Thus these Sákei were established in the nine States, and their power and numbers appear to have been considerable. A fact that has much struck me both here and in Pérak and Sĕlangor is the pronunciation of the final k by Sákei when talking Malay. This pronunciation is not within the memory of Malays in the Peninsula, and it is quite possible that this great number of Sákei who arrived from Skúdei, came originally from Borneo‡, and made Skúdei their last halting place before travelling on to Johól and separating throughout the Peninsula. 

The next chapter in this history, unconnected as it is by dates, is the arrival of Mahomedan settlers from Mĕnangkábau in Sumatra. There must have been very free immigration, and that within a short period, and the policy pursued by these settlers was one of conciliation with the aborigines, and not as in Pérak and Sĕlangor, where the Sákei were driven back into the mountains, and their wives and children caught and enslaved by the Mahomedan settlers on the coasts. These Mĕnangkábau settlers brought their tribal laws with them — the illegality of intermarriage in a tribe, the election of the Lĕmbága,* or Chief of a tribe, etc.

They fell in with the aboriginal views, and observed their rights to all waste lands, and their power in each State. 

The term used in describing the Sákei or Waris rights is ”Gáung, Guntong, Bukit, Búkau, Herta Waris,” i.e., ravines and hill-locked basins, hill and surrounding flats are the property of the Waris. This is equivalent to all State lands. Although the tribes are so tenacious of their rights to land acquired by purchase, yet it is impossible to infer much from it, if taken from its origin. The purchase has developed on account of the rapacity of the various powerful Waris families. The evil, however, has great advantages in administration, consequent on the great facility in dealing with all land matters with the Chiefs of tribes, who are most jealous of interference by others and who are anxious to thoroughly secure their rights. 

I have tried to keep the origin and the constitution of these States separate, but although I have diverged slightly and dealt with matters of constitution, it was necessary to do so when origin and constitution were so closely allied. These States prospered exceedingly, and the first arrivals were joined by many others, who, no doubt, heard of the success of their fellow-countrymen 

The Yam Tuan Múdaship of Rĕmbau was of later creation, and so was the Yam-Tuan-Múdaship of Jĕlĕbu. In Rĕmbau the tribe of Sakei or Waris had been added to by another tribe called Bĕduánda Jáwa. Rĕmbau origin has been thoroughly explained by Mr. DUDLEY HERVEY in his valuable pamphlet on that State. In Jĕlĕbu, the Dato' of Jĕlĕbu had originally Raja powers vested in him ; he later applied to the Yam Tuan of Sri Mĕnánti for a separate Yam Tuan, and this was granted. Jĕlĕbu is a considerable distance from the Istana of Sri Mĕnánti, and this, together with the probability that he was unable to hold his own with the Chiefs, was the cause. The Yam Tuan of Sri Mĕnánti retained suzerain rights as in Rĕmbau. In Rĕmbau, the Yam Tuan of Sri Mĕnánti had the strongest voice in the election and succession of the Yam Tuan Múda together with the Dato' of Rĕmbau, and the Dato' of Rĕmbau had to go to the Istána at Sri Mĕnánti. In Jĕlĕbu, the Dato' of Jĕlĕbu had to go to the Istána, and the Yam Tuan settled the succession. If there was any difficulty with the Yam Tuan, the Dato' of Jĕlĕbu consulted with the Dato' of Johól. 

The ceding of Klang to the Yam-Tuanship of Selangor was arranged in a friendly way. The To’ Ĕngku of Klang complained of the great distance to the Istana of Sri Mĕnánti, and it would appear that Klang at the time was but thinly populated by Mahomedan settlers. It was, therefore, decided that Klang should acknowledge the Yam Tuan of Selangor as Raja - Segamat and Pásir Bĕsár became separated from the Negri Sembilan on account of disturbances, and were brought under Muar administration. Jelei in Pahang would not appear to have ever mixed with the nine States. It is only on account of the fact that one of the nine Bátin took up that river as his district that Jelei has been numbered as one of the nine States. The origin of the Waris of the tribes and of the Rajas is, I trust, fairly clear. Several points in constitution combined with origin have also been dealt with, which will be of use towards understanding the constitution, and with which I will now deal. 

The main law is the following :—

1. Orang Sĕmĕnda* kapáda Tĕmpat Sĕmĕnda.

2. Anak Buah kapáda Íbu Bápa.

3. Íbu Bápa kapáda Lĕmbága.

4. Lĕmbága kapáda Undang.

5. Undang kapáda Ka'ádilan.

1. The married man shall look to his wife's male relations for assistance in any questions regarding his wife or her property.

2. The people of the tribe shall look to the heads of families (elders) in each tribe for assistance in all difficulties.

3. The heads of families (elders) shall look to the Lĕmbága.

4. The Lĕmbága shall look to the Undang [Pĕnghúlu).

5. The Undang shall look to the Ka'ádilan (the Sultan). 

The Lĕmbága's powers are various. In the first place he has the power to fine “dua púloh sĕrĕpi,”† which amounts to $7.20 of the present currency. He is the one who is present at all purchases and sales of land, by his tribe or to his tribe. He is the one who deals with the Waris in purchasing waste lands for his tribe. The purchase of waste lands from the Waris has been touched upon already. When the Bátin Jĕnang has blazed the trees, showing the boundaries of the land, the Dato’ Pĕrdána,‡ who in Muar is in charge of all waste lands, takes the Lĕmbága who has purchased to the Undang, where the purchase is completed. “Pútus tĕbus kapáda undang” is what describes purchase from the Lĕmbága's point of view. It means the Dato Pĕrdána has decided the land “jangka bĕrhéla.”§ The Lĕmbága has fixed his boundary posts “lantak bĕrtúkul”║ at the places where the Bátin Jĕnang has ¶ blazed the trees "tákek káyu." The money has been paid for the land, "más bĕrtáhil.” The purchase is thus completed. If an individual of a tribe gets into trouble and is fined by the Raja or Undang, the Lĕmbága arranges for the payment. He it is who enquires into the personal property of the individual, if there is none, he falls back upon the herta pĕsáka, which he sells or mortgages in order to cover the debt. He also settles debt cases. Mortgage of property tribe with tribe must be declared before both Lĕmbága. If In the same tribe, it is said not to be necessary. All sales must be carried out by the Lĕmbága, and if sold into another tribe the boundary posts are again fixed by both Lĕmbága “lantak bĕrtúkul”. The election of the Íbu Bápa is in the hands of the people of each descent in the tribe; that of the Lĕmbága by the Íbu Bápa. The Íbu Bápa are in some tribes as many as seven, In some as few as one ; if more than one, each family takes it in turn for the Lĕmbágaship, and it only remains to select the man, which rule, if strictly adhered to, makes the election very easy. The Lĕmbága and Waris “orang yang dua-blas * sĕrta waris” elect the Undang. 

I now come to the Lĕmbága kapáda Undang. The number of Waris descents in each State from which the Dato’ Pĕnghúlu or Undang can be elected varies. In Muar there are three, viz., The To' Muar, the Pĕrdána, and the Pĕrba † descents. The present Undang is of the first, and will be succeeded by the Pĕrdána descents ; then the Pĕrba descent ; and then again the Pĕnghúluship will revert to To’ Muar. In Rĕmbau, there are two descents, viz., the Bĕduanda Jákun ‡ or Waris Sĕdía § Raja, and the Bĕduanda Jáwa or Waris Lĕla Maharaja, and they take it turn and turn about for the Pĕnghúluship. In Johól, there is only one descent from which the Undang can be elected, and the Bátin of Johól have a stronger voice in the election than the Lĕmbága. The other States are minor questions. In Tĕráchi, it is a curious fact that the Undang is not elected from the Waris, but from the tribe of Sri Lemak,* Pahang. The Undang, however, must marry into the tribe of the Waris. Thus, in Muar, the three descents are the three Kĕpála Waris. In Tĕráchi, there are two, in Jĕmpol there is one, in Gúnong Pásir there is one, in Johól and Ínas there is one, with a male and female representative. In Rĕmbau, the Waris are somewhat different. Besides the Undang, there are five Kĕpála Waris, viz., Pĕrba (who is also the Lĕmbága over both families of Bĕduánda), Bandar,†† Mangku Búmi,‡‡ Mĕntri Léla Pĕrkása, and Raja di Raja. There have been several somewhat complicated questions in Rĕmbau, probably consequent on the unequal number of the Kĕpála Waris. Formerly, according to the constitution, if the Undang was of the descent of Sĕdía Raja, the Bandar must be taken from the descent of Léla Maharaja. It was found, however, that if the rule was strictly enforced, it was possible that the Bandar would cease to exist, which did actually occur. A reform, therefore, was made in the constitution and this condition was repealed. Where the constitution is strictly enforced, all elections are comparatively easy, but the slightest departure from the constitution throws the whole procedure into a hopeless state of chaos.

