+659+. The Sea Dyaks have a god of rice-farming and one of war.[1107] In the Malay Peninsula there is a confused mingling of supernatural beings of various sorts, with a great development of magic; the determination of the functions of the better-developed gods is rendered difficult by the fact that the Malays have been much affected by Hindu influence.[1108] Such influence is possibly to be recognized also in the systems of the Dravidian and Kolarian tribes, though in them there seems to be a native non-Aryan element. The Khonds have gods of rain, fruit, hunting, and boundaries. Among all these tribes the chief deity is the sun-god, by whose side stands the earth-god; these may well be primitive, though their present form may be due to Hindu influence.[1109] +660+. The Masai of Eastern Africa have two chief gods--one black, said to be good; the other red, said to be bad.[1110] The only trace of a recognition of cosmic powers appears in their myth that the sky and the earth were once united in one embrace;[1111] but it is not clear that they recognize a god of the sky and one of the earth. Among the Bantu, who are largely, though not wholly, pastoral, there appears to be no trace of an apportionment of natural phenomena among supernatural beings.[1112] On the West Coast of Africa there is a somewhat elaborate scheme of departmental deities. The sky is the chief god, but in Dahomi and Ashanti there are gods of lightning, fire, the ocean, the rainbow, war, markets, silk, cotton, and poison trees, smallpox, sensual desire, discord, and wisdom; in Dahomi there is a tutelary god of the royal family. The Yorubans have a similar system, embracing gods of the Niger, nightmare, wealth, gardens, and divination.[1113] This more elaborate system corresponds to their more highly developed scheme of social organization.