MOUNT JERAI'S MYSTICAL MYTHS AND LEGENDS

Mount Jerai (Gunung Jerai) in Kedah is one of Malaysia’s most mystical landmarks. Because it stands isolated on a flat plain and was once an island (Pulau Serai), it has served as a beacon for sailors and a center for spiritual legends for over a thousand years.

Here are the most prominent myths and legends surrounding Mount Jerai:

1. The Legend of Raja Bersiong (The Fanged King)

Perhaps the most famous legend of Kedah, Raja Bersiong was a king of the ancient Bujang Valley civilization at the foot of the mountain.

• The Bloodlust: Legend says a cook accidentally cut his finger while preparing the king’s favorite spinach curry. The king found the dish unusually delicious and demanded to know why. Upon discovering it contained human blood, he developed a craving for it.
• The Fangs: As he continued to consume human blood, sharp fangs grew from his jaw.
• The Flight: Eventually, his subjects revolted against his cruelty. He is said to have fled to Mount Jerai and hidden in the thick forests. Local folklore suggests he eventually pulled out his fangs and threw them away (giving name to places like Baling), or that his spirit still haunts the mountain.

2. Sang Kelembai and Batu Kapal (The Stone Ship)

High on the mountain sits a massive boulder known as Batu Kapal, which remarkably resembles the hull of a capsized ship.

• The Curse: According to myth, this was once the actual ship of Maharaja Merong Mahawangsa. It was turned to stone by Sang Kelembai, a giant or forest spirit in Malay folklore who possessed the power to turn anything she spoke to into stone.
• Spiritual Warning: Elders often warn visitors not to point or speak loudly near the rock, as the "spirits of the ship" might take offense.

3. The Kingdom of the Orang Bunian

Mount Jerai is widely considered one of the primary gateways to the realm of the Orang Bunian (supernatural "hidden people").

• The Invisible City: Hikers and locals have long reported seeing grand wooden palaces or smelling fragrant scents in the middle of the deep forest, only for them to vanish seconds later.
• Missing Persons: There are numerous urban legends about hikers who went missing for days, only to reappear claiming they were "guests" at a beautiful wedding or in a magnificent village that doesn't exist on any map.

4. Padang Tok Sheikh and the First Azan

Near the peak is a clearing called Padang Tok Sheikh, named after Sheikh Abdullah bin Sheikh Ahmad bin Sheikh Jaafar Qumiri.

• The Conversion: In the 12th century, Tok Sheikh is said to have converted the 9th King of Kedah (Maharaja Derbar Raja) to Islam.
• The Sacred Well: It is believed that the first Azan (call to prayer) in the Malay Peninsula was performed at this spot. Nearby, the Telaga Tok Sheikh (Tok Sheikh’s Well) is a sacred site where the water is said to never run dry and possess healing properties.

5. Guardians and Sacred Plants

• Guardian Spirits: Locals believe the mountain is guarded by ancient deities or "Penunggu." It is common for hikers to ask for "permission" before entering the forest to avoid getting lost or "teased" by spirits.
• Mystical Herbs: Botanists have noted that Jerai has unique flora not found on the mainland. Mythologically, these are believed to be the medicinal garden of the bunian or ancient shamans, and it is said that certain "magical" herbs can only be found by those with a pure heart.

BUJANG VALLEY

The Bujang Valley (Lembah Bujang) is the richest archaeological site in Malaysia, proving that a highly sophisticated, multi-ethnic civilization existed at the foot of Mount Jerai long before the Melaka Sultanate.

Recent discoveries—including some as recent as late 2023 and 2024—have significantly pushed back the timeline of Malay history, suggesting the area was a global industrial hub as far back as 2,000 to 2,500 years ago.

1. Sungai Batu: The "Iron City" of Ancient Kedah

The discovery of the Sungai Batu Archaeological Complex (just 6km from the main museum) changed everything.

