Figs. 118, 119.—Magic combs of the Orang Sĕmang; from Stevens.
In Figs. [118] and [119] we have two combs of the Orang Sĕmang, which illustrate the method of decoration. They are intended for two different diseases, the nature of either of which is obscure. The pattern in the tîn-wêg band of Fig. [118] evidently represents the magical flower. The wâs pattern in Fig. [119] is faulty, it is etched in the original comb as in the upper band of Fig. [120]: Whereas the elements A, B, C should have been engraved, as in lower band of Fig. [120]. Such slight mistakes as these in the decoration of a comb may render the magic pattern of no avail against the appropriate disease.
Fig. 120.—Diagram of the uppermost pattern of Fig. 119, with rectification of that pattern; from Stevens.
If one looks through the patterns which represent wâs and pâwêr one speedily finds that many are identical with each other, or are parts of the patterns in the fifth band (tîn-wêg) which represent the illness. The following account is given in explanation of this: as the magic patterns were made by Plê, he wished, as he settled one pattern for a definite disease, at the same time to make it known which flower blooms most freely at the time when the illness rages, and he gave to both a similar form. If wâs and pâwêr were obliged to get exactly the same figure, in order to prevent confusion of the patterns with one another, he ordained that differentiating marks should be added on the comb.
For us, who do not see the patterns with Sĕmang eyes, many deviations appear in the figures. One reason for this is that the patterns of the combs are mostly incised by young men and not by the older men, as is the case with the quivers and blow-pipes. The young men, unskilled in carving, and not always perfectly acquainted with the patterns, cut the combs for their sisters and future wives. One mistake in the pattern does not necessarily do away with the efficacy of a comb, as a Panggang man once said, “It is like a gap or hole in a bird-trap: the bird can hop through it, but it is always a question whether it sees the gap.”
All the figures of the combs, except the wâs, pâwêr, and tîn-wêg must be of the very simplest kind. The rule is that they are borrowed from a wâs or pâwêr pattern, but the special characters must be omitted. The youths who copy the combs overlook this and insert in the neighbouring bands the complete wâs and pâwêr patterns.
The magicians engrave various devices on pieces of bamboo, and, as will be seen from the following examples, these magic staves are supposed to be effectual for a great many difficulties and adversities.