Mr. Wilkinson quotes an extraordinary genealogy representing, inter alia, "Guru as the actual father of the Hindu Trinity," and also of "Sambu" (whom he cannot identify), and "Seri, who is the Hindu Sri, the goddess of grain, and, therefore, a deity of immense importance to the old Javanese and Malays." On this I would only remark that Sambu (or Jambu) is the first portion of the name almost universally ascribed to the Crocodile-spirit by the Peninsular Malays. [159] It would be beyond the scope of this work to attempt the identification of Batara Guru (Shiva) with all the numerous manifestations and titles attributed to him by the Malays, but the special manifestation (of Shiva), which is called "Kala," forms an integral part of the general conception, whether among the Malays or Hindus, and is, therefore, deserving of some attention. The Malay conception of Batara Guru seems to have been that he had both a good and a bad side to his character. Though he was "Destroyer" he was also "Restorer-to-life," [160] and it would appear that these two opposite manifestations of his power tended to develop into two distinct personalities, a development which apparently was never entirely consummated. This, however, is not the only difficulty, for on investigating the limits of the respective spheres of influence of Batara Guru and Kala, we find that the only sphere, which is always admitted to be under Kala's influence, is the intermediate zone between the respective spheres of influence of Batara Guru (as he is called if on land, "Si Raya" if at sea) and a third divinity, who goes by the name of "'Toh Panjang Kuku," or "Grandsire Long-Claws." Now Hindu mythology, we are told, knows next to nothing of the sea, and any such attempt as this to define the respective boundaries of sea and land is almost certain to be due to the influence of Malay ideas. Again, the intermediate zone is not necessarily considered less dangerous than that of definitely evil influences. Thus the most dangerous time for children to be abroad is sunset, the hour when we can "call it neither perfect day nor night"; so too a day of mingled rain and sunshine is regarded as fraught with peculiar dangers from evil spirits, and it would be quite in keeping with such ideas that the intermediate zone, whether between high and low water-mark, or between the clearing and primeval forest, should be assigned to Kala, the Destroyer. In which case the expression "Grandsire Long-Claws" might be used to signify this special manifestation of Shiva on land, possibly through the personality of the Tiger, just as the Crocodile-spirit appears to represent Shiva by water. [161]