26 
Singgah mémanah burong kédidt, 
Térbang hinggap di-pohonraman ; 
Tinggal péngkalan témpat ku- 
mand, 
Eintah-kan balek akhir-al-zaman. 
Térbang hinggap di-pohon raman, 
Di-sambar paksi burong dewata; 
Entah-kan balek akhir-al-zaman, 
Sudah-lah nasib pértémuan kita. 
Orang Daik bérmain judi, 
Awan di-mega jadi tudong-nya; 
Memang ta bak orang péndéngkr, 
Aklur séndini juga ménanggong- 
nya, 
Awan di-mega jadi tudong-nya, 
Sarang pint di-dalam négéri; 
Séndirt juga yang ménanggong- 
nya, 
Héndak-lah ingat kémudian hari. 
Héndak makan tidak bérikan, 
Heélang bérsarang di-pohon uni; 
Sanak bukan, saudara bukan, 
Meéengapa gérangan datang ka- 
sini? 
Kayu udek dékat desa, 
Di-hinggayn oleh si-burong lang ; 
Orang arif lagi bérbangsa, 
Baik-lah ségéra kémbali pulang. 
THE MALAY PANTUN. 
Mati di-patok ular-nya lidi, 
IN-panah oleh Raja Hanuman; 
Beésérta kolam témpat ku-mandi, 
Entah-kan balek akhir-al-zaman. 
In-panah oleh Raja Hanuman, 
I-sambar paksi burong dewata ; 
Entah-kan balek akhir-al-zaman, 
Sudah nasib pértémuan kita, 
Siamang ku-sangka Zangqi, 
Mati di-bunoh hulubalang tua; 
Memang tw baik orang péndéngkt,. 
Badan séndiri ia kéchewa. 
Mati di-bunoh hulubalang tua, 
Jatoh di-sisi pada péngkalan; 
Akluir séndirt jua kéchewa, 
Maksud ta’ sampai jadi kémbalan. 
Peérgi ka-pantai ménjala ikan, 
Di-tebar dapat alu-alu ; 
Sanak bukan, saudara bukan, 
Hampir ka-mari tidak-kah malu? 
Di-tebar dapat alu-alu; 
Di-sambar unggas si-raja nélang. 
Hampir ka-mari tidak-kah malu ? 
Batk-lah ségéra kémbah pulang. 
Whilst in the usual pantun the second couplet is the essential 
part, and the first hnes may differ occasionally without much affect- 
ing the total meaning, there is another class of pantuns wherein 
much more stress is laid upon the first couplet, and the second 
seems to be more loosely attached. There are pantuns belonging 
to certain series of quatrains strung together by a connection be- 
tween the different first couplets, other than “ pantun berkatt.” 
Such series for example are those which in the first couplets 
narrate a legend like that of Panji Sémerang or Séri Rama, or 
series of mnemonic verses such as the Réjang Sombang, Réjang 
Siak and Réjang Sindiran, and the Alif-Ba-Ta series. In those 
quatrains which are mostly inferior in quality as compared with 
the usual pantun, the first couplet is apparently the most im- 
portant, and the second often differs in different versions, whilst 
the first couplets are identical. The second couplets often seem to: 
be taken from a general stock of puji-pujian, kénang-kénangan or 
Jour. Straits Branch 
