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48 chapters
PREFACE
PREFACE
The circumstances attending the composition and publication of the present work have thrown upon me the duty of furnishing it with a preface explaining its object and scope. Briefly, the purpose of the author has been to collect into a Book of Malay Folklore all that seemed to him most typical of the subject amongst a considerable mass of materials, some of which lay scattered in the pages of various other works, others in unpublished native manuscripts, and much in notes made by him personally
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(a) Creation of the World
(a) Creation of the World
The most curious feature of the description is perhaps the marked anthropomorphic character of this serpent, which shows it to be a serpent in little more than name. It seems, in fact, very probable that we have here a reminiscence of the Indian “Naga.” 7 Thus we find the rainbow (here divided into its component parts) described as originating from the serpent’s sword with its hilt and cross-piece (guard), grass from the hair of its body, trees from the hair of its head, rain from its tears, and
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(b) Natural Phenomena
(b) Natural Phenomena
“There was once a Selangor man named Haji Batu, or the Petrified Pilgrim, who got this name from the fact that the first joints of all the fingers of one hand had been turned into stone. This happened in the following manner. In the old days when men went voyaging in sailing vessels, he determined to visit Mecca, and accordingly set sail. After sailing for about two months they drifted out of their course for some ten or fifteen days, and then came to a part of the sea where there were floating
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(a) Creation of Man
(a) Creation of Man
“The child was called Tan Puteh, but her father gave her the name of Teh Purba. 8 As she grew up the wealth of her foster-parents increased; the village grew in extent and population, and gradually became an important place.” 9 The usual story of the first creation of man, however, appears to be a Malay modification of Arabic beliefs. Thus we are told that man was created from the four elements—earth, air, water, and fire—in a way which the following extract, taken from a Selangor charm-book, wi
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(b) Sanctity of the Body
(b) Sanctity of the Body
Of the Pahang regalia I have not been able to obtain a list with any pretensions to completeness, but from a remark by Mr. Clifford (the present Resident) in one of his books, they would appear to be essentially the same as those of the other Federated States. 23 A list of the Jĕlĕbu regalia (given me by Ungku Said Kĕchil of Jĕlĕbu) ran as follows:— This latter peculiarity (of the multiplication of notes) is quite in accordance with the traditions of the king’s musical instruments in Malay roman
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(c) The Soul
(c) The Soul
“Do not bear grudges, Do not bear malice, Do not take it as a wrong, Do not take it as a transgression.” These quasi-human attributes of the soul being so complete, it is an easy stretch of the imagination to provide it with a house, which is generally in practice identified with the body of its owner, but may also be identified with any one of its temporary domiciles. Thus in the charm already quoted we read— “Return to your own House and House-ladder, To your own House-floor, of which the plan
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(d) Animal, Vegetable, and Mineral Souls
(d) Animal, Vegetable, and Mineral Souls
“The ship has now become a hill, and originally was complete with all its furniture, but the Malays used to borrow the plates and cups, etc., for feast days and did not return them, until at last there were none left.” “The accredited intermediary between men and spirits is the Pawang ; 1 the Pawang is a functionary of great and traditional importance in a Malay village, though in places near towns the office is falling into abeyance. In the inland districts, however, the Pawang is still a power
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(a) The Magician
(a) The Magician
“The Pawang keeps a familiar spirit, which in his case is a hantu pŭsaka , that is, an hereditary spirit which runs in the family, in virtue of which he is able to deal summarily with the wild spirits of an obnoxious character.” 4 The foregoing description is so precise and clear that I have not much to add to it. There are, however, one or two points which require emphasis. One of these is that the priestly magician stands in certain respects on the same footing as the divine man or king—that i
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(b) High Places
