NATURAL RELIGION AND FOLK-LORE part iii
retained on the headbands of the lay members of the tribe, and only the red pattern with black dots was allowed.
The black patterns were called a demon " patterns, because they afforded protection against the demons, who, as soon as they saw them, were obliged to flee.
The magician who presided at the ceremony wore his own pattern in black and without dots.1 The object of this was partly to hinder the demons (who had been invoked by the bamboos of his servant) from entering the circle in the middle of which he himself stood, and partly so to lead the demons round the circle as to confront them with the patterns of all who were present, so that during the ensuing chase they should know which persons might not be injured by them. But in order to avoid terrifying them too much, and thereby hindering them from imprinting the patterns on their memories with sufficient exactitude, the Sakai purposely let fall their hair over their faces, so as to prevent the black stripes in their face-painting from becoming too noticeable. The magician and his attendant did the same. In this way it was possible for the demons to approach the headbands and observe the patterns. In order to make them plainer to the demons, the dots of the red pattern were made black instead of the recognised white, since white dots against the dull a anatto a red were difficult to distinguish. In former times, when a species of red ochre was employed, the dots were white, as in the case of the face-paintings.2
These preparations having been made, the magician after a short silence strikes the end of his bamboo
1 For the customs of face-painting ployed for purposes of magic), cp, and body-painting (which were em- supra, 44 Maturity Customs.a
2 Z.f. E. xxvi. 162.2 Z.f. E. xxvi. 162.