‘ in li w nw 1 d ~1 1 l I W i U n L l i l n l n , On l V L O U i A IF RNIA U JOLLA. C L O

SAKEI TRIBES IN SELANGMOR . ” N ‘m m “ w . "

KUALA LANGAT DISTRICT .

OR I GI N .

HE tradition of most S akeis in this district is that they come b confir from Jo or , and this account receives at least striking “ ” of a trumba mation from a species composition which is c lled , of of and which consists a number short lines , setting forth in ” the u S akeis . trumba order vario s places settled by the Of this , i of which I believe w ll be new to most students the Sakei dialects , I collected a good many fragments while I was in charge of the sub d of i n nume1 ou s istrict , which was formerly settled a and “ important colony of the Orang Laut . The passage dealing with the of r ed immigration these t ibes , though to some extent corrupt , is of still fairly clear as regards the main outlines their story . It runs as follows u Gobang Goben B luh Bohal , Hendau S embatan Tanah jati , Tanah , Sumah g Semu Terj atoh ka - tanah Jobor ; jong (Naning) Naneng Batin Barnis ; Adik Bertechap Penghulu Klam u Batin Banggai punya asal b + mu S e on . Bukit Nuang, Mukah Tanah j g chel ui " u uanda k (Turun) Batin Galang, 1 Lep baj jala j kal aut J Jéboh m Tolak jadi raiat laut , adi Re bau , ’ ‘ chaka Raiat laut j adi Bajau . Lep baju blah p Sisi . of e Some this is very obscure , but I would att mpt to translate as follows

Gobang Goben , Buluh Bohal , Tanah Jati From the valley of the Endau we came upon the Johol di strict . In Naming (settled) ’ g B an i s 13t . Batin Barnis . Batin gga first origin was at Nuan Batin Galang descended and pushing to the sea - board founded the h . W o Orang Laut , and the Orang Laut became Bajau (pirates) opened S emuj ong ? The younger sister of Penghulu Klambu Opened the of S emu on w ho be region j g, Those donned the undivided coat

' th Mal a s of e . came the sons of the soil (beduanda) , became y Rembau h ” ” w o . Those donned the open (lit . divided ) coat speak Besisi of Loba n Gobang Goben , taken as a corruption g Goben , was once explained to me as the name of a hole in a large bamboo called the

Re a G Mr W W S a D t Ofli ce i port forw rded to overnment by . . . ke t , Acting istric . ' 1 Acco1 ding to one acco u n t Batin ( Temenggong) S :11 ibu Jaya founded the B1 s 1s 1 a11dB 1ti11 Ga a a Ba m 1 i i a Sm11 J a 11 O w B a . l ng, son of tin y , the g l nd s

fl icle a N \ 01. . . 112 . lso ewbold , II p 2

of Buluh Bohal in Sumatra , from which the founder the Sakei race l u sl o y issued ; from Sumatra , according to this account , the k is S a e passed to , and from thence gradually spread up the

Peninsula until they came to Sungei Ujong and . But the Buluh Bohal appears to be the name applied to the Sakei reg alia th r in ra and t u fu e . ( v . f ) the mat er req ires investigation

E . The Sungei ndau is of course well known , as is Naning Batin Banggai is said to have afterwards founded the settlement at Sepang e Kechil . Batin Galang probably m ans Batin Merak Galang , once well known , as was also Penghulu Toh) Klambu , on the Sungei Bertecha Techa Ujong borders . p , also given as Nyai p , looks like a the title borrowed from the Malays , as is certainly case with the word ” s uceeded of Penghul u . I have not in finding out the exact meaning b a ” l aj u j la , but I be ieve it is quite true that the Sakei element in

Rembau is more important than the Malay . The poem proceeds with f e a long string o lines which appear quit unintelligible at first sight . but prove on examination to consist of the names of a number of places

in the vicinity of the and in Sungei Uj ong . Next I give an account which was given me by one of the Sepang S akeis , in whose family the tradition had been handed down from o generati n to generation , and who was brought to me as an authority

b . w y members of his tribe This tradition , hich I took down at the a o time , upwards of two years g , and now give for what it may be We worth , runs as follows first came from a country lying at the w r edge of the sky , here the sun ises , beyond the country of Siam , a ’ country lying at a distance of more than one man s lifetime (mati hidu t d , balik p) ; and we , spread hence ( own the Peninsula) to Johor

but were driven north again by a cruel Malay Raja . At the edge

of the sky , in the country we first came from , there stood a giant ,

w a s - whose work to prop the heavens (tongkat kan langit) , and who devoured the clouds (which kept falling downwards from the edge of hi s . the sky) , cutting off those which overhung with knife In those t days we were aller than we are now , and slept in caves of the rocks on a big plain which had no grass or trees growing upon it, and upon

which no rain ever fell , and which was not like the earth here , but

glittered like silver . The next place we came to was a place called d B erimbun Pa ang , where the whole earth was covered with deep dew

which was as cold as ice . Here also we slept among the rocks . Thence we reached the mountains of Kel u ntong which also had

no trees or grass upon them , and were very close to the sky ; thence

one of - we reached , one by , the hills the giants (Gunong Gasi Gasi) , Mntu h P i e o Ul u Gunong j ( ) , and the h lls of , and r w of Johor ; and in Johor we fi st met ith the Malays . The titles

Jinan Jukrah Grunon Batin , g , and were first distributed at g Men

P - e . tuj oh ( ) , b yond Siam At Ayer Tawar the Raja Lumba Lumba D Puteh (White olphin) , who had come from Pagar Ruyong, drove S emu on out our Batin , Siamang Puteh (White Ape) , so that he fled to j g ,

where his daughter married and became the mother of the Toh Klana . From S emuj ong w e came to the land o f and have dw elt there s ince . The shore o f the sea ha s g re atly cha ng e d s ince w e a r riv e d here ; 3

the sea formerly reached inland to Ul u Klang . Bukit Galah and on the - Bukit Benuang were both once sea coast , Bukit Galah takin ” its name from a post to which boats were tied . It will be seen that the one point in which all the precedi ng accounts agree is that the Selangor S akeis immigrated into the State from Johor, probably at no distant period . But the history of the not Sakei tribes previous to their settling in Johor has yet , I believe , t been thoroughly worked out , and the most recent investiga ions would go to show that there are traces of the fusion of at least tw o distinct “ of C races , the Negritos and the Laus southern hina , both in their language and physique , either of which races must have come in the n first instance from the orth . ' f . E . P all o . e Mr S , writing recently for the Journal the w Polynesian Society, states this view as follo s “ Modified remnants of this archaic (Negrito) race are still found n in holes and cor ers over central , southern and eastern India , forming the bases of the Dravidian Sudra and dark uncivilised communities i J and in the Burman Peninsula , m xed with Malay , as the Binua , akun , Andamani Samang , Sakei ; a purer fragment in the isolated and “ - again , Next we find , overlying these Indo Burman Negritos , an ff C ’ extensive di usion of south hina element, or Lau , which slowly ”

r . modified , exterminated , or absorbed the fo mer

. Peal l of Mr mentions a third ethnic influx , that the taller races m i ” fro east T bet, which passing south and to the islands and amalga of mating with the races Sumatra , Java and Borneo , formed the Pre ” - - D E . Malayan types , such as the Batta, yak and Nias ngano islanders

