Notes on Sinhalese Magic Author(s): W. L. Hildburgh Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 38 (Jan. - Jun., 1908), pp. 148-206 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2843132 . Accessed: 25/06/2014 08:00

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NOTES ON SINHALESE MAGIC.

BY W. L. HILDBURGH, M.A., PH.D.

[WITH PLATES XI-XVI.]

CONTENTS.

INTRODUCTORY(p. 149). GENERAL NOTES: Impurity(ceremonial uncleanness), use of iron in magic, use of gold in magic,use of stonesin magic,use of garlicin magic,animals in connectionwith magic,colours in connectionwith magic, "5'; in connectionwith magic, transmutatioln of copper to silver, miscellaneous notes (p. 151). ASTROLOGY: Horoscopes, amulets (p. 154).

MISCELLANEOUS MAGIC. CHARMERS(Miscellaneous notes) (p. 156). LOVE-CHARMS: With waxen images,with a flower(p. 157). CHARMSTO SECURE FAVOUR: With waxeniimages, with medicines, by amulets (p. 159). INJURYOF ENEMIES: By giving gripinig pains, by paralyzingthe mouth,by paralyzingthe throat, by causing sudden illness, by causing sickeing, by causing incontinence of urine, by causing a flow of blood, by causing discord (p. 160). KILLING OF ENEMIES : By means of a corpse, by means of a pair of hands, by means of a cock, by blowing peppers, by flowers(p. 161). CHANGEOF APPEARANCEAND INVISIBILITY (p. 164). THIEVES (CHARMSUSED BY, OR AS A PROTECTIONAGAINST) : Chlarmedsleep, charmedkeys, miscellaneous charms, protection from thieves, punishment of thieves, detection of thieves (p. 164). GAMBLING(P. 165). AMUSINGAND TRICK CHARMS(p. 166). DIVINATION: To detect a thief,by an ordeal,during a religiousceremony, by professionial diviners, by omens (p. 167).

CURATIVE MAGIC. DEVIL-DANCING: iMiscellaneous notes, outfits,representations of devils (p. 169). PUNISHING DEVILS: By nailinig,by tying, by throwing into the sea (p. 175). CURATIVE PRACTICES: Charmed medicines, curing by charmed threads, curing by invocation of deities, employinentof votive offerinigs,curing by substitution, effectof evil eye or envy, effectof sorcery,bleeding, children's sicknesses, dogbite, snakebite, ratbite, choking by bones or food,drunkenness, barrennless (and controlof sex of child), lack of milk in nursing, pregnancy, parturition, insanity, possession, epilepsy, insensibility, insomnia, warts, cramp, pains in the limbs, stomach-ache, head-ache, ear-ache, tooth-ache, difficultyin breathing,etc., nervousness, infectious diseases (p. 176).

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PROTECTIVE MAGIC. PROTECTION FROM PERILS: From animals, from snakebite, in or upon water, against lightning, in general (p. 188). PROTECTION OF INFANTS (p. 189). PROTECTIONOF HOUSES (P. 190). PROTECTIONOF CROPS (P. 191). PROTECTIONOF CATTLE (P. 191). AMULETS: Miscellaneous notes, children's amulets, charmed objects, paAchdayuda,metallic amulets, animal products, vegetable products, medicinal substances, finger-rings,inserted amulets, yantras (p. 192).

INTRODUCTORY. IN the followingiotes the parts relating to charming,to devil-dancing,and to astrologyin Ceylon should be regardedas supplementaryto informationwhich has been published previously,notably in On Demonologyand Witchcraftin Ceylon,' YakkunNattannawad and Kolan,Natiannawa,2 T'he Ifistory and Doctrineof Budhisn,3 and SinhdlesischeMasken.4 Repetitionof whatis to be fotundin those'works has been avoidedas muchas possiblein an attemnptto give such detailsof ceremoniesas might be of interestto the ethnologistand the folk-lorist. The parts relatingto the minor mnagicalpractices (as distinguishedfrom those particularized above), including amulets,enter, I believe,upon a fieldwhich has been but little worked.' All my information(unless otherwisenoted) has been taken direct from believersin, or practitionersof, the miattersdiscussed; principallyfromn Sinhalese, but partlyfrom Tamils and, in a very small measure,from Indian Mohammedans. As many of the Sinhalese,especially at Colombo,are acquainted with English, frequentlyno interpreterwas requiredin making enquiries as to matters known to the ordinarypeople. On several occasions my interpreterswere Sinhalese of fairposition, who had knownme to have, since some years,an interestin matters magical,and who had furtheredit in various ways; but in most cases I employed a charmerwho spoke English,whom I found to be reliable (except as to niinor details in mattersof memory,where he sometimesbecame confused)on the various occasionswhen, without his knowledge,I testedhim by meansof information derived fromindependent sources. I was able, throughthis charmer,to obtain much in- formationfrom other charmers, to whomhe vouchedfor my interest in and knowledge of the subject,and against whose impositions,on the few occasionswhen such were attempted,he warnedme. Freedomof speech on the part of these people was promoted,I think,by my knownpossession of many magical books (some of them

I D. De Silva Gooneratne,in Jour.Cey. Branch R. As. Soc.,1865-6. 2 J. Callaway; Loindon,1829. 3 E. UTpham,The Llistoryand Doctrineof Budhism,with notices of theICappooism, or Demon Worship,and of theBali, or PlanetaryIncantations, of Ceylon; London, 1829. 4A. Grunewedel, in Internat. Archiv.f. Ethnog., Band VI, p. 71. 5 In Clouigh'sSinhalese-English Dict., 1892 ed., thereare manyreferences given, amongst the definiitions,to bothprofessional magical practices and thoseof the folk.

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containingraie or particularlypowerful rnaiatras), and also, I believe,because in some cases I was regarded as having a knowledgeof foreignmagic as well as of Sinhalese. The ordiniarySinhalese, with whom the European usually comes in contact, seems to know comparativelylittle about magical matters,although theyhave oftenno small part in the conductof his life. While in many cases his ignorance is of the same nature as that of Europeans where the practices of their own physiciansare concerned,it is, doubtless,in othersmore or less feigned,prompted by the commondisinclination to speak of magical mattersto strangersof superior standing,and with differentbeliefs. It is due to this that, while many of the notes relatingto generalcuistoms and to amulets have been taken from servants, shop-keepers,and othersordiniarily engaged, almost all those relatingto charming and to devil-dancinghave been obtainedfrom personas eng,aged, to some extent at least,in the professionalpractice of malic. Althougha verylarge proportionof the Sinhalese charmasare recorded(in some form)in books,I have used such books to a very linmitedextent in obtaining mymaterial, and have drawnit, verbally, direct from professional operators. Owing to this (althoughmatter concerning a ceremonyas perforiued,and the accompany- ing beliefs,as relatedto me, are assumed to be correct),there are, in many cases, I believe, mistakes due to the reciter's faulty meniory,such mistakes consisting principallyof omissionsor, sometimes,of confusionin. the numiberof objects to be used in a ceremony. These mistakesare, however,1 think,generally of but little consequence,and are due, whereconfusion occurs, to the mixing of some of the least importantdetails of one elaborate ceremonywith those of another perhaps equally elaborate. Unless otherwise stated all customs noted are those of the Sinhalese. As an aid to the comprehensionof the mattersto be described,the following briefnotes, taken fromiOn Demornologyanid Witchcrafti'n Ceylon,on some of the essentialfeatures of Sinhalese maoic concerned with devils,are appended:-The demonsare of two kilids: evil spiritsknown as Ycka, who forma largecommunity governedby a king and by a series of officersof various grades below him ; and a species of inferiorgods (whom I call " Benevolent Devils " ), knownas Dewatawa. It is believed that thereare enlormnoustlumbers of demons in. existence,although onlyabout 50 or 60 of these enterirnto the demonworship. The Yaka do not come in personto afflictpeople, but act by (literally) " keepingsight " upon them,with resultsthe same as if the devils were actually present. Somietimes,in conjunction with their other operations,the devils m-fay,while renmainingfar distant, send apparitions representingthemselves. The charms (niantras) are genierallyin Sanskrit,Tamil, or Sinhalese,although there are a few in other languages,suich as Arabic,Persian, Telugii, Malaialim, and Bengali. In some mantras a mixture of several languages is used; in others an unintellioiblecollection of meaningless sounds. It is said that much of the virtue of a rnantraresides in the peculiar arrangemeentsand combinationsof certain letters. The science of charmingis

