. v. No. 13, pp. 210-12. I may add that luck in gaming is largely thought by the Malays to depend upon fortunate dreams. Vide p. 563, infra.
[710] I cannot find either ping, ning, or biling in the dictionaries, and the only chance perhaps of finding out the meaning will be to collate the rhymes used for this game in other States. I have heard it several times here, and it has always been the same.
[711] Probably the species of sea-turtle known by that name.
[712] The ordinary Indian name for "clarified butter," which is used largely in Eastern cookery.
[713] It is almost impossible to translate nursery rhymes satisfactorily, and the versions here given must be regarded as tentative and necessarily imperfect.
[714] Vide supra, p. 484, note.
[715] Literally, "Brothers and Sisters and Chiefs"; this refers to the Spirits who inhabit the villages, and not to the Humans.
[716] The term used is Penjak pengantin, which means musicians and bridegroom. The former term includes all people belonging to the Ma'iong who make a noise. The latter term means a man whose wedding is being celebrated, but in this connection it is applied to the Pa'iong or jeune premier.
[717] These names are given by the Ma'iong people to the two big gongs used by them (tetâwak or tâwak-tâwak). Gemûroh is formed from gûroh (= thunder), in exactly the same way as kemûning, the yellow wood used for the cross-pieces of kris scabbards, is formed from kûning (= yellow). Dengong is the word used to describe the noise made by a gong, by the wind, or any other sonorous sound.
[718] The phrase in the original is Halûan sûsun. The former word means the bows of a boat, the latter is applied to things fitted together, as sirih leaves are fitted when one leaf is laid on the top of another. The use of this phrase is very curious, and I believe it to convey the sense which I have rendered. I have never heard the phrase in any other connection, nor have I met with it except in this incantation. [Should not the correct reading be halun (= alun) susun, which is a fairly common Malay phrase used of the waves "crowding" one upon another on a stormy day?--W.S.]
[719] Chinta-mâni, the name of a very short snake of a golden yellow colour, the presence of which is regarded as a lucky omen.
[720] Awang is a very common male proper name among the natives of Kelantan, and in addressing any man whose name is not known it is always used, much as Kûlop is employed among the natives of Perak.
[721] Malays believe Spirits to be extremely sensitive as regards their origin and their habits, and any knowledge possessed by a human being on these subjects renders the spirit harmless. [The same idea has been noticed supra with reference to animals, etc.]
[722] The least sensitive spirit in the world might not unreasonably dislike so many personal remarks of such a frankly unflattering nature.
[723] This is hardly an accurate description of the temporary shed in which ma'iong people perform. Seven among the Malays, as with other Orientals, is the mystic number.
[724] Selangor Journal, vol. ii. No. 26, pp. 423-429.
[725] If the performance is to last for more than one or two nights, a proper shed (bangsal) may be erected.
[726] The third is for the Jin Puteh, or "White Genie," and the fourth for the Jin Hitam, or "Black (Earth) Genie."
[727] The Malay account of this ceremony with the text of the charms used will be found in App. ccxxiv. seqq.
[728] Vide J.R.A.S., S.B., No. 2, p. 163.
[729] J. D. Vaughan in J.I.A., quoted in Denys, Desc. Dict. of Brit. Mal., s.v. Puppet Shows.
[730] Vide App. ccxxxi.
[731] Even wild beasts, it is said, can be stopped in this way; see Beast Charms, p. 156, supra.
[732] Vide Eagle-wood tree, Camphor, Fishing, etc., supra.
[733] Defiance is intimated by a war-dance on the ramparts (penglima bersilat or berentak di-atas kubu). Cp. Begbie, Malayan Peninsula, p. 170.
[734] This legendary war of Tan Saban with the second king of Perak owes its origin probably to mythological accounts of the wars of Salivahana and Vikramaditya, which Hindu settlers, not improbably, brought to Malay countries. Saban is a natural corruption of Salivahana.--J.R.A.S., S.B., No. 9, p. 94.
[735] When swearing fidelity, alliance, etc., water in which daggers, spears (lembing), or bullets have been dipped is drunk, the drinker saying, "If I turn traitor, may I be eaten up by this dagger" or "spear," etc., as the case may be (jika aku belut, aku di-makan k'ris ini d.s.b.)
[736] Vide supra, p. 4, note.
[737] In original, Manikou.
[738] In original, belangur.