• Oldest in Southeast Asia: Excavations revealed iron-smelting sites and a clay brick monument dating as far back as 110 AD, with some carbon dating suggesting activity as early as 788 BC. This makes it older than Angkor Wat and Borobudur.
• Global Industrial Hub: Archaeologists found dozens of iron-smelting furnaces and tuyeres (nozzles for blowing air into furnaces). The quality of iron produced here was of "global standard" and was exported to the Roman Empire and China.
• The Ancient Jetty: Remnants of a brick jetty along a dried-up river branch show that large merchant ships once sailed directly into the valley to trade.

2. The 2023-2024 Discovery: Bukit Choras Stupa

In late 2023 and mid-2024, a major breakthrough occurred at Bukit Choras, a small hill north of the main valley:

• Life-sized Buddha Statues: Two remarkably well-preserved, life-sized stucco statues of Buddha were unearthed. Stucco (a type of plaster) was previously thought to be rare in this region, typically found in Java or India.
• Unstuck in Time: This site is estimated to be 1,200 years old (approx. 8th or 9th century AD). The discovery is unique because it was found "in situ" (undisturbed), providing a rare look at Ancient Kedah’s religious sophistication.

3. The "Candi" (Ancient Temples)

More than 50 temple ruins (called candi) have been identified throughout the valley.

• Candi Bukit Batu Pahat: The most famous and largest temple, built around the 6th century AD. It was a Hindu temple dedicated to Shiva, evidenced by the discovery of stone reliquaries and gold foil images of Nandi (the sacred bull).
• Architectural Mix: The temples show a blend of Pallava (South Indian) and local indigenous architecture, proving that the local population didn't just "copy" foreign styles but adapted them.

4. Trade Artifacts: The "Maritime Silk Road"

The artifacts found in the valley confirm it was a "crossroads of the world":

• Beads: Thousands of "Indo-Pacific" glass beads were found, showing the valley was a major bead-manufacturing center.
• Ceramics: Pottery and ceramics from the Chinese Tang and Song dynasties, as well as glassware from the Middle East (Persia), have been recovered.
• Inscriptions: The Buddhagupta Inscription (found in the 1800s) and various stone tablets in Sanskrit/Pallava script indicate that Buddhist monks and Indian traders were regular residents.

Summary of Timeline & Significance

Period	Key Significance
788 BC – 2nd Century AD	Early iron-smelting and proto-industrial activity at Sungai Batu.
2nd – 10th Century AD	Peak as a major port (Kataha) mentioned in Chinese, Indian, and Greek records.
11th Century AD	Attacked by the South Indian Chola Empire; later shifts toward the Melaka Sultanate era.

Google Gemini AI

22 January 2026: 9.32 p.m

HORROR : HOUSE AT SECTION 2, SHAH ALAM, SELANGOR

 

The story of the RM50 House in Section 2, Shah Alam is one of the most famous urban legends among students of UiTM Shah Alam. It centers on a double-story bungalow near the Wet World Water Park that was allegedly offered at an unbelievably low price.

The Legend: Why only RM50?

According to the viral story, a group of eight university students looking for off-campus housing found a spacious bungalow. The landlord offered a deal that seemed too good to be true:

• Rental: Only RM50 per month.
• Deposit: Only RM50.
• The Condition: The landlord strangely advised them not to bring too many belongings, claiming it would be "easier for them when they inevitably move out soon."

The Hauntings

The horror begins almost immediately after they move in. Common elements of the tale include:

• The Ara Tree: A massive Ara tree (often associated with spirits in Malay folklore) grew right next to the house, its branches reaching into the upper-floor windows.
• The "Invisible" Roommates: One student reported seeing his friends watching a DVD in the living room, only to realize later that none of them had been home at the time.
• Physical Attacks: Tales of students being dragged by their feet while sleeping or hearing heavy furniture being moved in empty rooms.
• The Apparition: Sightings of a woman in white with long hair perched on the Ara tree branches, peering into the rooms.

The Truth: Fact or Fiction?

While the story has terrified netizens for years, it has largely been debunked:

• The "Confession": In 2021, on the popular horror podcast Malam Seram, a man came forward claiming to be the original author of the story. He admitted that the entire tale was fictional, written purely for entertainment on a blog years ago.
• The House Today: Urban explorers and YouTubers who have visited the alleged location in Section 2 found that the "haunted bungalow" was either a normal residence or has since been renovated and occupied by new families who report no such disturbances.
• Market Reality: In Section 2, Shah Alam, a bungalow would typically rent for thousands of ringgit. The "RM50" price tag is a classic horror trope used to signal that a property is "cursed."

