life of a Malay; but will be most conveniently discussed in detail under each of
the particular headings referred to. The tĕpong tawar ceremony (for the details
of which see Chapter III., and which is perhaps the commonest of all Malay
magic rites) would also seem to have originated from ideas of ceremonial
purification.
2. THE SEA, RIVERS, AND STREAMS
The Malays have been from time immemorial a sea-faring race, and are quite as
superstitious in their ideas of the sea as sailors in other parts of the world.
As has been already indicated,^278 their animistic notions include a belief in
Water Spirits, both of the sea and of rivers, and occasionally this belief finds
expression in ritual observances.
Thus, for instance, it was formerly the custom to insert a number of sugar-palm
twigs (sĕgar kabong) into the top of the ship’s mast, making the end of it look
not unlike a small birch of black twigs.^279
This was intended to prevent the Water Spirit (Hantu Ayer) from settling on the
mast. His appearance when he does settle is described as resembling the glow of
fire flies or of phosphorescence in the sea—evidently a form of St. Elmo’s fire.
The ship being a living organism, one must, of course, when all is ready,
persuade it to make a proper start. To effect this you go on board, and sitting
down beside the well (petak ruang), burn incense and strew the sacrificial rice,
and then tapping the inside of the keelson (jintekkan sĕrĕmpu) and the next plank
above it (apit lĕmpong), beg them to adhere to each other during the voyage,
e.g.:—
“Peace be with you, O ‘big Mĕdang’ and ‘low-growing Mĕdang!’
Be ye not parted brother from brother,
I desire you to speed me, to the utmost of your power,
To such and such a place;
If ye will not, ye shall be rebels against God,” etc.