The Undang has in each State the power to fine “Satu Bahra” which is equal to $14 of the present currency. The Undang [Dato' Pĕnghúlu) is virtually he who, as a commoner, has the interests of the Waris and Lĕmbága and the people of their tribes at heart and is the upholder of their rights and of the constitution. The appeal from the Lĕmbága's decision is to the Undang, and all cases in which the jurisdiction of the Lĕmbága is insufficient, must be brought to the Pĕnghúlu's court. All waste lands are, as already described, vested in the Waris. The constitution, however, only provided for the purchase of lands for paddy fields and not for more intricate questions, such as lands for Chinese planters and miners, and it is in consequence of this, that so many jealousies and difficulties have arisen in these States in reference to participation in revenues. 

It is a mistake to suppose that waste lands are vested in the Dato' Pĕnghúlu only. They are vested in the Waris, and the participation should be rated throughout the tribe. The rule, however, is "Gĕdang sama gĕdang, kĕchil sama kĕchil” ; meaning that the Chiefs get the principal share and the lesser people only a little — literally, big with big small with small.

In Sungei Ujong, the Dato' Bandar is a very important man. Not so in the other States. The Dato' Bandar in Rĕmbau has no greater rights to revenues than the other Kĕpála Waris. In Muar, the Dato’ Bandar is really a mere title, and he does not participate with the Kĕpála Waris in waste lands, nor does he in Jĕmpol or Gĕmĕncheh. The Undang should participate as such in general revenues on account of the office to which he has been elected, viz., the highest office held by a commoner in each State. As a Waris he shares with the other Kĕpála Waris. The Lĕmbága participate only to a small extent as heads of tribes, and they can only claim where taxation is introduced which affects their tribes. All cases nearly are settled by custom — ádat — as already explained. With reference to property, Mahomedan law is only brought in as a last resource, if ádat is insufficient for the case at issue. Mahomedan law is exercised only by the Ka'ádilan (Sultan). Intermarriage in a tribe is looked upon as a very grave offence in Rĕmbau, and used to be visited by death. In Jĕmpol, the people are very strict observers of the Mahomedan religion, and they found that this law was so little in accordance with Mahomedan law that the law was repealed, and it only required a slight alteration in the property laws to make this. The Dato' of Johól is the principal Undang, and the States of Ulu Muar, Jĕmpol, Gĕmĕncheh, Tĕráchi and Gúnong Pásir are "bĕrtáli dengan Johól,”* i.e., they are bound to consult Johól on matters of importance. Dato' Baginda Tan Amás of Johól besides being the Kĕpála Waris, is also, so to speak, Minister of Foreign Affairs. He is also the person to be first consulted before any commoner can reach the Dato' of Johól — "háluan sĕmbah”† is the Malay term given. He cannot succeed to the Pĕnghúluship. Baginda Maharaja the Lĕmbága of the tribe of Sri Lĕmak Pahang and Pangku Pĕnghúlu is the “háluan sĕmbah” to the Dato' of Muar. To’ Mĕntri to the Dato' of Tĕráchi.

On the election of the Undang, he is taken by the Lĕmbága and Waris to the Istána ; the Yam Tuan when satisfied that he is the right man according to the constitution, accepts him, and the ceremony of sĕmbah, or doing homage, is gone through. The Ka'ádilan calls the Undang in speaking to him Orang Káya. Every Undang has a number of Court Officers, the number of which varies in the different States. The Lĕmbága is allowed one Officer by the Undang. 

Undang kapáda Ka'ádilan is the last law to be dealt with. In all cases that the Undang cannot decide, he must refer to the Yam Tuan Ka'ádilan.

The Yam Tuan has the power to fine “anam púloh anam Kúpang,” amounting to $24.80 of the present currency. In cases foreign to the constitution, he is, as the title of Ka'ádilan implies, all powerful to administer justice. The Ka'ádilan alone can try cases in which Rajas are concerned, even though married to commoners. The term is “mínyak ka' mínyak jua áyer ka áyer" — oil to oil, water to water. He is the supporter of the Mahomedan religion, Defender of the Faith. 

The Court of Yam Tuan Bĕsár consists of: -

The orang ampat astána, viz.: —

1. Dato' Si Maharaja.

2. Dato' Raja To’ Téwangsa. §

3. Dato' Akhir Zĕmán.*

4. Pĕng-húlu Dagang.

Then come the pĕgáwei yang anam already mentioned viz.:—

1. Jóhan.†

2. Andátar.

3. Laksamána.

4. Laksamána.

5. Pĕnglíma Sútan.

6. Pĕnglíma Raja.

Then follow the pĕgáwei yang sĕmbilan-púloh sĕmbilan, (99) whose titles need not be given, and then,

Bĕntára ║ Kíri.

Bĕntára Kánan.

The duties of the orang ampat are as Court Chamberlains. They receive the Undang of the various States when they come to the Istána.

Si Maharaja and Raja Téwangsa sit before the Yam Tuan until he is ready to receive the Undang.

When the Yam Tuan has given the order [títah) for the Undang to be brought before him, Ákhir Zĕmán * and Pĕnghúlu Dagang bring him into the presence, the other two do not move.

Jóhan † is the officer who receives Rajas arriving from other countries; for instance, if the Yam Tuan of Sĕlángor were to visit the Yam Tuan of Sri Mĕnánti, Jóhan would go to meet him and bring him to the Istána, where he would be received by the orang ampat first.

Andátar's office is to receive the Undang of other States, such as the Klana ‡ of Sungei Ujong, or the Dato' of Jĕlĕbu, or the To' Ĕngku of Klang. He brings them to the Istána where he hands them over to the orang ampat.

Laksamána and Laksamána are the principal sword and spear bearers.

Pĕnglíma Sútan and Pĕnglíma Raja are the messengers, who are sent in connection with the decease of the Yam Tuan. If there was no Raja in the country fit to succeed the deceased, it might be necessary to go to the Yam Tuan of Mĕnangkábau, or to the Yam Tuan of Johór in the old days.

The Pĕgáwei yang sĕmbilan-puloh sĕmbilan (99) have to obey the orders given by the Pĕgáwei yang anam, and cannot fail to come to the Istána on all State occasions. They are so to speak the Police of the Istána.

The Bĕntára ║ Kánan and Bĕntára Kiri both of the tribe of Bĕduánda, stand one on each side of the dais at the election of the Yam Tuan. The Bĕntára Kánan calls the Undang to sĕmbah. The order is ”títah panggil daulat” and the title of the Undang is given, thus in the case of the Dato' of Johól “Oh Dato' Johól Jóhan Pahláwan Léla Pĕrkása Sĕtiáwan ¶ yang mĕmĕrentah didálam nĕgri Johól títah panggil daulat." The Undang then answers daulat and comes forward to do homage. 