E C E MG S . R NT I RATION t As regards the most recent migrations of the tribes in this distric , . I may mention that a large body of the Sepang and the Rawang S akeis not of , estimated to have been short two hundred souls , crossed the Straits to Sumatra but a few years back to j oin Raja Mahmud (of D of Selangor) at Selat umei , at the back Pulau Rupat (as it is called 2 S akeis on the map) , and ( ) that a large number of Langat have within the last few m0 11 ths - returned to Ayer Itam (in this district) from

Johor , a fact which shows that the connection with Johor is still kept up . The giant described as propping the sky in the Sepang account may perhaps be explained as an Atlas - like imp ers onification of the ” sun tunkat being the name of the sun in several aboriginal i of d alects the Peninsula) , those trenchant beams might with no great effort be imagined as dividing the clouds with their glittering edge . m li The treeless plain , glea ing ke silver , may perhaps with more pro habili ty represent the tradition of some snow field among the Indian hills which some of these migrating tribes or their neighbours found themsel ves compelled to traverse upon their southward j ou rney before their entrance into the Peninsula .

L E AN GUAG . The dialects spoken by the ' S alcei tribes in the Peni nsula were long

- a o m . th Mo n g classed by Logan with the langua ges of e Ana group From time to time ma ny s hort vocabularies of these diale cts hav e been u C u - nf collected . Recently, Mr . H gh lifford contrib ted a well i ormed 2 f f 24 . 7 o o paper in No . and in No the Journal the Royal Asiatic ha s E . . . of S . . C Society , ; Mr O Blagden collected a large number has Sakei words , which he compared where possible with the chief ’ - 29 f dialects of Indo China ; in N o . o the same Society s Journal a vocabulary of the Besisi dialect , as spoken in this district , was publish our of t ed . Nevertheless , after a quarter of a century , knowledge his fast- vanishing tongue remains so slight that it must be considered quite of to elementary . The extraordinarily slow progress is course due the entire absence of anything approaching to a Sakei alphabet or litera _ ture and the difficulty of obtaining full and satisfactory evidence as to the grammar and synthetical structure of a language which is entirely oral . Of the vocabularies collected very few embrace much more than ten h a hundred common words , whereas most probably times t at amount at l east will have to be collected before we can hope to obtain 1 mil a thorough grasp of the language . What is required is ( ) a co p ation of the already existing Sakei vocabularies ; (2) transcriptions of Sakei dialogues written down word for word as they are uttered (3 ) of 4 transcriptions set compositions , such as poems and charms ; ( ) the publication of all available manuscript and notes on Sakei dialects which are still in the possession of private indivi duals . “ The language spoken by the Negritos was polysyllabic , euphonic,

- Mon- n untoned , with post positional ideology A am was mono syllabic , hence toned with strong complex vowel sounds and compound h n tenninal consonants , wit g as a frequent and ideology pre ” it positional o r direct . The Besisi dialect (whi ch is the only di alect which I have had the of n to of so chance studyi g) appears partake both descriptions , and far as my limited observations have gone appears mainly (but not entirely) monosyllabic (with strong agglutinative or disyll abic tendencies) , untoned , with complex vowels , compound consonants , and - r a pre positional o di rect ideology . To this I have only to add that Besisi possesses several strange pre me ta ka of o fixes , such as , , (the exact force which has not been as er t tained and the use of which has not yet apparently been observed i ) s c h 3 h n that some letters such as and and , are intercha geable , being pronounced differently perhaps by members of the same tribe or even by the same man at different times chen and sénz ujong ; grés and greh hati) and that there are traces of a bhasa halus n l n . ” él a . é o and bhasa kasar , as in j g (b halus) and j g (b kasar) , both “ ” of which have the same meaning long . “ L In this district it may be observed that whereas the Orang aut , w ho have but little intercourse with Malays , have very fairly preserved l sea their ancient language (Besisi) , and sti l speak it along the entire “ ” on w ho board , the Orang Bukit , the other hand , are continually w coming in contact ith riverain Malays , now speak nothing but Malay,

’ de r Vi M. Peall a s a rticle bove . 1 T i s an x a ha ka a a here no do u bt , from overwhelming n u mber of e mples , t t is verb l ’ W H! as “1 k “ S f l l l W a A a 7ma a 1 1 de th a l a ; 1 1 a c P w to ; k jon to g m , ppe rs to be j or pronomin l ' fix and( a a l ec a tn e a s is y ar pre , , ver cle ly shown by na - ho hz tl ns ’ = La -h011 he r I 1 and it is only with the greatest difficulty and by the exercise of no

small patience that a word of Sakei can still here and there be collected . I have now only to add that specimens of the set compositions and vocabularies of the w ild tribes as I have been able to collect in this

di strict will be found among the appendices to this report .

PH! S I C AL C H ARA C T E RI S TI C S . ’ Peall s Here again I cannot do better than quote from Mr . graphic

description of these races . He says Turning no w to the aboriginal races of India and eliminating as far as possible the physical and linguistic elements introduced by later - C incoming races , such as the Mon Anam from south hina , the Tibetan l oca ll and Aryan , we glimpse , in the earliest period visible , a y varied h Negrito formation , characterised by dark colour , s ort stature , spiral or l hair , slender limbs ; more less prognathous , with thickset ips , Open

- eyes , projecting brows , short , semi bridgeless pyramidal nose, Open ”

l . round nostrils , beard ess “ out Of the Lau element, which (as already pointed ) modified , ” r e or exte minat d , absorbed the former , he says In language and physique they presente d a strong contrast except

in stature , which was short ; they were paler in colour , with lank hair, - w not small eyes (semi closed) , depressed bridgeless nose , bro s project n And ing , flat faces , slightly prog athous . again

Mn- f - i It (the Lau race) is the o Anam o the ultra Ind an region e and ext nded to the Nicobars , beyond the Peninsula to Sumatra , ” or Borneo and more less afterwards mixed over the eastern islands . There appears to be no reasonable doubt that it was the f usion of tw o w these races hich produced the Sakei element in this (and , if in n f o o e . this , doubt in every other) portion the Stat If we eliminate as far as possible the more or less obvious traces of recent intermixture w C r c of ith Malays and hinese , the characte isti s every Sakei that I

have seen could , I believe , be very easily identified with the char acteristic s of n r f o e o other o the two races above described . The spiral hair and dark colour which are such striking characteristics of no of the Negrito aborigines , are by means uncommon in this part the and of h not State, I have seen very good examples them bot , only in di . I this strict but formerly at Klang On the other hand , am aware of no one Sakei settlement in the district where all its members con to form solely the Negrito type , many possessing the comparatively e of to light r colour , lank hair, and other peculiarities feature ascribed ” Mn- r o n o . the A am Lau element Generally speaking , I should say that the fusion of these tw o races is very fairly obvious in the mixed race which has resulted from their fusion .