(b) High Places
After explaining the difference between beneficent spirits and the spirits of evil, Mr. Blagden continues: “Some time ago one of these objectionable hantus (spirits of evil) had settled down in a kĕrayong tree in the middle of this village of Bukit Sĕnggeh, and used to frighten people who passed that way in the dusk; so the Pawang was duly called upon to exorcise it, and under his superintendence the tree was cut down, after which there was no more trouble. But it is certain that it would have b
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(c) Nature of Rites
(c) Nature of Rites
Of the rites performed at shrines, Mr. Blagden says: “The worship there, as with most other kramats , consists of the burning of incense, the offering of nasi kunyet (yellow rice), and the killing of goats; but I also noticed a number of live pigeons there which illustrate the practice, common in Buddhist countries, of releasing an animal in order to gain ‘merit’ thereby.” At a shrine on the Langat river I have seen fowls which had (I was told) been similarly released. Mr. Blagden’s remarks appl
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(a) Gods
(a) Gods
In the magic of the Peninsular Malays we find Vishnu the Preserver, Brahma the Creator, Batara Guru, Kala, and S’ri simultaneously appealed to by the Malay magician; and though it would, perhaps, be rash, (as Mr. Wilkinson says), to infer solely from Malay romances or Malay theatrical invocations (many of which owe much to Javanese influence), that Hinduism was the more ancient religion of the Malays, there is plenty of other evidence to prove that the “Batara Guru” of the Malays (no less than t
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(b) Spirits, Demons, and Ghosts
(b) Spirits, Demons, and Ghosts
So far as can be made out from the meagre evidence obtainable, the spirit thus described is identifiable with the Black King of Genii, who dwells in the Heart of the Earth, and whose bride, Sang Gadin (or Gading), presented him with seven strapping Black Genii as children. 18 Plate 2.—Spirits. Models of the White and Black Genii ( Jin Puteh and Jin Hitam ) Page 94. Altogether there are one hundred and ninety of these (Black?) Genii—more strictly, perhaps, one hundred and ninety-three, which coin
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(a) Air
(a) Air
Again, if the wind grew violent he would say:— “Eggs of the House-lizard, Eggs of the Grass-lizard, Make a trio with Eggs of the Tortoise. I plant this pole thus in the mid-stream (That) Wind and Tempest may come to naught. Let the White (ones) turn into Chalk, And the Black (one) into Charcoal. 2 Sometimes the magician will fasten a rice-spoon ( chĕmcha ) 3 horizontally to the mast of the vessel, and repeat some such charm as the following:— “The bird ‘ Anggau-anggau ’ flies To perch on the hou
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(b) Earth
(b) Earth
(Here mention the purpose to which you wish to put it.) “If it is good, show me a good omen, If it is bad, show me a bad omen.” 57 Wrap the clod up in white cloth, and after fumigating it with incense, place it at night beneath your pillow, and when you retire to rest repeat the last two lines of the above charm as before and go to sleep. If your dream is good proceed with, if bad desist from, your operations. Supposing your dream to be “good,” you must (approximately) clear the site of the main
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(c) Water
(c) Water
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 e
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(d) Fire
(d) Fire
In procuring fire by circular or cross friction the performer will often say, by way of a charm— “The Mouse-deer asks for Fire 325 To singe his mother-in-law’s feathers.” The “mouse-deer’s mother-in-law” is the name of a small bird, which is said to have very gay plumage of five colours and to resemble the green pigeon ( punei ) in shape, and the explanation of this charm is said to be that in the days of King Solomon, when both the mouse-deer and his mother-in-law wore their human forms, the Mo
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1. BIRTH-SPIRITS
1. BIRTH-SPIRITS
I will now take these spirits in the above order. The Bajang, as I have said, is generally described as taking the form of a pole-cat ( musang ), but it appears to be occasionally confused with the Pĕlĕsit. Thus a Malay magician once told me that the Bajang took the form of a house-cricket, and that when thus embodied it may be kept by a man, as the Pĕlĕsit may be kept by a woman. This statement, however, must not be accepted without due reserve, and it may be taken as a certainty that the usual
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2. BIRTH CEREMONIES
2. BIRTH CEREMONIES