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HTLDBURGH.-NOteS on Sinhalese Magic. 151 dividedinto eightparts: the power of inducing swoonis,illicit sexual intercourse, the expulsion of denmons,compelling the attendance of demons, destructionby discord,causing death, the power of imprisoning,and the powerof curingdiseases, to each of which are assigned certain seasonis,days, and hoursfor their success- ful performance.There is a ceremony,called jiwctama (literally " the endowingwith life" ), whichmust be performed,in additionto the recitationof the wordsof the charm, the difficultyand danger attendingwhich vary according to the result whichthe operatorwishes to obtain. The spellingof the Sinhalese wordsin the text is that,in themain, of Clough's SinhctleseEngltish,Dictionary, but as, owingto the class of most of my informants, many of the wordswere receivedin a corruptform, all have not been identified; wordswhose identities were not established are marked(?). The spelling of the names of the devils is that of Gruinwedel,in the case of most of those referred to by bim.

GENERAL NOTES. Imnpurity(ceremonial uncleanness)1.-When in an unclean state a personought not to wear anythinggood or valuable, forsuch thingsare liked by the gods,and theydislike them to be polluted. (Coinpare" Use of gold in rlmagic.") Evil devils are fond of the smell of the menstrualblood; benevolentdevils hate it. During her mensesand forseven days thereaftera womanis unclean. Should yantras be placed upon her before the seven days are past, they will not be effective. A person who has been charmed,for the cure of disease,the removalof evil influelnces,or his generalbenefit, should fora certain period remain pure and out of reach of contaminationby persons in aii impurestate. As a warningto such people to keep away fromthe patienta few bunchesof mangoleaves are hung up in the outerdoorway of his house. Coconut fibreis an unclealnsubstance, because duringits manufactureit is put into dirtywater or unclean places. The leaves upon which magical writings are ilnscribedare, consequently,never tied togetherby charnmerswith cord made of that substance. When leaves are foundso fastened it is an indicationthat they have been tied togetherby some ignorantperson, See " Protectionof infants" forinfants' impurity; " Use of gold in magic" for sacrilegioususe of gold; and "Amulets (CharmredObjects)" for loss of efficacy caused by impurity. Use of iron in magc2.-Iron is abhorred by devils. A reason (which is probablyreally the result of the belief) given for this is that the devils' king, Wesamunu,uses alniron rod to puniishhis disobedientsubjects. In certain ceremonies in which the "sight" of devils is required, the

1 In Dem. Cey.,p. 88, are somenotes on impurity,especially that due to a dead body. 2 Comparenotes in Thurston'sEthnographic Notes in SouthernIndia, p. 341.

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"decorated chair" (altar of offerings)and the stool whichthe operatormay some- timesrest upon,must be made withoutiron (wooden pegs are uisedinstead of nails), or the " sight" cannot be obtained. During thunderstormiisiron objects are put outside the house and exposed to the sky. This observancewas explained as due to a beliefthat iron is disliked by lightning,which will not come niearplaces whereiroll is exposed. Miniatureswords made of iron,with scabbardsof silveror gold,are sometimes wornby people as protectio'ns. For about threeweeks after(before ?) the birthof a child,a womanwears an areca-nut cutter or a grass cutter at her waist, with the blade hidden by her clothing. Should she be ill, or become ill, during that period the instrumelntis carriedulntil health is regained. A protectionto keep evil spirits,the effectof the evil eye, anid the like, away from a house, consists of a pair of iron ornaments,each in the formof a lion holding out a Para-walalla (see " Amulets," PaAchdlyuda)painted yellow, and mountedeach upon a block of wood. They are to be fastenedup, one upon either post of the innerside of the entranlceto the house. The iron and the Para-walalla are the protectiveparts of the device; the figureof the lion is used because that animal is beloved by gods and benevolent devils. The yellow colour has no significance. In orderto increase theireffect the ornamentsare charmed. See "Amulets (Misc. notes) (Pan-cht'yuda)(Children's amulets),"and "Pro- tectionof cattle,"for other amuletic uses of iron; "Curative Practices(Effect of Evil Eye), (Cramp),(Head-ache) " and " Punishingdevils " foruses of ironin curilng; and " Astrology" foran obstructinigeffect of iron. Use of gold in magic.-Gold is a substance liked by the gods, wlho are themselvesradiant with it. It is, consequently,a kind of sacrilege fora personin an impurestate to wear gold. See " Aimulets" for inserted pellet of gold; "Protection of ilnfants"for amuleticpellets containinggold; and " Curativepractices (Rat bite)." Use of stonesin magic.-See " Protectionof houses,"" Astrology,"and " Amulets (Animal products),"for use of stones as amulets; "Votive offerings"- for use of stonesas Ex-votos;and " Love-Charms"for use of stonesas counters. Use of garlic in magic.-Authorities on magic state that the evil devils lbate garlic,whereas the gods and benevolentdevils are pleased by it. Garlic,either simple or charmed,is eaten by womenwho have broughtforth childrela,for the purpose of keeping,off evil spiritsand evils of everykind, and to promotethe flowof milk. As a cure for the diseases caused by worms (including amiongst such, apparently,infantile convulsions) a child should drinkwoman's milk into which the juice of baked garlic has been squeezed. If drunkby the mother,this sane liquid servesto protectlher from various sicknesses. Garlic is hung at the wristsof infantsfor three to seven days afterbirth, in orderto protectthem from worm diseases and fromdevils.

