Part 4.3 - The Procedure and Effect of Magic

A magical ritual is just like any other ritualistic ceremony. Its procedure, therefore, begins with an initiationrite and a preparatory vow. The celebrant is to lie down to the west of the fire, without turning to the other side for twelve nights (Kausika Sutra47.30). Guarding oneself against the danger of the magic perpetrated by others is, of course, the first essential. Hence, first of all, the deities presiding over all the quarters are prayed to to counteract the evil influences arising out of those quarters. Generally speaking, so far as the magical ritual is concerned, it is not necessary to look to an auspicious day or an auspicious constellation for its performance (35.1.4; 36.2.1). On the contrary, it has been prescribed that the abhicara rite should be started on an inauspicious day (tithi-chidra), in the dark half of the month, and under a fearful constellation like the Magha, Aslega, Mula, Revati or Ardra (31.8.5-6). It is also said 33. Cf. Brhatsamhita by Varahamihira 4.21: nrnyamarim vibhinbacchulara sthale viprah |

528 that the celebrant should wear black or red garments and should make the offering with the left hand and facing towards the south 34 (31.9.3). 1 (a). A fire of Arka wood is enkindled in the forest to the south of the village or at cross-roads; and if the magic rite is performed inside the house, it is enkindled in the south-west, that is to say, in the quarter presided over by Nirrti. The shape of the altar is to be triangular (25.1. 6). The fire is to be brought from the cemetery or from the house of a Candala, or it should be a portion of the fire used in connection with a woman who has delivered (sutikaagni) (31.9.2). Offerings are to be made of ingida oil in the place of clarified butter (Cf. Kausika Sutra 47.3), and of black mustard plant, its leaves as also its seeds (35.1.5). Offerings of bitter oil are to be made for destroying a whole family. By offering the hair of a dog, the enemy is made epileptic within three days 35. By offering salt he is made sick. If 34. The contents of the two Parisistas (36.37) have been arranged in the following manner: 1. Black magic: (a) offerings made for various purposes, (b) mixtures to be applied to the body, (c) employment of stakes or wedges and (d) preparing an effigy of the enemy. 2. White magic for good luck, health etc. 35. It may be pointed out that a peculiar connection exists, in primitive thought, between dog and epilepsy, A dog is often regarded as the symbol of the demon of epilepsy. A boy suffering from epilepsy is made to lie down on the gambling ground and a kind of dice-rite is performed to kill the dog-demon of epilepsy, who has possessed that boy. This rite may explain the meaning of the word svaghnin as 'gambler'. Cf. Rgveda I.92.10; II.12.4 etc.; Atharvaveda, Saunakiya recension IV.16.5; VII.50.6 etc. Cf. also Atharvaveda-Parisistas 48.129: svaghni, kitavasya, aksadhurtasya.

529 necessary, these effects can be counteracted by making offerings of milk, honey and clarified butter Distintigration in a family is brought about by offering Arka sticks into Arka fire. The same can be removed by offering Suresvari plant and clarified butter. The eyes of an enemy are destroyed by offering fire-sticks besmeared with Arka-'milk' into Arka fire (35.1.10-12). The enemy is uprooted by offering kaukusa and tumbara (36.4.2). A girl is won over (as wife) by making eight thousand offerings of parched grain anointed with clarified butter, curds and honey (36.6.1). A minister or similar other important person is subjugated by offering five-sticks of Khadira, Udumbara etc. For ensuring effective use of the mantras, a piece of wood having at one end a human skull from the cemetery (smasana-khatvanga) should be offered. A handful of onions, garlic and the wood of Devadaru (masta) should also be offered. To subdue a king, the fire-sticks of Sirisa should be used and the oblations of trimadhura should be offered. To subdue a Brahmana, offerings of milk should be made. To subdue a Ksatriya, a horn should be offered, to subdue a Vaisya, fragrant powders should be offered and to subdue a Sudra, the mire from a lotus-pond (padminyutkarana) should be offered at cross roads 37 (36.7.1-4). 36. 37. 36 trimadhura: madhu, sarpi and tila (oil). Cf. Atharvaveda-Parisistas 36.30.1. The cross-way is the scene of various magic rites (cf. Kausika Sutra 26.30;27.7;30.18;52.14; Satapatha Brahmana II.6.2.7; Hiranyakesi Grhya Sutra I.16.8; Asvalayana Grhya Sutra IV.6.3.). "What motive is this world-wide superstition?.. Evil is taken away by one of the many wayfarers" Keith, Religion and Philosophy of the Veda and Upanisads, p.239. EDE