Next comes the ceremony of marking the forehead ( chonting muka ), which is supposed to keep the child from starting and straining itself ( jangan tĕrkĕjut tĕrkĕkau ), and from convulsions ( sawan ), and at the same time to preserve it from evil spirits. The following are the directions:—Take chips of wood from the thin end ( kapala? ) of the threshold, from the steps of the house-ladder, and from the house furniture, together with a coat ( kesip ) of garlic, a coat of an onion, assafœtida, a ra
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3. ADOLESCENCE
3. ADOLESCENCE
“The cocoa-nut containing the severed tresses and rings is carried to the foot of a barren fruit-tree ( e.g. a pomegranate-tree), when the rings are extracted and the water (with the severed locks) poured out at the tree’s foot, the belief being that this proceeding will make the tree as luxuriant as the hair of the person shorn , a very clear example of ‘sympathetic magic.’ If the parents are poor, the cocoa-nut is generally turned upside down and left there; but if they are well-to-do, the loc
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4. Personal Ceremonies and Charms
4. Personal Ceremonies and Charms
As a general rule, however, this particular class of charms shows particularly strong traces of Arabic influence, most often, perhaps, taking the form of an injunction (addressed to Jins or Angels) to watch over the person of the petitioner. To rightly understand charms of the second class, which includes Bathing and Betel-charming charms, 49 we must have some idea of the Malay standard of beauty. This, I need hardly say, differs widely from that entertained by Europeans. In the case of manly be
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5. BETROTHAL
5. BETROTHAL
Bearing these presents with them, the youth’s representatives proceed to the house of the girl’s parents, where they are invited to enter and partake of the betel-leaf provided for them. A meal is then served, Malay cakes ( kueh-kueh ) brought forward, and the company again partake of betel. The two parties now sit down in a “family circle,” and one of the youth’s representatives pushes forward ( di-sorongkan ) the betel which they had brought with them, and offers it to the people of the house,
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6. MARRIAGE
6. MARRIAGE
Plate 10.—Curtain Fringe. Pattern of fringe used for the mosquito curtain at Malay wedding ceremonies, called daun budi , or the Bo-leaf fringe. Page 372. The mosquito-curtain (enclosing the couch on which the pillows rest) of course varies in size according to the dimensions of the pĕlamin , but may be roughly taken to be from 7 to 9 hasta 77 in length, by 8 ft. in width, and 4 ft. to 5 ft. in height (reaching to the ceiling-cloth). Its upper edges ( kansor ) are stiffened externally with a squ
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7. FUNERALS103
7. FUNERALS103
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-pĕngikat maiat ) are then removed, and at this point the bystanders occasionally hand lumps of earth ( tanah sa-kĕpal ) to the men
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8. MEDICINE
8. MEDICINE
The following passage is an account of a characteristic Malay dance, the Joget:— “Malays are not dancers, but they pay professional performers to dance for their amusement, and consider that ‘the better part’ is with those who watch, at their ease, the exertions of a small class, whose members are not held in the highest respect. The spectacle usually provided is strangely wanting in attraction: a couple of women shuffling their feet and swaying their hands in gestures that are practically devoi
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9. DANCES, SPORTS, AND GAMES
9. DANCES, SPORTS, AND GAMES
“The bodices of their dresses were made of tight-fitting silk, leaving the neck and arms bare, whilst a white band of fine cambric (about one and a half inches wide), passing round the neck, came down on the front of the bodice in the form of a V , and was there fastened by a golden flower. Round their waists were belts fastened with large and curiously-worked pinding or buckles of gold, so large that they reached quite across the waist. The rest of the costume consisted of a skirt of cloth of g
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10. THEATRICAL EXHIBITIONS
10. THEATRICAL EXHIBITIONS
“The Pâwang here scatters parched rice stained with saffron in every direction, and chants the following incantation the while: ʿPeace be unto thee! I am about to move from within this enclosure four paces in each direction of the four corners of the universe. O ye Holy Ones who are present in this place, within the space of these four paces towards the four extremities of the universe, be not startled nor deranged, do not remove to a distance, and be not angry or wrathful, for thy servant comet
