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02538 4748

THE ASURi-KALPA
A WITCHCRAFT PRACTICE

ATHARVA-VEDA,
sundara veerraju
WITH AN INTRODUCTION, TRANSLATION, AND COMMENTARY.

A DISSERTATION
PRESENTED TO THE BOARD OF UNIVERSITY STUDIES OF THE JOHNS HOPKINS UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY.

By H. W.

MAGOUN.

1889.

BALTIMORE:
Press of Isaac Friedenwald,
32 S.

Paca

St.

THfe

ASURI-KALPA

A WITCHCRAFT PRACTICE

ATHARVA-VEDA,
sundara veerraju

WITH AN INTRODUCTION, TRANSLATION, AND

COMMENTARY.

A DISSERTATION
PRESENTED TO THE BOARD OF UNIVERSITY STUDIES OF THE JOHNS HOPKINS UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY.

By H. W.

MAGOUN.

1889.

BALTIMORE
32 S.

Press of Isaac Friedenwald,

Paca

St.

DEDICATED

TO
PROFESSOR MAURICE BLOOMFIELD

OF THE

JOHNS HOPKINS UNIVERSITY

WITH THE
SINCERE REGARD AND GRATITUDE OF

THE AUTHOR.

sundara veerraju

THE ASURI-KALPA; A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

I. INTRODUCTION.

The

ritual literature of the

Atharva-Veda,

like that of the other

Vedas, has attached to

itself certain

parifistas, or supplements.

Of
the

these, the thirty-fifth, according to the best accessible

MS,

is

Asurl-Kalpa, an abhicara,

or witchcraft practice, con-

taining rites to be used in connection with the asurl-plant.

question as to what this plant was will be discussed below.

The The

use of the word kalpa for such a text

the

is

explained by a passage in
states,

on the authority K a u 9 k a, Vaitana, Naksatra, ^anti, and A n g r a s a which are called inspired,' there are certain other kalpas which are to be prz^/z considered as smrti handed down by tradition.' ^ Three MSS have been consulted in preparing this paper. Two of them are copies ofjhe parifistas of the AV. the third is a commentary to the Asuri-Kalpa. All three are loans to Dr. Bloomfield from the British Government in India, Just here I
of Uparvarsa,' that in addition to the five

Atharvanlya-Paddhati, which

AV. kalpas
i

'

'

may

say that

am

greatly indebted to Dr. Bloomfield for the use

of these

MSS,

for the

encouragement and assistance which he has

given me, and for his kindness in looking over

my

work.

The

MSS
A,
care.

are as follows large sheecs of light yellow paper,

written lengthwise in a large clear

It is

bound in book form, hand and with considerable

in

modern copy.
book form,

JB,

narrow sheets of light blue paper, bound

It

written lengthwise, text fuller in places than the preceding, but in

a poor hand and with numerous errors.

must be a very recent

copy.

Both of these

MSS

are

numbered

23.

(Scholiast),

much

older than either of the preceding, single

at

sheets of light

brown paper grown dark

the edges, written

lengthwise as the other

MSS,
teacher.

but

in a

very poor, though large,

of H. T.

'A

mimansa

(purva-)

See

Life and Essays

Colebrooke, Vol.

II, pp. 319-49.

2Cf. J. A. O.S. XI 377, Bloomfield, On the Position of the VaitanaSutra in the Literature of the Atharva-Veda.

THE ASUKI-KALPA.
It

hand.

contains three sections or chapters,

all

ib-6a') contains

the practices in brief form,

IP art fivst (ScXxos and occupies about

one-fourth of the

MS.

Part second (folios Sa'-jb") treats only of

rite,

the e.xternals of the principal

and occupies scarcely one-tenth

of the

MS. JPart third

;

preceded

but

in its

an elaborate commentary on what has present condition deals with only about twois

thirds of the practices, since the

MS lacks

some

folios at the close.'

This MS is numbered 120; but is also marked p (^pattrdni) 18; sam. {saihvat) 1880-81 ; and, on the last folio, written across the end on the margin, S47- From the appearance of the MS it might be as old as one hundred and fifty years; and since sam. 1880-8/ probably has reference to Kielhorn's Report,' the MS may be as old as it looks. It contains about 200 ^lokas.

At the beginning of part third it names Mahadeva as the who introduces his commentary (see p. 11, note 19) by It [the mantra] is not to be uttered (performed) withsaying out teachers by the precept of a teacher this magic power (sucAccordingly in a single final commencess) [comes into being].
speaker,'
:

'

tary the Asurl-[rite] should succeed,'

vhid gurun akariavyam gJirtivdkyena siddhtdam

(cod.
dsiiri.

sldhi-'),

ekdntiniatikdmadhye (cod. ekdnte-) sddhayeta tad

2.

Mahadeva^ is spoken of as the seer of the divine asurl-text,* and as becomes a rsi he speaks of the Gayatri, Tristubh, and Anustubh metres {gdyatrHnstuba7msh(pchandah'), after which he
proceeds to give
full

instructions concerning the rites.

^JPavt first seems to be in fact a version of the pari? is t a, fuller than the text and differing from it in some passages, but still essentially the same. The chief points of difference have been noted as readings of S. They have been put into gloka form where the MS seemed to warrant it. Readings horn j)(irfs second and third are so marked. ' See p. The MS is catalogued on p. 58. 5, foot-note i. 'The parigistas as a whole are in the form of dialogues. Cf. Weber, History of Indian Literature, p. 153. *The conjectural reading siddh'idam requires a regular fern, noun to be regarded as neu. but for this text it may be allowable, since the MS departs widely in places from all rules of grammar, and also treats siddhi as a neu. in
;

other passages.

The comma and

the simplest
(I
*

period

(,

and

.)

have been used in

all

Sanskrit passages as

means of

transliterating the

two Sanskrit marks of punctuation

and

II).

An

epithet of

Rudra

or ^iva, also of

Visnu and the name of various persons.

It is

an appropriate

title,

" Great-Lord," for the teacher of such a text,

friastd-)

*asya ^rydsurimantrasya (cod.

mahadeva

rsiJl,

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

Apart from
because
its

subject-matter

possesses no

little

interest,

it contains abundant evidence of the character of the people having to do with its gtes. It is exceedingly corrupt, as a few examples may suffice to show. The common writing for sapta is satpa ; for dsurl, asiiri ; for silksma, suksma ; for ciirna,

curna, Qic: jukiyat 3X\djilhiydta are used ior juhuydt

for mriyaie, etc.
for abhi:

?nryaie

rdayam

is

found for hrdayam

;

; bhimantritefia

(beginning of a sentence)
or no attention
is

karaye
is

for -yet ; titha for

tithir, etc.: little

paid to

samdhi:
exceedingly

the confu-

sion of sibilants,' s for q

and vice versa,

and muncyati

common
is

and other curious freaks

for c

in spelling occur,

notably the use of cy

{cyurna

for curna,

for muficati),

which

of

some interest from a phonetic word vagika7-tukdma in eight

standpoint, and the writing of the

different ways, while using
it

but

twelve times, with a mistake of some kind in every single instance.^

The

errors are doubtless

due

in part to later copyists

it
;

the present state of corruption,

original

may
for
it

MS

was bad

at the start

but, from be safe to infer that the seems hardly possible that
;

the scribes should be guilty of

if

all

the errors which

it

contains, even

the present

MS

is

the result of several successive transcriptions.

nature of the mistakes stamps the writer at once as an ignoand perhaps degraded person. It is about such a document as might be expected to be written in English by some Voodoo
rant

The

doctor

among

the blacks of the South.

serve to light up otherwise hopeless passages, and

outlines of the

parijista are

Numerous repetitions when the brief combined with the commentary

the whole practice becomes clear.

No

two of the
in either

MSS
or S.

exactly
rite

agree

in the

order in which the different forms of the

are

treated,

and J5 has a passage not found

Fortuis

nately the

parifista

is

mostly written in glokas, which

of

great service in determining the true reading.^

In style the

parigista
nical in
its

is somewhat like the sutras, being terse and techforms of expression, and consisting mostly of what may

'Cf. Proc. a. O. S., May, 1886. Introduction to the Study of the Old-Indian Sibilants; by Prof. Bloomfield and Dr. Edward H. Spieker. ^It may be said in addition that there is hardly a sentence in the entire MS in which there are not mistakes in the case-forms, the most common being the

use of a stem-form for an ace.

^ In the text, where a reading is of no importance, it has been thought reading has been omitted best to omit it; so, in the quotations from S the where the emendation is obvious, where the same mistake is repeated several evidence warrants the change; on times, and, in a few instances, where the other hand, where it has been thought best to do so, the passage has been

MS

MS

MS

quoted verbatim.

4
be called rules
nary
text.
;

THE ASURI-KALPA.
the

commentary

is,

of course,

more

like

an ordi-

In this paper the attempt has been

correct version of the

would
citing,

allow, but also

made not only to present a pari gista, so far as the material at hand to reproduce to some extent the scholiast by
first

mostly from the

division,
rite,

such passages, with the

text,

and by incorporating into the commentary accompanying the translation such other passages as throw light upon those already cited, or give an idea of additional In this way most of the matters not treated of in the text at all. salient points of ^ have been preserved without, at the same time, copying its tiresome minuteness of detail and unending repetinot that the commentary is of so much importance in itself, tions
as bear

on the same part of the

for, as

has been shown,

it

represents the

work of

a person of
;

little

intelligence apparently, certainly of small acquirements

but that

the picture of the whole might be as complete as possible. practice of witchcraft forms a dark chapter in the history of
kind,

The

and anything
its

that throws light

upon the

attitude

manof mind in

which

devotees have practiced their curious rites is not to be despised. The "meditations" oi S may not be without their suggestions to those who care to read between the lines, and the whole
practice
is

a curious bit of evidence of the

power of

superstition

human mind. While the Asurl-Kalpa has proved and has afforded some opportunity for
over the
altogether unfruitful in

a rich field for emendation,

conjecture,
it

has not been

list

new

material, as the following

will

show.

SIMPLE STEMS.

Denominative Verb: pidaya.Xo

grind up,

make

into meal.

Nouns (members
ravi,^ a tree or plant

compounds} of some kind,

of

nadika
.jar//

[;ia.j//],

destruction.

(not in a comp.), a col-

lection of six.

sruca

(?) [.yrz^^],. sacrifice-ladle.

Adjectives: pretaka
Possibly
:

\_preta\ belonging to a

dead [man].

0) jigdi!ia, desiring to conquer. Particles klrm, ksdiim, and fr/m." Analogical Vocative: duhite \diihitar\ O daughter. New Meanings or Uses: .y/^rfffz^ar/ (compound stem), asur So lak.pnl, apparently and (plant and probably also goddess).
possibly
'

Qri.

caturtham

(?),

fourthly (as adverb).

See page 25, foot-note 4. Evidently from Qri 'beauty, welfare.' These words are used as part of a muttered spell, and have, therefore, no particular meaning.
'

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

COMPOUND STEMS.

Nouns:
south,

aprajaiva, childlessness,

utkarana, overcoming
its

(?).

Adjectives: daksinakarnika, having

devija,

point (ear) to the

goddess-born,

raktavdsasa, having a reddish

garment,

v agyag; a, snhdn^d.
P.

VossWAy pratyd7}tukha,i2iC\ng.
the three parts of the

Neuters as Adverbs:
day (A. M., M., and

</z?za/r>'a?w, at

M.)
(?)

dindstakam, at the eight parts

saptdhayiam, at the seventh dawn.