530 If a thousand and eight offerings of salt, over which the formula kalaya karalaya namah svaha (36.9.4) is uttered, are made with the name of the enemy, his life and wealth are diminished and he becomes emaciated by sickness. This effect can be counteracted by offering milk for the same number of times (i.e. 1008). The three kinds of mustard (black, white and red) anointed with curds, honey and clarified butter should be offered together with white mustard, which are consecrated by uttering over them the spell amoghaya namah svaha (36.9.6) for eight thousand times. Thereby the enemy becomes flurried (avesayet). A small amount of cow's flesh should be offered in the name of a person with the spell vrsabhaya namah svaha (36.9.11). Thereby he becomes involved in great sin and his wealth is diminished. The three kinds of mustard should be offered with trimadhura in order to turn the enemy mad 38 (36.10,12,17,18). (b) A person can be magically influenced by merely applying a certain mixture to his body. Thus one is made a butt of ridicule by applying to his body a fine mess of the flesh of a dead person, the faded flowers on his body, and the ashes from the cemetery. This effect can be counteracted by performing a rite in which goat's milk is used for anointing the fire-sticks. To make a man run after (the celebrant), 38. The same offering may be made for securing one's own good, and obtaining a brilliant and learned son. See f.n. 42 below.

531 he should be touched with a finely powdered mixture of Tagara, Kustha, MamsI and its leaves. The fruits and roots of Mamsi mixed with the fragrant ichor of an elephant, or its leaves without holes (achidra-pattrani) mixed with Usira and mustard are to be used to make him follow (the celebrant) helplessly. A woman can be rendered submissive by applying to her feet an ointment made of flowers, red arsenic, Priyangu 39 and Tagara, mixed with the ichor of an elephant All the persons, who are looked at by means of the eyes to which is applied the collyrium made of the flowers (of MansI) and Nagakesara, are subdued (35.1.13-2.3). By offering to a person flowers with which Siva was worshipped, which have now become faded, and over which the spell ucchusmaya namah svaha (36.9.23) is recited (a thousand times), he can be turned into a madman. To counteract such madness, consecrated sandal should be given (36.28). (c) Black magic is, in some cases, effected even by means of a stake or wedge. A consecrated reed is implanted in the house of the girl whose love is sought. The reed, which is thus firmly fixed, will agitate her mind until she becomes submissive (36.6.2.3). Members of despised castes can be destroyed by implanting, in the houses of potters and others, reeds that are charmed (36.14). A whole village can be ousted by implanting in it a consecrated sharp stake of Khadira, twelve fingers long and anointed with oil. 39. Samavidhana Brahmana II.6.10 prescribes a similar ointment. Thereby

532 the headman of the village becomes involved in great sins and is reduced to poverty. This result can be counteracted by washing the stake with milk. Then eight thousand oblations of milk should be offered into the fire (36.16). To make the enemy's house catch fire, the horn of a cow, over which the spell ucchusmarudraya namah svaha (36.9.24) is recited with concentration, should be implanted in it (36.29). Thus wedges and stakes are prescribed to bring about the desired result. (d) Then there is what is called iconic magic 40. It €40 is, for instance, prescribed that one, who wants to kill his enemy or subdue a king, should make an effigy of the person from finely powdered black mustard. This effigy should be cut up into pieces and eight thousand offerings of it should be made into the Arka fire, beginning with the feet of the effigy. This rite renders the enemy submissive. To make a woman yield, her effigy should be anointed with ghee. To subjugate the best of the Brahmanas, their effigies should be offered on the fire of Palasa wood. To subjugate a Ksatriya, jaggery should be used to anoint the effigy; for winning over a Vaisya, curds; and in connection with a Sudra, salt should be used for the same purpose. All these people are rendered submissive within seven days by this Asuri-homa (35.1.6-9). For subduing a Brahmana, an effigy should be made of 40. Cf. G.D'Alviella, "Images and idols", Encyclopaedia of Religion and Ethics VII, pp. 111-2: 'Magical Images'; Frazer, Golden Bough I, pp. 55-77; IX, p.21, 69 f; Samavidhana Brahmana II.5.1-4.