RE LI G ION . I not Although have made the most searching enquiry , I have been able to discover that the S akeis of this district possess any distinct ideas of f of D n t the worship o a Deity . The idea a personal eity is o usually to be found among tribes whi ch are still in so rudimentary a stage of e Mh o amedan civilisation , and must have been derived , if exist nt , from sources . It is tolerably certain that if these tribes had any definite 6

rs a God idea of a pe on l or Gods they would, in common with other i savage races , have sought to embody the r ideas of his personality in Of rude graven images some sort , but no such images have , so far as I i e am aware , been yet d scovered in any of their villages in the P ninsula .

It is still more strange that they should , so far as I am aware , have no forms of words or ceremonies such as would result from their of li possessing even the most rudimentary form religious be ef . I may a ddthat there is no word for God in either of the two dialects S poken * in this district .

Such ideas of worship (if, indeed , they can be so called) as the S akeis possess are confined to the attempt to propitiate by means of i to di charms the noxious agencies which are bel eved cause sease, and which readily present themselves to the untutored imagination of the ju ngl eman in the form of malignant S prits . During one of my expeditions along the coast between tw o and three years ago , on reaching the neighbourhood of a deserted Sakei fi m‘e or ? camp , I came upon the g of a dog ( baboon ) which was hewn f of out o a block wood about two and a half feet in length . There was nothing , however , to connect this obj ect even indefinitely with any of w o1 d form Sakei ship , and I am still in the ark as to what its real v significance may ha e been . i s on S akeis It , the other hand , certain that the possess definite f o . . C . ideas upon the question a future state Mr G . Bellamy , in his report upon the S akeis of this district (in referred to this belief : of the i in the following passage The souls departed , accord ng to of i S their ideas , pass away to an Island Fru t Trees , where they pend ”

ni . . u eter ty Mr Bellamy s ggests that this island may be the moon , but I have not been able to find anything to confirm this supposition n ' although a similar superstition is found amo g other savage tribes . l h w U k w It ies rather in the s ado y regions of the n no n , and if you ask

' B esisi abou t h the it , in most cases t ey pertinently remark that they ! et n . cannot say where it lies , since obody has ever seen it it is no less 1 cal w not 1 nor nor to them ; a land here falls hail nor ain , any snow , eve1 wind blows loudly ; a land unf ailing of durians and ramb1itans and mangosteens and of the v a 1 iedf1 uits of the jungle ; a land there of w hei e un l emen fore , perpetual feasting and the simple j g may lie

li . rec ned , playing upon their rude instruments of music None but i no the good will be admitted to it , the bad w ll have place there, but “ ” r u mou n , may be , blown abo t a wandering wind (as was the ghost of Gawain) . inf or Such is the Sakei idea of the Island of Fruits , according to mation gathered during many a desultory chat with members of the tribe upon this and kindred subjects . I should like , however, before hi leaving the subject, to point out the strong passion for fruit w ch is of the characteristic race , and which not only shows itself in the wild

* w m a a r e dm 1 a Cf. foll o oc e s S B 878 the g p ss ge in the p g of the . ( ) I m de strict 1 as a a conc l u dmr x 1dea a i en qu ir es to their belief, n t u r lly g, there wo u ld e ist some of su preme be ng , ' b u t to my s111 p r1se these people h a dno idea of a God; they ha dno 1 ep 1 esenta ti ve ca1 es or a 1 w a s as su ei natu i al l s e ed spots , nothin g looked u pon p ; they di d not bothe themselves to i ag a a f0 1 th11 nde1 0 1 l i htmn su n 0 1 ni oon 01 an a c m ine c u se g g , or , y of the phenomen whi h one a nda l l 1v e 1n 1 sa 1 ' a a 1 a a a and 1 1 m 1 1 : g rise othe ges to poetic l de s of dr gons , comb ts , dest o g spi ts d the. S w l 1v e s nd a . a a kei ere born best they co u ld , died , rotted , there ended . 7

mwhoop with which their songs conclude but actuall v forms so p ro inent a feature in their idea of a heaven . If any further evidence were needed of their belie f in a future an d the cu stO1n — existence , a ditional proof might be found in alluded w —Of s to belo depositing the model of a hut , furnished with all thing w hich might be thought necessary to the prospective comfort of the

a the he is e the r11d1 dece sed in state upon which ent ring , at the side of r g ave in which his mortal remains are laid to rest .

C US MS . TO

— a Ma rr . ( ) ia ge The existence of a distinctive mariage la w is perhaps i y et more than m ght be expected of this unsophisticated race , it not only

exists but is recognised as binding, and is moreover , I believe , pretty

strictly observed , at least among the Besisi , and it is noticeable that

there are in Besisi special terms for both husband and wife , who are hél iik kél ok ku n hOdOn w called ( ) or y and g, respectively ; the ord for

— k n- of . u marriage being a combination the two viz , y hodong . The modern ceremony is of the most simple description and is no w man generally performed by the Batin (who , as a Besisi once put it, takes the place of an Imam it (the ceremony) consists mainly of exhortations to both parties to take each their fair share of the toils of ’ * h l ot as ea c . u life , and smooth other s far as possible It is a curio s both s the fact that partie change their names after the ceremony , name n mi they take bei g a (new) fa ly one Pah Bijan , Mak Bijan (names

of a married couple of Orang Blandas in this district . ) The marriage settleme nts brought by the man consist of such Objects as are eminently calculated to contribute to the satisfaction Of a i of ha sta savage br de for instance , a string beads , four (cubits) of white not cloth , a plate , a cup , and last, but least , a ring (the latter being as not of often as copper) , which completes the list , though the husband has further to provide a house and a set of house - utensils sufficient to f enable housekeeping to be started with ordinary com ort . Among the w i Besisi a man may rarely , if ever , be found to possess a second fe , but never more (owing perhaps to the necessity which is stronger than the and th e law) , no woman may have more than one husband , which is C m a opposite of what was observed by Mr . J . A . G . a pbell mong the Ul k is u Langat S a e . The Besisi have a regular season the end of the padi harvest a when all their marriages take place for the ye r , a practice which L recalls the wedding law o f Peruq by which there was established one universal wedding day annually throughout the land .