(watches) of the day. Possibly

COMPOUNDS OF A MORE GENERAL CHARACTER.

apardjaya, invincibleness.
deed-performer,

karmakdrikd

(fern,

of adj. -rakd),

ndgendra, a plant, probably Betel, vaglkarhikdma, the desire to render submissive. Possibly also surati, a
plant of some kind.

have as yet baffled all attempts at a solution. They be mentioned as they occur. That the Asurl-Kalpa must at one time have occupied a position of some importance appears from the fact that it is mentioned, according to Weber, Ind. Stud. XIII 415, under the name
will

A few words

Asurlyah Kalpah

in

the

Mahabhasya IV
it

i,

19,

Vartti-

kam

f.

19b.

In this connection

may

be added that the conjec:

ture offered

by Professor Bloomfield (J. A. O. S. XI 378) ''pafiprobably not to be understood (with Weber, Ind. Stud. XIII 455) as one studying five different kalpas, i. e. grduta-siltras, but means an Atharvavedin who is familiar with these five kalpas," i. e. the five belonging to the AV., has recently been confirmed
cakalpali
is

by the discovery, made by the same

kalpi {siem -hi) used
the writer of a
in

scholar, of the

word

pafica-

the colophon of a

Kaug. MS*

to

mean

Kau?. MS.

In cown^cXionyNXth. pancakalpali, says

Weber
the

(loc. cit.), the

Mahabhas ya

words
last
:

kdlpasiltrali,

pdrdgarakalpikali,

(Vartt. 3f. 67a) mentions and mdtrkalpikali.

to
define,

This
of
it

word Weber does not attempt

but says

" Letzleres

In the

Wort ist in der vorliegenden Beziehung unklar." Kaugika-Sutra, 8, 24, is mentioned a gana of hymns
VI
III,
is

(AV.

II 2,

object of which

and VIII 6) under the tide mdirndmdni, the the preventing or removing of evil; and
34, 4,

Atharva-Parigis ta^
'

mentions the same

gana

with the

No.

86.

Report on the Search for Sanskrit

1880-81, by F. Kielhorn.

MSS

in the

Bom-

bay Presidency,
'^A.

No.

32,

S No. 34.

The

latter
it

37

for

each

MS gives between

numbering makes the Asuri-Kalpa No. and the G a n a m a 1 a two other p a r ? s t a s

i i

6
addition of

THE ASURI-KALFA.
AV. IV 20, under the same As kdlpastltrali means one
name.'
It

also adds,

///

7ndtrgiincihr

familiar with the

K al pa-

Sat ras, and Piirdgaraka/pikah seems to have been used of a person who had studied the Parag ara-Kalpa,Mt is safe to infer that the word mdirkalpikali meant one who was familiar with or made use of the M atr-Kalpa, and such a text may yet be
found.
it

If

it

ever appears, Professor Bloomfield conjectures that

prove to be a ritual for the use of a priest in connection with a h aThe presence of these words in t-he a t r o^ a n a. this b h a s y a, which contains many Atharvanic words not found elsewhere, cited as they are without explanation, goes to show that they were all well understood by the people of Patafijali's time, and therefore referred to rites and practices so familiar to the
will

Hindoos that the mere name was

understand the author's meaning.

sufficient to

make
all

the reader

As they

are

Atharvanic,

and the word Asuri-Kalpah is also Atharvanic, jhere can be no doubt that the Asurl-Kalpah and the Asurlyah K a 1 p a h are essentially the same, though the text may have suffered some changes at the hands of later authorities on the uses of a s u r r, and it is evident that the p a r i 5 s t a must have had considerable currency among those who made use of Atharvan Additional evidence of the familiarity of the Hindoos with rites. such practices is to be found in the Laws of Manu (XI 63^ where the practice of witchcraft {abhicdrd) and of magic with roots lyvnilakarviari) is mentioned in a list of secondary crimes
i

{upapdtaka).
the

practices are old

This reference also makes clear the fact that such for they must have been well established when
;

Manava-Dharma^astra
all

took

its

present shape, and

go

back, therefore, in

probability,
it

some hundreds of years

before

our

era.

On

the other hand,

must be said that the

MSS

bear

marks of a

late origin.

mentions the Hindoo

trinity {bralmia-

vhmihard), contains the Buddhistical word hevara, uses the gen. for the loc. and ins., etc.; and all the MSS contain forms (transfers to the a-declension, etc.) due to analogy and not cited in any
of the dictionaries, besides exhibiting in the subject-matter certain
the

Mahabhiseka
or the

and the

A nuloma-K alpa.
but has after the

does not number the

latter

Asurl-Ka Ipa,
34.

Mahabhiseka
the

what

is

evidently a corruption for JJ.

The Peters. Lex., with A, makes

Anulo-

m a-K alpa
iCf.
'

Bloomfield's edition of the

The numbering of Kau9. Weber, Omina et Portenta,

No.
'\n

S has been taken to correspond to Dr.

pp. 350-53-

Not

A. ox

but see Bloomfield,

445.

Kaug.

S,

24, note

5.

3Cf.

Weber, Ind. Stud. XIII

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

tendencies which are recognized as modern.

They

are mentioned

below.

The word dsurl'xs the fern, of an adj. from asura " spirit, demon," and therefore means primarily, " belonging to, or having to do Under the form dsuri, the Peters. with, spirits or demons." Lex. gives the meaning, schwarzer Senf, Sinapis ramosa Roxb.^ From the evidence of the MSS, dsuri must be a plant with a pungent leaf, and must bear fruit {phald) and flowers moreover, a religious meditation (dhydna) of S, which can hardly
anything else, speaks of the " bright four-sided granter of wishes"; then of the same as "reddish," "blue-colored," "having a sword in the hand," "having a hook in the hand," " having a redrefer to
'

stone' in the hand," etc.

All these expressions are based

upon

characteristics of the plant, as will

appear below.
'

In describing

the oblation the

pari^ista says: The wise man should make meal of rajika' (rdjikdm pMayed budhali), while S in the same passage speaks of a s u r l as made into meal. The word rdjikd., in fact, occurs in H only in part third, never in connection with dsuri, and always where the latter might be expected. The same is true of the word rdjasarsapa, for example,
vidhdne parvavat karmapratimdm rdjasarsapdiJi, purvavat kdrayen nydsam, chedayet piirvavad apt.
'

In [his] preparation, as before, [one should cause] an image

be made] with black mustard seeds. As in the former case, he should cause the [limb]-placing ceremony to be performed he should cause [the image] to be chopped also as before.' The word rdjikd, which was left untranslated above, is
for the rite [to
;

the

common name for

is

the Black Mustard of India.

This plant has

bright yellow flowers, and bears small dark seeds contained in a

pod which
beak.'^

tipped by a long, straight, flattened, and seedless

Mustard Family, the pungency There can be no doubt that this was the plant actually used, and it is plain that the ignorant and superstitious devotee saw a goddess in the plant itself,^ and found,
In
all

members of

the

pervades the entire plant.^

Wm. Roxburg, Flora Indie a, Semapore, 1832. The Black Mustard of -Hooker, Flora of British India, I 157. Europe, which is closely related, is described as having smooth erect pods which are somewhat four-sided and tipped with a sword-shaped style. They contain small dark brown or nearly black seeds. The Black Mustard of the U. S. is similar. ^Gray, Introduction to Structural and Systematic Botany,
'

and Vegetable Physiology.

*

1873, p. 389

f.

Cf. the frequent similar personifications of the

AV.

8
perhaps,
in

THE ASUKI-KALFA.
the effect of the seeds

her supernatural power.'

The

upon his palate an evidence of " red-stone " (j-udhird) mentioned

above, and defined by the dictionaries as a certain red stone, not a ruby, here plainly means the seeds in the pod of the asurlplant, while the

pod

itself is

probably the "sword," and possibly

also the " hook."

The
of the

chief object to be attained

was the subduing of another

to

one's will, or the destruction of an enemy.

The

use of the

hymns

purpose is sanctioned by the Laws of 'With the thought 'one should utter (perform) the hymns of the Atharva-Veda,' [let him be] without hesitation the word is the Brahman's weapon, you know, with it the twice-

AV.

for the latter

:

Manu
'

(XI 33)
'

born should smite

[his] enemies,'

gruiir atharvdiigirasili kiirydd ity avicdrayan,

vdk gastraih vdi brdhnianasya iena hanydd

arm

dvijdh. jj.

The
the

other practice, as has been stated,

is

pronounced criminal by
briefly as follows
:

same

authority.

The

rite

itself is

after

certain introductory ceremonies, the person grinds

into meal, with

up mustard

which he makes an image representing the person Having muttered certain spells to give efficiency to the rite, he chops up the image, anoints it with ghee (melted butter), curds, or some similar subThe idea that stance, and finally burns it in a " sacred-fire-pot." an image thus destroyed accomplishes the destruction of the person represented, or at least does him serious harm, still survives n India, and it can be duplicated in almost any country in which

whom

he desires to overcome or destroy.

witchcraft has been practiced.

contains a similar practice, in which an image of

The Samavidhana-Brahmana dough is roasted

it

so as to cause the moisture to exude, and

is

then cut to pieces

wax has been largely used in various countries, the life of the enemy represented having been supposed to waste away as the wax gradually melted over a slow fire. This process was known to the Greeks, to the Romans, to the Germans, and even to the Chaldeans." A variand eaten by the
sorcerer.

An image

of

'

This may also account

all

for the

name, since

at the

time

when

these practices

originated the Hindoos were both very superstitious and extremely unscientific
in

matters pertaining to natural phenomena, and they would, therefore,

pungency of the plant to some spirit or demon. Hon Epod. XVII 76 Grimm, Deutsche Mythologie, 1047 ff. Lenormant, Chaldean Magic, p. 5, foot-note i, and p. 63; Burnell, Samavidhana-Brahmana, Vol. I, Introd. p. xxv, and see p. 26,
quite naturally assign the

^Cf.Theocr. Idyll II
;

28,

foot-note

I,

end.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

ation of the

a hated

same performance is to name to it, and set it away

This
is

fill

the image with pins, attach

to melt or
still

dry up according to

the material used.

said to be

practiced in
It
is

some

parts

of America, England and the Continent.'

practice of this kind,
his destruction
i.

reported ^that a

England
our

e. the making of an effigy to be used for by means of sorcery, was tried on Henry VI of and early in the present century a similar trick was

used against the

Nizam

of the Deccan.^

Among

the Indians of

own

country, the Ojibway sorcerers were supposed to be able

to transfer a disease

similar process.

from one person to another by a somewhat They were accustomed to make, for the patient who paid them, a small wooden image representing his enemy
;

then, piercing the heart of this image, they put in small powders,

and pretended by

this

to accomplish the desired end.'

so universally used in

means, with the help of certain incantations, The fact that an image has been witchcraft practices is no more remarkable

than the fact that

sent their

all

nations have

made

use of images to repre-

gods

in religious

worship, and the two things

may

both

be referred to some law of the human mind by which similar conditions produce similar results. There is no discoverable connection between the Ojibway's wooden image and the Hindoo's
effigy of dough other than the mere fact that each is the outcome of a desire to injure, and nature teaches them both to think of

what

is

practically the

same expedient.