533 rice-flour. It should be taken to a cross-road and the spell (36.1.12) should be recited over it a thousand and eight times. It should then be cut into eight parts, and thus he should be made submissive by means of mere mantras. Otherwise, a thousand and eight offerings should be made for the same effect. To subdue a Brahmana lady, the effigy is to be made of (the flour of) black gram (masa) (36.5.1-3). It is also laid down that an image of the enemy should be prepared, a spear should be pierced into its neck and it should be heated over Khadira fire, reciting the Savitri mantra in the reverse order. This should be continued day after day till the enemy becomes submissive. If the image perishes, the enemy is verily destroyed (31.9.4-5). Instead of preparing an effigy, the name of the enemy is sometimes written and is pierced with the nail of the 41. The method of reciting the Gayatri mantra in the reverse order is explained in Atharvaveda-Parisistas 34. It is laid down therein that only the syllables are to be reversed and not the accents. The first ya which is svarita is to be made udatta. (This is presumably on account of the rule: anudattam tu padadau na vidyate padam). The reversed Gayatri is said to be of red colour and is declared to have been taught by Yama for destroying all enemies and for attaining success in all activities. The pratiloma Gayatri is presided cover by Mrtyu and its metre is said to be nichanna. According to the rules given, the mantra would read as follows: 1 tyaca yayo | 13: T T fal himadhi sya va dema ye ni revam tu vi tsa ta ( v ) ||

534 finger. Thereby he is ovepowered with head-ache, sickness, lack of thinking capacity and loss of welfare. A symbol (linga) of the enemy should be made of black mustard (raja-sarsapa), it should be scraped and fumigated. Oblations of white mustard should be offered. Thereby the enemy certainly meets his death. By means of the constant murmering (japa) of the spell, the enemy is made to eat unedible things; he becomes unwell and catches all diseases; he becomes unconscious and his body falls down (pinda-pata). The japa should not be made for eleven times, lest it might lead to the destruction of the family of the celebrant himself (36.8. 1-5). 2. Atharvanic magic is, as has been pointed out elsewhere, double-edged. On the one hand it is ghora and of the nature of abhicara and yatu; while, on the other hand, it 42 can also be employed for santa, paustika and bhaisaiya purposes. It is, indeed, well said that the Atharvanic magic aims both at blessing and appeasing as well as cursing. A statement has so far been made about the employment of Atharvanic magic as 'black magic'. A reference may now be made to its employment as what may called 'white magic'. Of course, it must be remembered that the terms 'black magic' and 'white magic' are only relative, for, the same rite is often conducive to one's own good and to the enemy's disaster. simultaneously beneficent to the performer and maleficent to It is 42. See under Atharvangiras and Bhrgvangiras, the names of the Atharvaveda, Saunakiya recension above (pp. 30-31).