- A . . a scrl bed . . C The ant heap ceremony , by Mr J G ampbell to the Orang Bukit who dwell near the upper reachems of the Langat , is no a d longer observed , as far as I h ve ascertaine , a ong the local Besisi who inhabit the coast . w I have , however, lately had the good fortune to witness it hen it at A the m was being performed yer Itam by Besisi fro Batu Pahat , a

- Vi da a N Vol 407 8 . lso ewbold , . II . p . ’ " E n C P . 49 w e a , a 011 the 1 T , P q , , g h u s in rescott s on u est of eru p re d very weddi took pl ce 0 da 1 6 a n a 1 rac t1ce and carr l n a 1 . s me y ( . n u lly) A f u ll description of th s p the method of y g it t o u t will be fou nd u nder he same reference . 8 number of whomunder a Batin of their ow n arrived at Ayer Itam a some months go and mixed with the local tribe . ’x‘ -hill a There being no ant available at Ayer It m, a small pit was dug by Penghul u Lempar of (Batu Pahat) close to the big palm - leaf ”

e for the a . balei which had b en erected occ sion With the earth, or rather clay , thrown up from the pit , Penghulu Lempar had before ’ m of y arrival constructed a mound about the height a man s waist , in of m the shape a truncated cone , sur ounted by a small globe and knob , so not - that it was unlike a gigantic bell and bell handle . In the m i orning , just before the wedding , he was decorating it w th flowers , and when I asked him where he learnt how to do so , he replied that he was quite used to doing it (I mention this beca use the Batin after wards told me that the custom was only kept up among the Besisi of

u . b Ul Batu Pahat) The flowers were arranged by him as follows . First e plante d about half a dozen long stems of what he described as ” bungah p onggOh (called by the Langat Malay who accompanied me sata w ar hutan then he planted also round about the mound several blossoming stems of the common draw f rhododendron kédudok of ( ) , which he called kodok ; to these he added some the

of and. young shoots the nibong and kepan palms , finally into the of mound itself he struck some blossoming stems sendayan . To these natural products of the jungle he now added the follow “ ” ing artifical ones— firstly a bunch of artificial flowers made from strips of kepan leaf ; these were intended to represent ( 1) the sun (met arek or tongkat langit) (2) coconuts (niyu) (3 ) subang (rings) (4) the blossom of the chongoi meri (pu chok pinang raja or sealing wax palms) ( 5) the blossom and fruit of the jungle fruit called by n k k ” the Malays salayer or kembang sama g o . I may add that each representation of the sun was crowned with a little S pike on each of whi ch he stuck the blossom stripped from a newly plucked branch of rhododendron , and that this bunch , represent w a s - mo f ing the Objects described , i inserted into the knob like sum it of w a s the mound , whilst an artificial fringe the material carried round the mound just below the upper rim of the truncated portion . Preparations were complete d by depositing on the flat top of the truncated portion a dish containing tw o portions of rice and chambai

(wild sirih) and a dish of water . About half past nine the beating of drums at a distance announced ’ the approach of the bridegroom s party . On its arrival the bride was of carried (on the shoulders a matron , if I remember rightly) outside to and stationed near the mound , so as just to leave room for the m hi of bridegroo and s supporters to pass . The following catechising the Batin (on behalf of the man) was then conducted by the Penghul u Balei (on behal f of the woman) Penghulu Balei — Terbli pi nggan m 9 ou ? angko . Have y bought plates and cups — 1 i Batin Te bl I have . — iok 9 o u P . Terbli p bangak Have y bought pots and pans - i Terbl . B . I have

a a a a t a a a fi a and a a It wou ld ppe r th t the n hill is lw ys rti ci l ofithe pec u li r sh pe described . — Terbli héndi 9 ou 9 P . Have y bought clothing — i r l . B . Te b I have — Terbli ha u ou 9 P . 9 Have y bought a parang — B erbli . . T I have P — erbli 9 . T biong Have you bought a hatchet 9 - i r . B . Te bl I have — 9 9 P . Kabeh dung Have you built a house — B . Kabeh I have . — P . Kabeh tanggak ? Have you made the steps (to it) 9 — B . Kabeh I have . — r P . Kabeh Have you made a clea ing 9

- B . Kabeh I have . — sendoh 9 s P . Kabeh Have you made a poon (of wood) 9 — B . Kabeh I have . ' — 9 9 P . Kabeh timbak . Have you made a water bucket — B . Kabeh I have . — P to 9 ou 9 m . P . e yet Have y planted yams — ow . B . Pet I have —P t r 9 e 9 P . e 6mbohs ( o bois) Have you plant d sugar cane — B . Pet0m I have . P — P t6mé 9 e 9 . é h Have you plant d rice — P t m . B . é o I have P —P t6mh nt k ? ou 9 . é é o Have y planted bananas — t m . B . Pé o I have — 9 9 P . Kahun goh Are you able to fell — B . Kahun I am . ’ — 9 Ar e ou f P . Kahun yal p lé y able to climb or frui t 9

- B . Kahun I am . — 9 P . Kahun nalo Are you able to shoot (with blo w - gun) 9 — B . Kahun I am . — m u 9 D o ou 9 P . Kabeh udt y smoke cigarettes — B . Kabeh . I do . — ke ohh 9 C an y ou e s 9 P . Telong poh y find turtle gg f

- B . Telong I can . P — Hol 9 Is it true 9 — ahiil . B . N It is Chong S ingap ora Malaka I would purchase a bill at Singapore o u bl l or P Pulau Pinang y enang , in C o u bli or hon og Selangor y Selangor in Perak N aho k h how u o kenon mah “ and m ch more the child of a human being ‘ — T h ’ 9 P . I a ol temzi i 9 § p krep (kret) Is it true , on your l fe

B —~ Odo Mention . kenon mah not the child of a human being Sikah lotong alo oyn telong Ohikahs and l otongs do I search A16 oyn kahom for and capture and how much ’ ’ N aho koh kenon mah more the child of a human being — kl k Pun P . Pun ede Pun ( ) Sweet potato (pun) 10

Telak tanaman Jakun Sweet pota toes are planted ku by the Ja n , ’ J Jukrah t J Hol kata Batin inang It is ratified by the Ba in , inang,

Jukrah , n Mah horo Mah By you g and by ol d. Kl iling busut kliling Round the mound and round

agam . At this stage of the proceedings the bridegroom was conducted seven times and bride once only round the mound , and they were then stationed side by side , whilst they were together given rice to eat m di All t together fr om the plate and water fro the same sh . par ies ” of then adj ourned to the balei , where a feast was in course pre

aration . p , and shortly after I had to leave

I may add , however, that during the entire night before the wed ding from dark to dawn the S akei s never ceased beating their drums and playing on their rude bamboo flutes and stringed bamboos