Despite being a hoax, the story remains a staple of Malaysian "creepypasta" and serves as a cautionary tale for students: if a deal looks too good to be true, it probably is.

Google Gemini AI

22 January 2026: 2.35 p.m

ADMIRAL OSBORN'S PONTIANAK ENCOUNTER

Admiral Sherard Osborn’s encounter with a Pontianak (referred to in his journals as an "Untoo" or spirit) is one of the most famous supernatural anecdotes from the colonial era in Malaya.

The event took place in 1838 while Osborn, then a young midshipman, was commanding a gunboat during the Blockade of Quedah (Kedah). He recorded the incident in his memoir, Quedah; or, Stray Leaves from a Journal in Malayan Waters.

The Encounter

While anchored near the coast of Kedah, Osborn’s Malay crew and his interpreter, Jamboo, became visibly terrified, claiming they saw a malevolent spirit. Osborn, initially skeptical and dismissive of what he called "nonsensical tales," was eventually persuaded to look for himself.

Key details of the sighting:

• The Appearance: Osborn described seeing a figure that resembled a woman dressed in white drapery, similar to the style worn by Hindoo women.
• The Movement: The figure emerged from the dark shade of the forest and moved slowly across patches of white sand in the moonlight, roughly 300 yards away.
• Osborn’s Reaction: Despite his rational British naval training, he admitted that an "odd tremor" ran through his frame upon seeing the figure. He rubbed his eyes to ensure it wasn't an illusion, but the form remained visible as it crossed another opening in the forest.
• The Crew's Reaction: The Malay crewmen reacted with traditional protective gestures—the interpreter called upon a Romish saint, while the Malay sailors spat vigorously to ward off the "unclean" spirit.

Historical Context

In Malay folklore, the Pontianak is the ghost of a woman who died during childbirth, often depicted as a pale figure in white. Osborn’s account is significant because:

• Rare Validation: It is a rare instance of a high-ranking British officer (who later became an Admiral and Arctic explorer) documenting a personal "sighting" of a local mythological entity rather than just dismissing it as hearsay.
• Cultural Insight: His journals show a deep respect for his Malay crew, and this story highlights how European rationalism collided with the spiritual realities of the Malay Peninsula during the 19th century.

BRITISH OFFICERS VIEWED MALAY FOLKLORE

In the 19th century, British officers’ views on Malay folklore were a complex mix of scientific curiosity, paternalistic skepticism, and, occasionally, genuine fascination.

While officers like Admiral Osborn initially dismissed local spirits as "nonsensical tales," many colonial administrators became the first to formally document Malay mythology for a Western audience. Their perspectives generally fell into three distinct categories:

1. The "Orientalist" Scholar-Administrators

High-ranking officials often viewed folklore as a key to "unlocking" the Malay mind to better govern the population. They treated myths and magic as artifacts to be collected and categorized.

• Sir Frank Swettenham: In his book Malay Sketches (1895), he described the Malay person as "fatalistic" and "very superstitious." He viewed folklore as a charming but "primitive" trait that defined the native character.
• Sir Hugh Clifford: Author of In Court and Kampong, Clifford was deeply fascinated by the supernatural. He wrote extensively about were-tigers (harimau jadian) and sorcery, treating them with a poetic, almost Gothic lens, though he ultimately viewed these beliefs as hurdles to "civilization."
• R.O. Winstedt: Later in the century, Winstedt took a more academic approach, theorizing that Malay magic was a "complex system" that layered Islamic, Hindu, and indigenous animist beliefs atop one another.

2. Rationalism vs. The Unexplained

Most officers arrived with a 19th-century "Enlightenment" mindset, prioritizing logic and science. However, the dense, unfamiliar jungles of Malaya often shook this confidence.