535 the performer and maleficent to the enemy against whom it is employed 43 A balm made of Tagara, Kustha, the stem of mustard plant (devijam kastham) and Mamsi conduces to the hapiness of all. By putting a lakh of Mamsi fire-sticks on the fire, one finds a rich treasure; and by offering a thousand leaves of Mamsi anointed with clarified butter, curds and honey, he begets a son who will live long. The offering of three thousand leaves secures for one a well-controlled kingdom; while by offering a lakh of its flowers, one gets a thousand gold coins. One gets a thousand gold coins also by murmering the mantra for a thousand times, standing in water and subsisting on milk only. It has been prescribed that, in order to get rid of poverty, one should put LokesI leaves into a pot (of gold or other metal) filled with water, and should take bath with it. Thereby one gets rid of the Vinayakas and of misfortune. It is said that even god will soon be subdued, if touched (abhihata) with the mixture of Usira, Tagara, Kustha, Musta, the leaves of Musta and mustard. A person is subjugated by touching him with fine powder of Tulasi, Mahadevi and earth. To secure safety from the king, one should sprinkle water on himself by means of the Suresvari 43. Cf. foot-notes 38, 44. 44. This water can be used magically. He, who is sprinkled with it, is made subservient to the celebrant. cf. Kausika Sutra 47.31 (uda-vaira).

536 twig, or wear the twig on his person (35.2.1-10). To cure sickness and fevers of all kinds, offerings of parched grain, anointed with curds, should be made eight thousand times to the accompaniment of the formula aghoraya namah svaha (36.9.7). In order to multiply one's stock of corn fourfold, one should get a beautiful image made of unbroken rice and place it on the heap of corn-Sandal and aloe should be burnt before the image and an offering of trimadhura should be made. In order to check a disease, one should make offerings of sesame, durva and trimadhura with the formula suvarnacudaya namah svaha (36.9.13). Rice-grains should be scattered (over the sick person). To obtain cows, one should live on alms for a day and offer the sticks of Udumbara anointed thrice (with clarified butter) to the accompaniment of the formula hahahihi namah svaha (36.9.14). To obtain gold, offerings should be made of the roots and twigs of 45 Bilva one pradega in length on the evenings of astami and caturdagi of the dark half of the month. For obtaining abundant rain, one should live on alms, mutter the spell mahavaktraya pingalanet raya namah svaha (36.9.16) three lakhs of times, and perform an ahoratrika homa in which fire-sticks of Vetasa are offered into the fire of Arka. To become 45. It is interesting to note that according to the Srisukta (Rgveda Khila 11.6), the Bilva tree belongs to Sri, the goddess of wealth: adityavarne tapaso 'dhi jato vanaspatis tava vrkso 'tha bilvah.

537 successful in all dealings, one should make offerings on the fire of mustard, anointed with milk, to the accompaniment of the formula khanakhanaya namah svaha (36.9.17), and put into one's mouth the ashes produced from them (36.13,15,19-23). To make oneself unassailable on the battle-field, one should wield a weapon consecrated with the formula ghanaghanaya namah svaha (36.9.18). To secure wisdom and to become the master of the learned, one should put on the fire a thousand fire-sticks of Atasi and of Khadira anointed thrice. If one desires that a neighbouring king should accept his priestly services, he should make japa of the spell one hundred thousand times. He should go to a river flowing into the ocean, build a house of sand there, make an altar of sand and having prepared a (siva-)linga of sand, owrship it in the proper manner with hundred and eight lotuses. In the early morning he should stand in water reaching up to his navel and make the japa again. Then the king will approach the performer with a hundred dinaras and cows, bow down to him with respect, and pray to him to save him. To make oneself invincible against the cruel animals having jaws and horns, one should recite the spell mahapasupataye namah svaha (36.9.22) for one lakh of times; to have protection from other animals, the japa should be made three lakhs of times (36.24,26,27). The following magic rites from the Atharvaveda-Parisistas are noteworthy: It is laid down that to win over the heart of a woman, one should approach her or think about her and should give out one's semen, urine and feces. One should recite the spell