First and foremost it must be understood that; instead of Bugis and other Malay pirates occupying a coast line, as in the case of Selangor and Perak, driving back and taking as slaves the non-Muhammadan aborigines of the Peninsula termed “Sakei,” “Jakun,” “Semang” and “Waris laut”; the people of Menangkabau who penetrated into the Negri Sembilan via Malacca or the Muar River came as settlers. They came in search of pastures new, possibly on account of troubles and disturbances in the State of Menangkabau in Sumatra, just as we did in leaving English shores for the continent of America. There were no Rajas or Warriors on the look out for conquest and plunder, merely peaceful emigrants from Sumatra who hoped to find fertile and rich countries in which they might quietly settle and make their home. Now it is more than probable that all these settlers came from the interior of Sumatra. They were accustomed to mountainous, hilly districts where existed rich alluvial valleys in which they knew they would find soils fertile and easy of irrigation. Thus, taking a number of the States as instances, we have Rembau and Naning both inland from Malacca and within easy reach of high Mountains — Ledang (Ophir) on the one side, and the range of hills from Gunong Tampin running to the North. Those who penetrated here were evidently not piratically inclined, they came to cultivate, to live and let live. Then, we have Sungei Ujong where all the original settlers are to be found at Pantei (at the foot of Gunong Berembun) and in the upper reaches of the Linggi River, though later they occupied the Coast, in contention however constantly with the Rajas of Selangor (very piratically inclined gentlemen), who did all they knew to harass the people of the interior. This is a very possible explanation of the claims of Selangor to Lukut and Sungei Raya, which can only be viewed in connection with some such piratical occupation, and not from any real territorial rights. Malacca was a very ancient Sultanate dating from even before the Muhammadan religion reached the Straits of Malacca. I add this, as it might be said, in speaking of territorial rights, “Then why did not the Negri Sembilan possess Malacca?” Again the Sultans of Malacca and of Menangkabau were apparently closely related, the Negri Sembilan settlers acknowledging the Sultanate of Malacca supreme, as it was, in the Malay Peninsula, and when this Sultanate was driven by the Portuguese to settle in Johor, they acknowledged the ancient Sultans of Johor, of which the present Sultan is only a distant connection. 

The Negri Sembilan, unlike the other Protected States of the Malay Peninsula, has not yet quite got away from the traditions which prevailed among-st the Aboriginal tribes ; these traditions were partly adopted and somewhat modified by the colonists from other States of the Peninsula and from Sumatra; who, as the Resident, the Hon. Martin Lister, has pointed out in a paper communicated to the Society in 1887, “fell in with the Aboriginal views, and observed their rights to all waste lands, and their power in each State” but at the same time “brought their tribal laws with them.”

It is well known that the primitive Malays of Sumatra practised exogamy, and — like all other exogametic races inter-tribal marriage was one of the most heavily punished offences.

When I went to the District of Kinta, Perak, in 1884, and was engaged in settling native Malay claims to mining lands, it puzzled me at first to understand the term “Waris Kinta,” which was often quoted by native mine owners, and when I was transferred to an appointment in the Negri Sembilan, I remember that the late Sir Frederick Weld told me that one of the chief reasons why he had selected me, was, because there were few men in the service who could distinguish between a Waris and a Lembaga. I am afraid I looked confused, and I know that as soon as I got back to my Hotel, I looked in my “Swettenham” and found that the word Lembaga meant somebody who had something to do in the affairs of the State. I had not lived long in Tampin, and mixed in Rembow and Gemencheh affairs before the distinction was made quite clear to me.

In 1890 Mr. Lister communicated a further paper to the Society, enlarging on the subject, shewing how the Sakais were merged in the Bidwandas, and how the constitution was established on Menangkabau lines.

My purpose in the present instance is to try and trace through the Folk-lore of the country, the why and wherefore of certain customs, which, always stronger than written laws, have made the country what it is, a very favurite resting place for Malays, because of the conservation of such customs ; in doing this, I shall endeavour to explain, as far as I am able, a few old fashioned savings, which are even now less quoted than they used to be a few years ago.

Tengku Sayid Abdollah bin Sayid Saban, the Assistant Magistrate of Tampin, has greatly assisted me in the work, by explaining what seemed to me obscure in some of the sayings ; the words and diction used being in many instances more or less obsolete, and also likely to bear a double meaning. 

I have romanised each saying and made a very free translation ; in the latter, so far as I know how, giving what the native Malay understands to be meant; this seemed preferable to a more literal rendering as that would not so easily convey the meaning.

The sayings are more or less arranged in progressive sequence, as they seemed to suit the case as it occurred in the Negri Sembilan ; first inhabited by Sakais, then gradually colonized by Malays, who, as they increased, amalgamated their own customs with those of the Aborigines, and ultimately brought their Settlement to the dignity of a State, with a Raja chief, whose principal duty was to administer the Mohammadan laws, but with due regard to the Ancient Customs, many of which are very opposite to what is understood by the Law of the Prophet.

I have used the collective name Sakai here, as the Malays commonly do, to express all the different sections of the Aboriginal tribes, whether true Sakais, Jakuns, Mantras, Semangs or any others.

The State of Rembow is particularly interesting at the present time, being in a transitory stage as to customary laws. The people are of course professed Mohammadans, but they are at the same time ashamed to abandon the old fashioned customs of the “Ada Perpatih” The incongruity of this was pointed out to them by the late Sultan of Johor, when for a short time Rembow came under his influence, about eighteen years ago; from what I have heard he most likely laughed at their customs, and advised them that the only way for professed Mohammadans was to follow the “Adat Tomonggong,” in other words the law of the Prophet. Since that time Rembow customs have greatly changed, and in such matters as debt quarrels, a man may act for his wife instead of her own relations, the law inheritance also follows the code of Islam, so that a man’s children may inherit his property instead of his wife’s relations.

In spite, however, of these decided advances made by the clever Rembow people they are still behind in some of matters; for instance, the law of marriage is still the law exogamy as in force amongst savages; as the people say it is not lawful to marry within one pĕrut, or sa waris. that is within the limits of a well defined group of families whose common descent is more or less clear from one ancestress who was probably an immigrant from Sumatra several hundred 3 years ago; this is very different from the Mohamadan law on the subject, where the table of affinity is even less comprehensive that it is under Christian rule.

Another Rembow custom, which I expect is almost peculiar to it as a Mohammadan country, is, that a man may not have more than one wife at the same time, except by special authority of the Penghulu ; I cannot find out when this custom arose, nor can I find any special saying connected with it; the people can only remember that it always prevailed in Rembow, in accordance with a vow made by a tribal chief in Menangkabau before he and his people migrated to Rembow. At any rate the idea has taken such strong hold of the people, that although when the late Sultan of Johor came to Rembow, as before stated, he ridiculed the custom as opposed to the teaching of Islamism, the people still hold by what has been handed down to them by their ancestors, and I understand that even to-day there are only three men in Rembow with more than one wife. 

RĔMBAU

{Original settlement of.} Rĕmbau, like the rest of these countries, was, according to Mentra traditions, at first inhabited by the aboriginal tribes alone, and its first Pĕnghûlu was, like that of Nâning, appointed by the Dato’ Kelana Petra of Sungei Ûjong.*2

Another local version is that Rĕmbau was first settled by Bâtin Bĕndahâra Sakudei at Hulu Rĕmbau near Gûnong Dato’, and he it was who felled the mighty Merbau tree. According to native authority quoted by NEWBOLD, Bĕndahâra Sakudei was the first chief of Sungei Ûjong upon whom the title Kelana Petra was conferred, and was the son of a Bâtin,*3 and the following account of this origin was related to NEWBOLD by the Râja di Râja of Sungei Ûjong : -

-::“In ancient times one of the princesses*4 of Sungei Ûjong having had the presumption to laugh at the naked state of a Bâtin of the Jakuns, incurred his resentment, and was compelled irresistibly to follow him through thicket and brake, until, moved with compassion, her ‘sans-culotte maitre de danse’ broke the spell and married her. The offspring of this sylvan union is said to be Sakudei, *5 from whom descend the Pĕnghûlus of Sungei Ûjong.”::-

{Pĕnghûlu how elected.} “Bĕduanda” is the name of one of the chief aboriginal tribes in the South of the Peninsula, and two of the chief Rĕmbau tribes hear the same name — the Bĕduanda Jâwa, and the Bĕduanda Jakun - from which the Pĕnghûlu is alternately elected.

{Alternate Election.} This alternate election is said to be due to a dispute in days gone by between the two brandies of the Bĕduanda, each claiming the right to elect the Pĕnghûlu, which was settled by the sovereign of Johor giving each the right alternately. 

The boundary with Sungei Ûjong was fixed about two years ago by His Excellency Sir F. A. WELD, as, previous to that time, there had been disputes about it. It now runs as follows : - from Sempang to Bukit Mandi Angin, thence to Perhentian Tinggi, and thence to Gûnong Angsi. The boundary on the inland side towards Sri Menanti, Inas or Jelei, and Johol has shifted from time to time, Gûnong Pasir, which is now under Sri Menanti, is claimed as properly belonging to Rĕmbau, though in NEWBOLD’s time it was said to have originally belonged to Johol, and this last is confirmed by the aborigines, who are the best authorities. The boundaries with Sri Menanti are said to be Gûnong Tujoh, and Gûnong Lipat Kajang.

