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60
THE INDIAN ANTIQUARY.
FEBRUARY, 1889.
venes, a decoction of the root of the künyet. Let God be gracious, be gracious Muhammad, kanyets and the ground (i.e. pounded) leaves of The blessed Apostle of God. it are added to the previous decoctions and oint- There is no God but God. monts, and the following charm is recited :
(2) Cure for Abscess. Jat namanya dyer Ayér menjddi bátu
Pěnyakit bárah (abscens). The shoots of ledyu Bátu měnjadi amal
baluh-biluh, i.e., the bamboo tree, are ground Jin kata Allah
and applied to the site of the abscess. Minal kata Muhammad
The presence of an internal abscess is ascerBukan aku yang punya tawar,
tained by gazing into a mixture of water, lime, Malin Ketimun yang punya tduar
gambier, strih and betel nut. After using it Mambang kuning, mambang berilang
for this purpose the mixture is tiwar'd or charmed, Mambang serau, mambang sirt,
and then smeared over the place. Kábul Allah, Kabul Muhammad
The tdwar is as follows:Kabul baginda rasul Allah,
Bismillahi irrahmán irraltm; bdrah di húlu La illaha il Allah.
barah di hilir, latiga tampang kladi, bárah di It is difficult to render the foregoing into Eng- húlu, barah di hilir, kena tawar, ta' menjadi. ligh with any confidence that the real meaning Silang silun, dapat belalang golong, buat min. has been attained, as other changes besides the jamu jembalang těrěnak téréni terdju, tinggal Muhammadan additions may have taken place in di rimba, tégoh tégoh tēmas-tēmas, cheremin dyer, the wording, in the process of handing down from cheremin bumi, simínum nama bu, sigudam generation to generation. It is probably of Java. nama bapa, sčlákum yang punya bisa, Che, Putih nese origin. One rendering is
yang punya tdwas. Aku tahu asal engkau bdrah Jat is the name of the watert:
ddrah asal engkau barah, bukannya aku yang The water becomes stone.
punya tdrar, Malin Kelímun yang punya tdwar. The stone becomes a charm.
Kėbul Allah, kėbul Muhammad, kẽbul baginda Jin stands for God
rdsul Allah. Minal for Muhammad
In the name of God, the compassionate and Another rendering is
merciful! Beginning of the abscess, and end of the Let the water become stone,
abscess and third comes, the kladio shoot. BeAnd the stone become a charm.15
ginning of the abscess, end of the abscess, when To the Jin I recite the name of God
charmed develops not. Here and there we find To Minal that of Muhammad.
ihe coiled grass-hoppers and prepare a feast for It is not I who make this charm,
tbe Jembalanga softlys and quickly; he dwells It was Malin Kělimun who made it.
in the jungle ; firmly we make ready the mirror, Yellow spirit, returning spirit,
the mirror of earth." Siminum" is thy mother's Sorau spirit, Saru” spirit.
name, Sigudam (the hammerer) thy father's, 13 Kanyet proper is the curcuma, saffron. The Malays Artocarpea and the other of the Euphorbiace, but I recognize several varieties, viz. K. padi (c. serumbet) cannot say which this is. K rimba (c. sumatrana) K, santan (c. purpura.scens) and 19 Uncaria gambir or Wanclea inermis. K. besar. The kunyet kunyet of the text is a shrub or tree, and is used medicinally in other ways besides
10 Areca catechu.
" Chavica betel. those mentioned here.
13 Lit. abscess at the source, abscess at the mouth, as * It was suggested to me that this referred to the though speaking of a river. spirit of the dropsy, but it would seem more likely to * Colocasia antiquorum. The first four lines (excluding indicate the decootion which is to operate by virtue of the invocation) form sort of pantun, of which kind the charm.
of verse the first two lines have seldom any coherent 1 (de 'amal,) a pious act prayer for aid, charm.
meaning, but here there is said to be some figurative
intention when the kladi stalk is out close to the 1. Malin is probably error for ma'lim (Ar. ple) ground the shoot is said to be visible, and this reference tencher, master in this one of magio: Kelmun his name
is said to indicate the discovery of the abscess. is possibly & mystic form of Sulaiman or Selaman as the
15 Silang allun, mystic for sini adna. Malays call it. These two lines would naturally be held to
» Mystic term for the seat of the absoess. mean that the word jin is substituted for God and Minal
» The spirit who causes the sickness. for Muhammad, but it seems hardly likely that the Tårdnak tereni, soothing words, such as are addressed charmer would say that, if it were so; and assuming that to children. the words have not been altered, and stand somewhat elliptically, a highly Malay practice, the latter rendering
Tandju in the ordinary vocabulary in a word derived
from Persian, meaning to weigh in the scales, but here a seems more reasonable as Invoking the name of God and l-myatio word for laju, swift. his prophet to exercise some of the powers working with the spirit of sickness and described anjin generically and
30 Témas-tēmas mystic for kemas-kemas. Minal particularly. Another rendering would be jin Referring to the combiued ingredients mentioned Rays God, Minal says Muhammad.'
in the second paragraph of this charm. 11 I can find no meaning for this.
* 8 is a personal prefir, minum to drink, meaning 15 There are two trees of this name, one of the together, the drinker.
en aning, og dereformeerde oorbe first to
| SR No. | 032510 |
| Book Title | Indian Antiquary Vol 18 |
| Original Sutra Author | N/A |
| Author | John Faithfull Fleet, Richard Carnac Temple |
| Publisher | Swati Publications |
| Publication Year | 1984 |
| Total Pages | 454 |
| Language | English |
| Classification | Book_English |
| File Size | 19 MB |