[739] The original text proceeds to give an explanation of certain patterns of damask given in a plate, which is not reproduced here.
[740] The Code of Sultan Mahmud Shah, the last Malay Raja of Malacca, who was expelled by the Portuguese under Albuquerque in A.D. 1511.
This Code was probably founded on earlier regulations ascribed to Sultan Muhammad Shah, the first Muhammadan Raja of Malacca, and Sultan Mudhafar Shah, his son. Nothing is known about the laws of the last named, except that (according to the Sejarah Malayu, chap, xii.), "he ordered the Book of Institutes, or Kitab Undang-Undang, to be compiled," but the preceding chapter of the same work has a good deal to say about the laws of Sultan Muhammad Shah, and mentions that he "prohibited the ornamenting of creeses with gold, etc." See Leyden, op. cit., pp. 94, 118.
A similar prohibition occurs in section i. of Sultan Mahmud's Code, of which a translation will be found in Newbold, Malacca, vol. ii. pp. 231 seq.
[741] Newbold, op. cit. vol. ii. pp. 202-208. Vide Chap. II. p. 33, supra.
[742] Swettenham, Malay Sketches, pp. 207, 208.
[743] Yet the act of sneezing is considered so fraught with the risk of the soul's escaping, that not unfrequently after a severer sneeze than usual, a Malay will attempt to call his soul back by ejaculating "Cluck! Soul!" (kur, semangat!) as if he were calling a chicken, and the regular use of the phrase "Al-hamdu li'llah" (Praised be God), after sneezing suggests that he may be relieved to find his soul still in his own possession.
[744] See J.R.A.S., S.B., No. 7, pp. 19, 20.
[745] J.R.A.S., S.B., No. 7, pp. 26-28. In Selangor "Kursemangat, tuboh budak ini," "My soul! the body of the boy," or some such phrase is occasionally used.
[746] J.R.A.S., S.B., No. 7, p. 27.
[747] Examples are:--(1) the burning of incense ... (vide Medicine, pp. 410 seqq. and elsewhere, passim); (2) the inspection of the water in the "Three Jars" ceremony, ibid.; (3) the scattering of parched rice, ibid.; (4) the application of the "Rice-Paste" (tepong-tawar) ceremony (vide Marriage, Fishing, etc.); (5) the sound of water struck by a canoe paddle (vide Crocodile-catching); (6) the manner of falling of the filed-off portion of a tooth (vide Adolescence); (7) the whisper of the sap in the bark of a gharu-tree, when the latter is struck by a cutlass (vide Vegetation Charms), and a host of others.
[748] My informant did not make it plain whether the same charm was repeated on each of these three occasions, or whether a different charm was used in each case. Probably the latter would be the more correct course.
[749] Swettenham, Malay Sketches, pp. 201-207.
[750] Hall.
[751] Clerk.
[752] J.R.A.S., S.B., No. 3, pp. 30, 31. Ordeals by immersion of the hands in boiling oil or molten tin are also mentioned in the old Johor Code of Laws. Vide Crawford, Dict. of Ind. Isl., s.v. Ordeal.
[753] A number of these diagrams, all of which are in the author's possession, are shown in the illustrations to this section. They seem to be closely connected with the system of "magic squares," which has probably come to Europe from the East.
[754] Or Kutika.
[755] "The original Javanese week, like that of the Mexicans, consists of five days, and its principal use, like that of the same people, is to determine the markets or fairs held in the principal villages or districts. This arbitrary period has probably no better foundation than the relation of the numbers to that of the fingers of the hand. The names of the days of this week are as follows:--Laggi, Pahing, Pon, Wagi, Kliwon.... The Javanese consider the names of the days of their native week to have a mystical relation to colours, and to the divisions of the horizon.
"According to this whimsical interpretation, the first means white, and the east; the second, red, and the south; the third, yellow, and the west; the fourth, black and the north; the fifth, mixed colour, and focus, or centre. It is highly probable that, like the week of the continental nations of Asia and Europe, the days were named after the national gods. In an ancient manuscript found in Java, which will be afterwards referred to, the week of five days is represented by five human figures, two of which are female and three male."--Crawfurd, Hist. of the Indian Archipelago, vol. i. pp. 289, 290.
[756] Communicated by Sir George Birdwood of the India Office.
