1
Kapar, Klang, Langat: the Pawang (magician) mentions, by way of example, the names of
three places on the Selangor coast which he wishes to visit in succession during the day “if the
wind will listen to him.” The Pawang who told me this was a Kapar man (’Che ʿAkob). ↑
2
The first two lines are no doubt (as elsewhere) a sort of rhymed memoria technica, intended to
“memorise” the accessories required for the rite. The tortoise here would appear to be a symbol
of rain, as among the Sakais (wild tribes) of the Malay Peninsula. v. Haddon, Evolution of Art,
p. 246. Can the “white” (or gray?) “ones” be the two lizards; and the “black one” the tortoise?
The grass lizards are of various colours. ↑
3
The rice-spoon is a favourite weapon against spirits of evil, v. Maxwell in J.R.A.S., S.B., No. 7,
p. 19, which describes how a woman in travail is armed with a [rice-] spoon during an
eclipse. ↑
4
Pĕngiran Chĕmcha, which I translate Prince Rice-spoon, appears to be a mock title of Bornean
origin. Thus we read that “Pĕngiran” or “Pangeran” is the title of the four Ministers of State
(wazirs) in Brunei, one of whom was called Pĕngiran Pamancha, of which the present name
(Pĕngiran Chĕmcha) looks like a corruption.—J.R.A.S., S.B., No. 20, p. 36. ↑
5
Inverted (I was given to understand), by way of symbolising the vault of heaven—a good
example of sympathetic magic. ↑
6
For other superstitions about the cat, vide pp. 190–192, infra. ↑
7
The mĕranti is a fine hard-wood forest tree. ↑
8
i.e. “May we be well sheltered.” ↑
9