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As a cure forhead-ache, water inlto which sonmecllarimed garlic has been rubbed is put upon the forehead. As a cure forear-ache, some charmedgarlic is put into the ear. Animals in connectionwith magic.-In some formsof charmin, the devils summonedsend theirapparitions in the formsof various animals (see Dem. Cey., p. 60; also "Killing of enemiiies"). The animals used in connectiollwith magical ceremoniesshould always be black. The fowls,uiiless theircolour be specified,may usually be of any colour. There are four" clean " (pure) animals whichare especiallyliked by the gods and the benevolentdevils-the lioin,the tiger,the unicorni,an-cd the elephant. (On the " moonstones" at Anuradhapura one of the concentricsemicircles is very frequentlymade up of a series of sets of four animals-a lion, ani elepliant, a horse,and a bull.) See " Amulets (Animal Products)" and various headinos under " Curative practices" foruses of animal products; "Killing of enemies" for uses of cocks employed in charming; "Protection (Perils), (Houses), (Crops)," for pirotections againistanimals; and " Chanue of appearance" forassumption of animal's form. Colonrsin connectionwith rnagic.-Many black objects,such as black glass rings and bangles and black hair ropes, are considered to be protective. The framesof the painted or printedpictures used as charins in houses are usually black,in order to increasethe protectiveaction, or to make the pietureitself safer fromattacks. Black dresses or red dresses should not be worn by children,because certain evil devils like these colours,anld ale attractedby thienm.Dark blue, because of its resemblanceto black, is ratherbad for children'swear. White,which is disliked by evil devils,is the best colourfor children's dresses. Yellow is verygood. O(ther coloursmay be uisedwithout affectinlg the child. The fiveBuddhist colours worn together are protective. Certaincolours are beneficialto theirwearers, according to the planets under which those personswere born. See, for various notes," Aniimalsin connectionwith maoic," Love-Charms," "Curative practices(Bleeding), (Children's sicknesses)," andl " Devil-dancing." "5" in coniectzionwtith maungic'.-Thle pentacle (4) is used as a design in the constructionof yantras,and is tatued upon the body-as a protectioln.Its five points guard the "five gates" (these are figurativeor psychical entranices,not physicalopenings) of the body,whereat unseen enemies are conistantlywatching for chances to cause harm. It is sometimesbranded upon cattle in fourplaces, as a cure forlameness. See " Love-charmis,"" Inijury of enemies,"" Killinogof e ieniies,"and " Amulets (Medicinal Substances),"for various applications of " 5 "; " Coloursin... magic" for

I In Clough's Sinhalese-English Dictionary, under various compound words commenicing with pas or paiichM,is given much folk-loreconinected with " 5."

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 154 W. L. HILDBURGH.-NVoteson Sinhalese Magic. use of five colours; "Amulets (Pa'Yichayuda)" for use of five symbols; and "Amulets (Metallic Amulets)" foruse of fivemetals. Tcransmutationof copperto silver.-The followingrecipe forchanging copper to silver is evidentlymerely one formakilig a whitealloy, or a toughamalgam, of silver. It was given frommemory. The liquids used are:- (a) A decoction of about twenitysliced lemons boiled with a handful of salt. (b) One ineasuireof juicle extractedfrom-a the bark of an old mango-tree. (c) Three measuresof lemonjuice. (d) Three measures of the juice of the kcdmurat&gd(a kind of bilimnbi, Averrhoacarambola) fruit. (e) Three measures of the juice of the bilin (A'verrhoabilimbi, country gooseberry)fruit. (f) One measureof the milk(jtuice) of the elaward (?) [hela-waMr(?)], a kind of milkweedplant. The copper is firstburied in the earthfor three days. Afterexhumationl it is heated and plungedinlto (a). It is next cleaniedwith a kind of fine sand, and is then plunged ilntothe liquids (b), (c), (d), and (e) in turn,being heated before, anidcleaned after,each plunging. Afterthese operationsthe copper is meltedin a cruciblewith two cents in weightof muercury.To this anmalgamare added one cent in weight of silver,one cent in weight of old coin silver,and one cent in weightof iron sulphate(apparelntly, but, although said to be green,possibly alum), and all are meltedtogether. The meltedmixture is pouredinto the miilkweedjuice (f), anidthe productis then re-meltedand poured into (f) again, the operation being repeated until (usually afterfrom five to seven pourings)the metal loses its brittleniess(as testedby hammering),when the operationis finished. Jiscellaneous notes.-A personwho is lyingdown should not be stepped over, for the watching of the benevolent devils would thus be turnledfrom him. A personshould, for the same reason,not place his hand upon anotlierperson's head, nor take anythingfrom another person's head. Compare "Divination (By an ordeal)." The leg is the least honourablepart of the body,wherefore being kicked is much moreoffensive to a personthan being struckwith the hand. In many charmingceremonies water froma " new well" is required. Such a well may be made by scoopingout or digginga small hole in the soil near the edge of a streamor a body of water,and allowingit to fillby drainage.

ASTROLOGY. Horo.scopes.-Awel'-pat-kada (" time-leaf-piece") is a sheetwhereon are given the data relating to the birth of an applicant for a horoscope. Ola-leaves are generallyused, but paper is often employed as the base. A weld-pat-kadais

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preparedby the astrologerwlheni the applicant'sfirst horoscope is constructed,and serves,sinice other copies are niotrequired, as a basis forany horoscopethe applicant may orderlater. Horoscopeshave, almostilnvariably, the formof a roll,for the reason that it is considerednecessary to writeeaclh horoscope upoIn a single ola-leaf,which is best preservedin rolled forin. Horoscopes,in the language in whichthey are prepared, can be read only by the initiated,for which reasolnpeople sometinmeshave their horoscopestranslated into ordinarylanguage; the translationsmay, unlike the actual horoscope,be writtenin ordinarybooks withoutprejudicial effects. Amulets.-The favour of the planets may be secured, or unifavourable influencesdue to themneutralised, by means of writtenamuLlets (see " Yantras "). The favourof a planet may be secured,or evils due to it averted,by wearing the stone whichrepresents it, or by wearinga certainicolour. A planetarystone ought not to be set with iroi, nlorought brass, whichis a base metal,be used with it; it should be set in gold, silver or copper. The Nawaratna-ring,a favouriteamulet amongthe betterclasses of Sinhalese, is a finger-ring,almost always of gold, set withnine gems (Nawaratna = ninieprecious- stolnes)aild suitablycharmed. The nine gemisused are representativeof the nilne plailets (sometimeseach is thoughtto have the colour of the planet to whlicllit corresponds),anid ought to be perfect stones. Narwaratna-ringsare wornias correctivesof malign planetaryinfluences, to brinoggood fortune,againist the effect of the evil eye, etc. Rings anid other ornamentsset with the nine gems are commonlysold by the Sinhalesejewellers, but no amuleticvirtues are ascribed to these, which are worn as ordinarypersonal jewellery. Nalwaratna-rings,which have been properlycharmed, are hard to get,and veryexpensive. There appear to be threequite distinctmethods of imparting niagical virtues to a Nawaratna-ring: (a) (comminiunicatedby a wearer of such a ring) By setting each stone, one at a time, uniderthe inifluenceof the planet to which it corresponds; thus years sometimesare required for the completionof the ring; (b) (commlunicatedby a vendorof uncharmedrings) By placing the comnpletedring,, with other objects to which magical properties are to be given, in the preaching-shedduring the ceremoniesto clear a village of disease,and afterwardsubjectincg it to somnespecial blessingsby the priests; and (c) (communicatedby a eharmer)By charmingthe mechanically completed ring by regular charminigceremnonies. The charming ceremoniesshould extend over a considerableperiod, the longer the better. Some ringsare enidowedwith theirvirtues by nine charmningsin one day, soyneby nine charmingsin fourand a-half days (= nine half-days),some by a charminigeach morningand eveningduring nine weeks,and others,the best that are made,by a charmingeach miorningand evening during niniemonths. For the charminga considerablenumber of thingsare used,including nine kinds of flowers,nine kinds of buds, nine kinds of water, etc. The nine kinds of water are as followss: river-water,lake-water (fromn a body of waterwith an outlet),pond-water (from a body of water without an outlet), well-water,rain-water; water onileaves after

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 156 W. L. HIILDBURGH.-Notes on Sinhalese Magic. rain,water in the cavities of trees,water in the fieldsafter rain,and water in the hollowsof rockson mountainsafter rain.' See also " Amulets (PanchAdyuda)."