(banjeng) . e The dress worn both by bride and bridegroom , who were little mor

of . than children , was in imitation Malay apparel I attempted to photograph the scene at the ant - hill with a hand - camera which I had h brought with me , but ave not yet been able to develop the plates . — (b) B uri a l . There is no regular platform burial to be found among the Besisi , although the custom described by Mr . J . A . G . ”“ 1 886 on S akies of Ul u Campbell , in his report ( ) the Langat , may mi perhaps be considered re in scent of the practice . The dead are not laid in the grave in a special position , but more or less at haphazard , a w and (very rarely it is said) supine , with the knees dr n up towards the chin and the hands clasped in front of the knees in a sort of sitting p o sture . li of The house in which the deceased ved , and sometimes the whole the settlement, will be occasionally deserted after a death . But the most peculiar feature of Sakei burial among the Besisi is the model of a small triangular hut o r shelter which is erected on posts about three i feet high near the foot of the grave , and wh ch is furnished with models of such weapons or utensils as are distinctive of the sex of the i r W deceased , together w th a modicum of provisions ice and ater) I was some months ago di scussing thi s custom with the three B atins of of of B atins Ayer Itam in the presence the tribe , when one the gave instructions that a model should be made for me ; and in not more than twenty minutes a rough but perfectly intelli gible and cleverly made model had been constructed from strips of the leaf stalk of the r n of the anggam palm , pinned together with the formidable thor s w i nibongfi and filled th the diminutive furniture all uded to . a of n The gre t maj ority the Sakei dead are buried in a supi e position , which is now varied by the laying of the body on the right side in

i . mitation of the Malays On the other hand , there is a solitary family n T a sau w ho at Sepang belongi g to the tribe, are described as being

P in the S el a n or J ou r na l Vol rinted g , . III . “ 1 As they believed th a t the occ u pa tions in the f u t u re world wo u ld ha ve grea t resemblance r h u tens 1l , i Wi a is a a , i s, to those of the present they b u e' d th the dece sed noble some of pp rel h s " d h1 — a n s as . I bad frequently tre u res . 1 1

- half way between the sea and the hill tribes , and are said to practise o f some peculiar burial customs , the story being that when a member thi s tribe dies he is carried some di stance ofi into the jungle and there a w laid in a sm ll hut hich is erected for the purpose , where he is d or watched for seven ays by his son nearest relative , who makes daily excursions to the spot for that object ; after this he is supposed to ’ disappear, and the son s visits are discontinued . After seeing the model of the hut erected at the fomot of the grave by the Besisi here , it appears to me a very legiti ate hypothesis that this model may be a remi niscence of an actual hut in which the dead body was formerly laid to rest by the members of the original hi m tribe, that t s (the original) custom still survives a ong the Orang T a sau i , and that the Orang Besisi have retained the hut on a dim nished scale long after they had taken to burying their dead in the ground t but and had forgotten the use o which the was originally put . In this case the exposure of the c orpse upon a platform before l burial (referr ed to by Mr . Campbe l) might be regarded as an inter mediate stage of the custom ; and the li nks of evidence which connect the present with the original burial customs of the race w ould be fairly complete . Only a few weeks ago I happened to arrive at Ayer Itam when a u a on b rial was j ust about to take place , and was able to t ke notes the spot of the entire ceremony .

The deceased , a Besisi girl , named Sauma , had been brought to ow n the spot in her sarong , but covered from head to heel in a new shroud of white cloth and with a couple of new mats w rapped round for outside the shroud , the whole being lashed to a pole convenience f o . conveyance When I arrived , the body , still lashed to the pole , was lying near the grave , which was a very narrow oblong pit not deeper ’ than a man s waist . A yard or two from the foot of the grave stood the triangular but on of posts to which reference has already been made , but instead its being properly roofed three leaves of the fan palm (kep au ) h adbeen cut to the full length of their stalks and made to lean over the trian f gular framework o the hut . I was told that this was done to save time , but I noticed at the foot of another grave near by the ruins of a

l ke au . simi ar hut which had evidently , from the remains of the p leaves mi been roofed in a si lar manner . A ladder , consisting of an inclined

v hut . new stick , was added to gi e access to the The hut had been fur nished(before my arrival) with models of the sentong (a long basket for jungle produce which is carried on the back and much afl ectedhere by “ of a Sakei women) woven from strips serdang le f , a sumpit filled “ ” bu am or with rice seed (closed) , and a j wallet (Open) containing - the young shoots of the wild sirih (chambai) , also one of edible shell

of - 9 fish called lokau , and a piece newly woven matting about inches square on whi ch had been deposited the smallest possible portions of

c . boiled ri e , fish , assam and sugar (but no salt) , and a little water The deceased ’ s father now unloosed the new sleeping mats and the of shroud which had been fastened at the head and foot the body , and ’ s tripping them of their selvage wetted the deceased s face and breast m of a a di e with the stu p a ban na le f pped in wat r, and removed her

to r . sarong , which was laid aside be bu ned Then the shroud was rearranged and she was laid in the grave with the stump of the banana n of leaf u der her head as a pillow ; a plank pulai wood , resting on m i i sticks placed in a ping pos t on to receive it , was fixed diagonally ’“ above the body f The earth was now filled m and foul poles put down recta gonally tw o to ma1 k the edges of the grave . Then Of the company taking their stand on Opposite sides of the grave and each of them in turn holding out at about the height of his bi east a couple of p ai angs crossed horizontally let them fall (still crossed) upon the centre of the nin of i grave seven times run g ; a strange custom , wh ch those present could only tell me that they did i t i n order that their ow n lives might hi Othei S akeis v be lengthened , but w ch ha e since told me is intended ’ i to fix the deceased s spirit in the tomb , and keep it from harm ng the v n li i g . The follow ing plants were then planted by those present abo ut the — l - Of - l o grave ( ) daun ati ati , a sort purple leaved nettle cal ed t rek in 2 4 r Besisi ; ( ) yams (Besisi , yet) ( ) several roots Of the f agrant lemon 5 the or hil k grass (serai) ( ) several roots of sweet potato (tilak a . ) Then the rice - seed was ta ken out of the bu t and sown broadcast over the grave and water sprinkled over it , and I was told the. rice was n c . for de eased to eat Finally the saro g of deceased , the two new mats and the strips Of selvage were collected together and consumed by a small fire which had been kept burning since the commencement of the ceremony .

I must add that , as it was approaching midday when the prepara i on tions at the grave were complete , there was some hes tation the w part of those present as to whether it was not actually noon , in hich case they said they should have to postpone the burial till the after Of noon , as the shortness their shadows at noon would shorten their

w n . o lives Fortunately I was able to reassure them , and the ceremony f di . o accor ngly proceeded There was no actual form service , but the chiefs Of the tribe were all present on the occasion . I atte mpted to

photograph the scene at the grave , but have not yet been able to

develop the plates .

r di padi season ; fi stly , when the pa began to bloom , and again at the

beginning , middle and end of the harvest .