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11. WAR AND WEAPONS
11. WAR AND WEAPONS
According to another method of gaining martial vigour and immunity in fighting, you take a wick as long as the short span between your thumb and first finger ( sa-jĕngkal tĕlunjok ), and after passing it over your body upwards ( di-naikkan ) thrice, take it between your two hands and try and turn it round while you repeat the charm. The ceremony must take place at the time of full moon, and if you do not succeed in turning it the first time, you can try again at the next full moon, and so on up
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12. DIVINATION AND THE BLACK ART
12. DIVINATION AND THE BLACK ART
So, too, omens are taken either from the flight or cries of certain birds, such as the night-owl, the crow, some kinds of wild doves, and the bird called the “Rice’s Husband” ( laki padi ). Passing from the idea of mere omens drawn from fortuitous events we easily arrive at the idea of a conscious attempt on the part of the worshipper to ascertain the divine pleasure with respect to a sacrifice newly offered. This effort of the worshippers becomes crystallised in time into a sub-rite, which yet
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Creation of the World
Creation of the World
Dan ruh-nya itu menjadi angin, dan jamjam-nya itu menjadi ayer. Dan mani-nya itu jadi bumi, dan sirmani-nya itu menjadi besi, dan bulu roma-nya itu menjadi rumput, dan rambut-nya itu menjadi kayu, dan ayer mata-nya itu menjadi hujan, dan ploh-nya itu menjadi ambun; dan sri mani-nya itu jadi padi, dan dirmani-nya itu menjadi ikan, dan darah pusat-nya itu jadi upas; dan penyakit datang deripada sir, penawar-nya datang deripada nur. Maka inilah fasal yang ka-atas (langit). Fasal ekor-nya yang ka-ba
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(a) Creation of Man
(a) Creation of Man
“Jangan angkau engkar Jibrail, Pergi ambil hati Bumi.” Ta’ dapat ambil hati Bumi: “Aku ta’ kasih” kata Bumi. Pergi mendapat Nabi Israfil, Ta’ dapat juga ambil hati Bumi. Pergi mendapat ʿIjrail, 2 Tiada juga dapat hati Bumi. Pergi mendapat ʿIjrail, 3 Bharu-lah dapat hati Bumi. Sudah dapat hati Bumi bergunchang ʿarash dengan krusi Dengan sagala ʿalam. Dapat hati Bumi di-buat-nya lembaga Adam, Menjadi kras pula hati Bumi itu. Ayer pula masok lampau lembut pula, Masok api, bharu di-tĕmpa lembaga Ada
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The Magician
The Magician
Ya Allah arastu rabi-ku La-ilaha-illa-’llah ya pata Lul-uyu-bi-’l-athim La-ilaha, d.s.b. Hei S’ri ʿAlam, Si Gentar ʿAlam Sheikh ʿAlam, Dato’ Si Putar ʿAlam, Yang diam di kandang besi puteh ampat penjuru ʿalam: Yang diam di kandang hulubalang ampat penjuru ʿalam: Hu tidor di-luar, liput chahia ensan, Ensan tidor di-luar, liput chahia Hu. 1 Ghaib-lah aku di-dalam kandang kalimah La-ilaha-illa-’llah: Hu! Nature of Rites Nature of Rites Zabur Hijau nama-nya kem’nyan, Zabur Bajang nama-nya abu-’kau,
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[xiv] Gods [Chap. iv. p. 88.
[xiv] Gods [Chap. iv. p. 88.
Hei, Toh Mentala Guru Sakti yang di hutan, Aku-lah yang bernama Dato’ Mentala Guru Sakti yang di rumah, Kita berdua bersaudara. Sĕdang Saleh nama-nya angkau Sĕdang Sidi nama-nya aku: ’Kau di hutan, aku di rumah. Aku meminta membuat kuasa [yang aku kahandak]. Perminta’an aku sa-pĕmukol gĕndang ka-hulu, Sa-pĕmukol gĕndang ka-hilir....
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[xv] Invocation of the Earth-Spirit
[xv] Invocation of the Earth-Spirit
Sa-pemukol gendang ka laut, Sa-pemukol gendang ka darat, Yang aku pinta, mana-mana sakalian anak chuchu angkau, Tolong-lah kawalkan anak chuchu aku, Jangan-lah rosakkan, jangan ʿkau binasakan, Angkau bla pleherakan-lah, Mana-mana sakalian anak chuchu angkau, Mana-mana yang bertapa di gunong, Mana-mana yang bertapa di bukit, Mana-mana yang bertapa di busut, Mana-mana yang bertapa di tras, Mana-mana yang bertapa di akar kayu, Mana-mana yang bertapa di batang, Mana-mana yang bertapa di dahan, Mana-
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[xvi] Pendinding
[xvi] Pendinding
Mana-mana yang bertapa di tras, Mana-mana yang bertapa di akar kayu, Mana-mana yang bertapa di batang, Mana-mana yang bertapa di dahan, Mana-mana yang bertapa di daun, Mana-mana yang bertapa di bungkul, Mana sakalian itu, aku minta kawalkan Ampat penjuru ladang-ku. Jangan-lah angkau mungkirkan satia kapada aku: Jikalau angkau mungkirkan, Mati-lah angkau di-timpa tiang Kaʿbah, Mati di-sula Besi Kawi, Mati di-panah halilintar ʿAlam, Ia-itu-lah ada-nya! Batara Guru nama di balei, Batara Kala nama d
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[xvii] Relation of various Deities [p. 90.
[xvii] Relation of various Deities [p. 90.