The minor
either to

practices of the
to

work harm

Asurl-Kalpa, which are designed an enemy or good to the practitioner, will

They seem
to indicate a desire

be found

in their turn

below.

on

the part of the author to furnish a short cut to

power and

to

some

of the more important blessings which were supposed to be gained by the sacrifices prescribed by the Brahmanas; indeed, the
practices of the

Asurl-Kalpa,

as a whole,

seem

to

show

a disporites,

sition to supplant certain religious

forms by simpler magical

to obtain

while endeavoring at the

same time
left
all.

which religious practices either Brahmans or did not bestow at

powers for harm in the hands of the educated It must be added, however,
seen.

that the belief in the efficacy of repetition, so conspicuous in the

the

modern " prayer-mills " of Thibet, is here plainly to be Asurl-Kalpa, as in all other Indian witchcraft
there
'

In

practices,
;

is,

of course, an underlying stratum of skepticism

p. 272.

but the

2 ^

Conway, Demonology and Devil-Lore, Vol. I, Lyall, Asiatic Studies, p. 88. Dorman, Origin of Primitive Superstitions,

p. 361.

10

THE ASUKI-KALPA.
is

great power of the priests

tacitly

enjoined upon one

who undertakes

to

recognized by the care subdue a Brahman. The

practices for obtaining blessings are confined to the latter part of

the pari fist a,' and, from their general character, seem like an extension of the original practices, perhaps for the purpose of

giving additional currency or respectability to the whole; they may possibly be regarded as a further indication that the Asurl-

Ka

p a, however ancient

its

main practices may

be,

is,

in its present

shape, comparatively modern.

At the present time in America, the interest felt in witchcraft is shown by our surprisingly large and growing literature on the
subject.^
is

In India the interest

felt is

of a different nature, but

it

none the less strong. To the Hindoo the subject is a living one, and while the native literature referring to magic and superstition has always been great, at present, especially in the vernacular dialects, it is enormous, and forms the favorite reading of the
people.^ it :* " It
craft

So
is

great

is its

hold upon the natives that Lyall says of

in

probable that

ever been so comfortably practiced as

;'

British rule"

a fact";

and

again, " in just below, " In every village of Central India they

no other time or country has witchit is now in India under India everyone believes in witchcraft as

keep a hereditary servant whose profession it is to ward off impending hailstorms by incantations, by consulting the motion of water in certain pots, and by dancing about with a sword." Beside this may be placed the statement of Conway,* that there are 84,000 charms to produce evil made use of in Ceylon at the In so far as it throws light on the past history of present time. such practices, the work on the Asurl-Kalpa may not have been in vain.
'Both
as

MSS

recognize a division of the practices into groups

;

A. into two,

shown by the figures (/ and 2), and JB apparently into three for it has a two has one (/), and what may be a one (/) in the passage which it {2) where have alone contains. It lacks the number at the end. The divisions of been marked in Roman numerals, since it has been thought best to number The practices of the second the 9 1 okas, although the MSS do not do so. division are all of the same general nature. -See Poole's Index, third edition, iS32, under the headings Witch-

craft,
^

Burnell,

Demonology, Magic, etc. Sam a vidh ana-Brahman a,

1882, p. 96.
is

I, p.

xxv.

Asiatic Studies,
(1

^"Of

course the witch o

c. c
i

punished when he takes

I

to

poisoning or pure

swindling "

t.)

'Demonology and Devil-Lore,

274.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

II

II. TEXT,

CRITICAL NOTES, AND EXTRACTS FROM THE SCHOLIAST.

oi'n

om namo rudrdya>,

rakte^ rakiavdsase*, atharvanasya dichite' 'ghore

kahcke kaUckapaitre' subhaga dsuri ^ghorakarmakd-

rike\ amukam hana' hana daha daha paca paca mantha^ mantha idvad daha tdvat paca ydvan me vaqam dnayaW svdhd.^" gayydvasthitdyds'^ tdvaf^ japed ydvat svapiti, prasthitdyd" gatwi daha daha svdhd svdha, upavistdyd bhagam^* daha daha svdhd svdhd,
sttptdyd^^

mano daha daha svdhd svdhd svdhd svdhd, prabuddhdyd hrdayam daha daha svdhd svdhd svdhd svdhd svdhd.^^
athdta dsiirlkalpam^'' zcpadeksydmo^^ 'tharvanali,

ndsyds

iithir^^

na naksatram nopavdso

vidhiyate.

i.

ghriddisarvadravyesv'^'' dsurf^ gatajdpitd,

I.

7iamali.
4.
(all

S omit these three words. S begins griganegdya MSS all three) regularly patra. 3. H and S omit. So MSS (all three), fern, from transition stem in -a. 5. So MSS

and
2.

In all cases where three), analog, voc, as if from stem in -d. -karike, S -kdrake; an a- is elided it is written in the MSS. 6. hana 2. but in one passage (p. 23) -kdrinl. 7. Ji hana,

10. 8 amukasya matii'n daha -naya. daha, iipavMasya subhagam (cod. gii-^ daha daha, snptasya ma7io daha daha, prabuddhasya hrdayam daha daha hana hajia paca
8.

omits.

9.

MSS

paca paca (cod. pra-') matha matha idvad daha daha ydvan me vagam dydti hrlm hmii phat svdhd, iti mulat7iantrah. S also
12. ]S -tdydli etdv-. 11. Agisyd-. atharvanama7itrali. omits, prachit'dydpagatim. 14. JS magam.iSsvaptdya. 16. H part third devadaitasya [' Of a certain one,' daha daha, technical use] viaiim daha daha, upaviddyd bhagam snptdyd mano (cod. 7nard) daha daha, prabuddhdyd hrdayatn (cod. rda-') daha daha paca hana matha (cod. ra atha) idvad daha ydva7i me (cod. -vakie') vaga7n dnayo (cod. -ya') hum phat svdhd. -degdd atharvanali, S vydkhdsyd77iali. dsurprh. 18. 17. i<^. na iasyds tithi niiratrafii. H part tJlM'd

calls

13.

it

B B

grlmdhdde (^-mahadeva) uvdca, grnu vatsa m.ahdmantra7n dszirividhi7n tiitamat/i, na ca titha {-ihir) na \ca'\ jiaksatram na mdsdu7iydiva
ev'a 9)

(!) (j7idsd7iy

vdsare,
7iakia {-tef) tu kdpi

na sthdnam
yaie.
i.

na vevfa

(!)

(vet a ?) ca vidhl-

20.

A ghrtddidravyasarvesv. 2

The mantra

7idsyds, etc,

12

THE ASCKI-KALPA.

pattrddyavayavaQ^ cdsya jig^a^ cdnupdyini,

hantukdmo hi ^atnihf ca vagikariutif ca

astir tglak^napmdjy am* juhuydd

bhiipatln. 2.

dkrtim budhah,
tu'^

arkdidhasdgnim" prajvdlya cittvdstrendkrtim

'

tdm. j.

pdddgrato sfasakasram jichicydd yasya vaqy'' asdu, ghrtdktayd str'i vaginf pdldgdgndu dvijoiiamalf 4.
.

gjcddktayd kmtriyds^" iu vdigyds hi dadhhnigrayd^\

giidrds iu lavanamigrdi^"^

rdjikdm pidayed
vagdli,

btidhali. 5.

d saptahdl^^ sarva eta dsiirihojnato

kahddilena trisamdhyam kulocchedam karoti

hi.

6.

gimdm^^ hi lomabhili^^ sdrdhavi apasmdri h'ibhir

I.

difidih,

Ayatrd-, 2. A.jikdisd, IB Jigdisdgamhigdmi7ii. patrd-. A. -kurvang ca. S atha rdjd, vactkarhikdviali but elsewhere rdjavaglkarhikdmah. Cf. part third, rdmdvagikaranakdviali and gatrughdtanakdmali. 4. J5 dsurJm. S dsuryd siipi^tayd

3.

(cod.

prahkrtim krtvdrkasamidbhir agnim (cod. -iddhili agnl') p7-ajvdlya dakmiapaddrabhya [or -pddend-^ (cod. -pddd-) gash'ena ciitvd (cod. always cihtva) ghrtdktdth juhuydt
szirsipista-)

108 astotiaragatahome7ia vagi (cod. vagi vargi). [Sc. rdjd bhavah.'] vatyasdii. mi. 8. H 5. arkedhand-, jB arke-. 6. 7. dstirisupi^taprakrhm krtvd vdniapddendkramya gastrena cittvd ghrtdktdm juhuydt 108 saptdhe siddhili (cod. sidhi). 9. S pa,ldgasa7nidbhir agnim (cod. -idhili agni\ similarly below) /)r;vdlydsurmi (cod. -ri\ so regularly) ^//r/^/Mr^/i tnadha (J) {tnadhusahitdm ?) juhuydt 108 homena gatyahevdj-a (-z'a?-^??) vagam diiayati. 10. S khadirasamidbhir agnim prajvdlydsurlm yyiadhusahitdm (cod. madha-) 108 hoviena saptdhe va (!) (vagi) bhavati. dadhyaktdm II. li viadhiimigrayd. S ndujnbarasamidbhir (cod. dardhoktdm). viigritdm. [Sc. pratikdydili1'\ S 12. 2idu77ibarasamidbhir Iavana77iigrdm krtvd trisamdhydm (-am~) juhuydt 108. For an enemy, S dsurm katukatdildktdm limbakdsfe agni (!) (jiimbakdstendg7tim') prajvdlya ho7nayo (^-yet) 108 homena satpdhdima (!) {saptdhanam?) \_ov -dhe'] 77iriyate ripuli.

gvetakha7'aro77id (!) asuri (!) ekikrtya 14. or -rot7idsurim cdikl- ?) yasya ndh7i7ndm (!) (ndm7id}) juhuydd akasmdd apasnid7'du {-rel) gildyate (!) {guhyate ?). (not in or S) gu7id77i tu lo77iabhi {-bhir) air a 15. patraihrlipya (!) {pattram lipya}) rlingam (!) (Jingam'i') vd rdjasarmpdili sa77idlipydtu (-ya tu ?) bhilpayet (!) (dhil- ?),
sa77idhat. 13. {-ro77mdstiri77i eki-

gdureregram {-rdgram
samgayah,

?)

tato dadydTt

mriyate sdva {say'vah

?)

abhaksabhak^^og cdrogyam sarvarogaprayojana77i.

samjildtd {-tdh
'^) pindapdtdu {-pdtikd}) japdt pdpd bhava7iti ekddagdnujaptavyam kulochedak^ato (^-cchedali ksa- ?) bhavet.

hi, i. (?)


A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.
nivrttil}}

ksjraviadhvdjydir'^ lavanena hi sajvarl?

7.

arkdidhaTisamidagjidu* tu^

karoW sphotasambhavain,
ca. 8.

iesdm upagamam'' vidydt suregvarya^ ghrtena

arkaksirdktaydrkagndv aksinl sphotayed^ dvisah, gatdsunidiisam tasydiva nirnidlyam citibhasma^^ ca.

g.

esdm curnena samsprsto

ajdksirdktayd
horndt^"^

hdsyagilo^^ 'bhijdyate,

tasya viokso^^ vidhiyate. 10.

tagaram
etdili

kusthani'^ 7ndnsi ca iasydh pattrdni cdiva hi,

glaksndis hi saihsprstah^^ prsthatah paridhdvaii. 11.

tasydli phaldni viilldni surabhihasthnedasd,^^

suksmataddravyasamspargdd^'' anudhdvaty

aceiasali.^^ 12.

vdigyasddhane homydg gurndi {Jwmayec ckarndili

krtd77i,

?) suratibhili (?)

cahispathe hi glidrasya padmhiyotkarane yahi (yd-?).

likhUvd

ndma samgrhya kardgrdngulhjditam

{-pidi- ?),

galam vwtatili svastyasamgatih \_svastyasamgahh.'] vaipddyd {kal- ?) vd prayoktavyd vrdhmanddicahisfaye {brd-), evai'n sampaty abhicdrag \ca'\ cahirndm api dargitali.
giralipiddjvarali
I. yiSSnivrtih. S juhuydt pranmd7iaya7te (}.) {pratydtiayanel') ksirdktdm krtvd hovia {-mam ?) 108 tatah sthito bhavah. 2. IS giranaghdjydir. 3. S dsurim lavanamigrdm juhuydt 108 saptdhe jvareria prathdnayane {}.) {pratyd-) ksirdktdm juhuydt 108 parasvastho bhavati.:^. arghedhdsa-, arkehdha-. S dsurmimbapatirdni 108 (cod. -niva-). 5. omits. 6. kai'ovisphota-, karute purzisa sphofa-. S hutvd sa visphotakdir grhyate. 7. upasa-. Z. S prathdnayana (pratyd-') dsiirlm krtvd 108 svasio -tamye. S dsurim arkakslrdktdm krtvd bhavati. 9. homayed yad asya ndnmdm (!) {ndmnd ?) grhndii iasydksi sphotayati. For cure, S dsurim ksjrdktdni jiihuydt 108. 10. S dsurim citdbhasma tnahdmahsam pretakai'n nirmdlyam ekjkrtya 108. ir. S mantri-

B
A

tena

camnena

bhavati, bhavati.
"
1^.