But in Bali S'ri is the wife of Vishnu, or more usually of Shiva. "As goddess of the rice-fields she is called S'rî ... and has temples on the sawahs [rice-fields], and on the roads between them."--Misc. Papers relating to Indo-China, etc., Second Series, vol. ii. p. 105.
She is frequently mentioned in Malay invocations connected with rice-planting; vide p. 89, supra, and App. cix.
[757] Cf. such words in Malay as panchawarna or pancharona (lit. of five colours), panchalogam (lit. of five metals), which are of Indian origin, with the Indian pancharangi, panchatantra, etc.
[758] Or does this mean "black or red"? But red is Brahma's colour, and for Kala one would a priori expect black to be appropriate.
[759] See App. ccxliii. for an extract from a treatise on these subjects.
[760] Both this table and that of the Katika Lima have been reversed in translating from the originals, which, being in the Arabic character, run from right to left.
[761] See App. ccxliv. for an extract from a short treatise on this subject.
[762] The table is given in App. ccxlv.
[763] Vide p. 554, infra.
[764] Newbold, op. cit. vol. ii. p. 354.
[765] Ibid. p. 358.
[766] The names are given supra. Katib is another name for Mercury, and Venus is sometimes known as Bintang Kajura and Bintang Babi; vide Kl., s.v. Bintang.
[767] Maxwell in J.R.A.S., S.B., No. 7, p. 21.
[768] Newbold, op. cit. vol. ii. p. 355.
[769] There is a treatise on the Bintang Dua-b'las, too long to give in full, of which a short extract will be found in App. ccliv.
[770] The following names of constellations are taken from Klinkert, s.v. Bintang and elsewhere:
Bintang Mayang, the Virgin (lit. the Spathe of Palm-blossom).
Bintang Pari, the Southern Cross (lit. the Skate or Sting-ray).
Bintang B'lantek (C. and S.) i.e. the Spring-gun, or rather Spring-spear-trap (also called by its Arabic name al-jubar), Orion.
Bintang Bidok, or Bintang Jong, the Great Bear (lit. the Boat or Junk).
Others bear more familiar names, e.g.:--
Bintang Utara or Kotub (?), the Pole-Star (lit. North Star).
Bintang Kala, the Scorpion.
Whilst Bintang Alnasj (Alnash) is the "Wain."
[771] Newbold, op. cit. vol. ii. p. 355. Cf. Colebrooke's Life and Essays, vol. iii. p. 284.
[772] A Sha`ir Rejang has been published at Singapore, and for an extract from the Rejang of 'Che Busu, the reader is referred to the Appendix.
[773] The MS. here and in the blanks above is defective or illegible. But the prescriptions for the other days show that the image is to be thrown either in some definite direction or into the jungle, simply; on each day the thing to be thrown away of course corresponds with the symbol of the particular day.
[774] Newbold, op. cit. vol. ii. pp. 356, 357.
[775] Qu. dawar?
[776] Newbold, loc. cit.
[777] Occasionally these squares, instead of being reversed, are turned sideways, thus:--
8 3 4 1 5 9 6 7 2
17 23 4 10 11 24 5 6 12 18 1 7 13 19 25 8 14 20 21 2 15 16 22 3 9
30 38 46 5 13 21 22 39 47 6 14 15 23 31 48 7 8 16 24 32 40 1 9 17 25 33 41 49 10 18 26 34 42 43 2 19 27 35 36 44 3 11 28 29 37 45 4 12 20
[778] The crescent, or crescent and star, are here used as emblems of the 1st day of the (lunar) month.
[779] The order should (it would seem) be Kala, S'ri.
[780] For `Utarid.
[781] For Zuhrah.
[782] Possibly this notion is partly responsible for the ridiculous European legend about Muhammad's coffin being suspended between heaven and earth, of which idea there seems to be no trace amongst the Muhammadans themselves.
[783] Another such indication is hair growing close to the ears.
[784] Double lines round the base of the thumb are called retak madu.
[785] J.R.A.S., S.B., No. 9, pp. 23-26.
[786] An analysis of them would, however, show what objects are most generally aimed at by those who use them. It may be safely estimated that the sexual relations are here of the first importance, the majority of the charms having reference to them, directly or indirectly.
[787] Supra, pp. 49, 50. The methods here given are closely akin to those of medicine (v. pp. 452-456, supra); but the ends are different. The medical man always professes to aim at the cure of his patient, whereas here the intention is to cause harm to the person to be affected, or at least to acquire an influence over him for the operator's own benefit or satisfaction (as in love-charms).
