Malay Magic Being an introduction to the folklore and...

The “Jins” or “Genii,” generally speaking, form a very extensive class of quite subordinate divinities, godlings, or spirits, whose place in Malay mythology is clearly due, whether directly or indirectly, to Muhammadan influences, but who may be most conveniently treated here as affording a sort of connecting link between gods and ghosts. There has, it would appear, been a strong tendency on the part of the Malays to identify these imported spirits with the spirits of their older (Hindu) religion, but the only Genie who really rises to the level of one of the great Hindu divinities is the Black King of the Genii (Sang Gala16 Raja, or Sa-Raja Jin), who appears at times a manifestation of Shiva Batara Guru, who is confounded with the destructive side of Shiva, i.e. Kala. This at least would appear to be the only theory on which we could explain the use of many of the epithets or attributes assigned to the King of the Genii, who is at one time called “the one and only God”; at another, “Bĕntara (i.e. Batara), Guru, the Genie that was from the beginning,” and at another, “the Land Demon, the Black Batara Guru,” etc.

So far as can be made out from the meagre evidence obtainable, the spirit thus described is identifiable with the Black King of Genii, who dwells in the Heart of the Earth, and whose bride, Sang Gadin (or Gading), presented him with seven strapping Black Genii as children.18

Altogether there are one hundred and ninety of these (Black?) Genii—more strictly, perhaps, one hundred and ninety-three, which coincides curiously with the number of “Mischiefs” (Badi), which reside in “all living things.” The resemblance, I may add, does not end here; for though the Genii may do good, and the “Badi” do not, both are considered able to do infinite harm to mortals, and both make choice of the same kind of dwelling-places, such as hollows in the hills, solitary patches of primeval forest, dead parasites on trees, etc. etc.

As to the origin of these Genii, one magician told me that all “Jins” came from the country “Ban Ujan,” which may possibly be Persia;19 other magicians, however, variously derive them from the dissolution of various parts of the anatomy of the great snake “Sakatimuna,” of the “First Great Failure” to make man’s image (at the creation of man); from the drops of blood which spirted up to heaven when the first twins, Abel and Cain (in the Malay version Habil and Kabil) bit their thumbs; from the big cocoa-nut monkey or baboon (bĕrok bĕsar), and so on.

The theory already mentioned, viz. that the Black King of the Genii gradually came to be identified with Kala, and later came gradually to be established as a separate personality, appears to be the only one which will satisfactorily explain the relations subsisting between the Black and White Genii, who are on the one hand distinctly declared to be brothers, whilst the White Genie is in another passage declared to be Maharaja Dewa or Mahadewa, which latter is, as we have already seen, a special name of Shiva.

This White Genie is said to have sprung, by one account, from the blood-drops which fell on the ground when Habil and Kabil bit their thumbs; by another, from the irises of the snake Sakatimuna’s eyes (bĕnih mata Sakatimuna), and is sometimes confused with the White Divinity (’Toh Mambang Puteh), who lives in the sun.

The name of his wife is not mentioned, as it is in the case of the Black Genie, but the names of three of his children have been preserved, and they are Tanjak Malim Kaya, Pari Lang (lit. kite-like, i.e. “winged” Skate), and Bintang Sutan (or Star of Sutan).20

On the whole, I may say that the White Genie is very seldom mentioned in comparison with the Black Genie, and that whereas absolutely no harm, so far as I can find out, is recorded of him, he is, on the other hand, appealed to for protection by his worshippers.

A very curious subdivision of Genii into Faithful (Jin Islām) and Infidel (Jin Kafir) is occasionally met with, and it is said, moreover, that Genii (it is to be hoped orthodox ones) may be sometimes bought at Mecca from the “Sheikh Jin” (Headman of Genii) at prices varying from $90 to $100 a piece.21

Besides these subdivisions, certain Genii are sometimes specifically connected with special objects or ideas. Thus there are the Genii of the royal musical instruments (Jin Nĕmfiri, or Lĕmpiri, Gĕndang, and Naubat), who are sometimes identified with the Genii of the State (Jin Karaja’an), and the Genii of the Royal Weapons (Jin Sĕmbuana), both of which classes of Genii are held able to strike men dead. The only other Genie that I would here specially mention is the Jin ʿAfrit (sometimes called Jin Rafrit), from whom the “White Man” (a designation which is often specially used in the Peninsula as a synonym for Englishman) is sometimes said to have sprung, but who belongs in Arabian mythology to a higher class than the mere Genii. Before leaving the subject of Genii, I must, however, point out the extremely common juxtaposition of the Arabic word “Jin” and the Malay “Jĕmbalang.” From the frequency with which this juxtaposition occurs, and from the fact that the two appear to be used largely as convertible terms, we might expect to find that Jin and Jĕmbalang were mere synonyms, both applicable to similar classes of spirits. The process is not quite complete, however, as although the expression Jĕmbalang Tunggal (the only Jĕmbalang), is found as well as Jin Tunggal, the higher honorific Sang Raja or Sa-Raja is never, so far as I am aware, prefixed to the word “Jĕmbalang,” though it is frequently prefixed to “Jin.”

Of the angels, unquestionably the most important are Azrael (ʿAzra’il or ʿIjrail), Michael (Mika’il), Israfel (Israfil, Ijrafil, or Serafil), and Gabriel (Jibra’il or ’Jabra’il, often corrupted into Raja Brahil). There can be no doubt that the foregoing are meant for the names of a group of four archangels, the name of Israfel corresponding to Abdiel, who generally occupies the fourth place in our own angelic hierarchy.

Of the prophets (Nabi) there are an indefinite number, the title being applied to many of the more prominent characters who figure in our own Old Testament (as well as in the Korān), but who would not by ourselves be considered to possess any special qualifications for prophetic office. Among the more famous of these I may mention (after Muhammad and his immediate compeers) the prophet Solomon (sometimes considered—no doubt owing to his unrivalled reputation for magical skill—as the king of the Genii, whose assistance the hunter or trapper is continually invoking); the prophet David, celebrated for the beauty of his voice; and the prophet Joseph, celebrated for the beauty of his countenance. Besides these (and others of the same type), there is a group of minor prophets whose assistance is continually invoked in charms; these are the prophet Tap (Tĕtap or Kĕtap?), “lord of the earth;” the prophet Khailir (Khaithir or Khizr), “lord of water;” the prophet Noah, “lord of trees;” and the prophet Elias, “planter of trees.”

Next to the prophets comes the “Sultan” (Sultan), or “King” (Malik), both of which Arabic titles, however, are somewhat rarely used by Malay magicians. Still we find such expressions as Sa-Raja (Sang-Raja?) Malik (King of Kings) applied to Batara Guru.

Sometimes they are called “Sheikh ʿAlam” (or Si Putar ʿAlam), and are each said to reside “within a ring-fence of white iron.” Hence we obtain a perfectly intelligible meaning for the expression, “Ask pardon of the Four Corners of the World,” i.e. of the Sheikhs who reside therein, though the phrase sounds ridiculous enough without such explanation.