12.

B hometa.
A

{cilrn-)

yasya

spiindti

(!)

{sprgatit')

sa unmatto

In

S the order

dsurim ajdksirdktdm krtvd svastho 13. is " Eye-twitching," " Epilepsy," " Fever,"

" Boils." kusfa, nagaram kustha. 14. abhima7itritena yasya spilgati {spr-') sa prsthato 'nucaro surarbhir ha-. bhavati. 16. silksmetat dra-,B st'iktam 17.

Loss of sense,"

tadra-.

iS.

>Si

has,

uglram tagaram kmtham zisrdm othasitghdthaih Q.) {'^'^^') pagcaka (pa/lcakam), dsuripuspasamyuktam siiksmacilrnam tu kdrayet 108, (cod. -yet,
tendcatdbhi loS) abhimantritena (cod. mantrl-') yasya gati (sprgati) gavago (savagd) bhavati (bhavet). 14.

14

THE ASURI-KALPA.

achidrapattrdny asita nqirali' sarmpds iaihd, etacciirndt piirvaphalam- eidig cdivdparajaya. 13.

I.

ktisumdni vianahgild priyangictagardni*

ca,

gajendramadasamyukta))t

kiih

hirvdnas

tv

akimkaram".

14.

ydg

ca' striyo 'bhigachaniitd

tdiii

sapuspdrif

vaqah pddakpinalf samdddydnjanam ndgakeqara'w>\ 15.

devljam

anendktdbhydni''' aksjbhydm yam''' pagyet sa ca kimkarah,

anjanam tagaram

kiistham'''

kddham

eva ca. 16.

mdhsl ca sarvabJultdndm sdicbhdgyasya hi kdranani"', tatsaviidhdm lakmhomdn nidhdnam pagyate viahaV''.

17.

sarpir\_dadhi'^'\madhvakfapaitrdndm vrddhapuirf sahasratali,

rdjyam

tu labhate

vaqyam

tatpattratrisahasraiah'*. 18.

puts 5 1 ok as 13-18 directly after the pasuclram. 2. I. yuvatphala ghate cdi-. S has sage which it alone contains. 3.

instead,

dsuriptisipapaiirdni pmpdni ca phaldni ca,

ndgend'raphalasamyuktam silksmacurnam he kdrayet 108,

abliimantritena yana (yasya) sprgati sa vago bhavati {-vet). 15.

B mrjyamyti
4.
5.

ta-.

has,

manaligild priyangug ca iagaram ndgakegaram, dstcnphalasaihy7iktam silk^maciirnam tu kdrayet 108 [a^tagatdni'], abhimantrite7iaya(yasya)sprh {sprgati) savagobhavati{-vet). 16.

B gajciidrdsa saih-.6. A akrdvaram. Ayasyd.S. A MSS -lepanali, B pdramdalepaldt.(^. B pwhf^pdndmtsa-. -kesara7n.ii. B anjanetdktdm.\2. B yam yam pagyet sa kimkarah. S abhimantritena cakamv aujayitvd yam nirjksayaii B omits, A hista. S has instead, sa vago bhavati.
7.

10.

\^.

\^.

dsuryangapaucakendtmd7iam dhfipayet, yasydgagahdham (!) {yo 'sya gandham

bhavati. 18.
It

?)

tighrati {ji-) sa vagyo

also reverses the order of the two following statements. has, dadhimadhughrtdkidm htdvdsurlm juMiydt,

15.

?nahdnidhd7iani labhate dagasahasrdni, gatdytir vdi purtisd {-sah). 20.

16.

hutvd

Omit on account of metre? labhate putram. 19. il. .

A vrdvapannm.i^. B tatpa. . .

dstirim

madhughrtdktdm

tratridhdnam

-i'r/^fl'/za^ra/i^A,

pad a
which
sa

to 18
7

(9loka

end end of

inclusive.
first

It

repeating from floka 17 last acetasali then has sdrdham

pa da

to

S it continues with ^loka rdjydrthaih madlnighridktdm juhuydd dsurllakqmlm,

rdjyam labhate.
21.

12 end inclusive), after has, 19 {siivarna-).

^loka

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

stcvarnasahasraprdptis^ tatpattrdndm tu laksaiah,

sahasrajapdc^ ca iadvad udake ksirabhaksmah. zp.

vdripilrne

Hha kalaqe^ paldqipallavdn ksipei*, sndndd alaksmyd^ mucyeta sdicvarnakalage" pi

hi'. 20.

vindyakebhyali sndnato ddurbhdgydc cdiva durbhagdf

prsthatag cdnudhdvaiiti samsprshV tidakena
tu. 21.

ugiram tagaram kustham^" mustd^^ taipattrasarsapdh,

curnendbhihitas^^ iiirnam igvaro
iulast

pi vago

bhavet. 22.

bhilmadd devi cfirnasprstas^^ tathd vagi, rdjabhaye^^ suregvarl mdrjandd^^ dhdrandt tathd. 2j.
na^^

sydd asyddbhzdaih

kiih

civ}'' 7ia

kmdropadravas^^

tathd,

7idndigvaryam^^ ndprajatvam"^" yasya devy dsuri grhe, 24.

yasya

devydstiri grhe'^\ II.

iiy dsurikalpali santdptalf"^

suvaryidtha7n I. A. svarnasahasrasydptis tu tatpuspdndni. dsuriphaldiii dagasahasram hutvd S7ivarnasahasram labhate. 2. JB sahaja-. S payobhaksy dsuryudake praksindTii (!) {daksi- ?) ditydmukho (!) {pratyd- ?) bhiitvd dagasahasram japet. 3. A. -lage lokegl-. 4. IB -vara ksapet. S dsurjpallavdir astagdtotiviantritani (!) {astottaragatdbhi77ta7itritam ?) saihpilrnam krtvd atTTia ij) {krtvdtmdTiamT) sndpayeta {-yed}) 77ta(l) {dtmd7iam}') dhiipayet. ataks?7zlih muiicyati (!) (mtiflcati), 5. jB -ksml. vi7idye kopasvarga {kopasargam'i) 77iuiicati. -phalage. 7. 6. -gd7i. J5 -pi va. 8. S durbhagd subhagd bhavet. 9.

S A A MSS samsprda. A krdam, J5 kusUwi. JB 77iastdrdsndtatpatra-. B -bhihatas. jB -stasas. A -bhaya. jB

10.
11. 12.

13.

14,

15.

77iarj-

has instead, cya7'tutha (!) {caturthaiW^.) jva7'ddibhutd7i adagatdTii japeta 77idrjaye77a (!) (^-Tiena}) p7'aksi7ia -ci 16. JB 7ia ca tasyadbhu-. (-inaTJi?) mticyati (-/^?). 17. 7ia. 18. S has instead, dstWipistaih gatavd7-dhn (!) {^-raml) parijaspya (^-apyd) girasi dhdpayeta grhito 7nucati {-cyate ?), dudagrhltd7idm dsurim ho77iayet jo8 tato Tnucyati (^-te) ksipram. 19. -pramatay'n. 20. -7ilgva-. S has instead, atha 77ta7itra7h p7'akdgayati lokdndm hitakdTTtyayd, dsuri7na7it7'ali saihpiirriavi l_-7id)
ja7idt, vd7'a7ids tathd.

astu i^stu).

21.

MSS grhe

iti.

22.

-tali.

S5-

i6

THE ASURI-KALPA.
III. TRANSLATION
Orii,
leaf,

AND COMMENTARY.
one, thou of the pungent

obeisance to Rudra

om, O pungent

blessed asuri, reddish one, thou of the reddish garment,

daughter of atharvan, non-terrific one, non-terrific wonderworker (deed-performer), 'so-and-so' smite, smite, burn, burn, cook, cook, crush, crush, so long burn, so long cook, until thou
hast brought [him] into

my power

Svaha.'
Pre-

This
ceding

is
it

the so-called fundamental formula {pnillamantra).

{puragcaranavidhi), in which a triangular fire-pot is prescribed for use Part third gives a diagram of it in reverencing the goddess.
gives,
at length, a preparation rite

somewhat

which

is

here duplicated.

It

appears that the altar-mouth was so

placed that one angle pointed to the south

for the

diagram has
for

pa

u for " south," and a figure one

Cf. (

{or parvd " east,"

udlci " north," de probably for dak&ina

(7)

which

may easily

bq a corruption

pr^ pratici " west."

part first) purusahastapramdne

Used
at the

(cod.

-nam) trikmiakunde ' vediyonisahitam saliva (cod. satvd) dak^ina' '

Good-offering, good oblation.'

end of invocations very much

as

in

triangle has been a favorite figure in mysticism as well as See description of the pentacle in Dictionnaire Infernal, Sixidme Edition, 1863, p. 518. Cf. also Cornelius Agrippa, Vol. I, p. 196 ff.,

we use Amen. ^ The equilateral

magic.

tica

De undenario & duodenario cum duplici duodenarii CabalisUe Geometricis figuris atque Cor& Orphic a; also I 226 poribus quavirtutein magia pollean & quae quibus dementis
ff.,

t,

conveniant, atquecoelio.

WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

'

1/

karnike devfni (cod. -vi) piljayei.^ Having reclined (sat down), one should worship the goddess in a three-cornered fire-pot of the size of a man's hand, with an altar-mouth having [its] point (ear) The preparation-rite includes an oblation of ghee to the south.' and -sugar {^hrtagarkardhoma), garlands of the red, sweet-smelling oleander (^raktakaravlrapmpamdla), an ornament (mark) of red sandal-wood {raktacmidanatilakcC), the partaking of a brahmacarya-oblation {brahmacaryahavispdnam bhakivd, cod, bhaktd'), and a lying on the ground (bhamigayana).^ S, part second, adds, daksindbhimukho nityam facing the south constantly,' kanibaldsayiam sitting on a woolen blanket,' ^ raktavastraparidhdyiam (cod- tram pari-') 'putting on a red garment,' and raktagandhdnulepanam 'anointing with red sandal-wood powder.'* S, part
'

'

third, says

also,

sarvatra prdndydmddisu

'

in all cases in the

holding of the breath in worship, etc' The address to the A s u r I-goddess, beginning the " fundamental formula," occurs in S several times, mostly in part third, with
slight variations in form.