[788] For the colours of the cloth used, and the purport of the number seven, vide pp. 50, 51, supra.
[789] Vide App. cclxvi.
[790] I class this with the instances of indirect contact (between the soul and the body of its owner), because there is no doubt whatever that the usual ingredients (clippings of hair, paring of nails, etc.) would have to be worked up with the wax, and that they are not mentioned, because understood.
[791] Generally called kabong when cultivated, or (h)eenau when wild (Arenga saccharifera, L., Palmeæ).
[792] Cp. the charm on p. 183, supra, and App. lxxxiii.
[793] Bukan-nya aku membantai lilin Aku membantai hati, jantong, limpa Si Anu.
[794] Bukan-nya aku menjamu sakalian yang lain, Aku menjamu hati, jantong, limpa Si Anu.
[795] Probably Ventilago leiocarpa, Benth. (Rhamneæ).
[796] The explanation of this ceremony is that the shadow is supposed in some way to embody or at least represent the soul. Thus the female reapers of the first ripe padi are specially enjoined to reap in a straight line facing the sun, so that their shadow may not fall upon the rice-soul in the basket at their sides (vide pp. 242-244, supra). No doubt the speaker's shadow-soul is expected to fetch the woman's body-soul, and the beating of the shadow-soul is perhaps purely ceremonial, to drive away evil influences from it, before it starts on its journey, but this latter suggestion is merely conjectural. The first line of the charm, however, in which the speaker addresses his shadow by name (Irupi) as he strikes it with the cane, points out most clearly the connection between the body-soul (or puppet-soul) and the shadow-soul, to which I have referred. The coverlet or white cloth is no doubt the soul-cloth, into which the woman's soul is expected to enter when it arrives.
[797] p. 570, supra.
[798] Bukan-nya aku membawa detar, aku kandong semangat Si Anu.
[799] Supra, pp. 47-54, 76, 77, 452-456, and under the headings Birds, Beasts, Vegetation, Minerals, etc.
[800] Note.--It may be as well to observe generally that the Malay texts here given are often evidently corrupt, and that it has not always been found possible to suggest satisfactory emendations. A comparison of several different versions of each charm, etc. would be a necessary preliminary to the establishment of a really sound text.
[801] Qu. Ka dalam.
[802] Qu. Bergetar.
[803] Newbold, op. cit. vol. ii. pp. 84 and 199.
[804] Em. Atoran.
[805] Isma.
[806] Qu. `ashikkan, and so infra throughout this section.
[807] i.e. Beringin.
[808] i.e. Bunting.
[809] Qu. dengan.
[810] Beralih rupa.
[811] Em. Meng`ashikkan and so infra.
[812] Em. Supaya.
[813] Em. Mikail.
[814] i.e. `Azrail: so infra in iv.
[815] Em. Kemalu-'l-hakim, i.e. Lukmanu-'l-hakim.
[816] Qu. Disitu.
[817] Em. Berusul.
[818] Hikayat Raja Budiman, Part ii. No. 3, p. 35, Publications of the Straits Branch of the Royal Asiatic Society. For other charms connected with the Soul vide infra Chap. VI. esp. secs, ccxiii, ccxiv, cclxv, cclxxv.
[819] Bunyi nafas yang masok "Allah," bunyi nafas yang kaluar "Hu," kata orang Malayu.
[820] Em. di hulu.
[821] Extracted from Crawfurd, Mal. Gram. p. cxcvii.
[822] i.q. usik.
[823] i.q. larang.
[824] i.q. kekal, pusaka.
[825] Golah, daun kayu sakatilima.
[826] Rempenai, nama akar.
[827] Rimpun, nama kayu.
[828] Betoto' (not Betutu), i.q. bersama-sama.
[829] Belunchau, i.q. ayer berjalan.
[830] Berkalentong, ta'tentu.
[831] Halunlintar, i.q. halilintar.
[832] N. and Q., No. 4 sec. 97, issued with No. 17 of the J.R.A.S., S.B.
[833] Kapas, i.e. Kapas hutan or Kapas hantu, Hibiscus abelmoschus, L. (Malvaceæ).
[834] Lerik, probably Phrynium parviflorum, Roxb. (Scitamineæ) or Phrynium Griffithii, Bak.