• The "Odd Tremor": As seen with Admiral Osborn, many officers recorded moments where their rationalism faltered. They would document sightings of "white figures" or unexplained phenomena in their journals, often balancing the description with a disclaimer that they must have been tired or deceived by the light.
• Practical Respect: Even if they didn't believe in the spirits themselves, officers quickly learned to respect the taboos (pantang-larang) of their crews. Ignoring a "haunted" stretch of river could lead to mutiny or total desertion, so officers often allowed for local rituals to ensure order.

3. Folklore as "Traditional Law"

British officials often conflated folklore with Adat (customary law). They saw spirits and magic not just as stories, but as the moral framework that kept Malay society structured before British intervention.

• They viewed the Bomoh (shaman) as a community leader whose influence was sometimes more powerful than the local chief.
• By the late 1800s, the British policy of "Non-Interference" in Malay religion and custom meant that they often left these folkloric practices alone, provided they didn't interfere with trade or tax collection.

Summary of Perspectives

Officer Type	View of Folklore	Primary Goal
The Skeptic (e.g., Osborn)	Superstitious nonsense until witnessed.	Maintaining naval discipline.
The Romantic (e.g., Clifford)	Exotic, dark, and poetic "native" truths.	Cultural immersion & storytelling.
The Scholar (e.g., Winstedt)	A hybrid of Hindu, Islamic, and Pagan layers.	Systematic categorization and study.

Admiral Sherard Osborn’s account of his encounter with the Untoo (as he transliterated the Malay word Hantu or spirit) is primarily found in Chapter XVIII (18) of his journal, titled "Jamboo Frightened by a River Spirit." The book is titled Quedah; or, Stray Leaves from a Journal in Malayan Waters (published in 1857).

The Text: The Night Sighting

In the journal, Osborn describes a humid night in December 1838 while his gunboat, the Emerald, was anchored at the mouth of the Kedah River. 

Here is a direct excerpt of the encounter:

"The mist fell for a while like small rain upon us, but afterwards... changed into fine weather, with heavy murky clouds overhead, through the intervals of which we had momentary gleams of light from a young moon...

About eleven o’clock my attention was called to the lookout-man... seated upon the bow-gun, [he] was spitting violently... and continued to do so very frequently. Presently I saw another man go up to him; he pointed in the direction of the jungle, and both repeated the conduct... I walked forward."

The Description of the Spirit

When Osborn asked his interpreter, Jamboo, what was wrong, the man was trembling. Osborn looked where they pointed and recorded:

"I saw, or threw myself I saw, a figure like that of a female, draped in white, and of the usual size, emerge from the dark shade of the jungle and move slowly across a small opening...

I rubbed my eyes, and look again: the same form passed across another opening in the trees, about three hundred yards off... An odd tremor, I am free to confess, ran through my frame."

The Interpretation

Osborn notes that his crew identified the figure as an Untoo (specifically, local tradition would identify this white-clad female spirit as a Pontianak). The crew’s reaction was one of extreme religious and superstitious dread:

• The Spitting: This was a common Malay practice to ward off "unclean" spirits.
• The Prayers: Jamboo, who was a Catholic, "invoked every saint in the calendar," while the Muslim crew members used their own protective recitations.

Osborn’s Final Thought

Even though Osborn tried to rationalize it—suggesting it might have been a "crane" or a "Malayan woman"—he admitted that the gravity of his crew’s fear and the eerie quality of the moonlit jungle made the experience impossible to forget. He ended the passage by noting that in the "wild and weird-like" atmosphere of Malaya, even a British officer could find his skepticism shaken.

Google Gemini AI

22 January 2026: 2.18 p.m

HELENINA MUSTIKA VAN RODJNIK - NINA BOBO

The "mystery" of Nina Bobo revolves around its transformation from a gentle Indonesian lullaby into one of the region's most famous urban legends. While most people know it as a song to soothe infants, several dark "origin stories" have circulated for decades.

1. The Linguistic Reality

Before the ghost stories, there is a historical and linguistic explanation for the name:

• Portuguese Influence: The word Nina likely comes from the Portuguese word menina, meaning "little girl."
• Chinese Influence: The word bobo is believed to be derived from a Chinese dialect word for "sleep" (commonly used in Indonesian baby talk).
• Metonymy: In Indonesia, the song is so iconic that the term meninabobokan has become a formal verb meaning "to lull someone to sleep."