MISCELLANEOUS MAGIC.

CHARMERS.

Miscellaneous notes.-Should a charmerinake even a slight mistake durinc the performanieeof a "serious " charming,cereumiony (i.e., a ceremonyfor which lhe has sumnmnotiedthe " siaht " of powerfuland nalignant devils), he renders himself liable to an iminediateattack by the devils lie has called upon,resulting in serious injury and perhaps in death. It is for this reason that the mantras for such ceremoniesmust be learned by heart, and not read fromna book during the performance,since in readilnga mistakemay easily be nmade. A charinerprefers to learn froman old book rather than froma new one, because thereis a smaller chance of errors,due to copying,in the former.2 The verses of otherkinds which are recitedduring various curative and protectiveceremonies must also be learned by heart,because, although no dangerdue to slight mistakes in their recital need be apprehended,the charmer cannot bold a book (his hands being otherwise occupied),nor read while dancing. A peril to whicha charmlieris exposed Nvhileengaged in " serious" charming is that some rival charmer,jealous of him,or angry at not having beeni hinmfself chosen,miiay render the summonlingof the devils' sight" not merely difficult,but even dangerous. A charmeralways, if possible, allows his hair to growlong. Should he, Casoftenl happenisduiring the performanceof " serious" charming,be overcomeby the devils lie has summoned,he is revived by his assistant,who pours charmed water upon him and ties knots,accompanying the processby the recital of certainmantras, in his hair. Such knots are tied only forthe purposeof revivingthe operator; were they to be made beforethe ceremiiony,in order to protect him,he would find it difficult,or impossible,to get thiedevils' " sight," since the charmed knlotsare distasteftulto them. A less important reason for the hair being kept long is that in some ceremoniesit is requiredthat the charmerdress as a womliain(compare " Curative Practices,Barrenness "). In certainof the ceremoiniesin whichhe plays a woman's part threestrands of his hair are plaited together,and the braid thus formedis stretchedfrom one side of the head upward,toward the middle of the top of the forehead. Sons are born to charmersas frequentlyas to other meni,but the proportion

1 In YakkunNattannawa, " Practicesof a Capua,"p. 20, fivekinds of waterare mentioned fora charmiingceremony: water from cavities of an iron-tree,from a brick-kiln,a place where clothesare washed,a place hauntedby devils,anid a blacksmith'strough. These seemto me to representthe Buddhistfive elements-wood, earth, water, fire (?), and iron. 2 One formof the dangeris treatedof at lengthin Denm.Cey., pp. 60, 61.

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. IIILDBURGH.-Notes ontSinhalese Mlfagic. 157 of such childrenwho die is, it is said, muchgreater than the normal. This circum- stance is attributedto the action of the devils,who fear lest the soils may,when grown,follow their fathers' profession, and commandthe devils as theirfathers did before them. Should a charmer find that his sons always die during their childhood,he may (as clidsome of the charmerswith whomnI was acquiainted)give up "serious" charmingfor a numberof years,until hiis boys have passed through the dangerousperiod. Should a clharmerbe unclean (as fromeating forbiddenfood, such as pork,for example),he will have difficultyin obtainingthe " sight" of the devils he wishes to summon. For this reason charmersare more careftulthan other men with regardto impurityin general. When he wishes to summon the "sight" of onie or more devils, beforethe main part of a charmingceremoiuy, the charnier,taking some prepared dummala, powderin his righthanid, and holdingit near to his inoth, pronouncesover it a kind of mantracalled dnnmmala-waranva.Thein he casts the powderupon burnling coals, allowingthe smoketo come upon hini,thus drawingto himselfthe " sight" of the devils he requires,which causes himiito shake and to shiver. Some of the dummala-wararnaare so terribleand so powerfulthat theyare seldomset down in writing,but are transnlittedverbally, generally by a fatherto one oiily of his sons; should the charmerwrite theni out,as an aid to his memory,he usually buries secretlythe leaves bearing them,before he dies. Should strangerswish to learn such mantrasas tlhese,the charmerwho teaches themexacts a high fee for his services. Wheii the prepareddummala powder (resin with a small amount of nitre) is thrownupon a burnin, torch,as is done in some ceremonies,it burns with almost explosiverapidity, giving a sudden flash; it is probablethat the introduction,as a factorili so manycharming ceremonies, of the powder,the smell of whose smokeis believedto be liked by the evil devils,has been aided by this actioni.

LO-VE-CHARMS. Withwaxen images.-The followingmethod may be applied at the instance of eithera man or a woman; naturally,it is generallydone for the former. Two images,a male and a female(the differenicein sex beingindicated principally by the breastsof the female,which are absent in the male) are formedof a mixtureof five kinds of wax, such as the wax of the humblebee, of the large black bee, of the kaneyiyafly, etc. As the relativeproportions of these inigredientsare immzaterial, comparativelysmall quantitiesof those which are expensive are generallyused in the mixture. To each imaae there may be attached a paper bearing the name of the personrepresented; or the personalityof the imiagemay be indicatedin some other way. For the charminlga "decorated chair" (altar of offerings,a chair is generally used for convenience) is prepared as follows:--The seat of the chair is covered with plantainleaves, aiid a handkerchief(or some simiilarcloth) of five colours is hung over the back. Upon the plantain leaves there are laid

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 158 W. L. HILDB3URGH.-Notes on SinihacleseMacgc. some areca flowers,arranged to form nine compartments,in each of which there is a betel leaf upon which lies a small copper coin (a '-cent piece), the middle compartmentcontaining, in addition, a small silver coin, all the coins being covered with flowers. Upon the plantain leaves there are laid a nuimberof otherobjects-a leaf of the jak-fruittree rolled as a conleand smeared with wet sandal-wood powder,oiie or two bits of camphor,three or four sticks of sandal-incense,a piece of freshtamarind, a small bottleof scent(such as cologne- water), a hen's egg, a wornan'shair-combing comb, and, finally,the two images upon a layer of flowersof fivekinds (preferablysweet-scenited flowers, though any kinidexcept kadurml(dog-bane) flowers imay be used). The images are laid with the breastsalone in contact,the male above and across the femaleso that his head is beyondher leftside, and the lower part of his body beyondthe right (position as used by my informant,who had performedthe charmion several occasions). The charmingis done in an emptyhouse (where no contamninatinginfluences are likely to interfere),or in a cemetery,a partially opened grave, or some similarly suitable place, at eveining,midnight, and morning,and until it is completed the operatormust be carefulnot to becomein any way impure(it is, indeed,preferable forhim to keep away fromall womenduring the whole of the day of the ceremony). Before commencingthe ceremonythe charmercleanses hirmselfthoroughly with limes and water, and puts on clean clothing. During the performnanceall the objectsemployed, from the " decoratedchair " to the stool (shouldhe uiseone) upon whichthe operatorsits, are thoroughlyfumigated with charmeddummala powder thrownupon hot coals. The ceremonybegins, on each occasioni,with the recital, seven times,of a charmto attractVishnu's attention, and to ask his permissionto proceed. This is followedby the recital,108 times(the countinigbeiiig markedby the use of stonesheld in the lhand),of a mantrawherein the operatorbids certain fivedevils, whom he names, to hearken unto him exclusively,and whomhe tells (where a woman is the victim) " the woman that I mentionmake to tremble,her blood,her flesh,her chest,the hlairof her body; and cause her to come to the place I indicate,to obey mle." During the recital of the mantrasthe operatorkneels beforethe " decoratedchair." When the charminghas been completed,early in the morning,the images are separatedand (in this case) the femaleimage is carriedin the hand,behind the back (in orderthat it may not be injuredby the breathof the personcarrying it), withouta single word beilngspoken, to the woman'shouse, and is thereburied secretlyin a spot where she will be sure to step over it. The male imaoe, meainwhile,is carried by the lover. When the female image has been stepped over by the womanit is exhumedand, placed against the male image,is carriedby the lover. The effectof the charminiDgis to cause the woman to look after her lover when he passes, and to thinkof him to the exclusionof all else. Should marriagetake place, in orderthat the affectionof the couple may continue, the imagesought to be buriedin a deep hole and coveredwith a large stone. Should it be desired at any time to break the spell the male image (in the above case) is buried where the woman will step over it, whereby her love is caused to