Those with Johol, Batu Gajah (on hill of that name), Gûnong Dato’, Perhentian Lantei (or Tinggi) on Bukit Ûlu Api-Api, and (including Tampin) Batu Berapit (now claimed to be in Tampin, Perhentian Manggis being said to be the right point, on Bukit Kuda Mati), Jeram Kambing and Bukit Pûtus.

{Chief places.} Sempang, where the Rĕmbau and Penar join to form the Linggi, and where we have now a Police Station on a small piece of land ceded to Government in 1874, was formerly one of the chief places in Rĕmbau ; Kwala Pedas, a few miles further up on the right bank, was another, but they have both been abandoned. At Bandar Rasau was the residence of the Yam Tûan Mûda, and latterly of the late Pĕnghûlu Haji Sail. In NEWBOLD’s time the Pĕnghûlu lived at Chembong. The present Pĕnghûlu resides at Gemayun near Chengkau, where Haji Sail had another residence. {Population.} Rĕmbau, in proportion to its size, is, no doubt, the most populous of these native States, being probably about 11,000, exclusive of Tampin, Kru and Tebong ; the details will be found in the table shewing the constitution of the country : in NEWBOLD (1839) it is given at 9,000 including Tampin and Kru. The most populous part of the country is said to be inland at Sri Lemak and Ûlu Sepri, but this is not confirmed by the numbers I have obtained. 

{Character.} From the table first alluded to it will be seen of what a mixed character the population is. They likewise bear, among the Malays, the character of being pre-eminently treacherous. The Gadong district (lying between our frontier and Gûnong Dato’) near which Haji Mastafa lives, is said to be the harbour of robbers and cattle-lifters, but Haji Mastafa is too far advanced in years, too imbecile, and too much in the hands of others to do anything to improve matters ; but under the new regime we may in time look for amendment.

{Rĕmbau place of installation of Râja.} As Rĕmbau used to be the place of installation of the Yam Tûan or Yang-di-pĕrtûan Bĕsar, it will not be out of place to deal here with the subject of the Yam Tûans. The original States in the interior of this part of the Peninsula, according to tradition, before they became “Nĕgri Sĕmbilan” were Kelang, Jĕlĕbu, Sungei Ûjong and Johol, with seniority in the order given.

{Original Nĕgri Sĕmbilan} The “Nĕgri Sĕmbilan” are stated by NEWBOLD, and probably correctly, as being originally as follows, Kelang, Jelobii, Sungei Ûjong, Johol, Segamat, Nâning, Rĕmbau, Hulu Pahang (including Serting and Jempol) and Jelei (in Pahang, adjoining Jĕlĕbu).*1 Kelang soon fell under the domination of Selangor.

Johol originally included Jempol and the whole watershed of the Moar as far as the Palong on one side and Mount Ophir on the other, having on the N. & W. common boundaries with Jĕlĕbu, Sungei Ûjong, Rĕmbau and Nâning (the latter now included in Malacca).

Segamat seems to have been absorbed by Johor a generation or two since. Nâning and Rĕmbau were children of Sungei Ûjong, and when the former of them came more directly under Dutch influence, Sri Menanti, or more correctly Hulu Moar, which had asserted independence of Johol, took its place in the confederation.

{Origin of Yam Tûan Bĕsar.} About the middle of last century, the Dutch, in conjunction with the sovereign of Johor, Sultan ABDUL JALIL SHAH, who was suzerain of the Nine States, appointed Daing Kamboja, a Bugis Prince, as their chief. 

His rule, however, was not approved of, and the Pĕnghûlus of Sungei Ûjong, Johol, Rĕmbau and Hulu Moar invited, with the assistance of the Dutch and the consent of Johor, the Princes of the Mĕnangkâbau dynasty to come over as their chiefs. Daing Kamboja, however, found support with some of the Pĕnghûlus, and for a time hostilities ensued between the rival parties, but in the end Râja Melawar, the Mĕnangkâbau Prince, prevailed, and Daing Kamboja withdrew to Riau, where he died in 1773. Thenceforward Johor, by common consent, had nothing more to do with the Nĕgri Sĕmbilan.

Râja Melawar was then duly installed as Yang-di-pĕrtûan Bĕsar by the four Pĕnghûlus of Sungei Ûjong, Johol, Rĕmbau and Hulu Moar (who were styled the Pĕnghûlu Belantik from their office of installing the suzerainty in Rĕmbau, which was thenceforth called “Tanah Kerjaan,” i. e., the place where the business of installation is performed, not “karaja-an,” so it is said.*1

Thence the suzerain proceeded to Sri Menanti, his place of residence, so named from the chief and Bâtins there waiting to receive him in state, and it was called “Tanah Mengandong.”*2

The baleis erected for the suzerain on his visits to the different States were constructed of peculiar form, which must not be altered. That in Sungei Ûjong was called “Balei Melintang” according to the best account, figuratively speaking from its Pĕnghûlu being in a position to oppose any innovations attempted by the Yam Tûan;*3 that in Johol “Balei Bertingkat” in the same way, being as it were, a third story on Sungei Ûjong and Rĕmbau, and being next door io Sri Menanti, would bring their representations right up to the Astana. 

{Real power with Pĕnghûlu.} The real power in these States is vested with the Pĕnghûlu, that of the suzerain being nominal only. NEWBOLD, from whose writings I have taken much of the account here given, states that, on the elevation of Râja Melawar to the office of Yang-di-pĕrtûan, the following arrangement was agreed to between him and the Pĕnghûlus: that he should assemble them on affairs of State and submit to a majority ;

{Maintenance of Yam Tûan Bĕsar.} that his maintenance be furnished equally by the inhabitants of the four States, each house contributing annually a gantang of padi, two cocoa-nuts and one sûku (i.e., 13½ cts.).

On the occasion of a death, marriage, or circumcision in the Royal Family, each Pĕnghûlu was to send three buffaloes and to furnish a certain sum for distribution (probably for the benefit of the various officers who took part in the ceremonies).

In the case of a war also, the Pĕnghûlu was expected to come forward with a certain contribution of men, arms, ammunition, and provisions.

{Pĕnghûlu’s revenue.} The Pĕnghûlu derived his revenue from his power of inflicting fines, and from contributions in kind made by the people of his State ; he was said, too, to have the power, in other Malay countries reserved to the sovereign, of enforcing gratuitous labour, but I doubt if the power has been exercised, except to a very limited extent.*1 

The respective positions of Yang-di-pĕrtûan and Pĕnghûlu are also defined by the following verbal Mĕnangkâbau traditions: -

{Undang-undang.} Undang-undang of the Nĕgri Sĕmbilan.*§

Alam nen beraja, luhak nen berpenghulu, sûku bertuha, anak buah beribu bapa.

The kingdom is under the Râja, the district under the Pĕnghûlu, the sûku under the elder, and the members of the sûku under the ibu bapa, (lit., father and mother) title of subordinate elder.

Sa-bingkah tanah terbalik , sa-helei urat kayu yang putus; undang yang punya.

Every clod of earth upturned, every slip of root snapped, is the Pĕnghûlu’s.

Deri hulu ayer menyencheng sampei ka-hilir ombak memechah; To’ Bandar yang punya.

From the trickling source of the stream to the mouth when the waves break is the To’ Bandar’s.

Di-pijak tanah, di-langkah akar; undang yang punya.

All the soil and roots under foot belong to the Pĕnghûlu.

Di-sauk ayer, di-patah ranting sa-champak galah di-tepi tebing To’ Bandar yang punya .

All water taken, or boughs broken within reach of a punting-pole from the banks, belong to the To’ Bandar.

Adat itu di-anjak*1 layu, di-alih mati.

Neglect of these customs will bring decay on the country, and if they are changed, destruction will result.

Adapun Râja itu tiada mempunyai Nĕgri dan tiada buleh menchukei kharajat, melainkan berkaadilan sahaja serta permakanan-nya duit sa-sûku, beras dua gantang, nior sa-tali.