On these occasions , the entire settlement having been called together ,

fermented liquor brewed from jungle fruits was drunk , and to the of i i accompaniment of strains the r rude and incond te music , both ni wi sexes , crow ng themselves th fragrant leaves and flowers , indulged i in dancing and singing to a very late hour . The songs wh ch were sung on these festive occasions belong to a series of rude compositions which generally commence by setting forth the attributes or habits of some particular w ild animal or bird thence proceeding to describe the t its i l inciden s of pursuit by men from the Sakei v lage , they picture

’ * Ma a a n a a h in No do u bt in imit ation of !the l y form of b u ri l know s p pan sa ep g (the single pl ank ) . 1 3 its death by a venomed shaft from the blow - gun ; the return of the

n i r . successful hu tsmen , and the impartial d vision of thei spoil This to a r and i brings the song a n tu al termination , the s nger concludes in ’ ’ ’ ’ ’ ’ ’ ’ every case with a wi ld j oy - whoop Of P le P lé P lé P lé (Frui t Fruit ! Fruit ! Fruit !) which w ould send the blood tingling through * th of the . e e veins most phlegmatic The songs , which are really act d i n ll n or u i e estures . o c ca s o a w th appropriat g , y refer to ju gle trees fr its , n fi h - u and o e to the s trap (l kah) . According to the account of the Besisi in themselves , those present at this festival continued their drink g until o intoxicated , and at its conclusion , according to immemorial cust m ,

if r . were allowed , they pleased, to exchange thei wives I was present on one occasion during the padi season when these n or e songs were su g , rather acted by Sakei p rformers who wore in addition to the chawat a fringe (jari lipan) of serdang leaves torn the h c r into strips round ead so as to con eal the featu es , another round i the waist and a th rd band slung over the shoulder (like a bandolier) , min addi tion to thi s there was a bunch of imitation flowers (of similar aterial) inserted in the fringe round the head , and another in the one of our ow n waist . The whole attire reminded somewhat Jack ” in- the- ri i il a green , and I should imagine had its o gin in a s m r motive -vi z to new r of . , an attempt make the year productive by the wea ing greenery . I may add that thi s remarkable festival is called Main Jo ’ oh ’ n o f JO o h not r a i the mea ing is ve y clear, but it may me n drink ng - or perhaps intoxication l" Cha rma — The buluh p erindu (di ng dioi 9) is described as a kind “ of i no chinduai dwarf bamboo , which grows , l ke the less famous , on inaccessible mountain peaks . It is said that slivers of this plant obtained from the S akeis were ’ slippedin bet w een their teeth by the Orang Ma yong in former i of irresis day s , w th the object rendering their voices so sweet as to be in i r t ible ; th s case they had at thei mercy all who heard them , and made use of their power to exto rt whatever might happen to take their e l fancy . Henc formerly in some parts Of the Peninsu a the possessing of a portion of a buluh perindu was formerly made punishable by death . The chi ndua i is a fragrant root upon which minute blossoms e app ar , and which is said to be the most fragrant thing that grows in of the world . The story says that it grows underneath the ledge an n n f one of Ulu overhangi g rock o the top o the mountains in Klang, 1 and that the Sakei who wi shes to Obtain it has to ascend thi s hill and t to of i keep his fas upon the p a rock until a kite , which uses the ch n

m. for i h duai as medicine its young , drops a piece in fly ng over i I h ave in my possession two minute rootlets which purport to be rootlets

of erindu andchinduai . the buluh p , respectively I cannot say if they

a a 30 a m are . T are all I h ve collected bo u t of these songs , b u t told there others hey

a a anda a u . modelled on the s me pl n , ppe r to me niq u e of their kind “ ’ andT a R . . S . J na i da Mr D F . H s Pa E a V . . 1 . A erve per on the nd u rib u t ries ( A ou r l , ’ “ ” 1 61 J o o s a and a a a p . , where he gives a me ning to drink , rem rks th t the s me word is — 3 J 1 79 . 1 13 Pa a Ka a a i . J a . 8 . u sed in the nt ng p ur with the s me me n ng ou rn l No , u ly, , p 1 According to a nother acco unt it is the cheng ku oi which grows u pon Ba t u Lala u in Ul u ’ - K a dcscribedas a a a a a fine r a a . l ng . It is root bou t p lm s bre dth long, with th e ds bou t it 14

are so or not , as they possess no leaves or stem , and are too small for

identification , but a very faint and indescribable perfume appears distinguishable on Opening the bamboo receptacle in which they are chindu ai of l u kept . The U Klang is well known as a most powerful “ love - charmfi The jungle Malays profess to be very much afraid of Sakei arts ” the latter were formerly credi ted with being great adepts at what are known in India as sendings (penuj and if any unusual sickness

happened to a Malay when there was a Sakei settlement in the vicinity , But it would often be ascribed to the evil agency of the latter . it is to be feared that in those days a bad excuse for looting the S akeis was d di considere better than none , and it is fficult in such a connection to f avoid a mental application o the fable of the wolf and the lamb . S akeis the The , on the other hand , are still considered best ex onents of berhantu bersa w ei ce1 emo nv p the ( ) , and they certainly are as clever as anybody at stripping the sialang trees at night of their ’ di 1 s pendulous load of wild bees nests , a procee ng which supposed to w require the accompaniment of charms of more than ordinary po er .

Th - — n e B l ow p ip e . This weapon is so well know and has been so b b often described that I will make my remarks upon it as rief as possi le . It consists of an outer and inner shaft ; Of these the outer shaft is ’ called tagii or gOin Besisi :the inner shaft is generally formed of tw o pieces — one rather longer than the other— which are united by means an of a closely fitting sheath or case which is slipped over end of both , and which is called chemat the long portion being named l eni ol (jantan) in contradi stinction to the shorter part which is called kedol

TO mi l e. (betina) . shoot with the sumpitan is The mouth - piece ( w hich must be taken into the mouth) is called tébOn not i g It is generally known , I bel eve , that the sumpitan is c n hek cleaned out by means of a sort of short i am1 Odcalled j g . The t 1 s tube or hollow itself 1 s called s erong andthe 1 ing at the mou h chul . For about a foot or mo1 e from the end the tube is bound with split rattan and coated outside w ith a thick crust of a tree - gum in order to weight it p rop erl y d"

- The blow pipe is decorated with rude hieroglyphics usually Of zigzag ,

elliptical or pyramidal shapes , and I have occasionally observed the

delineation of an iguana or crocodile upon its polished shaft . These are no doubt convent ional symbols and represent the nearest approach to pictorial writing that has been attained by this primitive race .

