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