Fasal Hantu Hitam dudok di pusat Bumi Jin Hitam, Lembaga Adam, Yang berjijak di hati Bumi, Yang bergantong di pintu Langit, Berkat Sidi terjali sendiri Menjadikan sakalian ʿAlam! Barang aku chinta, aku peruleh; Barang ’ku minta, samua-nya dapat! Aku taku asal-nya Tanah, Uri tembuni pusat tentoban Mula asal-’kau jadi: Jangan angkau naik angkau ganggit 2 Si Anu itu, Karana aku tahu asal-’kau jadi, Aku talakkan 3 -lah tiada buleh menjadi manah. 4 Hei saudara-ku Jibrail, Mikail, ʿAzrail, Israfil! An
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[xviii] Tangkal Hantu Hitam [p. 93.
[xviii] Tangkal Hantu Hitam [p. 93.
Jangan angkau naik angkau ganggit 2 Si Anu itu, Karana aku tahu asal-’kau jadi, Aku talakkan 3 -lah tiada buleh menjadi manah. 4 Hei saudara-ku Jibrail, Mikail, ʿAzrail, Israfil! Angkau berampat berlima dengan aku! Aku dudok di Krusi Allah Aku bersandar di tiang ʿArash Tembuni akan alas-ku Hak Bumi satahan Bumi Sangga Langit, ya Allah arastu Ya rabi-kum ya katu hul Ali Ya hulallah kuwata illah billah Hil Ali yil Ali. Memanggil Jembalang Tanah ia-itu Nyawa Tanah yang deri uri tembuni tentoban, d.
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[xix] Invocation to the Earth-Spirit
[xix] Invocation to the Earth-Spirit
Diam ’kau di kayu ara, Si Chakah nama-nya ’kau, Diam ’kau di tunggul buta, Si Rempĕnai 6 nama-nya ’kau, Diam ’kau di busut jantan, Si Rimpun 7 nama-nya ’kau, Diam ’kau di gunong guntong, Si Betoto’ 8 nama-nya ’kau, Diam ’kau di tengah padang, Si Hampar nama-nya ’kau, Diam ’kau di anak ayer, Si Belunchau 9 nama-nya ’kau, Diam ’kau di mata ayer, Si Linchir nama-nya ’kau; Jangan-lah angkau mungkirkan satia kapada-’ku! Jikalau angkau mungkirkan, Mati berkalentong, 10 mati berkalentang, Mati terganto
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[xx] Origin of the Spirits [p. 94.
[xx] Origin of the Spirits [p. 94.
Daun pekak, daun pegaga Katiga dengan mali-mali Aku pinta’ mana yang ada, Membuang sial dengan pemali. Lang Pok Lang Melini, Katiga dengan awan Shurga, Di-tepok jangan-lah tangan kiri, Aku pinta’ mana yang ada....
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[xxi] Charm to cast out Evil Influence
[xxi] Charm to cast out Evil Influence
( It is the first formula used by a Pawang when commencing an important series of operations ) Bi-smi-llahi-r-rahmani-r-rahim Hei! Jin Allah akan kata-ku Kata hak yang sa-benar-nia Hei! Janu, jin janu, jin pari, jin aruah, Jin manusia, jin bahdi, jin pêla, jin pĕdâka Jin jĕmbalang, jin beranang, jin ebni jana, Aku tahu asal mula-mu jadi Imam Jamala nama bapa-mu Siti Indra Sendari nama mak-mu Rubiah Jamin nama datoh-mu Hakim Liar Suri nama moyang-mu Chichit Malim di hutan Piyat Berangga Sakti di
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[xxii] An Incantation called Arak-arak Jin Sa’ribu, or the Procession of the Thousand Spirits
[xxii] An Incantation called Arak-arak Jin Sa’ribu, or the Procession of the Thousand Spirits
Hakim Liar Suri nama moyang-mu Chichit Malim di hutan Piyat Berangga Sakti di belukar Siah Badala di rimba Siah Rimba di langit Sri Jambalang Makar Alam (iya yang di-sru sakarang Tungku Malim ka-raja-an) di bumi Sang Berangga Bumi (iya yang di-sru sakarang Tungku Setia Guna) yang bertegak di pintu bumi di Bukit Kaf. Bantara Alam di awan-awan Sang Rangga Buana di angin Berangga Kala di gunong Tambar Boga di bukit Langgi Tambar Boga di pangsa tanah Berangga Kala di barat Sang Bêgor (iya-lah Nasahi
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[xxiii] Invocation to the Hantu Songkei [p. 105.
[xxiii] Invocation to the Hantu Songkei [p. 105.
