Pagan races of the Malay Peninsula - Sabrizain.org

CHAP. II SAKAI OF PERAK 49
plants in playing, and as they would thus break the peace which the magicians
in ancient times had made with the spirits of the fern.
This account was obtained from the lay members of the tribe, but the
magicians only affirmed that the custom had been introduced to make a dis-
tinction between the unmarried and the married. In the councils of the race in
old times an unmarried male might not take part, as he was not " man " ; but in
days when it became a more difficult matter to obtain a wife, the contempt of the
bachelor was forgotten, as well as the original intention of the face-paint. In
order to impress upon the children, however, that they might not pluck up the
said fern, they were told, according to the version of the magicians, the story
given above. 1
Elsewhere " (in his description of the " tuang-
tuang " or '' tuntong " ceremony) Vaughan- Stevens
writes of the Sakai (Blandas) as follows :
Whenever the bamboo "stampers" are to be used for an exorcism the whole
clan collects together. The men sit upon the ground around the magician, who
stands in the centre facing towards the rising sun or moon. For, very frequently,
although not always, these assemblies are held at night-time and by firelight.
The women and children sit behind the men. The men have their faces painted
and their hair pushed back from their faces, so that the demons may see the face-
patterns, and in consequence retire.
Before leaving the Sakai, it should be remarked that the Sakai women keep
themselves very much apart during their monthly purification, and all of them
remain at home on such occasions, or at least as near home as possible ; many of
them even close the house-door. This is not, however, for shame, since the
husband is always admitted. They themselves do not know why they do so, and
the custom is probably derived from some forgotten superstition.^
To this it may be added that they employ a special kind of bamboo receptacle
called " chit-nat " (" chit-nort ") for their purification upon such occasions."*
Of the pattern of the bamboo receptacle just described we are told that
its decoration represents a plant, which, according to the sage-femme, does
not grow in the district now inhabited by the tribe. In former times it was laid
in the water employed for purification. At the present day the pattern of this
flower is only used to "destroy" {i.e. to neutralise) "the blood." If the blood
be not thus " neutralised," the Blood Demon (" Hantu Darah ") would spring
from it and creep forthwith to the woman's body and stop her courses, and so
prevent her from bringing healthy children into the world. -^
^ Z.f.E. xxvi. 157-174. receptacle (or cup). The whole area
2 Ibid. p. 148. of its outer surface is painted with an
^ Ibid, xxviii. 170. ornamental design, consisting of two
* Ibid. p. 171. Bartels adds narrow stripes with right - angled
that the receptacle figured in the interior counter - projections, between
illustration is only 38.5 cm. in length which are inserted irregular five-rayed
and 18.3 cm. in circumference. It is stars. The outlines of the pattern
a circular segment of bamboo, which are formed by alternative black and
has been cut short just below a node white dots. Vaughan - Stevens has
at the top (so that the upper end of copied the "orthodox" pattern on a
the vessel is left open), and again just piece of bamboo with the aid of a
below the next node at the bottom (so medicine -man, but the pattern is not
that the lower end is closed). Hence quite identical with that produced.
it is well suited for use as a water '' Z. f. E. xxviii. 172.
VOL. II E
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