2. The Legend of Helenina (The Most Famous "Mystery")

The most popular urban legend claims the song was written for Helenina Mustika van Rodjnik, a girl of mixed Dutch and Javanese descent born in 1871.

• The Origin: According to the legend, Helenina suffered from chronic illness (often cited as malaria) and could only sleep if her mother, Mustika, sang a specific melody.
• The Tragedy: Helenina reportedly died at the age of six. The "mystery" begins after her death, when her father allegedly heard Mustika continuing to sing the song in their home. Mustika claimed she heard Nina crying and was simply comforting her.
• The Haunting: The story concludes with the father also hearing Nina’s voice after Mustika passed away. This led to the superstition that singing the song late at night—or when no baby is present—serves as an invitation for Nina’s spirit to appear.

3. The "Mosquito" Warning

The lyrics famously include the line: “Kalau tidak bobo, digigit nyamuk” (If you don’t sleep, the mosquitoes will bite).

• Literal Meaning: On the surface, it’s a simple "threat" to get children to close their eyes.
• Historical Context: Some historians and commenters point out that in the late 19th and early 20th centuries, a mosquito bite was far from trivial; it often meant malaria or dengue fever, which were major causes of child mortality at the time. This adds a layer of genuine parental anxiety to the song's "mystery."

4. Pop Culture Legacy

The song gained international fame in the 1950s and 60s, popularized by singers like Anneke Grönloh and Wieteke van Dort. It is also a staple in Indonesian horror cinema, often used to create a chilling atmosphere because of the contrast between the sweet melody and the tragic legends attached to it.

Google Gemini AI

22 January 2026: 1.37 p.m

THE LEGEND OF THE DRAGON OF TASIK CHINI, PAHANG

The "Dragon of Lake Chini" (or Naga Seri Gumum) is one of Malaysia's most enduring and captivating mysteries. Located in Pahang, Tasik Chini is the country's second-largest natural freshwater lake, and its folklore blends ancient tribal myths with whispers of a lost civilization.

Here is a breakdown of the legends, sightings, and the history behind the mystery.

1. The Legend of the Dragon

According to the folklore of the Jakun people (the local Orang Asli tribe), the lake was not always there.

• The Forbidden Stick: The legend tells of a group of Jakun people clearing land for crops. An old woman appeared, claiming the land was hers, and planted her walking stick in the ground, warning them never to pull it out.
• The Gushing Blood: Later, the people were alerted by a barking dog to a "log" at the edge of the clearing. When they struck it with their dibble sticks, blood spurted out.
• The Flood: In the ensuing panic, someone knocked over the old woman's walking stick. Water gushed from the hole, flooding the valley for years to create the lake. The "log" they had wounded was revealed to be a dragon named Naga Seri Gumum, who became the guardian of the lake.

2. The Lost Khmer City

The mystery deepens with the theory that a sunken Khmer city lies at the bottom of the lake.

• Archaeological Clues: Divers and historians have found pieces of ancient porcelain and pottery in the area.
• The Pyramids: There are seven "pyramid-like" hills surrounding the lake. While geologists suggest they are natural, local legend claims they were part of an ancient empire from the 12th century when the Khmer Empire extended into the Malay Peninsula.
• The Guardian: Many believe the dragon isn't just a monster but a protector of the sunken city’s treasures.

3. Real-World Sightings

While often called the "Loch Ness Monster of Malaysia," there have been documented reports that fueled the mystery:

• 1959 Sighting: Arthur Potter, a British engineer, reported seeing a dragon-like creature in the lake. His account was so detailed it earned him the local nickname "Dragonwick."
• 1980s Sightings: Several villagers and a tour boat driver claimed to have seen a creature "as thick as a drum barrel" swimming in the water.
• The "Dragon Movie": The legend was so popular that in 1966, a Malay film titled Naga Tasek Chini was made, cementing the creature in national pop culture.