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-Noteson SinhcaleseM3agic. 15D-9 turnto hatred. When the spell has been broken the image may be left whereit lies,or it niay be exhumied(as is moreoften the case) foruse in similarceremonies. Afterthe victimhas steppedover her (or his) image, that image,when being carried by the operator(or lover), should, preferably,never be allowed to get lower than his own waist. Should the imlagebe droppedaccidentally, it should be picked up by the persolnwho has droppedit, withouthis movinga stepfrom the spot at whichhe let it fall. The prominenceof the numberfive in this charmingwas explained as due to the necessityof turningthe beloved onie's" fivepassions " towaid the lover. With a flower.-The followingmethod is applicable olnlyto a viryin; it is applicable nieitherto otherwomen nor to meln. A flowerhaving beeni charmed in a certainmianiier, the victimdevelops an irresistiblecraving for it the miomentshe sees it, and will do 'anythingto obtainit. The lover carriesthe flowerin his right haindwhile passing the girl,and she is thus impelledto come to speak to him,and, becauiseof her clesirefor the flower,to do whatsoeverhe may ask, in the liope that she may obtain it. The flowermay be promisedto the victim,but must not be given her,since the mnomenltit enters her possessionthe spell is broken. See also " Charmsto Secure Favour."

CHARMS TO SECURE FAVOUR. With waxen images.-Two male images are formedof the mixture of five waxes describedunder " Love-Charms,"into one of whichthe name of the applicant forfavour is placed, the other receivingthe name of the judge, governor,or othler man whose favour is desired. The images are then charmed in the same manner as those of the love charm,the vfctim'simage is placed wherehe will step over it, and the otheroperations are conductedin similarform. WVithmedicines.-A certain kind of charmed oil, called Waisia-taila (?) ("Liking-oil (?) "), requiringan elaborateprocess of preparation,is rubbed upon the person or dress of him whose favouLror friendshipis sought. When it is impossible to apply the oil to the victim its possessormay, to secure the result desired,rub a little uponihis own forehead. An oil of the same kind may be used as a love charm. A certainkind of charmedpaste, called Waisia-ar,dun(" Liking-ointment(?)") whichrequires an elaborateprocess of preparation,and whichshould be preserved in a box made of bell-metal (a choice metal),is rubbedbeneath his eyes by its possessor beforehe entersthe presenceof the person whose favouris sought. In orderthat the charmshould succeed it is necessarythat the applicantbe clean and in clean clothilng,anid that it be noted,by the victim,that the applicant's skin beneath the eyes is blackened. A paste,presumably of similarnature, is used as a love-charii. By arnulets.-An amulet which will cause all persons,and even aniinals,to like the wearerof it, and whichwill protecthim fromthe furyof the elements, may be made fromthe shells of the eggs of the birdswhich build theirnests upoIi

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the walls of houses. Some of these shells havingbeen enclosed in an amulet-case, the whole is charmed,at evening,midnight, and morning,in a cemetery,and, when the charmingis finished,is tied,by means of a stringwith seven charmed knots, upon the wristor armi,where it will be exposed to the view of those whose favour is desired. The "jackal's horn,"described under " Amulets (Aniimalproducts)," is used as a means of securingfavour. See also " Amulets(Yantras)."

INJURY TO ENEMIES. By givinggriping pains.-The victim's name is scratcheduponi a copper coin, which is then charmed upon a "decorated chair." Whenever the victim is to suffer,the charmedpiece of copper is placed amongstthe embersof a firemade of fivekinds of wood of pas-pe2giritrees (trees bearingcitrus fruits,such as orange, mandarinorange, lemon, lime, etc.); so long as the nmetalrernains hot the victim will have gripingpains. By paralyzi1kqthe mionth.-The operator,hearing his victim speaking or singing,eharms the palms of his hands,and then,having separated them,claps thein togethersuddenly. The victim'smouth is thus caused to remainfixed in whatever positioni,open or shut,it was at the instant the operator clapped his hands,the victimhaving lost controlover it. As a cure,one of the victim'sfrienlds charmsthe palm of his own hand and slaps the victim'sface with it. By par-alyzingthe thrqoat.-Theoperater, seeing his victim eating, recites a certainmantra seven times,and then,at a momenitwhen he sees that his victimis swallowing,clicks his tonguein his mouth. The victim's throatis thus caused to become in.stantlyparalyzed, so that his food will go neither up nor down. As a cure, one of the victimii'sfriends recites a certaincurative mantra seven times, while holdinghis thumband index finger,spread apart,round the frontof the victim'sthroat. By causing sudden illness.-Some dust is taken froma print of the victim's rightfoot, and is droppedinto a small king-coconutbearing a picturerepresenting the victim,and havingits top cut off,after which the wholeis clharrmled.If at any time thereaftera little of the charmedliquid be droppedinto one of his footprints, the victimwill at once fall down ill, althoughnot veryseriously so. When some of the liquid has been used the efficacyof the remainderis gone. As a cure,the victim drinks the milk of a coconut over which a curative nrantrahas been recited. By causingsickening.--An image representingthe victim is carved from a certainikind of wild yam (not the cultivated,edible variety),which, to reniderits identitymore certain, mnaybe labelled. (In an image of this kind,made forme, the hair is representedas hanging down,because, the charmersaid, a person'shair falls down when he is beaten.) Three thornsof one of the varietiesof pas-pyragiri trees,having been charmed,are driven,with the recitationof mantras,into the head, the breast,and the navel of the irnage. The image is then buried in some

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spot wherethe victimwill be sure to step overit, and is leftthere until he has done so, when it is removedfromn the groundand kept. The victimwill becomevery ill, and, possibly,may die. The operatormay, at any time,cause the sicknessto stop, by withdrawinigthe thorns,reciting a mantra for each, and finallyputting them into water. As a cure, one of the methodsof removingpthe effectsof sorcery (see " CtirativePractices ") is applied. By causing incontinenceof mrine.-This spell is applied to women. Some dust is takenifrom a urinal whichthe victimnis accustornedto use,and, havingbeen charmedl,is wornin a packet upon the arm forabout a month. The packet is then buriedwhere the victimwill be sure to step over it, anid,wheni she has done so, is removedfrom the groundand kept. The victimwill pass urine unceasinglyuntil the spell is broken,which result may be accomplishedat any tinmeby throwingthe dust into water. By catsing a floq of blood.-The followingmethod, which is applied to woinen, causes the victim to flow blood (as during her menses) unceasingly,until she becomes very ill, and, if niotcured, dies; it is called KilimdlJ(" Bloody-issue"). A bunichof twigsand buds of the creeperniviti-wol (Malabar nightshade[Basella alba]; I was told,although possibly mistakenly,that a non-poisonousvariety is used), having been charmiedupon a "decorated chair,"is tied to a saffron-dyed thread,the otherend of whichis attached to an Qbjectupon the bank of a stream, on whosesurface the bunch is allowedto float. As longas the bunch floatsupon the stream the victim will flowblood, just as the water flows. Should,as soinetimes happens,the bunch become detached,so that it floatsaway, the victiminevitably dies. In another method (not limited to women)for causing continuotusbleeding, the operator,seeing the blood of his victim coming forth,in however sm-all a quantity,causes the bleedingto continueunitil the spell is broken. By caitsing discord.-A picture resemblinga person,with the name of either the husbandor the wifeof the couple between whom discord is to be produced writtenupon it, is drawnupon paper or upon a plantain leaf,with powder made from the root of a certain creeper. The picture,having been charmed,is torn into halves,one of whichis presentedto a certaindevil, while the otheris retainied by the operator. The discordthus producedmay, if prolonged,end in separation. In orderto break the spell,both husband andiwife should step over the half of the pictureretained by the operator.