538 (36.1.13) at night having stepped over the skeleton of a cow and should move up to the horns. The breaking out of flames would then indicate the success in that task (36.3.1-2). To control the witchcraft powers, one should prepare an altar of the size of gocarma having besmeared it with cow-dung. One should enkindle a fire there on three potsherds and should bow down to it. One should produce a sound with his mouth (mukha-vadya). As soon as it is heard, there come excellent damsels with faces terrible on account of flames coming out of their mouths and producing the sound of jaws and bells. They will say, "son, we shall give you all that you desire." If they are touched with the ashes from the rite, they will be rendered as meek as lambs. It will be seen from the above statement that Atharvanic magic is put to diverse uses. It is often employed as a means of defence against the ills of life. It is used for self-protection and for the protection of the sacrifice from the enemy (Cf. Atharvaveda, Saunakiya recension II.7,12). Self-protection is secured by making offerings to the various divinities and by counteracting the witchcraft employed by the enemy. This latter is 46 called pratyabhicarana The krtya is removed and her victim is relieved of the harassment to his life and property. Another significant use of Atharvan magic is in connection 46. Atharvaveda, Saunakiya recension V.14; Vedic Index37; VII.59 etc. Cf. Sayana on Atharvaveda, Saunakiya recension II.2.2: nivaryate parakrta-abhicarana-krtya anena iti pratyabhicaranah. There is a separate group of mantras called krtyapratiharana gana (Atharvaveda-Parisistas 32.2). gana (Atharvaveda-Parisistas 32.2). Cf. Kausika Sutra 39.7.

539 with battles. Special ceremonies are prescribed to make a king powerful. Various kinds of amulets are fastened on him (Atharvaveda, Saunakiya recension XIX.27-33). Similarly a charm is recited over the weapons, and thus they are made to partake of the magical potence and 47 bear more than mere physical might (36.24.1). E.W.Hopkins observes: "The use of magic is properly a subdivision of the general system of war. It belongs originally to the demons and is an unfailing concomitant of demon warfare." One of the important aspects of defensive magic is protection from diseases. Rites are performed and medicines are administered and amulets tied to the patient. It was believed that diseases were caused by malevolent demons, and hence by driving them away by means of incantations, persons suffering from various maladies could be cured. Many plants and herbs are mentioned in this connection 18: The herb Preni parni (Hermonitis cordifolia) is used against abortion (Atharvaveda, Saunakiya recension Vedic Index 52.3) and Apamarga (Achyranthes aspera) for hair-growth (Vedic Index137.3). Remedies are mentioned against the diseases yakama (I.12.3), jayanya (VII.76.3-5), balasa (Vedic Index14), kasa (Vedic Index105), apacit (Vedic Index83.2,4), kustha (XIX.39), takman (V.22) and for removing impotency (Vedic Index138) and hereditary maladies (II.8),49 Amulets made from various substances 50 are tied to 47 op. cit. p. 312. 43. "The qualities and uses of plants are bome out by the system of Indian medicine"-N.J. Shende, Foundations, p.3. 49. Cf. B.A. Parab, The myraculous and mysterious in Vedic literature, p.162. . 50. See under Materia Magica above f.n. 24-29.

540 cure diseases. Metals like gold, silver and copper are also used for the same purpose (cf. Atharvaveda, Saunakiya recension V.28, XIX.27). The miraculous effect of the amulets and talismans on the body of 51. It is for a the patient is called prabhava by Caraka similar reason that simple water, which is the source of all rasas, is used for medicinal purposes. A number of hymns in the Atharvaveda, Saunakiya recension are in praise of water 52. Thus we see that Atharvanic magic was used for protective, preventive and offensive purposes, and that it pervaded all spheres of life. The occasions were few when man did not seek the aid of magic to promote his welfare, gratify his passions or avert the ills, real or imaginary, which threatened him. About primitive magic in general, 53 H.Webster says: "All the basic activities of the food-quest hunting, fishing, herding have their magical accompaniment. . There is private magic for inspiring or alienating affection, for the protection of property, for success in warfare, for controlling the phenomena of nature, for the cure of sickness and disease, for counteracting the malicious designs of sorceres and for the exorcism of evil spirits. ... Erotic magic is practised by most primitive people." This is true in every respect of Atharvanic magic also. 51. Cf. Dasgupta, Hist. of Ind. Philo. II, p.364. 52. Atharvaveda, Saunakiya recension I.4-6, 33; III.13; Vedic Index 23,24; VII.39,89; XIX.2,69. 53. H.Webster, op. cit, p.345.