In one instance it has as one of its introductory phrases, netratraydya namali " obeisance to Three'

and then continues, om hrim katuke, etc. Under the title japamantrali " whisper- spell," it appears in the form, om kllm hrfih grirh ksdum k^dum grim hrim kllm om, kahipattre subhaga
eyes,' "

^Part second says of it trikonakaravuyonisahitam karavuhastamdtram tu kundarh karyam, onisahita (!) (yonisahitam ? hardly oni-) ayata (athato ?) brdhmanadaknnavmkhaveslne {-vdsijiiT) homa {-mayet}) karavukundanu (}) agna (!) {-de tv agnim ?) daksinakaravtim param {-rd ?) sidhi [siddhih). 'A fire-pot must be made having a triangular altar-mouth of the size of a hand moreover thereupon (?) one should offer an oblation (?) in the fire-pot with an altarmouth having a situation towards the south suitable for worship (?) [having The greatest magic (success) kindled] a fire moreover with a to the south. The word karavu occurs nowhere else and is not at present trans[results].'
:

l^>,

latable.
-

Cf.

part second

bhojanam havispdnam ekasuktam

also

(!)

{-bhuktam

?)

hhilmi-

gayanam brahmacaryam ;
dev'im (cod. -ri devi).

part third jitendriyaJi (cod. ja) pujayed dsurim

(durgdpujd) by
p. xxix.

^For explanation see

Durga Puja

Pratapachandra
and

Ghosha
ends
it
'

{pratapachandra ghosd), note 19,

*It heads the preparation-rite with the words atha padgdtimantra {-ah),

mean,
puzzle

by saying The going

but
it

iti

to

damkathitam {-ali\ mantrant {-ah). The first seems to The second is a the feet [of Rudra] text' {pad for pad).

probably contains some similar idea referring to the propitiation

of the god.

THE ASUKI-KALPA.
om

dsuri raktavdsase 'iharvanasya duhitc 'ghore 'ghore svdhd, kliih krlm grim k.^dmh k^dum grim hr'm klim orii.^

Following the

ma la mantra, S

gives a 'limb-placing cere-

of" obeisance " paid to the fingers in pairs, and to the two palms and backs of the hands. "The object of such a ceremony is said to be the mental assignment of various parts of the body to certain divinities, with accompanying gestures and prayers.^ In the present case, the end in view seems to have been the propitiation of Rudra.^ Next in order comes a meditation {dhydncC), in which the protection of Durga is invoked, and mention is made of some of her characteristics, among them
'

mony

(aTigaJiydsa), consisting

the possession of 90,000,000 bodily forms {dtcrgd navakotimiirtisahiid').

In the case of a

woman
:

lying on a couch, as long as she sleeps,

arisen the going burn, burn
:

svaha svaha;
;

svaha, svaha, of her asleep the mind burn, burn: svaha, svaha, svaha, svaha; of her awake the heartburn, burn: svaha, svaha, svaha, svaha, svaha.'* 1. So then we will teach the Asuri-Kalpa of the Atharva-Veda (atharvan). For her not a 'lunar-day,' nor a 'lunar-mansion,'
one should mutter
'

Of her

of her seated the

bhaga (pudenda)

burn, burn

nor the kindling of a holy

2.

fire is

decreed.
etc.,

Over

all

material consisting of ghee,

the asurl*'
[let

is

caused to be muttered' one hundred times,

1

And

there be] a

For other
f.

lists

of particles

pp. 36 end

and 61 end.

It has

somewhat similar in nature, cf. Durga Puja, been thought best to keep the anusvara

throughout; the

MS

uses the

anunasika

sign, possibly to indicate a pro-

longation of the vowels by nasalization.

'See
'

Cf.

Durga Puja, p. 30 and note 21, p. xxxi part third, tatra kardhgultnydsah, evam rudayddi
flf.,

f.

(ritdrdydddii) nydsa
{-ah) sadhakottanidi

evara niantraih

{-a7i)
'

samaih {sdma ?) jtydsam

{roh)

kartavyam
the

[sadhakottamdili).

Then

the finger-placing ceremony; thus to

Rudra
is to

in the

beginning the nyasa, thus the mantra, the

saman

nyasa

be per-

formed with the highest magical

*

[rites].'

S,

part first,

does not contain this formula.

Cf. p. II, foot-note 19,
is

5'The highest asuri-ordinance.'

not altogether clear form of the
^

where a

fuller but

mantra

given.

Probably the

mantra just

given, possibly the

mula-mantra.

of Manu, II 85, where the statement is made that muttering [the syllable om, the words dhttr, bhuvah, and svar, and the Savitri re (RV. Ill 62, 10)] is ten times better than a regular sacrifice; if they are muttered so low that they cannot be understood, they avail one hundred times more than
"Cf.
a regular sacrifice
;

Laws

and,

if

they are recited mentally, one thousand times more.

This

is

possibly the starting point of the notion that muttered words and par-

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

portion of this' consisting of leaves, etc
be] one, surely,

I9

[Let there

who

desires to smite [his] enemies

and

to

render

submissive kings.

Owing

to the uncertainty of the text,^

it

has been thought best

a provisional reading
it,

to omit the translation of one

pad a, though

has been adopted.

has nothing corresponding to

but reads

atha gri dsurimahtram {qrydstirlmantrani)

imdtharvdnarsir) asuridevatd Qakti {dsurl-) nastikachandah

(dsurl-')
{-7idd)

atharvdna rsih hrim bijam (^m) asurigatrziksayam

{-yo)

md

mama

mdrane mohane vasikarane (vagi-) stambhane {stambh-') viniyogah, 'Then me possessing the divine asurl-m antra [let] the
seer

of the

Atharva-ritual,

[let]

the asurl-divinity

[help?]:

tides possess a peculiar and mysterious power which even the gods cannot

them can control At the present time in India, the Brahmans consider it a sacrilege to utter the word oih (pronounced aum as representing the trinity) aloud, and they also still attach wonderful powers to it. Cf. the oih mani padme hum of the Buddhists. S regularly gives the number of oblations as one hundred and eight, and a mantra is as regularly said to be pronounced with the oblation. One hundred images are mentioned by S,part second sarmpatdilahomah (cod. pars-)
to use

escape, and by which the person understanding

how

divine as well as

human

agencies and accomplish what he wills.

pratimagatah
^

108 but

the

number 108

follows immediately, as elsewhere.

stands,

The asuri-plant. The reading of

is

impossible as

it

and that of

presents
"

diffi-

culties

which can hardly be overlooked.

The word

jigdisa could scarcely be

anything but a secondary adjective derivative from jigtsa, meaning he who desires to conquer" (here fern.), while gamtu or dgamtu might be a 3d, sing., root-aor., imv. or the stem of the inf. used in a compound. It is difficult to
see

why
is

woman

should be specified as the one desiring to conquer, and even

rest

if it

were plain the

etc.)

would remain unsatisfactory.

justly be suspected here,

The

root-aor. of the

\fgam
to use

confined to the Vedas, Brahmanas, and Sutras (Whitney,

Roots,

Verb-Forms,

MSS seem some Vedic words, for example, homa (probably for homarti), the i^yu (p. foot-note), and indha [A., gloka 8). The infinitive stem also, as part of a 98, compound, does not here make satisfactory sense, though the form is unobjecthough the

and may

The three lines taken together evidently serve as a sort of introduction to the practice, and taking the reading given in the text (as emended
tionable.

from the better MS), the whole

may perhaps be rendered

is

freely:

caused to be muttered one hundred times over all sorts of materials,. such as ghee, etc.; [There is to be] both a porof the [asuri] consisting of leaves, etc., and [there is to be] a desire tion
to conquer without

'The asurl-[mantra]

[ordinary

?]

means (by magic

?)

For [there

is]

one

who both
While

wishes to smite [his] enemies and to render submissive kings.'

this is not altogether satisfactory

from a Sanskrit standpoint,

it

is

the best that can be done at present.

20

THE ASURI-KALPA.

hrlm. [There is] the core of the mantra (seed) possessing the might of fisurl, the desire to destroy, the destruction of my

enemy

in the slaying, in the stupefying, in the

making submis-

sive, in the fixing like a post [this is] the practice.'

in

Following this statement S has a " contemplation'" {dhydnd), which the person should meditate {dhydyef) on the bright foursided granter of wishes (j^ukldih caturblmjdm " varaddm'), having a hook in the hand l^ankvgahastdni) adorned with all ornaments (^sarvdlamkdrabhil^J(dm), se2ii&d in the padmasana-position^ on a serpent {ndgopari padmdsanopaviddifi), and having a gracious countenance {prasa7inavada7id?n). The MS then has. Hi vag'ika,

rane,

'

Thus [readeth

it]

in the

making

submissive.'

Secondly,

in the fixing like a'post {stavibhane) the

person

is

to meditate

on

the reddish, four-sided, fearless wish-granter {kapildm caturbhujdm

abhayavaraddm), with sword in hand (khangarahastdni), having as an ornament a half-moon crest(?) {candrdrdhamdulbiepathydnii
."^

cod. cahddrdhamdulineprdiix), etc.

And

thirdly, in the slaying

or magical incantation for that purpose (mdrane), he should meditate on the blue-colored, four-sided, fearless wish-granter (jilla-

varndm, etc.), having a " red-stone " in the hand (rtcdhira-), seated on a dead-man {mrta^ndnusopaviddni), wearing a m u n d aThe meditation contains garland {^minddmdlddhardm), etc. several vocatives addressed to the goddess, for example, k^ame " gracious one," ndgayajrwpavitini "thou that hast a snake for
'

sacred cord," and so on.

The corresponding
' ;

reflection
is

of

>S,

part third,
meditation.

written in
is

glokas, begins

This

the time-triad

[There

the meditation] pertaining to passion and

goodness and [that] pertaining to spiritual darkness thereupon the highest, accompanied by all sacred rites, divine, hard to be attained accomplishment by magic [takes
also [that] pertaining to
;

place],'

atha kdlatrayam dhydnam.

rdjasam sdtvlkl (!) {sdttvikam) cdiva tdmasam ca tatali paratn, sarvakarmasamdyuktam sddhanam devadurlabham. i.
'

For a similar dhyana, see Durga Puja, p. 34 f. This word is used as an epithet of Visnu in tlie sense of having

" four

arms."
3

posture in religious meditation.

left thigh,

The person

sits

with his thighs crossed,

one hand resting on the

*
*

the other held with the

thumb upon

his

heart, while his eyes are directed to the tip of his nose.

Candrdrdham dull

is

an epithet of ^iva.

An

epithet of Durga.


A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA. The

21

three parts of this meditation treat mostly of the adorncharacteristics of a goddess.

:

ment and
the

passage just cited begins

'At

The first following the dawn [one should meditate on

apparel, adorned

goddess'] shining with gufija^ and vidula(?),"

reddish

with

prdtd (cod. prdtarakta-) raktdmbardbhdsdm gufijdvidumabhiisi-

tdm
It
'

(!)

{-avidula-

?).

continues with similar expressions, and the third 9loka reads The one having three eyes and having four mouths, illustrious with the murmuring proceeding from the reading of the Veda,

Possessed of staves and a disk,* carrying a sacrifice-spoon^ and

ladle, a beautiful one,'
trinetrdiii

ca cahirvaktrdm vedadhvanivirdjiidm,

dandekmnandaldiyuktdm (!) {dandikdniandaldir yuktdthl:') guvaligrucadhardm (!) {sruvasruca- ?)" cubhdm. j.

It

ends with the words

zVz

rdj'asam,

tion] pertaining to passion.'