KILLING OF ENEMIES. By means of a corpse.-The corpse of a boy less than seven yearsold, the first-bornof a couple each of whomrwas a first-bornchild, is exhuimedand is charmedin the cemnetery.Durinig the clarming ceremoniyvarious apparitionsof devils appear,in the formsof tigers,foxes, bears, elephants, wild bulls,pigs, etc., which must instantly be supplied with their proper foods,lest they injure the operator. An assistantshould be at hand,with charmed water from a " new well'> VOL. XXXVIII, .

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(see "General Notes (Misc. notes)") in a new pot in readiness,with which to revive the operatorwhenever he becomes insensible throughbeing overcomlleby the devils. When the corpsehas been charmedthree times (at evening,midnight, and morniiig)it is taken to a house (preferablyunoccupied), and is laid upon a clean wllitecloth upon a chair,with a fewv(about ten) small jinigle-bellson each wrist,arid a rattancalle in its riohthand. Then,a small openingto the outer air havingbeen made in the roofabove, the corpseis charmed. Of a sudden the bells upon the wrists are Iheardto jingle, and the corpsedisappears, leaving its place empty,but oinlyfor a moment.for it reappears almost ilnstantly. iDuringits absence the corpse visits the victim,and kills, or at least severely injures himi (unless turiiedback by counter-magic)by strikinghimii with the rattan. When the ceremonyhas been completedthe corpseis cleansed withlimes anidwater, anld is put away aind kept by the charmer. (This charm,the lnameof which was giveil me as " Thn-kultndulPilli" [" Three-first-bornkillilng-spell "], is similar to that describedin Deqn. Cey.,pp. 88, 89, under the. naimeof " CUumqaaPit/i," though differinigin a nuimberof details.) By means of a _pairof hands.-(The followingiiiformationi was broughtto me, togetherwith the two ivory hands, froma charnmerin a jungle village, ad(I passed,partly verbally,partly in writing,through two persons beforeit reached me. Both these persons were charnmerswhom I kiiew,but neitlherof themhad ever heard of the method as given. The hands broughtappear at one timneto have formiedthe principal parts of a pair of back-scratchers,and to have been adapted later, by the eligravitigof magical words, such as 6m, Hum, " be victorious,"etc., and of magical signs,to some magical purpose. Althouglhmy informationwas not obtainedat first-hand,I have reasons for assuming that no attemnptwas niade to impose upon me in the rnatter. I give the inforrnationas I received it, believiingthat, even if it be not true,it is worth preservingas folk- lore.)-The hands,which are made of the bone of a man's forehead,are charmed, and each laid uiponits own " decoratedchair." The devil Mah'asohonhaving been summoned,the chariimingis proceeded with until the proper mantra has been recited108 times,at whichmoment one hand,jumping up fromits ehair,joins the other hand. One of the hands is then buriedin some place wherethe victinmwill be sure to pass over it, wlhilethe other is retained by the operator. At the momeilt the victim passes over the buried hand he is struck by the devil Mahasohon so severely that,unless a charmerbe called in to cure hiin,he dies within a day or two. The inarkof the devil's fingersappears where the victim has been struck. By means of a cock.--Theoperator, having, partially dug out a new grave,lies down in it, upon a new mat,with a " decoratedchair" over his breast,and a white cock (fromwvhose comib seven drops of blood have been taken and placed amongst the objects on the clhair)tied to the greattoe of his rightfoot. Various foodsare at hand, to be given to the apparitionsas theycome, and an assistantstands by ready with charmedwater to revivethe operatorwhenever he becomes inseiisible,

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-NOteSon Sinhalese Malaic. 163 or grinds his teeth in his ecstatic agitation. Amongst the objects upon the " decorated chair" are five thorns,taken fromfive differenitkinds of pas-potqiri trees. When the charminghas been gone throughthree times, the chairand the cock are taken to a houise(preferably unoccupied) where thereare ineitherunclean things nor women about. The operatorlifts one of the cock's wings,and places one of the thornsagainst a tenderspot beneathit; then,having recited a certain mantra and mentionedthe victim'sname, he puishesthe thornin just far enough to draw. blood. At the instanitthe cock cries out in agony the victim dies, bleeding. The thorn is not withdrawn,but is allowed to fall out of itself,a result whichsoon occurs. The thornsremaining may be used, withoutfurther charming, to kill otlherpersons, being, in each case, used with a wlhitecock, never before used in charming,which has been charmedby exposureto the smoke of dzummala powder over which a mantra has been recited; the only variation in each case consistsin the name of the victimwho is mientioned. A cock which has been used in this ceremonyis regardedas havingbeen given to a devil,an-d is never afterwardsused in charrmiingceremonies. It is taken away by the charmerand, after having been kept awhile by him,is sold. A cock which has been charmed is thoughtto be particularlysuited forcock- fighting,since it is, miioreor less, under the protectionof a devil,and it is usually bought for that purpose. No one cares to eat the fleshof a charmedfowl, which causes manypeople to have a prejudice against buving white cocks for food. It is, however,generally possible to recognize fowls which have been used for charminig,since the wound whence the charmerdraws the blood leaves a light- colouredscar upon the red comb. (It seems probablethat the use of the blood,in this and in other injury charms,is a softenedform of the actual sacrificeof the bird,a thingwhich would be repuanantto Buddhistsas devout as are manyof the Sinhalese charmers. A charmerwhom I had variousopportunities of observing was verycareful not to injure animals,nior even insectswhich annoyed him in any way; I do not know,however, whether this man would practisecharms causing serious injury to persons,since many charmersreftain from such. It is possible that the dislike to taking life applies only directly,and not when the action is producedthrough the agencyof devils,instead of by the charmer'sown hand.) By blowiingpeppers.-A certain mantra having been recited (without elaborate ceremonial)over some peppers of a certain kind held in the hand, the peppers are taken into the operator'smonth and, being bitten into pieces, are blown out in the directionof the wind (the operatorstanding with his back to the wind). When the pieces are blown out, the victinmsimultaneously falls down, bleedingfrom the nose and ears,and, soon after,dies. By,flowers.-Amnan's grave having been opened,the operatorgoes into the excavation and charmsthe body until it sits up and protrudesits tongue,which is then at once cut offby the operator,for use as an object very powerfiulin sorcery. If flowers,together with a tongue thus obtained, be properlycharmed, upon a " decoratedchair," any one of the flowers,if thr-ownupon the victim,will cause M 2

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 164 W. L. HILDBURGH.-Noteson SinihaleseMagic. him instantlyto fall down, bleeding from nose and ears, as thouighhe were attackedby a devil. According to another informant(who was not a charmer) an oil, very powerfulfor workinig evil, may be extractedfrom a tongueobtained in the manner described.