541 How Magic Works It would be interesting to see how Atharvanic magic actually works. Of course, neither in the Samhita of the Atharvaveda, Saunakiya recension nor in any of its ancillary texts do we come across any regular statement regarding the 'theory' of magic. Most of the Atharvanic texts and more particularly the Parisistas with which we are specifically concerned are essentially 'practical' manuals. They merely prescribe the details of the various magical practices, without ever caring to evolve any theory out of those practices. One thing, however, becomes quite evident everywhere, namely, the faith of the followers of the Atharvaveda, Saunakiya recension in the infallibility of their magical practices. The manner in which this magic was employed, whether by way of witchcraft or of counter-witchcraft, and the attitude of the person who employed it or who became its victim, show that it was believed to be operating in an invariably efficacious manner 54. It often worked in a mysterious way. Its working seemed mysterious because it did not necessarily follow the laws of the ordinary physical world. Indeed, it was 'magic' because no rules of 'logic'could explain its working. We know, for instance, the law of cause and 54. This is corroborated by statements like "arrow terrible like Atharvan witchcraft (Mahabharata VIII.91.47)", "weapons as fierce and efficacious as the sorcery practices of the Atharvan (Mahabharata VIII.40.33,90.4,91.48; IX.17.44; XIII.98. 13)" etc. Moreover Manu (XI.33) says that magic is the natural weapon of the Brahmanas against enemies.

542 effect, which operates under certain conditions. When a man is given medical treatment, he is cured of his illness; if he is given poison, he dies. Thus the man comes into direct contact with those substances, wholesome or otherwise, and experiences the relevant results. In the case of magic, however, he may not come into direct contact with the substances employed, and yet may be affected by them even from a distance. Naturally, this is regarded as mysterious or supernatural. Various theories have been put forth to explain this peculiar supernatural working, though they cannot be said to be wholly warranted by the Atharvaveda, Saunakiya recension It is, for instance, suggested that "the supernatural is the natural in her true depths and infinity". Thus even in magic it is the natural itself which is supposed to be working on a particular plane. Or, 55 it is suggested that the supernatural working is actually the working on a mental or spiritual plane. It is pointed out that "behind the world that physics studies there is another; this other world is conceived as mental or spiritual unity" 56 This world is governed by its own laws, which are different from those which govern the world of physics, and which are, therefore, regarded as supernatural. Man is a compound of body and mind and the good or the ham done to one. naturally 55. Radhakrishnan, An idealistic view of life, p. 59. 56. C.B.M. Joad, Guide to modern thought (Pan books), pp. 20-21.

543 affects the other 57. Man's normal activities belong to the physical plane of existence, while magic operates on the psychical plane, or the astral plane as theosophy calls it. It has already been pointed out elsewhere that magic works through the medium of the power of mind 58 This is, indeed, a kind of will-power. One makes his magic effective by strengthening this will-power and by directing the intensified will-power towards the person whom one loves or nates. A significant factor in the process of strengthening one's will-power is faith. We come across, in the Vedic texts, many passages where the importance of faith in this connection is emphasized 59. The propitation of the higher power by means of prayer, worship and offerings also serves ultimately to purify and strengthen the mind of the celebrant. 57. Vagbhata describes the gradual result of sorcery as follows (Astanga-hrdaya, nidanasthana, Adhyaya 2): yau tu sapabhivarana || 43 || T sannipatajvaro dhara tavasayatama matau | tatra mitra karmanyamanasya tapyate || 44 || purva cetastato dehastato visphotatamaih | sadahastasya pratyaham vardhate jvarah || 45 || It is significant that black magic is said to affect first the mind and then the body. 58. See Atharvaveda, Saunakiya recension VIII.10.6.2: navapratyahanyat manasa tva pratyahanmiti pratyahanyat| 59. Cf. Rgveda I.108.6; 11.26.3 etc.; Atharvaveda, Saunakiya recension IV.35.7; Vedic Index 122.3 etc.