Now the Râja does not own the country, nor can he levy taxes on its produce, but with him lies the final award of justice only, and he obtains a maintenance of a “sûku” (12 cents), two gantangs (gallons) of rice and a string of (i.e., 2) cocoa- nuts. [A contribution from every householder.]

Karna sesar ikan ka-belat sesar belat ka-tebing.

For the fish (being pressed) rest against the weir and the weir is attached to the bank, (i.e., the Lembaga look to the Pĕnghûlu, and the Pĕnghûlu to the Râja).

Jika runtoh tebing, binasa-lah belat.

If the bank gives way the weir is destroyed (i.e., if the Râja is without justice, the Pĕnghûlu is undang-less, and the four sûkus are without their Lembaga , the Waris get no inheritance, and the country is destroyed). 

{Table of Yam Tûans.} The following table gives a view of the Yang-di-pĕrtûans Bĕsar and Mûda from the time of their first introduction to 1832, from which it will be seen that up to the time of Râja Ali’s appearance on the scene, the Yang-di-pĕrtûans came over regularly from Mĕnangkâbau. He was called in by the Rĕmbau people to help in the conduct of hostilities against Yam Tûan Mûda Râja Asil, and his son Râja Haji, who had given offence by a marriage that was considered unlawful.

{Origin of Gempa Maharâja Perba and Putih} The story of the origin of Dato’ Gempa, Dato’ Perba, and Dato’ Putih is as follows: There was a chief named Dato’*1 Bĕndahâra Sakudei*2 (his wife was a Jakun, daughter of Bâtin Saribu Jaya, she was called Princess Long-hair), who came from Johor with his followers to open Rĕmbau. After him came a man from Mĕnangkâbau named Dato' Leteh, and he and his party became trusted to the Dato’ Bĕndahâra, and supported the people from Johor: they all settled at a place called Kebun Lada (Pepper Garden). After a time Bĕndahâra Sakudei had three children (female) the eldest named Dato’ Bungkal, the next Dato’ Mudek, and the youngest Dato’ Mengkudu. Later on, he removed to Sungei Ûjong, but he left his eldest child Dato’ BUNGKAL in Rĕmbau with Dato’ Leteh. Dato’ Leteh belonged to the Mandiling branch of the Batu Hampar Sûku, and at the time all those of the Batu Hampar Sûku who came over from Mĕnangkâbau to Rĕmbau put themselves under him.

There were five branches of the Batu Hampar Sûku from Mĕnangkâbau who adhered to Dato’ Leteh, viz., the Mandiling, the Cheniaga, the Paya Bidara, the Pagar Chinchang, and the Agam.

In course of time Dato’ Leteh looked round for a suitable husband for the daughter of the Bĕndahâra, and while he was considering the matter, there came a Mĕnangkâbau man of the Cheniaga branch of the Batu Hampar Sûku named Dato’ Lêla Balang, to ask for Dato’ Bungkal as a wife ; all the family were agreed to it, and they were married.

In due course Dato’ Lêla Balang became father of a son, whom he named Lêla Maharâja.

When he was about six years old, and the country had become populous, Dato’ Leteh consulted with Dato’ Lêla Balang, and suggested that it would be advisable for the latter to go to Johor and make over the country, for it belonged to the Dato’ Bĕndahâra (Sakudei), the two Dato’ thought that no one else could rule the country but Lêla Maharâja, for he was the grandson of the Dato’ Bĕndahâra. 

{First appointment of Pĕnghûlu} Then Dato’ Lêla Balang went with Dato’ Laut Dalam who was a Mĕnangkâbau man with a Javanese wife, to Johor and there the son of Dato’ Lêla Balang was appointed Pĕnghûlu Lêla Maharâja but, while he was in his minority, Dato’ Lêla Balang undertook the duties, and was given the title of Dato’ Gempa Maharâja.

{Second appointment of Pĕnghûlu} Then came Dato’ Laut Dalam complaining to Dato’ Lêla Balang that he had obtained the Pĕnghûluship for his son and the administration of it for himself with a title, while he, Dato’ Laut Dalam had got nothing for his trouble (the journey to Johor?). Then Dato’ Lêla Balang returned to the presence the same day and represented the state of matters. The Râja asked whether Dato’ Laut Dalam had any daughters, and finding he had, decided that when he grew up Lêla Maharâja should marry Dato’ Laut Dalam’s daughter, and if he got a child, that child should be Pĕnghûlu Sĕdia Râja, whose duties should be undertaken by Dato’ Laut Dalam, and Dato’ Laut Dalam had the title of Dato’ Merah Bangsa conferred on him. They then returned to Rĕmbau.*1

It was subsequently decided, in consultation with Dato’ Leteh, that all the Cheniaga branch of the Batu Hampar Sûku should be handed over to the charge of the Dato’ Gempa Maharâja, i.e., Dato’ Lêla Balang. The other four branches of the sûku remained under Dato’ Leteh, who was Dato’ Putih, and have so continued to this day.

The descendants of Dato’ Laut Dalam became the “waris” of the Pĕnghûlu Sĕdia Râja, because of the mother having been Javanese, and when the “waris” of both Pĕnghûlus had become numerous, an elder was put over them with the name of Dato’ Perba, who was chosen alternately from each side, being at one time Jakun and the next Jâwa.

Dato’ Putih has always been considered to be connected with the Dato’ Perba up to the present time, because Dato’ Leteh brought up Dato’ Bungkal, and Dato’ Putih is descended from Dato’ Leteh, and Dato’ Perba is descended from Dato’ Bungkal, 

The following account is given of the origin of the name “Lima Sûku” in the low country : —

{Origin of Lima Sûku} In the time of Pĕnghûlu Kasir, a woman of the Dato’ Perba’s people was taken to wife by a man of the Mungkar tribe in Tampin, but his people did not pay the marriage dowry. On this the Dato’ Perba and Dato’ Putih after consultation summoned their people together and went to Tampin to demand the dowry ; they kept up the attack for about a fortnight, but without success; then Dato’ Putih and Dato’ Perba called to their aid Dato’ Maharâja Senara, Dato’ Lêla Angsa, and Dato’ Ganti Maharâja: these three agreed to help them in the affair they were engaged in, and assembled all their people and attacked Tampin, which was defeated at their first attempt; the Mungkar people admitted the dowry claim, and the matter was settled. Then the five Dato’ returned to Rĕmbau, and there they agreed to act together always, and they had a feast and slaughtered buffaloes, and Pĕnghûlu Kasir removed to a place called Mesjid Batu Putih, where there was a great assembly and the five chiefs mentioned registered an oath with the spilling*1 of blood and under the Koran, that they would remain five elders with one Lembaga, each with his own people, but of one mind, whether advantage or injury should accrue, they should share it as long as the sun and moon, which cannot change, endure. Whichever of the five chiefs should change or depart from the above solemn agreement, he would be punished by the testimony of the thirty books of the Koran, the Majesty of Pagar Buyong would fall upon him, and the weapon Kawi would make an end of him. This was the origin of the five sûkus, and thenceforth Dato’ Pĕnghûlu Kasir spoke of the four and five sûkus, in the low country, with respect to the “berampat berlima sûku,” and the “berampat berSĕmbilan sûku” inland. 