Their meaning has been worked out with great ingenuity by Mr .

' S O the loca l qu a tra m- J anga n di reta k b u l u h tela ng Ka la u di tet 1 k kena se 1nb 1l u 11 1 a Ja a ( 1 ah K a Ka a d1 1 a k a l i nd11 11 11 ng n li j j g u nong l ng ; l u J j ken 1 . Chop not the b a mboo (called) tel ang

y ou w 1l l 1 . If yo u chop it , be st u ck by its splinters Tread not u pon the K lang mou nt a ins If yo u trea d u pon them y o u will be stru ck (affected) by their r love ch a m . h dient 1 and 01 a are 1 1 ' t T e inme s 01 a a , , of the poison ( poh ches , m l i tenet jen u t u b ) I bel c e 1 ec a 1tu la te d ut 1n ene i a l l 1 a a a . B a1 g y ( ) too well known to be p hei e it , not be known th t s ni s a l l . . ) a the. fl a u a w 1th it a s 1li ( kel u bi etc m u st never be e ten with esh of nn ls killed , this bi g o u t f - i 2 a a f t i ees and a a t hc. 1 a11 c t k the symptoms of the po son ; nor ( ) th t it ects pl nts , so th t b h st i n bv 1 1 mn1 c d1a te l . n 1 1 T he 0 11 1 a i l x v a d . the d es ; not . b u t slowly s u el 1 nt dote known hei e 1 ze 403 7 6 1 1a 1 a éc r N . a 1 . S , b u t not m u ch is known bo u t how to p p l it , howeve , ewbold II , the mmh ” l e a andab 1 1 d1en s . 399 7 8 i 1 e t . kepiting . g 15

u n m Va ghan Steve s , though there is no doubt ore to be learnt “ ” m w - about them . A com on motive on the blo gun and quiver here represents in a highly conventionalised form the bones and body of the ” lotong , (a large monkey) the reason given by the Besisi being that it is the largest of the animals usually eaten by them . I suppose this d - means the largest of such animals as are kille by the blow gun , and in this case its delineation on the shaft of the blow - gun might pmerhaps be explained as a simple example of what is called sympathetic agic .

on - According to the Besisi , the lotong symbol the blow gun represents ’ l oton s u only the g bones (arms and legs) , and that upon the q iver , which * of no is square with a zigzag fringe , his body and fingers . I know supposed affinity between the Besisi and the lotong which might warrant n l unhesi their bei g explained as totem signs , and the otong is always tatingly killed when chance offers .

- — B etel Chew ing. The chewing Of the betel leaf is a favourite w ho afl ec ts of occupation of the Sakei , more especially a sort wild betel h of kalOn leaf called c ambai and the bark a creeper called g , which is n to r of . said , however , be the ste the chambai I have tasted both these of products the jungle , and found that they possessed the pungent of of of aromatic flavour the betel , and left a sort roughness the palate S akeis behind a few minutes after their being swallowed . The are of also inordinately fond tobacco . — A of o me Girdl e. C girdle Of woven cane , a beautiful and dis S akeis tinctiv e . pattern , was formerly worn by the in this district I have Obtained specimens of it . Fa c e D ecora ti on— I have never yet seen a single example of

n h . C tattooing amo g the Besisi , alt ough Mr ampbell alludes to it in the a of report mentioned above . I h ve , however , Observed the decoration

w - fl ou r b of the forehead ith rice ( edak) , and also with a description red unguent, and I have heard that a , similar decoration of the face is known in other States of the Peninsula in Perak .

Musi ca l Instruments — Of these , the following deserve special kérantin - fl ute mention the banjeng (Malay g) , the nose , the ordinary s ide Sakei bamboo flute , and the bamboo instruments described above ( n of The first, which co sists a bamboo j oint with strings of outside it , is declared to be an imitation the stick insect , which it certainly v ery closely resembles ; the second is played through the nose . Insi ni a — or g Some two three years ago , when I was at Sepang, the S a keis told me o f a strange sort of head - gear which formed the Of insignia Of their lineal chiefs , and now Raj a Manan Sepang tells me that this head - gear was a short time ago in the possession of Batu Pah of l w ho andw ho Kasat (late Sepang Kechi ) , showed it to him used to n n w ear it o his head whenever the tribe met in council . Raja Ma an states that this head - gear was made of some material with which he

was not acquainted , but which might have been manufactured from

- of m tree bark , and that it consisted strands of this aterial most

It 1s on this squ a re (011 the front of the qu iver) tha t the delicate points Of the blow -g u n re arrows a worked u p . 1 6

cunningly interwoven into knots or loops resembling the ba l mbemban f of o . l (a kind knot) the Malays It was cal ed buluh bohal , and descended direct as pesaka ” (heirloom) from father to son in the not male line . It is used , however , by any other than this one tribe . — h B ersa w ei . T is ceremony is performed at night for the relief Of x‘ sick persons f Al l li ghts are carefully extinguished leaving the house s in complete darkne s , and the assembled company , including women l as well as men , sitting round the wal s , commence to chant , to the “ ” ac of r l ten khi n companiment the bamboo inst uments cal ed ding g g ,

which are used by several performers sitting in the middle of the room . of These instruments are merely short pieces bamboo (generally , I off believe , the buloh betong) which are cut just below the knot at f ad both ends . They are six in number and form a series o gr ually e e diminishing sizes ; the two biggest , which give the deepest not s , b ing l l emol or ku n t cal ed (male) y (kun , father) and the two nex kedol ’ (female) or gende (mother) while the t w o smallest — carrying on the a — l d e met phor are cal ed kenon (chil ren) these two latt r , however , also w k nt t of o n i . e . e o have a special name their , , , and I was told that they not were , so to speak , mere supernumeraries , as they are essential to the performance but are used to replace the bigger ones if damaged . one of The performers hold the bamboos in each hand , and strike the bottom of each in rmapid succession upon the central fl oor- beam Of the e 1 t t . house , when they a musical no e of great sweetness T o this a scomp animent the invocation Of the spirits is chante d in t e the darkness by the rest of the company , until af er a brief int rval the spirit announces his descent by causing o ne Of the company to fall to down unconscious . While he is in this state questions are put him as to the medi cines required to cure the sick person for whose benefit e h the f the ceremony is p rformed , and w en required in ormation has been given the person possessed is restored to consciousness by inhaling “ the di . the smoke of burning incense , which restores him imme ately I have been able to obtain a fragment Of an invocation used at this w ceremony , which is , ho ever , much more frequently practised by the hill tribes than the Besisi (Orang Ii a ut) . It is mostly Malay but very by obscure , and though I heard it chanted the Besisi , I imagine they must have Obtained it from the Orang Bukit : ’ ’ I n lOn 1 HO! mat 6 . é . mui , mbar , empe , p , Lega g beh j g (rentang) ’ ’ 1 tu Oh ki i 2 . H 0 limak , anam , j , chong p

Ml la . 7 3 . é é p , sama subang gading Bilang limau lilang u fi rfi t l l a tin on 8 . 4 . M é é p , sama subang j g Bilang lima p ' b bumbun 5 L en el on 9 . Be . eg g beh j g (rentang) ntak alei f

- dén n . B . chong da 1 0 entak leh balei salong , etc

1 . H o l . true , approved , sanctioned

- f 3 4 . S uba ng explained as descriptive o the decoration of the walls with obj ects made from strips of serdang or kepan palm - leaf :tinj o ng is said to refer to the ring - form o f

decoration especially .

d d Vo 9 l e e N l . . 38 . ewbol , . II p

A PPENDI! .