Thus [readeth] the [meditaThe second begins: 'At midday

'

[one should meditate on] the goddess wearing white apparel, moreover always gracious. Having put on a white garment, carrying a white serpent,^
[that of] the fruit

with white sandal-wood ointment,

pearls in the nose,'
'

Decked with garlands of malati^ along etc.. Having an appearance like of the ghatri,' made beautiful with a string of

This meditation contains no verb

it is

first,

evident that dhydyet

is

to be supplied.

but from the meditation in S, part The devlnh is expressed in

the next division.

^Abrus precatorius. ^Calamus rotangor Calamusfasciculatus.

*

The

disk

is

tion.

There

is

mentioned again just below in another section of the meditaa general tendency noticeable in both divisions of S to repeat
it

certain ideas in the three parts of the meditation.

?

The

constant use of these two implements together makes

probable that

this is the

meaning of the passage, which

is

is

very corrupt.

Transition stem in -a from srtu, though, possibly bad writing

a large spoon or ladle,

ht

sruva.

palaQa- or khadirawood, and is used for pouring ghee on a sacrificial fire the sruva is a small spoon used for skimming the fat from the pot into the sruc. The reading

The sruc

made

usually of

suvahsruca-

may be

suspected here.
kaflcukin,

'There are several plants called

these.

and

it

may

possibly be one of

sjasminum grandiflorum. 'Emblicmyrobolan.

22

THE ASUKI-KALPA.
(!)

Qukldmbaradhardm devi
(-vdm'),

(-vim)

madhydhne

tii

sadd givani

(!)

qubhravastraparidhdnam (-ndni) gretakahcukidhdrini

kanczikidhdrinim
?).

(!)

{gveta-

5.
?),

qubhracandanakpadyam mdlai'imdldmanditdm {-pddyamdlghdtriphalasamdkdrdm ndsdtyiduktikaQobhitdm. 6.

To

these expressions
'

may

be added triQiilacandrdhidhardm (cod.

-hidhard)

bearing a trident and a white serpent,' and gvetavrsa'

bhasamsthitdm standing by a white bull.' It ends with the words Hi tdmasam Thus [readeth] the [meditation] pertaining to spiri'

tual darkness.'

The third

division

is

substantially as follows

'
:

In

the afternoon moreover [he should meditate on] the goddess

beautiful with a black ornament,

made

Having put on a black garment,

(mark)
of

decorated

with

an

ornament

kasturl (musk?),
a bird,

Adorned with

three eyes in a streak of black antimony [applied

to the lashes as a collyrium], Sitting

down along with

basil,^

made
ing

illustrious

with a conch-shell and a discus,* Possessed of a

blue lotus,^ decked with garlands of holy

the goddess*
(?),
(!)

Thus

at

even-

Laksmi,

in

black color, obeisance!

one

praises'

apardhne (cod. -dnhe) tu sd

gobhitdm,

idm

?)

devi

(!) {-vlni)

krqndlamkdra-

krmapataparidhdnam
kdfljitdm
?).

(-dni) kastiirililakdhkitdm (!) {kastiiritila-

kr^nakajjalarekhdydm locanatrayabhmUdm ^ vihahge (jhangena) samdsindm (-dsindHi) cankhacakravirdjiidm. i"."

,

a. Qaflkhacakmgadddhara 'holding a conch-shell, a discus, and a mace'; an epithet of Visn.u.

^

*Nymphaea caerulea. ^Ocymum sanctum.

*

Possibly the reading should be rdnidm devim

is

'

the beautiful goddess

there

reason to believe that

is

it

should be ranidm.

but Preceding the " Time'

;

triad meditation," there

a brief asurl-meditation of a similar nature, intro'

duced by the words dsuridhydnain dddu ca vdididhydnam (vedi- ?) The asurimeditation and in the beginning the altar-meditation,' in which ^rl and LaksmT are both mentioned (cod. fr/f ca te laksmi), and the meditation of 8, part first, referring to Durga also mentions Laksmi. The tendency of the MS to repeat has been mentioned. ^ trilocani \% an epithet of Durga; trilocana, of ^iva. It is probable that the netratraya used in a form of the miilamant ra (p. 17) refers to the latter. *The numbering of the MS has been followed.
.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VE DA.

23

nilotpalasamayuktdm tulaslmdldm anditdm eva {-vam ?) sdya {-yam ?) ramd {-mam ?) devi {-vim) krsnavarne

namo
enough
{4) at

{-mail ?) stute. 2.
is

The next passage

syllables for

almost hopelessly corrupt.

It

contains

more than three jlokas, has the figure four the end, and seems to emphasize some of the items already
'

mentioned/ It concludes with the words: ity adi {-ddv"^) dsuriirikdladhydnam Thus in the beginning [of the rite (?) readeth]
the

asurl

time-triad

meditation.'

goddess

follow,

among them, mahddevi

:

Further references to the {-devyT) aghorttkarma-

kdrinV {-nil') " great goddess whole ends as follows 'And

non-terrific deed-performer."

also [thou

who

dost grant]

The much

compassion [and] who dost bestow many a success. The meditation of Brahma, Visnu and (^iva, deliver the three worlds, O mother.^ Thus precisely [readeth] the supreme meditation. O
asuri, supreme mistress, [Thou art] the giver of success to the magical [rites] producing enjoyment and deliverance. Thus in the beginning [readeth it] in the asurl-meditation,'

aneka {-kam
dd--^),

?)

cdiva

kdrunydm {-yam

?)

anekasiddhiddyini,

{-z?h

brahmavimuharadhydyiam trdhi irdilokyam ambike.

eva paramadhydnam dsuri paramegvari, sddhakdndm siddhiddtd bhuktimuktiphalapradd.
ity ity

3.

4.

ddi {dddv

?)

dsuridhydne.

The

significance of these references to the

It

goddess asurl

will

be

appears from the references to the three parts of the day that the oblations were made at the periods named, and the three parts of the meditation, in the order given,
discussed below.

were used with them, i. e. the one referring to rajas was used in the morning, that referring to tamas at noon, and the one referThe passage begins with the words sdttvikam puvdnhe, which should probably be emended to iti sdtivikam. purvdhne for the conclusion to the third part of the meditation is lacking in the MS, and the words madhydhne
'
:

and apardhne follow in the two succeeding lines. The reference to the trisamdhyam becomes clear only on the supposition that sdttvikam ends the third division, and that the rest of the passage is supplementary to the
whole.
*

The passage

is

too corrupt to determine whether the words should be voc.

voc.
Cf. the passage cited just below, also p.

or

ace; but they are probably

3

II, foot-note 6.

Commonly used

of ParvatI, wife of Qiva,

i.

e.

Durga.

24
ring to

THE ASURI-KALPA.
sattva
in the afternoon.'
it

been mentioned above, and another connection.

3.

will

The number of oblations has be again considered below in

as an oblation a mixture of ghee

The wise man should

fine

offer

and
fire

asurl-meal

[in

the form of] an image,

Having kindled a

arka-wood weapon.
of
4.

fuel,

having chopped the image, moreover, with a

feet [a

He

[becomes] submissive before whose

oblations.

person] offers

eight thousand

made] submissive by [an image of asurl-meal] anointed with ghee: Brahmans in a fire of palaga-wood: but 5. Ksatriyas, moreover, by [an image] anointed with sugar Cudras, furthermore, by Vai9yas by [one] mixed with curds the wise man should make meal of [those]^ mixed with salt
[is
: : :

A woman

black mustard.
6.

As a

result
all

of an oblation of

asurl [extending] up

to

the

seventh day,^

these [are made] submissive.

:

The
wizard

practice in
first

The full' seems to have been as follows ground asuri' into meal, with which he made an

image, symbolizing the person

He
'

whom he desired to overcome." used kindlings (samidhs)^ of arka-wood for Rajas and

be observed that the correspcmding meditation in S, 'part first, is minor reflections. No time is mentioned with the but it is probable that the same rule was observed as divisions in that place It also appears from the former, that each that laid down in part third.
It is to

also divided into three

;

reflection

was regarded

as instrumental in accomplishing

some particular

part

of the complete process of subjugation or destruction.

-

The change
;

to the plu.

masc. seems at the

first

glance to be for the sake of

makes even a better p ada than the one in the text, it may be inferred that a different word was purposely implied in the case of ^udras. As a matter of fact the word most appropriate Cf. (jloka 5 and foot-note. to them is masc. also p. 13, note 3, and p. 27. *Cf. p. 12, notes 8, 10, and 12 end *See 1 okas 3, 4, and 5, and foot-notes.
the metre

but since ^udras lavanajni^rayd

(J

Probably the leaves as well as the seeds. See translation of gloka 2. a. part third (beginning of the rite used to subdue a Brahman), ///rz/abrahmatimdm {parvabrahmapratimdmT) krtvd 'having made the former image
8
^

of a Brahman,'

i.

e.

as before.
in offering oblation

'The samidhs used

span
(9 in.)

were small
usual

sticks of

wood about

long and about as thick as a man's thumb.

233.

Cf.

Colebrooke,
but the

Asiatic Researches, VII

(1*28 f.),-

The

number

is

seven;

Grhyasamgraha-Parigista

of Gobhilaputra gives nine and their

ity

names

etah samidho nava,

stilld

viQlrnd vidald hrasvd vakrd

kvQd dvidhd,

28-

krmidastd ca dirghd ca varjanlyah prayatnatah.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

women, p a
1

25

k h a d r a-wood for Ksatriyas, Vaigyas and ^udras, and nimba*-wood for foes. Having chopped up the image with a sword, he finally offered it as an oblation, adding ghee for a king or woman, ghee [and honey ^ ?] for a Brahman, sugar for princes, curds for third caste persons, salt for fourth caste persons, and pungent mustard oil for foes.^ It is to be observed that in the case of a king the person was to advance with the right foot; in that of a woman, with the left. This is doubtless to be put with the similar Hindoo notion that the throbbing of the right eye or arm is lucky for a man and unlucky for a woman, while with the left eye or arm the
i

a 9 a-wood for Brahmans,

for

udumbara-wood

case
/Sf,

is

reversed.

part third,

while

much

fuller in its details

than the other

two sections, adds little of importance or interest. A few points in which it differs from them may be mentioned, for example, in the rite used for ensnaring a king it has ravikddhena prajvdlya having kindled [a fire] with a stick of ra vi^-wood it also pre' '

Dr. Bloomfield, in his edition, thus translates

(Zundholzer).

" dies sind die

neun samidhs

Ein zerbrochenes, ein gespaltenes, eins das kiirzer (als eine Spanne) ist, ein krummes, eins das dicker (als ein Daumen) ist, eins das zwei Zweige hat, ein von Wiirmern zerfressenes, und eins das langer (als eine Spanne) ist, sind nach Kraften zu vermeiden." The most complete description of them, however, is to be found in the grhya-sutras.
'

In the order named these trees are the Calotropis gigantea, the Bute a frondosa, the Acacia catechu, the Ficus glomerata, and theAzadirachta indica. Some idea of the Hindoo view in regard to these woods maybe obtained from the Ait areya-Br ah man a, II i. The Erection of the

and their appropriateness may be inferred from the of Manu, II 45, where it is stated that the Brahman's staff should be of vilva- (^gle marmelos) or palaga-wood; the Ksatriya's, of vat a(Ficus indica) or khadira-wood and the Vaigya's, of pilu- (Carey arbora or Salvadora persica) or udumbara-wood. ^udras are not d vij as " twice-born," and so do not come under the rule. For nimba, 'part tllird uses picumanda, which is only another name for the same wood, and verifies the emendation (p. 12, foot-note 12 end). ^See p. 12,. foot-note 9. 3 The use of an image is treated of in the Introduction above. Kaug. Su.,
Sacrifice-post {yupa)
;

Laws

adhyaya
17, 54;

6,

contains further material of a similar sort.

