THE WOBK OF THE BOMOR 



25 



kinds of jin, and that their influence is evil, but the 

 external jin are not able to afflict us except in co-ordina- 

 tioii with the jin who Uve in our internal organs (internal 

 jin). In dealing with the origin of disease they said 

 it was because the thought of mankind is fixed upon 

 disease with increasing persistency that the disease 

 grows, a statement which is in some way comparable 

 to Christian Science, They said, further, that the mind 

 is fixed on the disease owing to the strength of the 

 imported spirit (external jin) acting with the jin that 

 controls the will of man. According to To* Bomor 

 Senik of Panambang, Kota Bharu, a yellow " Celestial 

 Being," the jin kuni7ig pancha iThdera, is the internal 

 spirit that is supposed to control the seven senses of 

 man. 



The family of external jin is a very large one* Some 

 of them, known collectively as Mak Kopekj are denizens 

 of the forests and hills, and of these the haniu riviba, 

 that is so alarming to the lonely traveller in big jungle, 

 the langsuity already mentioned, who is the terrible 

 vampire in the guise of an ow^l that haunts the nursery 

 and sucks the blood of infants and women in childbed 

 out of revenge for her ow^n origin in the lying-in room, 

 and the haniu raya are well-known examples. These 

 dw^ellers of forests and hills, of land and sea, Panglima 

 Sutong, Aivang Kebenaran and Hantu Laut^ the Ghost 

 of the Sea, together with all the black jin, are known as 

 " Earthly Beings " ; they are distinct from " Celestial 

 Beings," who are the fairies (jin, piri, dewa, mambang)^ 

 and include, with nixies and elves, all the inferior 

 divinities of the clouds, such as chendera and indera. 

 An example in the form of the jin kuning pancha 

 indSra is given above. Many of the black spirits are 

 ghosts — for example, the Imniu pSmhuru or ft. raya, 

 the Malay Spectre Huntsman, an avatar of Shiya the 