CHANGE OF APPEARANCE AND INVISIBILITY. There is a charmedmnixture of certainniedicines, including the ashes of some hairs taken from a black cat, which,wheii rubbed tipon the face nieartlie eyes, makes the operator,although presenitin his own shape, appear to otherpeople as a black cat. The assistance of the devil Bahirava (see " Thieve.s(Charmis, etc.)") is invoked in the making of the mixture. The charmningis not so dangerousas that used forthe substancefollowing. There is a charmedmixture of certain medicineswhich, rubbed upon the face near the eyes, produces invisibilityat night. The charmingof the mixttureis conducted in a grave less than seven days old, and is attended with extreme dangerto the operator,as he summonsthe " sight" of three powerfuLldevils who, should he miakethe slightestmistake, set upon him alndkill him instantly.

THIEVES (CHARMS USED BY, OR AS A PROTECTION AGAINSTr). Uharmedsleep.-A stick of some one of the pas-p"giri woods is wrappedin a piece of cloth containinga mixtureof the threepowders dnmmala, kattaklwunancal (frankincense),and kekleunamala,and, shortlybefore being used, is dipped into coconut oil. The torch thus formed is taken to the house to be entered,and, having beenilighted and a certainmantra recited over it, its srnokeis blownthrough the keyholeof the outerdoor. The inmates of the house will, in consequenlce, not awaken until sunrise. (The torchis called Bdhirdva-pandagna(Bambirava's- torch); Bahirava, a powerfullearth spirit (see below) is appealed to because the Sinhalese usually sleep uiponthe ground.) A certainmantra (called " Nidi-manvtra,""Sleep-mrantra") is writternupon a piece of palm-leaf which, held in the right hand, is exposed to the smoke of dummala powderthrown uponl coals with the left. The charmed leaf is thrown into the house to be entered,whereby the inmates are caused to sleep soundly until the personwho has thrownthe leaf steps into cold water. Charmed kceys.-A key is attached to a cord, and is held by this,in one hand, by the operator,who, absolutely naked (withoutso much as a string upon his body),enters a stream or a body of water,up to his knees, to performthe ceremony. The operatorholds in his other hand a lighted torch,while beside himiifloats a vessel containingdummala powder. Having taken up some of the dummrmala,he throws it upoln the torch,and, swinginigthe key throughthe smoke thus produced,recites a certain very " serious" mantra 108 times. The charm- ing having been completed the key is taken inmmediately,no word beingqspokeH beforeits employment,to the lock whichit is to open.

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Miscellaneouschargms.-Thieves sometimes employ a method (which is also used by friends to play a trick on a family) to cause a house to appear studdenlyas if filled with serpents,whereupon the people in it rush out, leaving it unprotected. It consistsin throwinga small quantityof a certain oil into the flame of a lamp. The oil is producedby placiDg the dead body of a whip snake (ehetulla),after having buried it for a day or two,in a vessel in the sun, and it is afterwardscharmed in a cup formnedfrom a human skull. [See also " Change of Appearance,and Invisibility."] Protectionfrom thievcs.-The Pirit-yantra,a yantrafounded upon the Pirit sutra of Buddha, will keep thieves as well as evil spirits away froma house. There is another yantra,called AghorJ(?) which, framed and hung up, will protecta house fromthieves. Oil charmed in a certain manner,if burned during the night,will cause any thieves who may enter the house to come to the lamp in whichit is burning, and, standingbefore it, with the palms togetheras if iil salutation,to wait quietly until captured. When valuable jewelleryis to be interredwith a person,charmned oil is some- tinmesrubbed upon the corpse'shead, in orderto preventthieves from opening and lootingthe grave. Baliirhvais a very powerfuldevil who dwells withinthe ground,one of whose duties is the guardingof treasureshidden therein, so that onlythe rightfulowners, the descendantsof the persons to whom treasuresformerly belonged, can obtain them. Punishmentof thieves.-Charmsto cause injuryor death are employedas a revengefulpunishmiient for the thieves. If the thief be unknown,connection with him is established by means of somethingwith which he has beenl in contact(such as earth fromone of his footprints); should he be known,an effect more powerful,soinewhat in proportionto the knowledge possessed,can be obtained. Inrone case, whichoccurred during my stay in Ceylon,a charmierwhom I knew was called in to cause injuryto a man who had run offwith some monley. The thief'smother, however, having heard of theplan to injure,her son and fearing its terribleconsequences to him, secured and returned the stolen money. In this instance the charmer received half the amount of the fee to which he would have become entitled had the money been obtained throughhis actual operations. Detectionof thieves.-For various methodsof determiningthe perpetratorof a theftsee " Divitnation."

GAMBLING. There are mantrasfor the charminigof coins which, when placed as a stake or part of a stake, invariably(unless conquered by some more powerfulmagic) cause their owners to win. [A copy of one such charm,famous for its efficacy, fromthe Galle district,having come into my possession, I was begged (and

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 166 W. L. HILDBURGH._-Noteson Sinlalese Magic. even offeredpresents of books) by several of my acquaintances, charmers themselves,who learned that I had it, for permissionto make copies for their ownuse.] See also " Amulets (Metallic Amulets)."

AMUSING AND TRICK CHARMS. Under this headingare given charmsperformed for the amusement,sometines malicious,of the operator,or of his companions,or in order to impress spectators with a sense of the charmer'spower. It should be noted that charmsregarded as amusingin theirresults are possiblymerely enfeebled versions of charmsto cause injury; thus,for example, the charm given in Demn.Cey., pp. 65-67, to cause devils to throw stoines incessantlyat a house until the inimatesare driven out, was describedto me as a means of causing not veryserious annoyance. In the place of some of her eggs,seven areca-nutsare put beneath a sitting hen,and are allowed to remainuntil the other eggs hatch. After removal from the nest the nuts are kept until needed forthe trick. When a drum (the noise of whichmay become moinotonous, even annoying),which the operatordesires to burst, is heard,he places one of the areca-nutsbetween the jaws of an areca-nutcultter, and havingrecited a certainmantra over it, closes the jaws of the instrumentwhile the drumis sounding,thus causing,instantly, the membraneof the drum to burst. If a palm-leafupoln which a certain mantrais inscribedbe put beneath a mortarused forpounding rice,aily woman who uses that mortarwill let out wind in time with each of her strokes; if two women use the ilmortartoglether, both will be thus affected. When an occurrenceof this sorttakes place an investigation is made, and the charm,if it has been used, is at once revealed. If a palm-leafupon which a certainmantra is writtenbe hung in a well,each woman who draws waterfroin that well will findthat her waist-clothdrops each time she puts her jar of water under her arm to carry it, causing her to put down the jar in order to readjust the waist-cloth. Investigationbeing made, the hangingpalm-leaf is at once discoveredand removed. In orderto attractattention Sinhalese call out hoo, a sound similar to that made by owls,to each other. If a piece of bark, taken froma tree upon which sit two owls hootingto each other,be charmedand buried by the door of a house, whenevera personcomes out of that door he will think that he-hears someone withinthe house calling him,whereupon, returning, he answers,and much confusion results. (For a charm to cause a house to appear as thoughfilled with serpentssee "Thieves (Charms,etc.)") If some paddy (rice in the husk) be put upon a clean cloth held outstretched by two men,and this cloth be struck,so as to make the paddyjump up and down, by a personwho has previouslyrecited a certaillmantra over the hand with which he strikes,the grains will burst open and become like paddy which has been roasted.