{First settlement “di-darat” i.e., inland.} It is said that the first settling of this part of the country was agreed on by three chiefs from Mĕnangkâbau; one Dato’ Laut of Paya Kumboh*1 selected a stream called Layang; from him Dato’ Si Maharâja*2 is descended: another Dato' Putih from Sri Lemak took the stream called Lûbok Rusa; from him is descended Dato’ Sinda Maharâja:*2 another Dato’ Inda Petra, a man of Batu Balang took the stream of Bintongan; he was the ancestor of Dato’ Andika.*2

These three all began planting in the places named. They claimed from the sources of the streams to their junction with the main stream. While engaged in clearing, they heard the sound of many trees falling down-stream within the range of their claims; on going to see the cause, they found one Dato’ Puteh Kepala a Sri Melenggang man of Mĕnangkâbau occupied in clearing. (Dato’ Mandelika*2 descends from him.) The place was called Batu Hampar. Then there was a dispute between the three chiefs and Dato’ Puteh Kepala, the former claiming from the gullies to the mouths of their streams, saying: they had settled there first; the latter claimed the same, and their claims were equally strong, for they had been all recognised from Johor. Later on, authority came from the Pĕnghûlu dividing the land between them, and making the boundary from Batu Menunggul to Tunggal Merbau in the Batu Bĕsar jungle, and thence to Tunggal Chachar, on to Kwala Anak Ayer Hitam in the Sepri stream ; whoever went up the Leng stream must be under Dato’ Si Maharâja, whoever went up the Lûbok Rusa stream must be under Dato’ Sinda Maharâja, and any one settling up the Bintongan stream must be under Dato’ Andika. So the Tiga Batu people under Nang Bĕsar, who went up the Bintongan, were under the jurisdiction of Dato’ Andika. So likewise in the ease of the Sepri, Dato’ Pĕnghûlu Uban brought two men from Johor, Dato’ Chindei Luatan (a Bĕduanda, from whom descends Dato’ Setir Maharâja), and a Mĕnangkâbau man of the Paya Bidara branch of the Batu Hampar, (from whom Sutan Bĕndahâra is descended), and told them to settle on the Sepri. They worked with the three chiefs, Dato’ Si Maharâja, Dato’ Sinda Maharâja, and Dato’ Andika, and they became five sûkus, and were called “berampat berlima sûku” being confined within the boundaries above-mentioned. 

Further down-stream came Dato’ Mengiang o£ the Mungkar sûku from Machap,*1 and a Mĕnangkâbau man, i.e., Dato’ Maharâja Inda, making three with Dato’ Putih Kepala, i.e., Dato’ Mandelika, and these were called three elders and one Lembaga.

The origin of the appellation “bersĕmbilan” is that they descended from nine mothers in these three sûkus, four in the Sri Melenggang, three in the Mungkar, in the Tanah Datar*2 two ; these worked together, together bore disgrace and shame.

The eight Lembaga of sûkus, four in the low country and four inland, hold the next position in the State to the Pĕnghûlu, and in all affairs of consequence he is obliged to consult them and to follow the opinion of the majority, and no treaties or agreements affecting the country generally are valid without their signature.

The four Orang Bĕsar, though not heads of sûkus, still, from their position as “waris” and consequent eligibility for the Pĕnghûluship, are able to exercise considerable influence. But subordinate chiefs of intriguing character are, of course, often found to have an influence greatly disproportioned to their official position.

The Dato’ Perba, the foremost of the “duablas sûku,” also occupies an influential position, from his being the head of the joint sûku of Bĕduanda Jakun and Bĕduanda Jâwa, from which he, like the Pĕnghûlu, is alternately elected. He is also eligible for the Pĕnghûluship. It will also be noticed that his sûku is by far the most numerous, being double any of the others.

{Nature of Country.} The soil of Rĕmbau resembles that of Nâning generally. The same may he said of its physical configuration; the country is of an undulating character, the depressions being mostly “sawah” and the rising ground kampongs or secondary jungle. The hills, except near the Malacca frontier, seem to be of less elevation than in Nâning. Bukit Bĕsar is the only mountain in the country, exclusive of those in the ranges which divide it from Sungei Ojong, Sri Menanti and Johol. 

I have been induced to publish the story of how the ancient constitution of the Negri Sembilan was restored. It will be conceded that it is easier to overthrow than re-establish the constitution of a country. The event I am about to describe being one of very deep importance to the Chief and people of the beautiful State that lies between Malacca and Selangor. A brief reference to the history of the Nine States and to the establishment of the dynasty, represented by Tungku Muhammad, is first necessary.

No dates have been handed down to define the time at which the descent of a great number of Sakai from the hills peopled the countries of (1) Klang (now Selangor),  (2) Naning (now a portion of Malacca), (3) Jelai (now a district of Pahang), (4) Segamat, and (5) Pásir Bĕsár (now included in the State and Territory of Johor), (6) Johól, (7) Sungei Ujong, (8) Rĕmbau, and (9) Jĕlĕbu.

Four Bátin, or Sakai Chiefs, were the leaders of this colonisation : one, a woman, remained with her following in Johól : the other three, with their adherents, occupied Klang, Sungei Ujong and Jĕlĕbu.

These four Lawgivers (undang yang ampat) are repeatedly referred to hereafter, but it should here be stated that the state of Rĕmbau has succeeded to the position formerly held by Klang.

As time rolled on other people were attracted to these countries and there was free immigration from Mĕnangkábau. The new arrivals brought their tribal customs with them, and, as the terms "Waris" and "Lembaga" will recur, it will be well to point out that there is only one Sakai, or Waris, tribe — viz., the "Suku Beduanda" — while there are several Mĕnangkábau tribes, the elected head of each being known as the Lembaga or manager of the tribal system.

The Sakai and the people from Mĕnangkábau maintained the most friendly relations, but it became evident that over the Nine States there must be some Suzerain to whom inter-state disputes could be submitted for adjudication : and, through the good offices of the Ruler of Johor, a deputation to Mĕnangkábau was arranged and a Prince of that royal family was induced to come over. 

In the year 1773, or thereabout, Raja Melewar was installed by the four Lawgivers as Yang di per Tuan Bĕsár, and he took the title, by which he and all his successors have been known, of Yam Tuan Bĕsár, Sri Mĕnánti. That beautiful valley which it is impossible to traverse without halting repeatedly to feast one's eyes on the scenery of hills, green or golden padi, and feathery bamboos had already been occupied by Mĕnangkábau settlers, and they had so named it because, on their arrival, they found padi in the ear, ripe, awaiting them. There the Astana was built and the site then selected has become the ancestral home of the Raja.

Meanwhile other districts had been opened by settlers. The gaps, caused by the defection or alienation of five of the original Nine States, were filled by

Ulu Muar, Tĕráchi, Jempol, Gúnong Pásir, and Inas.

Subsequently Tampin and Gemencheh, settlements from Rĕmbau and Johól, were added.

Gradually the constitution was built up and strengthened, but, about thirty years ago, dissensions, inevitable in all histories, arose, and Rĕmbau, Jĕlĕbu and Sungei Ujong were estranged.

Then the healing interference of Great Britain commenced : by degrees Sungei Ujong (April, 1874), Rĕmbau (March, 1884), Jĕlĕbu (September, 1886), and Sri Mĕnánti (June, 1887), were brought under British Protection.

Finally, by the agreement of August, 1895, the Confederation of all the States, with one British Resident as Adviser to the Chiefs, was arranged. 

Such was the condition of affairs when I assumed my duties as British Resident early in 1897. Apparently everything was in order, but enquiry proved that in matters relating to the constitution and Malay customs the greatest disorder prevailed. The Yam Tuan of Sri Mĕnánti had not been installed : he had merely been declared to be Yam Tuan by British authority in June, 1887 : there had been no formal creation of a Yam Tuan since the installation of Tungku Antah his father, and even then the Rembau and Jĕlĕbu Chiefs had not attended : of the four Lawgivers, Johól alone admitted allegiance to the Yam Tuan : the other three declared that they were absolutely independent and that their independence had been recognised by the wording of the agreement of August, 1895.

The secret of success with Malays consists, to a great extent, in the recognition of the fact that the mainspring of their life, political and social, is built upon the word "adat." Their customs are their inheritance : they regard them as their birthright and they are an absolutely conservative people. I hope that it is not unfair to say that some English adminstrators, who have been very popular with Malays, have fallen into the error of pandering to the Malay veneration for custom. They have put off reforms forgetting as it were that many Malays possess that true conservatism which while tenacious of the constitution, is ready to accept useful measures of reform.

My experience had taught me that the Malay is a very reasonable person, and the Malays of Malacca and of the Negri Sembilan at all events have in a comparatively short space of time consented to the demolition of their ancient but obsolete land customs. It was not without a considerable show of opposition that their consent to that demolition was obtained but knowing that they will generally yield to the arguments of them whom they trust I was hopeful that though at the sacrifice of their self-importance, they would agree to re-establish their ancient constitution.

The opportunity arose in this wise : — When the Hari Raya, or festival which succeeds the month of fasting, was approaching, the Yam Tuan invited the four Lawgivers to Sri Mĕnánti to witness the ceremony of obeisance which is annually performed by the subjects of a Malay Raja.

