NATURAL RELIGION AND FOLK-LORE part iii
sporangia of which were bruised in water and squirted over the happy pair on the occasion of the wedding ceremony; and also that the patterns of the face-painting represented another fern, with the juice of which the Sakai youths were sprinkled at adolescence.
The Eastern Semang (Pangan) of Kelantan informed me that each man possessed a soul which was shaped like himself, but that it was a red like blood a * and a no bigger than a grain of maize. It was passed on by the mother to the child, but in what way they
could not explain.
The Eastern Semang further informed me that the soul of a Balian (priest, chief, and magician) entered after death into the body of some wild animal, such as an elephant, tiger, or rhinoceros. In this embodiment it remained until the beast died, when it was admitted into the Upper Heaven (of Fruits).
The souls of ordinary people were variously represented as being compelled to cross the boiling lake by means of a tree-bridge (from which the wicked slip off into the lake below them), and as being sent to a different and a far less Inviting Paradise.8
But the most novel soul-theory ascribed to the Semang is that recorded by Vaughan-Stevens, who states that according to the Semang belief all human souls grew upon a soul-tree in the other world, whence they were fetched by a bird, which was killed and eaten
A Not the soul as understood by is the Malay a semangat.a
modern Christians, but the soul of 2 Cp. Mans And. p. 94: aThe
magical (pre - Christian and extra- colour of the soul is said to be red,
Christian) ideas, which may be seen in ... and though invisible, it partakes
old English woodcuts escaping in the of the form of the person to whom it
form of a mannikin from between the belongs.a
neck and shoulders of the dying. It 3 Manas And. p. 94.neck and shoulders of the dying. It 3 Mana s And. p. 94.