Malay Magic / Being an introduction to the folklore and popular religion of the Malay Peninsula

by Walter William Skeat

Occasionally, as is only to be expected, the Malays get mixed in their mythology, and of this Mr. Wilkinson gives two examples, one of the identification of Batara Guru (Shiva) with Brahma (Bĕrahmana), and another of the drawing of a distinction between “Guru” (Shiva) and “Mahadewa,” which latter is only another name for the same divinity.

Such slips are inevitable among an illiterate people, and should always be criticised by comparison with the original Hindu tenets, from which these ideas may be presumed to have proceeded.

Mr. Wilkinson quotes an extraordinary genealogy representing, inter alia, “Guru as the actual father of the Hindu Trinity,” and also of “Sambu” (whom he cannot identify), and “Sĕri, who is the Hindu Sri, the goddess of grain, and, therefore, a deity of immense importance to the old Javanese and Malays.”

On this I would only remark that Sambu (or Jambu) is the first portion of the name almost universally ascribed to the Crocodile-spirit by the Peninsular Malays.[9]

It would be beyond the scope of this work to attempt the identification of Batara Guru (Shiva) with all the numerous manifestations and titles attributed to him by the Malays, but the special manifestation (of Shiva), which is called “Kala,” forms an integral part of the general conception, whether among the Malays or Hindus, and is, therefore, deserving of some attention.

The Malay conception of Batara Guru seems to have been that he had both a good and a bad side to his character. Though he was “Destroyer” he was also “Restorer-to-life,”[10] and it would appear that these two opposite manifestations of his power tended to develop into two distinct personalities, a development which apparently was never entirely consummated. This, however, is not the only difficulty, for on investigating the limits of the respective spheres of influence of Batara Guru and Kala, we find that the only sphere, which is always admitted to be under Kala’s influence, is the intermediate zone between the respective spheres of influence of Batara Guru (as he is called if on land, “Si Raya” if at sea) and a third divinity, who goes by the name of “’Toh Panjang Kuku,” or “Grandsire Long-Claws.”

Now Hindu mythology, we are told, knows next to nothing of the sea, and any such attempt as this to define the respective boundaries of sea and land is almost certain to be due to the influence of Malay ideas. Again, the intermediate zone is not necessarily considered less dangerous than that of definitely evil influences. Thus the most dangerous time for children to be abroad is sunset, the hour when we can “call it neither perfect day nor night”; so too a day of mingled rain and sunshine is regarded as fraught with peculiar dangers from evil spirits, and it would be quite in keeping with such ideas that the intermediate zone, whether between high and low water-mark, or between the clearing and primeval forest, should be assigned to Kala, the Destroyer. In which case the expression “Grandsire Long-Claws” might be used to signify this special manifestation of Shiva on land, possibly through the personality of the Tiger, just as the Crocodile-spirit appears to represent Shiva by water.[11]

We thus reach a point of exceptional interest, for hunting, being among the old Hindus one of the seven deadly sins, was regarded as a low pursuit, and one which would never be indulged in by a god. Yet I was repeatedly told when collecting charms about the Spectre Huntsman that he was a god, and, explicitly, that he was Batara Guru. This shows the strength of the Malay influences which had been at work, and which had actually succeeded in corrupting the character, so to speak, of the supreme god of this borrowed Hindu Trinity.[12]

The Batara Guru of the Sea, who by some magicians, at all events, is identified with Si Raya (the “Great One”), and, probably wrongly, with the God of Mid-currents[13] (Mambang Tali Harus), is of a much milder character than his terrestrial namesake or compeer, and although sickness may sometimes be ascribed to the sea-spirit’s wrath, it is neither so sudden nor so fatal as the sickness ascribed to the wanton and unprovoked malice of the Spectre Huntsman, or Spirit of the Land.

Fishermen and seafarers, on the other hand, obtain many a favour from him, and even hope to make friends with him by means of simple sacrifices and charms.