HOW
TO BECOME A LEYAK
In
my manuscript for black magic there were forty-eight sorts
of transformations, each more powerful than the last, but
also more difficult to attain, often with minute instructions
for the favourable conditions in which to try them safely
and with repeated warnings that they were not to be attempted
by the unprepared. The offerings required were elaborate
and expensive; the amounts of money specified often mount
into the many thousands of kepengs. In-these the formula
becomes a forceful prayer of self-exaltation:
" ONG! My will is [to become] Sang Kundewidjaya-murti.
Fire from my immaculate abdomen, ONG! White fire from my
heart, red fire from my liver, yellow fire from my kidneys,
black fire from my lungs, fire from my navel, fire from
the crown of my head - ang ang ang ang ang, fire from my
head flare up to heaven, fire of five colors rise as high
as a mountain. All you witches (leyak, desti, teluh, trangyana),
all devils of the universe, collapse! Fearfully they all
pay homage to me, the whole world reverences me. ONG! Nothing
can outshine my brilliance - go on [the power of the formula],
go on, go nn! "
(ONG,
idepaku rumawak Sang Kundewidjaya-murti, midjilaken geni
ring serira sasti. ONG, geni putih ring pepusuh, geni abang
ring hati, geni kuning ring ungsilan, geni ireng ring amperu,
geni perebuta ring nabi, metu ring siwedwaranktu, ang ang
ang ang ang, djemidjil geni ring siwedwaranktu, murub dumilak
ring akasa, mantjewarna rupanira miber aku ring akasa, dumilak
tedjanku ring djagat, murub kadi geni seguuung, sarwa leyak,
desti, teluh, trangyana, sarwa buta pisatja, dengen, sarwa
mambekan ring djagat, rep sirep, pada nembah ring akti,
ONG, sidi swasti bawanku, ser, ser, ser. )
The
release of this magic fire that comes from the lower interior
being is an important factor in the transformation. It is
sent off to go and cause the destruction of the victim.
In the manuscripts often appear phrases like this to drive
this force:
".
. . fly through the air, soar in the sky, ascend, ascend,
ascend, fly in circles, go on, go on, go on, go and burn
so-and-so [the victim's name], launch my invincible formula."
(. . . teka ber, angawang ring gegana, bidjur, bidjur, bidjur,
ser, ser, ser, teka geseng sianni, angenter mantra mawisesa.)
With every formula comes a prayer so that the witch can
return to normalcy - that is, become human again and reacquire
cleanliness. This is done by driving the magic fire back
into one's abdomen. Here is a typical example:
"
ONG! Brahma (fire) return to my abdomen and disappear [the
abnormal state], become human again, clearly human, and
there shall be no trouble. Lost, lost, lost, clean, clearly
a man."
(ONG, Brahma muIih ring serira teka sedep teIas, muksaning
djati, teka purna, teka udep, teka udep, teka udep, ening
djanma djati.)
Every
witch-doctor and even high priests should undergo these
transformations in order to know what they have to fight
against. I was told by an old medicine-man, who claimed
to have tried them often, that the process is extremely
painful; it starts with violent headaches; gradually the
tongue swells, becoming longer and heavier until it hangs
out of the mouth uncontrolled. He added that the transformations
are dangerous because, with each, one's life wears away
and becomes shorter, like burning up one's soul-power.
The
Balinese claim that certain people have greater aptitude
for becoming Ieyaks than others; women, for instance, require
less study than men, and persons devoid of the groove between
the lips and the nose have Ieyak tendencies. The Ieyak cult
is full of rowdy sexual manifestations; Ieyaks appear naked
and with tremendously exaggerated sexual organs that emanate
fire. Like the witches of the West, they fly naked over
housetops and hold orgies and black masses.
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