544 It is on account of the confidence so obtained that one is able to say, "We are wise, we are fortunate, not even a finger of the foot will be affected by the magic of the enemy: 60. 61 The It is also this strength of mind that withstands the sorcery dene by others. "Since the success of the black art depends entirely upon the fear which it inspires in the victims; counter-magic, divination and exorcism by appealing even more strongly to the imagination may be effective safe-guards against the sorcerer and all his extra-ordinary work" magician-priest assures the affected person that those who have employed the krtya against him are fools; for they have now to suffer the counter-witchcraft of him, who is wise and is possessed of superior brahman Thus 'suggestion' plays a very significant role in the working of the Atharvanic magic 63. 62 Attention may be drawn to another important factor in Atharvanic magic. It is the hypnotic effect which its various constituents are expected to produce. The strange place and time at which the magical rite is performed, the strange fire that is kindled, the strange objects which are 60. Atharvaveda, Saunakiya recension V.31.10-11. 61. H.Webster, op. cit., p.433. 62. Atharvaveda, Saunakiya recension V.31.10. Renou (Journal Asiatique 237, pp.7-46) understands brahman as (cosmic) enigma. 63. Webster (p.497) observes: "The results of a magical operation when not accounted for by mere coincidence can always be explained as due to the effect of suggestion aided by whatever real knowledge the magician happens to possess."

545 offered, the strange formulae that are uttered, the sight of the image of the divinity which is worshipped, the crackling sound of the flames and the pervading smell of the aloe burnt all these things produce an atmosphere in which the minds of the magician-priest and his patient or victim pass into a sort of a hypnosis and thereby become extremely sensitive, receptive and concentrated. Under these circumstances the stronger mind-force of the priest is in a position to control and direct the weaker mind-force of the patient or the victim. The latter then acts only on the external suggestion given by the former. It is, in this way, that the magician-priest is able to bless or to curse as he wills. It may be pointed out at this stage that such magical influence can be exerted by the priest either directly upon the person himself or indirectly through the effigy of that person. As indicated above, the Atharvanic magic can, of course, be made to work even without the presence of the subject or his effigy. In the case of magic employed for treating a patient, there are often two main factors which are made to work. one physical and the other psychical-magical. The first may be said to be represented by the different kinds of herbs, the medicinal properties of which are empirically known to the magician-priest and which he makes use of in his magic. The other factor is constituted of several elements such as the mantras, in whose magical potence both the magicianpriest and the patient have an unswerving faith, the

546 personality of the priest which inspires confidence in the patient, and the acceleration of the process of organic repair with the help of prayer. 64 In fact, "faith-healing is in its most typical form a direct counterblast to sorcery which is in essence faith-hurting. #65 This would also show how the same psychic power was used both for good and for evil purposes. Of course it is most unlikely that the Vedic man was always conscious that he was making use of any 'psychic' powers, which are governed by the laws of mind. In most cases, he must be just following the traditional practices, the magical efficacy of which had been proved from time to time. But the most essential feature of Atharvanic magic is its symbolic character. This symbolism is established mainly in two directions - first, through the particular kind of substances used by the magician-priest; and, secondly through the different forms of action which constitute the magical ritual. Again, so far as the substances are concerned, the magical bond (bandhuta) is expressed through the name of the substance and/or through the special properties of that substance. For instance, the plant called rohani is used for healing wounds (Atharvaveda, Saunakiya recension IV.12) because the plant helps to heal (ruh). The properties of a substance also play an important part in magical symbolism. Black colour is usually associated with misfortune and sorrow. Hence we find that to 64. Cf. Alexis Carell, Man the Unknown (Pelican books), p.143. 65. R. R.Marett, "Magic (Introductory)", Encyclopaedia of Religion and Ethics VIII, p.250.