They (Johól excepted) declined the invitation and made all manner of excuses, their only reasonable plea being that it was customary to receive the homage of their own subjects on the Hari Raya.

The Yam Tuan then arranged to invite them immediately after the festival of the Hari Raya Haji, and I asked them to attend. They urged that there was no reason why they should go, and expressed fears that their attendance might be construed to be a waiver of the freedom from interference which they then enjoyed in the internal affairs of their respective States.

I invited them to a meeting at the Residency and explained that they were placing a strained construction upon the words of the agreement, that the British Government had never intended that they were to repudiate the Raja who was the representative of the dynasty their own ancestors had set up, that they were trying to override ancient custom by arguing on customs of thirty years' growth and that the machinery of the Negri Sembilan Government could not work until its component parts were replaced in their constituted places.

They replied that ancient custom required that they should instal the Yam Tuan, that Tungku Muhammad had not been invested with the powers and position of Yang di per Tuan Bĕsár by them, and that they would be stultifying themselves if they went to Sri* Mĕnánti.

After a hasty meeting with the Yam Tuan, who at once agreed to be formally proclaimed, I suggested to the three malcontent Lawgivers that they should draft an agreement in Malay setting forth their allegiance but providing for freedom from interference in internal affairs and for permission to celebrate the Hari Raya in their own States.

That agreement, when drafted, was submitted to and approved of by the Yam Tuan. 

Translated it reads as follows : —

Agreement between the Yang Di Per Tuan Bĕsár, Sri Mĕnánti, and the four Lawgivers.

Now in all truth We, the Yang di per Tuan Muhammad, C. M. G., the son of the late Yang di per Tuan, Antah, have made an Agreement with the Four Lawgivers.

I, The Dato' Klana Petra and the Dato' Bandar of Sungei Ujong.

II. The Dato' Mendika Mentri Akhir Zaman Sutan of Jĕlĕbu :

III. The Dato' Johan Pahlawan Lela Perkasa Setiawan of Johól :

IV. The Dato' Sedia Raja of Rĕmbau.

1. Whereas We and the Four Lawgivers and the British Resident have bound together the constitution and customs of the country and the heritage of Our ancestors of old time, as is related hereunder.

2. Now the Four Lawgivers return to elect Us to be Raja of the Negri Sembilan in accordance with our ancient constitution.

3. Now that We have been installed as Raja of the Negri Sembilan, We, according to the old constitution, cannot interfere in the customs of the country or in Muhammadan Law : and every matter that arises in each State is to be settled in consultation with the British Resident of the Negri Sembilan and is not to be subject to Our commands.

4. If any difference of opinion arises between one Law- giver and another as to the boundaries of their States, and if either Lawgiver appeals to Us by presenting himself before Us, then We are bound to interfere and to settle the matter with justice, but if the officers of the Four Lawgivers or their subjects come to present themselves before Us to make com- plaint or petition Us in writing, We shall not in future enter- tain their complaints.

5. When the festivals of Hari Raya and Hari Raya Haji are celebrated according to ancient custom, the Four Lawgivers will not come to present themselves before Us at Our Astana, at Sri Mĕnánti, but will each celebrate his own festivals, according to ancient custom, in his own State. Always provided that, on great occasions such as ceremonies of Marriage or Circumcision, if We invite the Four Lawgivers they shall carry out Our wishes in their entirety.

6. In the event of the death of the Yang di per Tuan, the Four Lawgivers shall bring, as an offering, gold in such amount as is befitting, such offering being provided by the Government of the Negri Sembilan.

7. Moreover the Four Lawgivers, in conjunction with each other and with their hereditary officers, shall elect one of the royal princes and instal him as Yang di per Tuan in the same manner and in accordance with the customs and constitution under which the former Yang di per Tuan was installed.

BE IT SO.

Written on the 29th day of April, 1898, that is on the 8th day of Zil-haijah, 1315. 

The date fixed for the ceremony was Saturday, the 7th of May, 1898. The procedure to be followed in summoning the four Lawgivers to Sri Mĕnánti was adopted as closely as time permitted.

We had to take it for granted that the Tungku Bĕsár had sent for the Dato' Ulu Muar, Dato' Tĕráchi, Dato' Jempol and Dato' Gúnong Pásir, and had announced to them that a Yam Tuan was about to be placed upon the throne.

We assumed the consent of the Dato' Ulu Muar and despatched his four chief Lembaga to convey the news to the four Lawgivers and call upon them to attend at Sri Mĕnánti.

The To' Paduka Bĕsár (Lembaga, Ulu Muar) went to the Raja di Múda (Lembaga, Tĕráchi) and with him proceeded to Pantai and Rasah to wait upon the Dato' Klana Petra and Dato' Bandar of Sungei Ujong, respectively. Those two Chiefs, with all their following, returned with the two heralds to Tĕráchi, which, according to ancient customs, is there resting place.

The To' Sri Maharaja (Lembaga, Ulu Muar) went to the To' Andika (a retainer of Johól) at Cheriau and with him proceeded to wait upon the Dato' Johól Johan Pahlawan Lela Perkasa Setiawan. The aged Dato', who much wished to attend and who had requisitioned the District Officer for a pony and trap in order to do so, was ill and therefore sent the Dato' Baginda Tan Amas, who is his representative in the Council of State. He and his following, which included the Dato' Inas and all his Lembaga, instead of returning with the two heralds to Cheriau, their appointed resting place, came straight on to Kuala Pilah and proceeded the next day to Sri Mĕnánti.

The To' Senara Múda (Lembaga, Ulu Muar) went to the To' Paduka Sri Maharaja (Lembaga, Gúnong Pásir) and proceeded with him to the house of Sinda Maharaja (Lembaga, Rĕmbau). After being informed of their business the Sinda Maharaja conducted them to the Dato' Rĕmbau Sedia Raja. He, with all his following, was escorted by the two heralds to Gúnong Pásir, which is set apart on State occasions as his resting place.

The To' Orang Kaya Bongsu (Lembaga, Ulu Muar) went to To' Lela Raja (Lembaga, Jempol) and requested him to summon the Dato' Jĕlĕbu according to ancient custom. Having given this message the Orang Kaya Bongsu proceeded to Sri Mĕnánti and remained in attendance upon the Dato' Ulu Muar. The To' Lela Raja (Lembaga, Jempol) instructed Si Alang Puteh of Jempol to summon the Dato' Jĕlĕbu. He with all his following, should have returned with the herald to Kampong Bukit, his recognised resting place, but proceeded instead via Seremban to Tĕráchi, where he joined the procession of the Sungei Ujong Chiefs.

To all other Raja, Waris Chiefs, Lembaga, Pĕnghúlu and Malays of good position throughout the States news of the approaching ceremony was duly sent. 

Friday, the 6th of May, was, unfortunately, appallingly wet ; but the rain did not check the constant stream of people that flowed in from every part of the Kuala Pilah district.

About mid-day the Chiefs of Sungei Ujong and Jĕlĕbu arrived at Sri Mĕnánti and took up their abode in the houses set apart for them.

The processions of people attending upon the minor Chiefs paraded the Astana grounds, during the brief intervals of sunshine, and helped to make the scene imposing. The party that came with the Dato' Gúnong Pásir was strikingly picturesque : his procession was headed by some two hundred women who wore cloths of every conceivable colour, and immediately behind them came his personal attendants carry- ing spears decorated with the peacock feathers of Gúnong Pásir. The Dato' himself walked next, dressed in a suit of striped silk, the preponderating colour being yellow : behind him followed one hundred men, and two hundred children of all ages brought up the rear of the procession.

At various places, outside the Astana grounds, the usual forms of amusement that are concomitant with every Malay gathering of importance were provided : I was specially struck with the many skilful exhibitions of boxing ( silat ) , which never failed to draw large crowds and provoke much merriment.

On two afternoons football matches, Europeans and Malays against the Police, were played : on a third athletic sports were held and, though the afternoon was wet, were much enjoyed.