[835] Resam, Gleichenia linearis (Filiceæ), a common fern.
[836] Lenjuang merah, the common red Dracæna, Cordyline terminalis, var. ferrea (Liliaceæ).
[837] Kedah is the name of the old Spectre Huntsman, and Kadim (or Gadeh = grandmother) that of his wife.
[838] 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.
[839] Tarantan, v.l. terantang, was explained as meaning senjata kabesaran (royal weapons or insignia) of the Hantu Rama.
[840] 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.
[841] Si Tompang is said to be the jackal (srigala), the brother of Si Sukum.
[842] Sangkil = sangka.
[843] Kinchah = benchah.
[844] Kunta = terkena (?).
[845] 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.
[846] Tertuntong, turned upside down, the phrase signifying the vomiting which accompanies the sickness caused by the Spectre Huntsman.
[847] 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.
[848] Si Hantu Pemburu, here definitely explained to me as Batara Guru (Shiva).
[849] Si Lansat, also called Si Sukum, a lame old hound which Si Kedah carries on his back (anjing bapa tepok di-dokong uleh-nya).
[850] Dang Mesa(h), also called Si Pintal, always accompanies Si Lansat.
[851] Cp. this line with l. 18 of Maxwell's version, "Aku tahu asal angkau mula menjadi, 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.
[852] 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.
[853] Anak Nabi Yusuf looks like an interpolation, but fresh versions will no doubt explain it.
[854] 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.
[855] i.q. antara.
[856] Gendala, elsewhere menala (v. infr.): (a) I can find nothing nearer to it in the dictionaries than gendala (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, menala 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.
[857] Raja Sakti, "Magic Prince," a euphemism for the hut (bumbun); possibly in allusion to the wizard concealed inside it.
[858] Raja Gila, "Prince Distraction," a euphemism for the decoy-tube (buluh dekut).
[859] 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.
[860] 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.
[861] Lapek, v.l. sumpit (a rice bag).
[862] Menturun, the Selangor name of the bear-cat (Arctictis binturong).
[863] 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.
[864] 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.
[865] Kabaleian, v.l. ka-ampeian which would refer to the railings in front of the hut.
[866] Kalangkiri appears to be corrupt. Quære kanan kiri? The commoner version of these lines has "iring-iring."
[867] Ampeian gading; this, of course, refers to the railing around the "Palace-yard."
[868] Var. lec. batang.
[869] Mengkudu, a Malay forest-tree, Morinda tinctoria.
[870] Var. lec. tetak.
[871] 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.
[872] Kelampati: appears to be corrupt; the preceding charm giving the correct reading (si merpati).
[873] Mati mampeh: was explained as = mati bapa, fatherless; or perhaps = mati tinggalbapa, to die leaving a father (the converse of "fatherless").
[874] Mati mawah: was explained as = mati `mak; motherless, but query?
[875] Beriak: not in Klinkert, but evidently of cognate meaning to ber-ingin.
[876] Sa-pepak: was explained as meaning sa-keliling rimba raya, i.e. through the length and breadth of the forest.
[877] 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.
[878] Both here and below the original reads Allah Nabi, but the emendation seems clearly necessary.
[879] Mati mampik: this word is not in Klinkert. Vide note on mampeh (supra).
[880] Mati maiwai: vide note on mawah (supra), for which word it appears to be a variant form.
[881] Di-lilit akar: v. 1. chelar (chelah?) bakar.
[882] Di-petok: v. 1. di-chetok, with same meaning.
[883] Vide note on last charm.
[884] 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.
[885] Juara means (1) the umpire or manager of a cock-fight, and (2) a master of ceremonies (v. Klinkert, s. v.).
[886] Qu. mari.
[887] The following various readings are found in another version:--
[888] Jintala.
[889] Binasa.
[890] S'ri menyalak.
[891] Menyalak kadalam hutan.
[892] Chelaka besar sudah datang.
[893] Rumah sudah.
[894] Sudah datang.
[895] Sadikit tidak.
[896] Di tepi.
[897] Menchabut rumput petang pagi.
[898] Di-kata.
[899] Modal liput sudah rugi.
[900] Berpalut.
[901] Bukan buatan.
[902] Sadikit tidak tanggong.
[903] Terbang.
[904] Singgah.
[905] Raja.
[906] Chelaka.