See

Kauc.

35,28;

and

49, 22.

which makes

Bohtlingk, Lex. V, 172, cites r a vi as the Calotropis gigantea In this sense it seems to have been it identical with a r k a.
heretofore to the lexicographers only.
article

known
This

lexicon,

was in type before I had access to the index to Bohtlingk's which also contains the word aparajaya and perhaps others. It has not been in my power to carefully consult that work for all the new or doubtful words in these MSS.

26

THE ASUKI-KALPA.
woman

scribes in this connection the " whisper-spell " (p. 17 above): in

that for ensnaring a

kamah and
:

refers to the

it has the heading rdmdvaglkaranatwo fundamental formulas ^ {jnulaman'

under the ensnaring of a Brahman it prescribes white iraii) sandal-wood, a white wreath, and a white garment with other fvetavastraornaments {fvetacandanasamyuktam gvetamdld. . .

saynanvitani)

the oblation must also be performed with especial

care (^prayatnena homayef) and in preparing

Guggula gum {gtigguldir gutikdh

'

cod. guguldi giifikd

it

use

is

made of balls of
krtvd'),

black mustard seeds (rdjasar^apdlf), leaves of the betel-plant {ndgavallidaldir Jmidili), and other vegetable products, such as
fruits

and

flowers;^ finally,

under the subjugation of a C^udra,

it

mentions also the C and alas. A few passages from the same division may be cited with reference to the number of oblations and the time for performing them. In the rite used against women: 'Afterward the muttering is to be performed, moreover,

one hundred and eight times by (of) men,' pafcdj japam tu kartavyam adottaragatam nrndm.
'

Having muttered the fundamental formula

(of) her middle [parts]
;

in the

mouth and
girl

[having performed] one hundred and eight

[rites],

The

wastes

away in become

thereupon the

girl is likely to

submissive,'
(^-trani)

mfila^nantre

mukhe japtvddottaragatdni

ca,

dasyate madyd?idm yosd tato yom bhaved vagd.

heading four different uses are given with considerable minuteThe words employed to designate a woman are, rdma woman," ^issa " girl, young woman," and (once only) stri " woman, The words used to signify her subjection are, va^gd "obedient" wife." (second use), vaQl " submissive " (third use), and va^yagd " subdued " (fourth use). (This last word is also used of a Vaigya and of a ^iidra.) In the first use where stri occurs, it is difficult to say what the word is. It appears that the practice was used in some instances as a philter, and there is even reason to
'

Under

this

ness of detail.
" beautiful

64

Cf. Virg. Ec. VIII its most common use. VIII 23 ff., and Epod. V Lucian Dial. Mer. IV 4 and 5 Ovid Met. VII 224 ff., and Heroid. VI 91 and see (jlokas 14 and 15, and p.

believe that this

ff.
;

may have been

Hor. Sat.

I,

8,

foot-note
'^

2.

It will

the preliminary rites in

^

be remembered that two formulas were given for a woman. Under 'part third the plu. is used {miilamantrdiQ ca).
or the exudation of the

Bdellium
From
that

Amyris agallochum.
(p. 12,

the statements here made, and another passage

foot-note 9)
'

which says

by oblation

'

a certain high
to one's will,
(p. 12)

i^^ityahevara) leads a

Brahman

number it may be

consisting of hundreds

inferred that the eight

to

thousand oblations of the text

have special reference

Brahmans.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

'
:

27

Having done this (kindled the fire In the rite for a Vaijya and performed the other preliminary rites), at the three periods of the day, he should burn the prepared asurl [made into an image]. With one hundred and eight [rites] so long should he perform the muttering at the three periods [morning, noon, and
afternoon],'
evai'n

dinatraymii krtvddhydktdm {jaktdin

?)

dsurim dahet,
j.

adottaragatdis tdvat trikdlamjapam dcaret.

'

One should perform

with pains the muttering during one month

uninterruptedly,'

japam kurydt prayatnena mdsmn ekam nirantaram.

Under
full

to

this heading also (first loka) the dark fortnight, e. from new moon {krmapakse) is specified as a time for performing
i.

the

rite.

In respect to a Ksatriya,
in

it

is

said that he should be

subdued

the course of twelve days {dvddagdir vdsardili).

it

Finally, regarding a foe,

says

'At the eight periods (watches)

of the day having done honor with the

[his] foe
;

mantra

he goes against

On

the seventh

day the completion of the foe-slaying

becomes

fixed,'

param pratyeti manirena pajayitvd dindstakam,

saptdhe ripughdtasya nidhaiiam bhavati dhruvam (cod. dhrvam). j.

Most of the references agree

ensnaring on the seventh day.

in fixing

the completion of the

eight oblations

One hundred and

performed performed

in six at

days amounts
in

to just eighteen per day,

and these

the

trisafndhyam would make six in the morning,

the afternoon, which was evidently

six at noon,

and the same

the plan followed as a rule.

of the day, surely one

With pungent mustard oil [in the oblation]' at the makes a split in the family. 7. With the hairs of a dog,'' moreover, [a person is]

three periods

afflicted

with

probable that asuri was to be used in this and prescriptions, though it is omitted in many of them.
'

It is

all of the

following

The passage which is found only in JB at this point is very corrupt, yields no connected sense, and contains nothing of importance. It is probably an interpolation. Its general meaning seems to be about as follows
'^ :

'

Having
it

then, moreover, smeared a leaf with the hairs of a dog, or

(!)

having well smeared with mustard seeds

he should fumigate the

all

li

liga

(perfume

with incense).
(?)

He

should then give a measure

of white mustard drink

doubt
the

vanishes (dies).

And

there

is

health in eating and in fasting:

[it is]

practice in all diseases.

28

THE ASUKI-KALPA.
The stopping [of this is brought about] [By performing the by milk, honey, and ghee [in the oblation]. rite] with salt, however, he [becomes] afflicted with fever.'8. In a fire of arka^-wood samidhs, furthermore, one estabOf these he should understand the cure lishes a source of boils. (stopping) with the help ofsuregvarl and with ghee.
epilepsy during three days.'

The word
(p. 33),
.

surefvarl, which occurs in one other passage below

is

thus defined by the Peters. Lex.:

. .

derLakshml
It

Bez. der Durga derRadha...derhimmlischen

Ganga.
and

divinity).

here means evidently asuri'' (probably both plant The use of this word for dsuri, combined with the

fact that various

words found in the asurl-meditation (p. 20 f.) be used of Durga, makes a strong presumptive argument that asuri was regarded as a form of Durga. surefvarl, however, may be used of LaksmI, who is spoken of in the same connection, and who appears again below. It will also be observed
are or

may

Surely the well

known ones who

the family
split in the

live

bad

as a result of muttering.

It is to

by alms (?) [Brahmans] become be muttered eleven times in succesdestroyed (he

is

The split in sion. become injured by a

(?)

may become
family
?)

likely to

In the subjugation of a third caste person he should offer as an oblation [an image] made with powdered suratis(?)(surabhis "nutmegs"?). In the overcoming (doing up) of a C u d r a, moreover, let [the person] go (?) with a lotus-plant {padmini) to a place where four ways meet. Having written the name, having seized [it] pressed by the finger (?), Disagreement is a non[there arises] headache, fever, [and] colic.

meeting with prosperity, a non-meeting with prosperity. Or the adya of the kalpa (?) [is] to be used in a quaternion of Brahmans, etc.: thus in their coming together, the magic practice of the
four even
is

made
is

manifest.'
It
is

The word ddyd

a puzzle.

an epithet of Durga, but can hardly be

used in that sense here. If for ddya (neu.), it may possibly refer to the mu lamantra as the beginning of the kalpa. It does not seem likely that the MS
reading valpddyd
is

The

scenting the

new word. linga with incense may

l!^i,

possibly be a love-charm.
rij

Cf.,

however, Herod.
TTepl dvfi'iTjfia

I 198, oaaKiq ^'

av /mx^V yvvaml
rj

ku.vTov avtjp

B,3i'/wi'Wf,

Karayi^ouevov
tied

iripudi de

yvvf]

tuvto

Tzodei.

up (made one) the asuri [in the form of an image?] with a hair from a white ass, he with whose name he may make oblation is suddenly afflicted with (hidden in ?) epilepsy.' ^ asuri and milk are used in making the one hundred and eight oblations

^S 'Having

for his restoration to health.

^

jS

has simply asuri and

nimba

leaves.
(in his

'Having made asuri, loS, he becomes well ghrtdktdm is probably omitted.

*

own

condition).'

'

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

that a large part of the

29

dhy anas
at,

consists of " stolen thunder,"

a fact not to be
rites

who used these were hardly capable of originating any ideas themselves, and would naturally borrow any that might seem suitable. In the same way they would refer to deities, especially evil ones, who might be regarded as likely to give success. A mixture of direct reference to asurl, and allusions to these other divinities, is therefore to be expected, and clear conceptions are hardly to be looked for, since confusion of the two sets of ideas is almost inevitable with an untrained mind, and it is to be seriously doubted whether those who practiced the rites had any really definite idea as to the
since the people

wondered

exact meaning of their prayers.' The confusion of divinities would probably only make the spell appear all the more potent because of the mystery ^ which it created for the mysterious is an essential element of all magic.
' ;

9.

In a fire of arka-wooci, with

plant and milk, [a person]

may

[asurij anointed with arkacause the two eyes of [hisj foe to

twitch (burst).

The Vgrabh emending to ndma, the meaning is, When he mentions his name.' If emended to the ins.,^ which seems more likely from the MS reading, the use must be a technical one in some such sense as When he grasps [the image]
adds a clause which
is

not altogether clear.

regularly takes the ace, and

'

'

along with the name,'

^

i.

e.

having the name attached to

it.^

Puja, foot-notes, pp. 18 and 20. ^ That the capacity of the Hindoo mind for the mysterious is not small can be seen from a stanza in the RV. (X 54, 3), in which Indra appears as the begetter
Cf. references to the

Durga

of his

own

parents

kd u mi te mahimdnah samasydsmdt piirva fsayd 'ntam dpuTi, ydn mdtdram capitdrarh ca sdkdm djanayathds tanvaJi svaydh. J. Grassmann thus translates " Gabje es Sanger, welchevoruns lebten, die deiner ganzen Grosse Ziel erreichten ? Der du zugleich den Vater und die Mutter aus deinem eignen Leibe dir erzeugt hast." After this, some obscurity in the thought and a slight confusion of divinities may be pardonable in such a document as the Asurl-Kalpa, in which the object in view is not so much the sense as the use of potent words and particles to accomplish a result by
:

magic. ^Cf. p. 12, foot-note 14, which favors the emendation. *Cf. pp. 9 and 27, foot-note 2. Part tllird begins the practice with the words atha netrandganam, ravikdthe krte home Then the eye-destruction. Oblation having been made on a stick of ravi-wood.' It prescribes asurl arka-plant, and salt in the oblation, and says 'And the seventh day having arrived (been obtained) he becomes deprived of his eye,'
'
: :

saptame vdsare prdpte QcakmhinaQ

(!)

caksurkl-) cajdyate. J.

30

THE ASURI'-KALPA.
The
funeral
10.

flesh of a
pile.'

dead man,

his

remauis of course, and ashes from a

possessed of a ridiculous character.'^

milk.
11.

touched with the meal [made] of these becomes Deliverance from this is produced as a result of an oblation with [asurl] anointed with goat's
[is]

He who

leaves of this [asurlj

fine,

Tagara, kustha, and maiisl^ plants and also He who [is] touched with these
:

certainly

[ground]

moreover, runs about behind [one's] back.* Fruits and roots of this [asurl] with the fragrant fat of an elephant. From contact with fine material of these^ [a person]
12.

runs after those devoid of sense.