! ME N UMBE R PP OF P PUL A RO I AT O ATION ( S AKE I) .

Bandar - Tanjong Duabl a s Kl a nang Sepang Labu

Total

In the absence Of any information as to the number of the S a keis in this district on the occasion of the last report 1 am unable to say if they have or have not increased in numbers .

H B L D T E ORAN G AN AS . It should be noted that throughout the above sketc h of manners and customs I have practically confined my remarks to the Besisi or k n . S a eis Orang La ut . The belongi g to the Orang Blandas or Hill u Tribes in the district do not I believe nummber a h ndred souls , and I have had very li mited Opportunitiesmof co ing across them . They inhmabit several small ha lets on the Langat River whi ch I have visited ore than once , and I attach a short list of words picked of a to up on one these occasions , and which appe r to belong a dialect y entirely different from that spoken b the Besisi . “ ” Words used by the Orang Bukit (Blandas) in K11ala Langat District : Hither— come here ; (Kamari) chan or chyan Thither go there ; (Kasana) chun or cbyun House — (rumah) sergu l Blo w - gun arrow (anak sumpitan) :p ahabong ( r) Receptacle fo r ipoh poison (bekas ipoh) jelOk Polecat (musang) :chengkot E lephant (gajah) badui o r gés cl u non k ommedé elOm Tiger (rimau) d em , g , j , or g Wild pig (babi huta n) mes or risim Bare - headed (gondul ) oichul Nibong :sanggang Banana (pisang) chebong ! am(kladi) biha ng Sugarcane (tebu) tebrau Ill (sakit) po’ um Dog (anjing) :gubin Man (orang jantan) jambul

doubt:mal to - - (no jambul , a p knot , from the top knots still sometimes h worn by t e man not a Sakei word) .

"9 ' t hc S el a n o r J o ur na l 0 1 III 1 2 g . . 1 . 2 19

:chéchét Gather, to (pungut) Monkeys ( 1) Chikah :tanjang (2) Kra :chenaw an (3 ) Brok :l udik

Sweet potato (as in Besisi) tilak .

— in l N . B . The names given for elephant and tiger this ist are perhaps Sakei nicknames for those animals , but we have clearly a very different dialect from Besisi .

The following is a specimen of the form of improvisation known as seoi (heoi) which will give a fair idea of its style

S E OI

1 h ra bon bun ak mai . C é bekom g g p Nechit chim ngot, T erkemban 9 ! g ( ) bunga bharu gadeh , ai ’ Beta sa bun ak kenakkan 2 . p g mesok Nak burong tiada m ! Lebat bunga tembusu dapat , akku , ai

Odo - al ! Odd - ! 3 . o , di kenang , gadeh , ai harap leh gadeh ai

- - Jzin an - ku , ! g di ingat lagi , mak Jangan di harap mak ai Kénon hun ngot yal kulong ’ - tidak 4 . ! Kawin leh , kawin , kawin dah Anak kuat panjat C - t e r c h a ma k ka - hampak lah , p atas sudah Klet hentong chong ketokhoh n ! 5 . Odo odor alo gadeh , ai l gadeh , ai

- ku ! - Jangan sebut lagi , mak , ai Bawa sentong tali nya putus - k u ! O u ai l pula , mak , ai Karak tempok y gadeh , ’ ’ A11 a u t Tinggal tampo aku , mak chim tates y ladong ku ! en an u , ai Angkat burong gg gp n ka rumah 7 . o u ! la g Karak til jong y , gadeh , ai i - k u Ka i h néneh Tinggal tapak kaki , mak j chim tates ku ' ! , ai gadeh , ai s kali 8 seoi o n ! Brat é urong enggang . b Karak bilang y gadeh , ai - ku ! Tinggal bilang nyanyi -ku mak , ai ’ - ku ! Dah ut s mak , ai y machin chim tate ! 9 C é o u gadeh , ai . hong kenang gr s y ! Sudah pulang ma sakkan bu gadeh , ai - ku - ku rong enggang , mak , ai Bukit ingat hati , mak k u ! muntét , ai Jon kachar mulih ’ s dikit Miong heoi oyu hru dung oyu Bri makan a saorang ! Odo -hoh gadeh , ai punan chim tates

Den arkan - ku ! g nyanyi dalam gadeh , ai - ku mak -ku ! kemunan bui 011 rumah , ai Jangan p g - - ku ! O u ha - ha - hi enggang itu , mak , ai y chok meri , nec t J onl eh kachar muntet mulih ’ l 1 ak er i kahu ta n B rilah sa dikit s a Aku p g , makan ’ nak getfth burong orang . Di:SOUTHERNREGIONALLIBRAR! FACILIT!

AA 000 901 83 9 1

Contrast the above which is nearly pure Besisi with the Blanda for Paw ul hi charm the hantu , w ch is nearly pure Malay Puchok ulan daun ulan Inta s (melintas 9) sapanjang l antei S abul an dua bul an i Shiah kiri , sh ah kanan , Paw ul ban kei ! Sial aku , g or the follow i ng description of the l angsuir Langhui l anghuah Tungkul pinang mudak sa en cto D chaier Paroh p g p , arah , benang (sic) B chindei U ulu kain , rat benang bulang

Mata, mata sagak , Tulang ranting aur , ” i a s Kaki bentok kail Ekor k p chinak . I will conclude with a few specimens of proverbial sayings among the Besis1

Dah On j , hap telong ’ l (Kalau) ada bri , (ka au) tada, chhari . ’ B u amma i a n 1 . j p meri Buj ambhar u bawa kahuta n ’ 2 u amli ha . B j karak dung

u am - B j lama (burok) tinggal di ru mah . C ompare with the Malay patah tumboh , ” berganti the following

1 . o Seh telong , bed k boht r chichi r Hilang chha i , pungut Chidut kac h hm 2 . o o bok , ket k

i - Tumpah gal , putus di ubong .