Most of the time on Friday was occupied on determining several nice points of procedure to be adopted in the ceremony of the morrow. The Sri Mĕnánti people were, of course, in favour of introducing many forms which the older men, who had witnessed a previous installation, deemed to be essential. The members of the Yam Tuan's family were anxious to use every form of expression which would proclaim the dominance of his position, and, had it not been for the extreme good sense of His Highness, it would probably have taken three or four days to arrange the procedure.

I had many consultations with the Dato' Bandar of Sungei Ujong, whose attitude throughout was firm but friendly, and I explained to the Yam Tuan that the Chiefs had made considerable concessions, that their patience ought not to be taxed in any way, and that the ceremony should be performed punctually and with as much expedition as possible. His Highness at once replied that his desire was to yield every point of minor importance. These discussions did not end till nearly midnight on Friday, but it was satisfactory to feel assured that every possible danger to the success of the very important event about to be celebrated had been removed. 

On Saturday morning, crowds of people began to collect from every quarter : with the exception of an early shower, the weather was propitious. The placing of the royal umbrellas in front of the "balai penghadapan" (the royal hall in which the installation took place ) was the signal for an enormous concourse of people to collect at that spot.

At a quarter to eleven, a guard of honour of the Sikh Police was drawn up near the reception halls of the four Lawgivers : the first to arrive was the Dato' Rembau : I received him at the entrance to the " balai panjang " and, after the guard had presented arms to him, we placed his followers in his reception hall and Mr. Parr conducted the Dato' to the Astana to put his signature and chop to the agreement with the Yam Tuan. Almost immediately afterwards, the Dato' Klana and the Dato' Bandar of Sungei Ujong arrived : the guard presented arms to them at the entrance to the "balai melintang" and after their followers had entered the balai, Mr. Bat hurst conducted them to the Astana : meanwhile Dato' Baginda Tan Amas of Johól, followed by all the Datos and minor Chiefs of the Negri Sembilan (old), had arrived : the guard presented arms to the Dato' Baginda at the entrance to the "balai bertengkat " and, after his following had entered the balai Mr. Chevallier conducted him to the Astana : a long wait occurred before the arrival of the Dato' Jĕlĕbu : he was received by the guard at the entrance to the " balai belerong. When his followers had entered it, Mr. Hatchell conducted him to the Astana. The affixing of the signature and chops of the Lawgivers to seven copies of the agreement being completed, I signed and placed the State seal upon them and they were then taken upstairs to the Yam Tuan who added his signature and chop. The four Officers named above then conducted the Lawgivers to their reception halls where they awaited their summons to the installation hall : in the meantime the Tungku Prempuan had taken her seat upon the dais to the left of the throne (Singgasana) and several ladies of high degree had been accommodated with seats in the places set apart for them : the yellow cushion, gold boxes, and other insignia of royalty were brought in and placed on the dais : Tungku Múda Chik, Tungku Ngah of Tampin, Rajah Kadir of Lukut, my four officers and I next took our seats in the body of the hall, and everything being ready the heralds announced that the Yam Tuan was coming to the hall : His Highness was preceded by the " orang ampat Astana " and his " orang anam " earring the weapons of State : immediately behind him were the young Tungku Bĕsár (his brother) and the still younger Tungku Laksamana (his brother-in-law), while a score or so of Rajas completed the procession.

On arrival at the hall, His Highness was received by a guard of honour : he entered the hall and took his seat upon the " Singgasana," the " orang ampat Astana " and the " orang anam " stood upon the right and left below the dais and the Tungku Bĕsár and Tungku Laksamana sat on the right and left of His Highness below the throne. The heralds sum- moned the Lawgivers and -the hereditary Chiefs, who were each conducted from their respective balai to the entrance to the hall by their Officers of State ; they entered the hall alone and took their seats in the following order : —

(1) The Dato' Klana } Sungei

(2) The Dato' Bandar} Ujong

(3) The Dato' Jĕlĕbu

(4) Dato' Baginda of Johól

(5) The Dato' Rĕmbau

(6) The Tungku Bĕsár of Tampin

(7) The Dato' Ulu Muar

(8) The Dato' Tĕráchi

(9) The Dato' Jempol

(10) The Dato' Gúnong Pásir

(11) The Dato' Inas

(12) The Dato' Gemencheh

(13) The Dato' Múda Linggi

The two heralds (Bentara Kanan and Bentara Kiri) took up their positions on the right and left of the Yam Tuan. 

When all were in readiness the young Dato' Klana, rising, said, " Oh, Bentara, proclaim to everyone that we the four Lawgivers have assembled here to place the Yang di per Tuan Tungku Muhammad upon the throne of Negri Sembilan.'

The Bentara Kanan thereupon, standing on one leg, with the sol6 of his right foot resting on his left knee, holding his right ear open with his right hand and shading his eyes with his left hand, made proclamation as follows : —

" Oh, gentlemen all, illustrious and humble, great and small, old and young, by order of the four Lawgivers, Tungku Muhammad, the son of the late Yam Tuan Tungku Antah, is proclaimed as Yang di per Tuan of the Negri Sembilan."

The people signified their homage by shouting three times, " Dolat Tuanku."

I then addressed the Yam Tuan as follows : —

" I am very pleased that the Lawgivers and Lembaga and Officers and all the people from all parts of the Negri Sembilan have unanimously installed Your Highness as Yang di per Tuan and have re-established their ancient constitution, and that Your Highness has assented to their action. Now I will convey their wishes to the Resident-General."

The Bentara Kanan proceeded to call, by means of the following formula, upon each of the Lawgivers and on the Hereditary Chiefs of Tampin, Muar, Tĕráchi Jempol, and Gúnong Pásir, to make obeisance : —

" He Dato' Klana Petra, who rules over the territory of Sungei Ujong, titah memanggil ( His Highness summons you).

Each Chief in turn replied, " Dolat Tuanku : " and one by one they emerged from the enclosure ( ujong balai ) in which they were seated, and squatting on the ground each proceeded along the floor (hadapan mejelis ) making obeisance seven times until the dais was reached : there the Yam Tuan gave his right hand t'o the Chief, who, receiving it in both of his, reverently kissed it thrice and then retired, making obeisance five times as he receded.

Each Chief rose and resumed his seat, with the exception of the Dato' Jĕlĕbu, who left the hall after he had done homage.

The Dato' Inas, the Dato' Gemencheh and the Dato' Múda Linggi made their obeisance together and all the chief Lembaga and Waris of the various districts entered and did likewise. 

The Lawgivers then left the hall and retired to their re- ception halls and their places were taken by all those who were of Raja blood : they numbered about twenty five: they were almost all dressed in yellow, several with black head- cloths, and, as they all moved up the hall, and, sitting below the dais, made obeisance three times in regular time, I was more impressed by the scene than by anything I have ever previously witnessed at any gathering of Malays. The Rajas were not commanded to come forward : it was an entirely voluntary act, but every one of them joined in it and it was a fine finishing touch to an imposing pageant.

Tungku Dris, Kathi of Tampin, the assistant Kathi of Kuala Pilah and some priests came in and offered up prayers for the Yam Tuan while the people stood with palms uplifted.

All being now over, the Yam Tuan rose and, after shaking hands with me, passed out of the hall and proceeded to the Astana, followed by all the Rajas.

The ceremony, which had lasted two and a half hours, ended at 3, p.m. and the crowd quickly melted away. 

On Sunday, at noon, he gave a breakfast to the Undang and made an interesting speech in which he pointed out that  the constitution of the Negri Sembilan was now complete ; there were now :—

THE YANG DI PER TUAN ;

THE FOUR UNDANG (from Sungei Ujong, Jĕlĕbu, Johól, and Rembau) ; and -

THE FOUR SERAMBI UNDANG (from Ulu Muar, Jempol. Tĕráchi and Gúnong Pásir who, in the absence of the Undang, would represent them and would always do so by attending to make obeisance annually at the festival of Hari Raya).

On Sunday afternoon the various Chiefs left Sri Mĕnánti to return to their homes, and early on Monday I went back to Seremban.

The above is a brief description of a ceremony that restored good feeling to a number of Chiefs who, for a generation, had been absurdly jealous of each other. Every person taking part in the ceremony recognised its importance and the calm and dignified reserve so characteristic of the well-born Malay was strikingly exemplified.

The concourse of people must have numbered from three to four thousand persons, and good humour reigned everywhere.