[907] Or badak (rhinoceros), as the case may be.
[908] Hum is probably a form of the Buddhist OM; though the form which the latter takes in Malay magic is usually "Ong" or "Hong."
[909] 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.
[910] Pengri was explained to me as the indentation above the chin, but I have never met the word elsewhere.
[911] Here the speaker addresses the tiger direct.
[912] Bergrak-lah must be taken with handak.
[913] Pasih or fasih was the word given me; unless a mistake for something else, it must mean cunning or savage (quære fasik).
[914] Pinta-pinta = perminta'an, request.
[915] Ari bekari: so pronounced by 'Che Indut and other Langat Malays. Bekari is in no dictionary that I could find, and I only came upon begari by accident in Klinkert, who only gave, however, a cross-reference to pegari, which form he does not give in its right place. I found begari, 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.
[916] v.l. Membalun.
[917] 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.
[918] Qu. di-tapakan, i.e. by footsteps.
[919] 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.
[920] Em. Jin Tanah.
[921] Or Petala, i.e. Batara.
[922] Merak 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 merak (peacock) makes nonsense.
[923] Kutu hutan, lit. "flea of the forest," i.e. the mouse-deer.
[924] Lapang, i.e. "trap."
[925] Hunting dogs have special names used for harking them on, e.g. Sukum, Sugara, Tampoi, Sujugara, Lansat, Si Indra, Si Kumbang, Sa' Untara.
[926] There is a grass called rumput padi burong.
[927] Tedong: 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.
[928] Semawi is said to be the name by which the wild pigs are addressed.
[929] Sungko': quære sungkor.
[930] Unintelligible. Bengkarong means "lizard."
[931] Mampe, mawei: apparently the pigs are threatened with various terrible forms of death.
[932] Explained as i.q. banyak. Quære emend sayup, "afar off."
[933] Explained as i.q. perminta'an.
[934] Explained as i.q. bahtra.
[935] When the voice of the gharu-spirit is heard at night.
[936] Satukum is the Kelantan form of satokong, from tokong, to cut the hair.
[937] Besir, lit. incontinent, referring to the running of the sap when the flower-spike is tapped.
[938] Berhilir, i.q. berleler.
[939] i.q. pisau sadap.
[940] Explained as i.q. tagok, bekas buloh yang di-isi ayer mayang.
[941] Explained as kawah 'nak masak gula.
[942] 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.
[943] B'ras bertih "parched" rice (W. S.).
[944] 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.
[945] 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.
[946] Bijeh, i.q. biji, tin-ore, lit. seed, grain.
[947] Buih, i.q. buhi, foam.
[948] 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.
[949] Jika terlanggar atau tersepek, itulah akan pem'pas dan dendang-nya (i.q. ubat-nya) maka `isharat-nya ayam sa'ekor, tanam kapala, tumpah darah.
[950] 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. Ketong, 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).
[951] i.q. tokong, a rocky islet, a rock.
[952] [Sic.? Laksamana.]
[953] i.q. Makhdum, or perhaps mukaddam, chief.
[954] J.R.A.S., S.B., No. 31, p. 28.
[955] Pekiriman: lit. a "sending," a thing which is sent, and hence a present, the "present" being the bait.
[956] Ulubalang, or hulubalang, a captain or champion (v. Kl. s.v.): in this context the crocodile is of course intended.
[957] Pematahan: lit. the "break" of the bay, i.e. the central point (from patah, to break).
[958] 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.
[959] 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.
[960] 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.
[961] Si Anu: the name of the victim or victims should be mentioned here.
[962] 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.
[963] 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.
[964] 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).
[965] Em. Kalimu 'llah, the special title of Moses.
[966] Di-sembor kapada yang kena.
[967] i.e. rumah Pontianak.
[968] Orang yang kena Pontianak jadi hitam saperti jantong di-bembam.
[969] Qu. selimbar, a plant?
[970] 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).
[971] i.q. aruah Jin.
[972] i.e. sa-habis-habis burok.
[973] Apparently a demi-god, descended (according to one account) from Batara Guru.
[974] 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.
[975] Cp. Report of Dutch Expedition to Mid-Sumatra, vol. i. p. 266.
[976] Or a small wallet (bujam), such as is often used by Malays to hold their supply of tobacco and betel.
[977] 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.
[978] (?) Kau.
[979] Mutatis mutandis.
[980] Qu. angkau.