547 drive away bad luck, the celebrant throws his black garment into waters, ties a nail of iron (black metal) to the left leg of a crow and allows that black bird to fly away (Kausika Sutra 18.4-16). Similarly, the tongues of talking birds are used as amulet for the sake of medhajanana (Kausika Sutra 10.2). Jaundice is cured by feeding the patient with rice cooked with termeric, by applying that rice all over his body, and by tying yellow birds with yellow threads to his bed-stead (Kausika Sutra 26.18). 5 At The action-symbolism is indicated by the magicianpriest banishing takman to the distant lands (Atharvaveda, Saunakiya recension V.22). Kausika Sutra 36.27 we find that fever is cured by giving to the person water in which red hot axe is immersed. The actionsymbolism becomes more clear in the treatment of takman given in Kausika Sutra 29.18-19. (The priest) gives (the patient) gruel made of roasted grain to drink. The dregs (of the gruel) he pours from a copper-vessel over the head (of the patient) into fire derived from a forest fire.' "The treatment is intensely symbolical, being based upon attractio similium, with a touch of homeopathy. The roasted grain represents heat and therefore fever; the copper vessel (lohitapatra), with the other meaning of lohita, 'red', in mind, again suggests heat and fever, and the forest-fire, davagni, figures in preference to ordinary fire because it is occasioned by lightning, and lightning is conceived as the cause of fever and its related diseases. #66 It may also be noted that at Kausika Sutra 25.14, n 66. Bloomfield, SBE 42, p. 443.

548 arrow is prescribed to be discharged to make urine flow. The symbolic character of the magic of the Atharvaveda, Saunakiya recension becomes manifest also through its pantomime aspect. So far as magic is concerned, the effigy of the subject serves the purpose of the subject himself, and whatever the magician-priest does in respect of the effigy - such as uttering a curse over it or piercing it in the heart or neck, or heating it or cutting it up into pieces or burning it in the magic fire (Atharvaveda-Parisistas 31.9.4-5)magically becomes effective in respect of the subject himself. In the magical ideology of the Atharvaveda, Saunakiya recension, the name of a person or a thing plays a most significant role. A name is, for the Atharvanic priest, not merely a label; it signifies for him the very essence or being of the person or the thing. To him As a matter of fact, so far as magic is concerned, the name of a person or a thing is more important than the very person or thing which it denotes. To 'know' the name of a person or a thing is, therefore, equivalent to magically controlling that person or thing. It is sometimes suggested that a person or a thing has two names - one, a conventional or a popular name; and 68 the other, the magical name which is often kept secret. It is the knowledge of this secret magical name which gives one a name is "an actuality expressed in a word. "67 67. G. Van der Leeuw, Religion in Essence and Manifestation (London 1938), p.147. Cf. W. Schulze, KZ 40 (1907), p.411, f.n. 1. 68. At the time of the Upanayana, the secret or magical name of the young boy is communicated to him. He is also asked to keep it secret.

549 power and control over a person or thing. For instance, one wields a kind of mastery over an assembly because one knows its secret or magical name. The Atharvanic poet says: vidma te sabhe nama narista nama va asi (Atharvaveda, Saunakiya recension VII.12.2). Similarly the Night is called ghrtaci (Atharvaveda, Saunakiya recension XIX.48.6). A similar magical control over a person or a thing is obtained through the knowledge of the origin of that person or thing. For instance, a magician-priest feels confident of counteracting the evil effect of a dream, because he knows: varunani te mata yamah pita (Atharvaveda, Saunakiya recension Vedic Index46.1, Cf. XVI. 5.1-8). A reference is, therefore, often made to the origin or the birth or the parentage of a person or a thing. The night is accordingly said to belong to Savita and Bhaga (Atharvaveda, Saunakiya recension XIX.49.1), and a drum to forest and cows (Atharvaveda, Saunakiya recension V.20.1). It is presumably for this very reason that the person to be magically influenced is mentioned as the son of such and such a father and such and such a mother (amusyayana 'musyah putra: Atharvaveda, Saunakiya recension IV.16.9). It may be incidentally pointed out, in this connection that according to the Vedic ideology 'knowledge' by itself confers significant magic 'power'. The oft-repeated ya evam veda in the Brahmanas clearly indicates that it is not only a particular ritual action that leads to a particular result, but even the knowledge on the part of a person that that action leads to that result secures for the person that result.