demons and diseases, and the few plants that he employs are applied outwardly either in pressed form or in that of an infusion.1
The Sakai magicians in ancient times exercised an influence far exceeding even the prerogative of a chief. On every occasion their counsel was required, and even the Batin 2 did not undertake any action of importance, such as a migration or a war, without their approval. Moreover, they filled an important r6le both at births and at marriages, though not (it appears) at funerals.8
The chief power of the magician consisted in his universally recognised attribute of being able to assure the health of his clientele, and to provide for them the means of nourishment and the like by virtue of his charms. The magician of the wilder tribes is distinguished from his colleagues of the south by the fact that he still believes firmly in the power of his charms.
Besides this, the magician could punish any persons who offended him by permitting the demons to torment them and make them ill, this result being attained by his refusing them his protection against the demons that were always ready to torment mankind. He had, moreover, the right to step into a house and take away the charms that were hung up in the house, and any one who hindered him from so doing was compelled to suffer the penalty of being killed by means of his club. The supreme god (Allah, Tuhan, or Peng) alone had the power and the right to dictate to the demons on whom they should inflict their injuries. No demon could injure a magician, and the latteras death (no matter from what
1 Z.f. E. xxvi. 145. Cp./. /. A. vol. iv. p. 430.
2 A Malayan official. 3 Z. K A. xxvi. 147.2 A Malayan official. 3 Z. K A . xxvi. 147.