It

adds: 'Then the cure (causing to cease).

(?)

Having made an oblation of

of ravi-wood as a result of his

asuri anointed

with cow's milk, with

fires

own

oblation (niahd) he becomes well (goes to the being in his

own

condition)

the eye-disease should disappear (become vanished),'

atlia

Qantdu

{-tiliT).

godugdhendsuriptiipta

(!)

{-rim liptdml) hutvd ravihutdf;andth,

bhavet.

svamahdt svasthatdra ydti netrartm mllitd

first has 'asurl anointed with milk.' The similarity of the means used in producing and curing the evils is noteworthy as an evidence of the popular notion in India that he who can cure disease must also be able to produce
it
'

Part

^S

and vice versa. Having united asuri, ashes from

a funeral pile [and]

human

flesh,

the

remains of a dead [man].'

a Candala,

Part third

adds

fine

chopped meat, the hair of

and some other things not

yet clear {ullakamaydih),

dsurim ca citdbhasnia janah pi^itam samyute, cdnddlakeQnsamyuktam ullakamaydih saha {sahitam), mrtanirmdlyasarhyuktam sadir (-im ?) ekatra kdrayet. 2.
{Mdi
is

tion of six.

probably a fem. derivative from cad in the sense of " sixness," a collecThe person unites the six items mentioned.) It puts this rite
'

under those to be employed against an enemy, ending the whole with the words id Qatruksayavivaranatn Thus [readeth] the detailed account of the destruction of an enemy.' -S out of his senses.' It adds that the mantra is to be pronounced over
: '

the meal.

it;

"TagaraisTabernaemontanacaronaria, also a powder made from ku.stha is a plant used for the cure of takman (fever?), the Costos

speciosus or arabicus; man's I may be jatamansi (Nardostachys jatamansi), kakkoli, or mansacchanda. The MSS seem to require a plant called kusthamahsT. No such plant is mentioned elsewhere so far as known. The omission of the anusvara is easily explained, and it appears in 1 o k a 22. S reads, nagara ktista te iipatnl mdnsi.
<;

* jS
5

jS

mentions

'becomes a servant (attendant) behind [his] back.' tagara, kustha, uglra five plants besides asu ri-flowers
:

(fragrant root of

And ropogon

muricatus), usra (Anthericum tube-

1^

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

13.

Uninjured leaves [of asurl]

the dark ugira-root, likewise

'

mustard seeds. From the meal of these the former result duced] and also by these invincibleness [is obtained] .^

[is

pro-

this marks the close of the first division of the which thus far have been for the purpose of producing ill, curing the same, or getting the mastery of some one^ In all of them the materials have been ground into meal, to be used either in making an image of the intended victim or to be applied to him in person. Those that follow have already been

According

to

practices, all of

discussed above.
14.

With
15.

Flowers [ofasurl?], realgar, and millet and tagara plants, the juice from the temples of a huge rutting elephant,

And
of)

the

women who approach

feet.

vants
in

the one anointing their

[become] submissive to (serHaving taken this [asurl]

bloom, anjana,^ [and]

nagake?ar a-plant.

rosum), and some other plant which is not clear. The tgh may possibly stand for //^ (p. 13, foot-note 18), in which case an emendation to/Zm^a (Jasmi-

num

auriculatum) might be
is

suspected.

correct

pada

can then easily

no MS authority for it, by omitting the doubtful word It prescribes the mantra, and says, othasi: usramjhdtdm tu paVUakam. He whom he touches becomes submissive.' Probably the running after those devoid of sense. ^(Ssays, He should make into fine meal, moreover, asuri-flowersand leaves, and flowers and fruits, along with fruit of the nagendra (betel?). He becomessubmissive whom he touches with [this meal] consecrated by mantras muttered over it.' The use of the mantra, or muttered spell, seems to be an essential element in all these practices. 3 The reading -medasafat (of a huge elephant),' may be suspected here possibly, though the evident nature of the compound favors the MS reading. *The two MS readings of this pada are neither of them entirely satisfactory. The MSS agree save in the two middle syllables of the last two feet.
be made, though there
'
' ' '

S gives
and

no help.

It

reads
[and]

millet,

tagara

He should make into fine meal, moreover, realgar, nagakegara (Mesua roxburghii) plants, along
'

with asurl- fruit.

[He should mutter

the spell] one

hundred and eight [times]

(one hundred and eight [mantras should he mutter]?). He whom he touches with [this meal] consecrated by the mantra muttered over it becomessubFrom the connection it appears that the pada must refer to or conmissive.'
tain instructions for the person using the philter,

^'s reading would mean

.

then

[Let him be] preparing [the mixture], however, {kim help (in the manner [of one] having no servant).'
'

ttt)

without

possibly be that the power of the charm would be impaired seems another had anything to do with it. The akrdvaram of not acting the suitor,' or something similar. Cf. p. 14, foot-note 6. to mean antimony, 5 An eye salve or ointment made from Amomum xanthorrhiza or

The

idea
'

may

or diverted

if

used as a cosmetic.

32
i6.

THE ASURI-K'ALPA.
He whom'
[a person] looks at with [his] eyes anointed with

[compound becomes his] servant. Anjana, tagara, kusthaand devlja kastha^ precisely, 17. And mail si plants [are] a cause of good fortune, moreover,
this

to all creatures.
s

From an
r l]

oblation of one hundred thousand of the

d h s of this [a s u

great treasure

is

beheld.^

18.

From one thousand

(?),

leaves [of asurl]

anointed with ghee,

and honey [in the oblation, a person becomes] possessed One obtains, moreover, a submissive kingdom of grown-up sons. from three thousand leaves of this, [asurl, offered as an oblation].
curds*

S says,
tion of

'

asurllaksmi

For the sake of a kingdom one should make an oblaanointed with honey and ghee, he obtains

the kingdom.'

plants, evidently

LaksmI is used as a name for several propitious by a sort of personification, and its use here as

an extension of the name for black mustard is significant because it is also used in the asurl meditations above.
19. The obtaining of one thousand gold pieces [comes] from one hundred thousand leaves ^ of this [asurl, offered as an oblation], And likewise one thousand mutterings of him who partakes of milk

over water.*^
20.

Then

in a vessel filled

with water
ill-luck

let

him strew

palagl twigs.''

from golden vessel, however.

is likely

He

to be freed

as a result of an ablution, in a

'^
A..

'

whoever he looks

at,'

a better reading in

some respects

but

/S

supports

It also

adds the usual muttering of spells over the salve.

-Probably ka s t ha-d aru (Pinus deodora), called also deva-daru. Here called "goddess-born." S has a different statement: 'He should perfume himself with the smoke of five parts of asurl [flowers, leaves, etc.], he who smells the scent of it becomes submissive.' 3 ,S>' Having offered an oblation of asurl anointed with curds, honey, and
ghee, he should

make an

oblation

[oblations should he make].

A man

[will reach] the age of

he obtains great treasure, ten thousand one hundred years

you know [if he does this].' * S and the metre both favor the omission of this word. 5 5' ten thousand asurl fruits, having offered as an oblatior>.' (S Having partaken of milk over asurl and water [and] having taken a position facing the south (?), he should mutter ten thousand times.'
'

pattravalli, par n avail i, and 'With asuri twigs having made full [a vessel] consecrated bv one hundred and eight spells muttered over it, he should bathe himself, he

'A

species of climbing plant, called

palagika.

should perfume himself

*

(?)

with incense.'
;

S He
'

sets aside ill-luck

(?)

in

good breeding he puts away the disposition

kopais

to (onset of) anger.'

The reading vindge

suspiciously like vindya-

kebhyah

but other similar cases occur.

A WITCHCRAFT PRACTICE OF THE ATHARVA-VEDA.

21.

33

[A person is likely to be released], as a result of an ablution, from obstacles and also from unfortunate ill-luck. And touched by
the water, moreover, they run about behind [them].'
22.

Ugira, tagara, kustha, musta,- mustard

leaves of this [asuri].

When

seeds, and quickly touched with meal [made of

these] even a lord should

23.

become submissive.
[and?] devl.^ Touched with the likewise [a person becomes] submissive.

Tula si, bhumada,

?]

meal [made of these

cation with
24.
it,

In case of fear of a Raja,

[let]

suregvarl be
[it

used.

From

purifi-

likewise the carrying

with
to

one].'*
his, likewise

No

portentous occurrence

is likely

be

no small

[He is] neither devoid of power nor destitute of children in whose house the divine asuri is, in whose house the divine asurl is.^
misfortune.

Thus endeth
'

the

Asuri-Kalpa.
should become well-favored.'

'An ill-favored

woman

to be especially a husband's dislike,

and the

last clause

The ill-luck seems may mean, therefore,

that the husbands

become very

attentive.
(S

-A
2

species of grass
is

(Cyperus rotundus).
tula si
is

omits.
;

several plants,

devi maybe one of Sanseviera roxburghiana, Medicago esculent a, Trigonella corniculata, etc.; and bhumada "earth giver," maybe
This line
not clear:
the
Basil
If a plant,

Holy

a plant or simply an epithet of one.

varadd used in the meditations).

basil, the earth-giving goddess,'

Two
'

it is probably asuri (cf. other meanings are possible Holy

:

'

and

Holy
:

basil [and] the earth-giving god'

dess [asuri].'

S has

a different statement

Fourthly, with respect to [evils]

spell]
is

such as (consisting

of) fever, etc.,

one should mutter [the

one hundred

and eight
prakshm,

times.

cf.

of a purification, destruction Peters. L,tx., praksiTiam idam devadattasya " Dies

ist."

By means
It

averted.'

For

ist

der Ort

wo D.
D.

umgekommen
[took place].'
*

might be rendered

'

Here

the death (destruction) of

Having muttered [the spell] one hundred times (?) he should put S asuri-mealon his head. He who has been seized is released. For those
has,
'

who have been overpowered by

'"

sin (?) he should make an oblation of asuri one hundred and eight times; thereupon [the person] is at once released.' In place of this statement S has Thereupon he causes the text to become clear by the good-will of men. Let the asuri text be completed.' It adds the usual ending The A s u r I-K a 1 p a [is] concluded.'
'
:

'

sundara veerraju

LIFE.
Herbert William
Maine.
Feb. 17, 1856, at Bath, In 1871 he entered the high school at Worcester, Mass.,

Magoun was born

where he remained about two years and three months, completing the third year's work under private instruction at Bath, Maine. The last year of preparation for college was spent at Grinnell, Iowa, in the academy connected with Iowa College. He graduated from that institution in 1879, and during the following year acted as assistant in the Oskaloosa High School near Grinnell. At the close of the year he went east and accepted a position as principal of a grammar school at Bath, Maine, from which he was called, after one year's service, to Grinnell as a tutor at his alma mater. After remaining there three years, he resigned this position to go to the Johns Hopkins University but was induced to remain a year with a Hartford insurance company for which he had done
;

some work during the summer of 1884. In the fall of 1885 he entered the university, taking Greek as his major study and Latin
and Sanskrit as minors, In Jan., 1887, he made Sanskrit his major course and soon after took a scholarship in that study. The following year he was appointed Fellow in Sanskrit and also taught the beginner's class in that language. For the year 1888-9 he acted as director of the Johns Hopkins University gymnasium during the absence of the director in Europe, and gave instruction in Swedish gymnastics but he also continued his Sanskrit studies and gave instruction in the Nala, Hitopadefa, and Rig- Veda.
;

sundara veerraju