[981] 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.
[982] Qu. beratus or saratus?
[983] Qu. baruh.
[984] The neckbone.
[985] The breastbone.
[986] The backbone.
[987] Em. Berchela chachat.
[988] i.e. beriring, also biring.
[989] Qu. pernama or berlima?
[990] Asam, which comes from the land, is mixed with salt, which comes from the sea, and the two bring out each other's qualities.
[991] 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.
[992] 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.
[993] Menti is explained as a minor title of rank, below that of mentri.
[994] i.e. Knead your limbs upwards.
[995] Qu. chintamani.
[996] Qu. hanyiran from hanyir.
[997] Qu. upau, a snake.
[998] i.e. Jibra'il, Gabriel.
[999] i.e. Nestapa.
[1000] Explained as meaning "to roll in anything sticky."
[1001] Tracks, qu. bangkar.
[1002] "Thrust deeply down."
[1003] i.e. yang dalam diri kita.
[1004] i.e. siput darat.
[1005] Em. Kalimu 'llah.
[1006] Raja di Laut: in this connection my informant quoted:
Maduraya nama bapa-nya, Madaruti nama anak-nya, Si Kekas nama anak-nya.
[1007] Em. Baruh.
[1008] Or Si-rekong, Si-reking; pronounced Serkong, Serking.
[1009] Qu. Sula.
[1010] Ula-ula 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. Pemepah was the standard at the stern.
[1011] i.e. juru batu.
[1012] Or else this first verse:
Talang puan, tatang cherana Dalang bidok pagi hari Datang-lah tuan datang-lah nyawa, Memanggil tuan datang kamari.
[1013] i.e. Penuwei.
[1014] i.e. Poko' kait-kait.
[1015] Or Kembola.
[1016] 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).
[1017] J.R.A.S., S.B., No. 17, p. 116.
[1018] i.e. Kahwin-nya.
[1019] i.e. Jerok.
[1020] Qu. tarohkan.
[1021] Romanized from the Sel. Journ., vol. ii. No. 26, pp. 424-426.
[1022] Qu. Bersulor.
[1023] Kalau berlaga atau bertanding pun gantong juga dua-dua.
[1024] Bangsa limau hutan.
[1025] Em. ruayat, i.e. kesah.
[1026] Di-surat, i.e. aku.
[1027] Ha, i.e. angkau. (But qu. em. do`a for de' ha.)
[1028] "Penetration is from me," i.e. "it rests with me whether you penetrate or not."
[1029] Qu. ia.
[1030] Em. sa-hingga.
[1031] Gampang (?).
[1032] Rejang, said to be Achinese, equivalent to tinju.
[1033] Tembok = menchedok ayer (?).
[1034] Tang = kita in the spirit language (bhasa hantu).
[1035] Quære.
[1036] Quære.
[1037] Em. Mengadu.
[1038] i.e. Halilintar. These four are the Saudara Ampat.
[1039] Qu. Menunggu.
[1040] Qu. sunggoh-nya.
[1041] Some word like hantu, puaka, buatan orang, or the like, is missing here.
[1042] The reading is doubtful; the word might be read berhenti.
[1043] As in the first section the Naning MS. here has menerka.
[1044] Qu. dia bersunggoh.
[1045] The substance of the rest of this short treatise will be found in the text.
[1046] For `Utarid.
[1047] Zuhrah.
[1048] Mirrikh.
[1049] Zuhal.
[1050] Or Zu-'l-hijjah.
[1051] Inserted from another version, which also gives the numbers of the Abjad; for these vide Hughes' Dict. of Islam, s.v.
[1052] From Life and Essays of H. T. Colebrooke, vol. iii. p. 284.
[1053] Qu. memerang from prang, or memarang from parang?
[1054] Lit. the Invisible (or Hidden) Man.
[1055] Probably Fa is intended, v. inf.
[1056] Qu. Thal or Dal.
[1057] Explained as yang bising. Kl. "plaaggeest."
[1058] Membrum virile.
[1059] Coitus.
[1060] Transliteration of the magic letters and figures directed to be used.
[1061] 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.
[1062] Em. Derhaka.
[1063] Betuah or petua?
[1064] Mix them.
[1065] Quære.
[1066] A single needle which has a broken eye out of a score (needles being made up in scores).
[1067] J.R.A.S., S.B., No. 14, p. 313.