4. Scientific Explanations

Modern skeptics and scientists offer more "earthly" explanations for what people might be seeing:

• Giant Pythons: Reticulated pythons in the region can grow to immense sizes. A large python swimming with its head above water could easily be mistaken for a "naga."
• Large Catfish or Fish: Some believe the sightings are actually of giant freshwater fish, like the Ikan Tapah (Wallago attu), which can reach lengths of nearly 2 meters.
• Rotting Logs: The lake is filled with submerged timber; gas releases can sometimes cause old logs to bob or move suddenly on the surface.

The Mystery Today

Today, the real mystery of Lake Chini is its survival. The lake has faced significant ecological challenges due to mining and logging, which once threatened the blooming of its famous Sacred Lotus flowers. Conservation efforts are now underway to restore the lake to its former mystical glory.

ARTHUR POTTER SIGHTING

The 1959 sighting by Arthur Potter is the most frequently cited modern account of the "Dragon of Lake Chini." It transformed the ancient legend of Naga Seri Gumum into a contemporary cryptid mystery.

According to documented accounts:

The Encounter

• The Date: May 1959.
• The Witnesses: Arthur Potter, a British engineer, was not alone during the event. He was accompanied by his clerk, Baharuddin, and two laborers named Lajan and Malik.
• The Sighting: While on a boat at night, the group reported hearing a "creaking" sound. A large, dragon-like creature emerged from the water and reportedly peered into their boat. Potter described the creature as having glowing red eyes.

The Action Taken

According to some reports of the encounter, Potter was so startled by the creature's proximity that he fired several shots at it. The creature was spooked by the gunfire and swam away at high speed, disappearing into the depths of the lake.

The Aftermath

• The Nickname: Following the incident, Arthur Potter became widely known by the nickname "Dragonwick."
• Legacy: His account is often compared to sightings of the Loch Ness Monster, sparking decades of curiosity from researchers, explorers (such as Stewart Wavell in the 1960s), and tourists.

ARCHAELOGICAL SEARCH

The legend of the "sunken city" at Lake Chini is a captivating mix of history and folklore that suggests the lake was once the site of an ancient Khmer settlement, predating its current form as a body of water.

The Historical Theory

Archaeologists and historians have long speculated that a Khmer city existed in the area between the 12th and 15th centuries, during an era when the Khmer Empire's influence extended deep into the Malay Peninsula.

• The "7 Pyramids": In 2007, national interest was piqued by seven "pyramid-like" hills near the lake. While they look like natural formations to the untrained eye, some researchers believe they are man-made structures—possibly temples or fortifications—that have been reclaimed by the jungle and soil over centuries.
• Khmer Linguistic Links: Linguists have noted that the local Jakun (Orang Asli) language contains words with Khmer roots. Even the name "Chini" is thought to be derived from a Khmer word for "monkey" or "place of monkeys."

The 1998 Expedition

The most significant formal search took place in 1998, led by Professor Datuk Dr. Nik Hassan Shuhaimi of Universiti Kebangsaan Malaysia (UKM).

• Findings: The team discovered shards of porcelain and pottery in the surrounding area, which were dated back to the peak of the Khmer Empire.
• The Setback: During the expedition, the team attempted to drain a small section of the lake to inspect a "rocky base" believed to be a man-made wall. However, the mud and sediment collapsed before they could clear it. Due to a lack of funding and the extreme difficulty of excavating a swampy, sediment-heavy lake bed, the project was eventually halted.

The Legend of the Fall

Folklore provides a "magical" explanation for how the city sank. Local Jakun legend tells of an old woman who planted a walking stick to mark her land. When a group of men accidentally uprooted it, water gushed from the hole for years, flooding the city and creating the 12 interconnected lakes of Tasik Chini.

Today, it is said that when the water is clear and the level is low, one can occasionally see the tips of ancient walls and trees beneath the surface. While modern technology like LiDAR (which found "lost cities" in Cambodia) has not yet been fully deployed at Lake Chini, the site remains one of Malaysia's greatest archaeological "what-ifs."

Further Readings:

1. Juice online: Lost Khmer City or Alien Civilisation? Exploring The Mystery of Pahang's 7 Pyramids.
2. Camdodian Information Centre: Lost City of Khmer Empire - Tasik Chini

 Google Gemini AI

22 January 2026: 10.42 a.m