Yang diam di Pagar Ruyong, Rumah bertiang tĕras jĕlatang, Rumah berbendul batang bayam (Bertaborkan batang purut-purut), Yang berbulu roma songsang, Yang bersusu ampat susu-nya, Yang menaroh jala lalat, Yang bergendang kulit tuma. Jangan-lah angkau mungkir satia kapada ’ku. Mati-lah angkau di-timpa daulat ampat penjuru ʿalam, Mati di-timpa malaikat yang ampat puloh ampat, Mati di-timpa tiang Kaʿbah, Mati di-sula Besi Kawi, Mati di-panah halilintar, Mati di-sambar kilat senja, Mati di-timpa Koran
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Air
Air
Charm to Restrain the Wind Telor chichak, telor mengkarong, Ka-tiga dengan si labi-labi. Panchang ’ku chachak tengah harong, Angin ribut tidak menjadi. Puteh menjadi kapor, Hitam menjadi arang. Charm to Allay the Storm Fiend Charm to Allay the Storm Fiend Terbang burong si anggau-anggau Hinggap di rumah Malim Palita, Mati tersandar, mati tersorok, Mati di-tuju Pangeran Chemcha. Charm to Prevent Rain Enggang inggut batang meranti, Tebal-tebal daun k’ladi, Ujan ribut tidak menjadi. Bird Charms Cha
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Directions for Hunting the Elephant or Rhinoceros
Directions for Hunting the Elephant or Rhinoceros
Kemdian kita sisip di pusat, maka pembuang bau badan, bau snapang, kita ambil daun kayu, daun sa-chĕrek, daun kerakap sirih, daun chapa (sambong), daun labu ayer puteh; sudah dapat daun itu, mula-mula ambil daun itu, patahkan daun itu dengan tangan kiri, di-pejam mata, katakan: “kalau berbau daun kayu ini, berbau-lah badan, snapang aku.” Kalau sudah mati benatang itu, di-kĕbas dengan kain hitam sa-kabong, katakan:— “Badiyu, Mak Badi, Badi Panji, Mak Buta! Aku tahu asal ’kau jadi, Darah Nabi Adam
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Birth-Spirits
Birth-Spirits
Pontianak, mati beranak, Mati di-timpa tanah tambah! Krat buluh panjang pandak ’Kan pelĕmang hati Jin Pontianak. Dengan berkat la-ilaha, d.s.b. Another version is exactly the same as far as the words Jin Pontianak, but continues— Jembalang, Jembali, Daun lalang gulong-gulong, Datang angkau kamari, ’Ku tetak dengan parang gudong. (Here expel your breath forcibly.) Alternative Charms Another version is exactly the same as far as the words Jin Pontianak, but continues— Jembalang, Jembali, Daun lala
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NOTE ON THE WORD KRAMAT
NOTE ON THE WORD KRAMAT
1 J.R.A.S., S.B. , No. 14, p. 313. ↑...
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LIST OF CHIEF AUTHORITIES QUOTED
LIST OF CHIEF AUTHORITIES QUOTED
[Abbreviated reference, J.I.A. ] Journal of the Straits Branch of the Royal Asiatic Society , 32 Nos. Singapore, 1878–1899. [Abbreviated reference, J.R.A.S., S.B. ] Klinkert, H. C. Nieuw Maleisch-Nederlandsch Woordenboek. Leiden, 1893. Leyden, John. Malay Annals. London, 1821. Third ed. London, 1811. Miscellaneous Papers relating to Indo-China and the Indian Archipelago , two series of 2 vols each. London, 1886, 1887. Newbold, T. J. Political and Statistical Account of the British Settlements in
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MESSRS. MACMILLAN AND CO.’S BOOKS ON ANTHROPOLOGY AND FOLK-LORE.
MESSRS. MACMILLAN AND CO.’S BOOKS ON ANTHROPOLOGY AND FOLK-LORE.
KAMILAROI AND KURNAI GROUP. Group-Marriage and Relationship, and Marriage by Elopement. By Lorimer Fison , M.A., and A. W. Howitt , F.G.S. With an Introduction by Lewis H. Morgan , LL.D. 8vo. 15s. HISTORY OF MANKIND. By Professor Friedrich Ratzel . Edited by E. B. Tylor , D.C.L., F.R.S. 3 vols. 12s. net each. Also in 30 parts. Royal 8vo. 1s. net each. THE BUDDHIST PRAYING WHEEL. A Collection of Material bearing upon the Symbolism of the Wheel and Circular Movements in Custom and Religious Ritual
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