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I have eaten your rice and salt. I have drunk the milk of your kine, The deaths ye died I have watched beside, And the lives that ye lived were mine. Is there aught that I did not share, In vigil, or toil, or ease, One joy or woe that I did not know, Dear hearts beyond the seas?

Kipling (adapted).

Although the States on the East Coast lie in very close proximity one with another, the people who inhabit them differ widely among themselves, not only in appearance, in costume, and in the dialects which they speak, but also in manners, customs, and character. The Pahang Malay, in his unregenerate state, thinks chiefly of deeds of arms, illicit love intrigues, and the sports which his religion holds to be sinful. He is a cock-fighter, a gambler, and a brawler; he has an overweening opinion of himself, his country, and his race; he is at once ignorant, irreligious, and unintellectual; and his arrogance has passed into a proverb.[5] He has many good qualities also, and is, above all things, manly and reckless—as those who know him well, and love him, can bear witness—but his faults are very much on the surface, and he is at no pains to hide them, being proud rather than ashamed of the reputation which they cause him to bear. He is more gracefully built than are most other natives on the East Coast, he dresses within an inch of his life, and often carries the best part of his property on his back and about his person—for, like all gamblers, he is hopelessly improvident. He is a sportsman as soon as he can walk upon his feet without the aid of the supporting âdan;[6] he is in love as a permanent arrangement, and will go to any length, and run any risk, in order to satisfy his desires; and, as he is exceedingly touchy, and quick to take offence, he frequently seems to be in the condition which is known as 'spoiling for a fight.' He is apt to 'buck' about the brave deeds of himself and his countrymen, in an untamed way which would discredit the Colonel of a Regiment—who is privileged to 'buck' because his officers cannot attempt to check him. He knows many strange tales of 'lamentable things done long ago and ill done'; he is extraordinarily loyal to his Râjas and Chiefs, who have not always acted in a way to inspire devotion; he is capable of the most disinterested affection; he loves his wives and his little ones dearly; and, if once he trusts a man, will do anything in the wide world at that man's bidding. He is clean in his habits; nice about his food and his surroundings; is generally cheery; and is blest with a saving sense of humour, provided that the joke is at the expense of neither himself nor his relations. Like many people who love field sports, he hates books almost as much as he hates work. He can never be induced to study his Scriptures, and he only prays under compulsion, and attends the mosque on Friday because he wishes to avoid a fine. He never works if he can help it, and often will not suffer himself to be induced or tempted into doing so by offers of the most extravagant wages. If, when promises and persuasion have failed, however, the magic word krah is whispered in his ears, he will come without a murmur, and work really hard for no pay, bringing with him his own supply of food. Krah, as everybody knows, is the system of forced labour which is a State perquisite in unprotected Malay countries, and an ancestral instinct, inherited from his fathers, seems to prompt him to comply cheerfully with this custom, when on no other terms whatsoever would he permit himself to do a stroke of work. When so engaged, he will labour as no other man will do. I have had Pahang Malays working continuously for sixty hours at a stretch, and all on a handful of boiled rice; but they will only do this for one they know, whom they regard as their Chief, and in whose sight they would be ashamed to murmur at the severity of the work, or to give in when all are sharing the strain in equal measure.

The natives of Trĕnggânu are of a very different type. First and foremost, they are men of peace. Their sole interest in life is the trade or occupation which they ply, and they have none of that pride of race and country, which is so marked in the Pahang Malay. All they ask is to be allowed to make money, to study, or to earn a livelihood unmolested; and they have none of that 'loyal passion' for their intemperate Kings, which is such a curious feature in the character of the people of Pahang, who have had to suffer many things at the hands of their râjas. When Băginda Ümar conquered Trĕnggânu in 1837, the people submitted to him without a struggle, and, if a stronger than he had tried to wrest the country from him, the bulk of the people would most certainly have acquiesced once more with equal calmness.

Study, trade, the skill of the artisan, 'and fruitful strifes and rivalries of peace,' these are the things in which all the interests of the Trĕnggânu Malay are centred. From his earliest infancy he grows up in an atmosphere of books, and money and trade, and manufactures, and bargainings, and hagglings. He knows how to praise the goods he is selling, and how to depreciate the wares he is buying, almost as soon as he can speak; and the unblushing manner in which he will hold forth concerning the antiquity of some article which he has made with his own hands, and the entire absence of all mauvaise honte which he displays when detected in the fraud, have earned for him the reputation he proverbially bears of being the best liar in the Peninsula. The Pahang boy grows up amid talk of war and rumours of war, which makes him long to be a man that he may use his weapons, almost before he has learned to stand upon his feet. Not so the young idea of Trĕnggânu. Men go about armed, of course, for such is the custom in all Independent Malay States, but they have little skill with spear or knife, and, since a proficiency as a scholar, an artisan, or as a shrewd man of business wins more credit than does a reputation for valour, the people of Trĕnggânu generally grow up cowards, and are not very much ashamed of standing so confessed. In his own line, however, the Trĕnggânu Malay is far in advance of any other natives on the East Coast, or indeed in the Peninsula. He has generally read his Kurân through, from end to end, before he has reached his teens, and, as the Malay character differs but slightly from the Arabic, he thereafter often acquires a knowledge of how to read and write his own language.

But a study of the Muhammadan Scriptures is apt to breed religious animosity, in the crude oriental mind, and the race of local saints, who have succeeded one another at Pâloh for several generations, have been instrumental in fomenting this feeling. Ungku Saiyid of Pâloh—the 'local holy man' for the time being—like his prototype in the Naulahka, has done much to agitate the minds of the people, and to create a 'commotion of popular bigotry.' He is a man of an extraordinary personality. His features are those of the pure Arab caste, and they show the ultra-refinement of one who is pinched with long fasts and other ascetic practices. Moreover, he has the unbounded vanity and self-conceit which is born of long years of adulation, and is infected by that touch of madness which breeds 'Cranks' in modern Europe, and 'Saints' in modern Asia. He preaches to crowded congregations thrice weekly, and the men of Trĕnggânu flock from all parts of the country to sit at his feet. The Sultân, too, like his father, and his great-uncle, Băginda Ümar, has been at some pains to ensure the performance of religious rites by all his people, and, as far as outward observances go, he appears to have been successful. Moreover, the natives of Trĕnggânu love religious and learned discussions of all kinds, and most of them: