24 MALAY POISONS AND CHAEM CUBES 



which spurted to the clouds became the Black Spirits 

 {Jin Hitam)j and that which fell on the ground the 

 Wln'te Spirits {Jin Puteh) (Ret 11). 



Some Maky teachers in Kota Bharu, Kelantan, say 

 that there are two classes of spirits, the external jin 

 and the internal jin. The homor of this school says the 

 external jin are created by God from the wind, and that 

 they can be seen by people who have faith and who are 

 learned in spirit lore. He says that spirits can be seen 

 by a man in a trance or in unconscious moments. 

 This kind of spirit-raising homor claims also that he can 

 reflect the exteraal spirits, by means of special magic, 

 on to the finger nails of innocent little boys, a statement 

 which suggests in its appHcation the idea of scrying or 

 crystal gazing. He imagines, moreover, that spirits 

 have the power of conversing among themselves at 

 certain times : — 



In each low wind methinkE a spirit calls, 

 And more than echoes talk along the walls. 



The spirit language in Kelantan is confined to sixteen 

 words which are different to the ordinary Malay terms : 

 for example, sarong (a sheath or covering) corresponds 

 to sStnar among the jm ; telur (egg) to hurok ; mari 

 (come) to samal ; sireh (the betel vine) is sBambak ; 

 and matahari (the sun) is sinar, which elsewhere means 

 a " ray of sunbgbt," Skeat gives a different and larger 

 list of specimen words of the spirit language used by the 

 pawang in other Malay States. 



Some notes written for me in 1913 by To* Bomor 

 Engku Said Abdul-E-ahman of Kota Bharu, after con- 

 sultation with the wise men of the town, refer to the two 

 classes of Malay jin, i.e., those inhabiting the bodies of 

 men and those living outside. The contributors con* 

 curred m the statement that there are many different 