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If a certainmantra be recited by a person he is thereby enabled, having thrownhis hair (long hair is commonlyworn by the Siiuhalese,and particularly by charmers)toward a wall or an archway,to cause it to remain attached there, sometimesso stronglyas even to supporthis weight. There is a certainkind of magical paste which, when rubbed upon the face just beneaththe eyes,causes the personusing it to appear,to persons about hinm, to be doingvarious extraordinarythings, whereas he is actuallv doing nothinigof the kind. A performanceof the same nature as " fire-walking7"ceremonies was gone throughfor me at Colombo. The performerwas a Sinhalese workmian,who said that the mantra he used in it was a somewhat secret one which had descended to him through his father. The performancewas gone through mierelyto illustrateto mne,at a moment'snotice, the power of magic, and no charge was made for it. Some Sinhalese who were with me at the time, appeared to be much impressed,although they had seen the trick done before. A piece of iron was heated to redness, while a small boy ran out to fetch a bowl of water. When the water arrived the performerstirred it with one of his tools, meanwhilemuttering his mantra over it; nothing,I think,was added to the water. Having placed the piece of red-hotiron upon the ground, and having poured the charmed water over his foot,he placed the foot firmlyupon the iron, keeping it there until the smell of burnt flesh became quite strong. He then exhibitedhis foot,which showed a freshburn upon the thickenedflesh at the heel, and finallystamped upon the groundwith it, in orderto show thatit gave him no pain. It is possible to charm a target(such as a coconut) so that,when it is hung up, marksmencannot hit it. My informant(a charmer)told me that he had seen such targetsset up olnvarious occasions,and that even Europeanshad been unable to touchthem.

DIVINATION. To detecta thief,-The names of all the personssuspected of the thefthaving beeniwritten upon separate sheets of paper,and these having been charmed,all are togetherput into a fire. All the slips will be consumed,excepting the one which bears the culprit'sname. The names of seven persons suspectedof the thefthaving been writtenupon seven slips of paper, the slips are laid out with a whitecowry-shell opposite to each. The arrangementis then charmed,causing the shell opposite to the slip bearingthe culprit'sname (if it be there) to slide over to indicateit. The names of all the persons suspected are writtenupon separateslips of paper,and each of these is then rolled up into the formof a cylinder. The set of papershaving been dividedinto two parts,one of these is placed upon a man's head, the otherupon the groundat his feet. Then,a pair of join-tedrods having been formed,each by joining looselythe ends of two sticks of buralla wood,two other

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 168 W. L. HILDBURGH.-Noteson Sinhalese Magic. men take each one end of each of these rods,and hold them by the arms of the firstman, at the level of his shoulders,while a fourthman walks roundthe group fumigatingthem by means of dumnmalapowder which he throws uipona pot of coals which he carries, and the requisite mantras are recited. The charming causes the joints in the rod to bend towardthe pile containingthe culprit'sname- upward,if it be on the head; downward,if it be on the ground. The pile thus selected is divided into two parts, the otherpile being rejected,and the ceremony of selection is repeated,until finally,through successive divisionsand selections, one slip only,that which bears the culprit'sname, is left. A certainkind of table, havino a circulartop, and but one leg, whichhas been charmed,is einployed. The persons suspectedhaving placed theirhands upon the top of the table,it leans toward the culprit,no matterwhere he stands in the circle,nor how he changeshis position. A fowl havingbeen charmed,each of the persons suspected touchesin turn the bird,which, silent when touched by innocentpersons, will crow at once upon being touched by the culprit. As a means of provingthat a personhas actually touchedthe fowl,some oil, which will rub offoin the fingers,is put on thebird's back. By an ordeal.-In order to determinethe truthor falsityof a statement,the person making it nmaybe asked to step over something(such as the comb,the head-cloth,or a fewhairs of the head) taken fromthe head of the persondisputing it, while repeatingat the samietime the doubtfulstatement. Shouldthe statement be untrue the personmaking it will, it is believed,injure himself severely by slipping,or in some othermanner, during the trial,or, if not then,certainlly within seven days. Du1ringa religiousceremony-For divinationby a kapuw4, during a dancing ceremonyfor the reliefof an afflictedvillage, see " Curative ractices (Curing by invocationof deities)." By professionaldiviners.-A book for divinationused by itinerantfortune- tellersconsists of a numberof small ola-leaves (in onieinstanice, twenty-eight), upon each of whichis an answer to some question. The applicant,having concentrated his mind upoil the questionto whichhe wants anlanswer, places the cord used for bindingthe leaves togetherbetween thenm at random; the answeris shown upoi the leaf thus exposed. By omens.-Dung dropped upon a person by a bird flying,above him is an omen foretellingcircumstances which vary withthe bird'sspecies; similarly,durng left upon a sleepingperson by a rat or a lizard is a means of foretellingfuture events. There are books which are consultedfor the elucidationof these omens. There are metlhodsof determining,by the nmarkinosof a preginaritwoman's blood-vessels,whether her child will be a boy or a girl. Should somethingbelonging to a personbreak, towards evening,after he has had a day of ill-luck,the omen is a good one, and ilidicatesthat the runiof ill-luck is broken; if the thing brokenis only of snmallvalue its owner is fortunatein escapingso easily.

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CURATIVE MAGIC.

DEVIL-DANCING. MiscellaneousNotes.-Some of the devils represenitedby the devil-dancer,with the aid of his costumes,are the devils who actually afflictthe patient; othersare powerfuldevils by whom the afflictingdevils are controlled,and, in the ceremoiny, orderedto depart; and others(according to some explanations)are devils who are afflictedas the patientis afflicted,and who suggestthat the afflictingdevil transfer his " sight" fromthe patientto them,in the expectationthat he will have brotherly comipassion(as a fellowdevil) upon them,and, afterleavinig the man, will afflict neitherthem niorhim. A list of some of the moreinmportant of these devils may be foundin Dem. Cey. According to the statementsof several devil-dancersthe purposeof the per- formanceappears in some cases (not in all; probablyin some cases of possession) to frighten,not the afflictingdevil, but the patient. Some of the costumesworn, with the action accompanyingthem, used at night(when devil-dancesalways take place) undoubtedlyaffect stroongly persons who are not in theircustomary state of mind. " Devil-dancing" (takinigthe termas generallyused by the Eniglishin Ceylon) is of several types; that of most of the dancerswho have been taken on tourto variousparts of the world,and of those wh1o,at Kandy,.perform(in a maniner,it need hardly be said, more spectacular than accurate) for the benefitof visitors, differsconsiderably from the typeillustrated in the photographs. The dresses used in the dances of-the kind representedby the specimensare always, I have been told,red, black or dark-blue,anid white. I have,however, seen a dressfor representinga devil (though possiblynot in a curative ceremony)in whicha portionof a dark-bluedress was of an indeterminateorange-brown. Con- cerning,the desigils embroideredupon the dressesit was said that the use of lines composedof small triangles (this was in the Colonmbodistrict; near Galle, these seem to be replacedby bordersof interwovensinuous lines) in designsand borders is required,but that the flowersand otherobjects represented(such as cobras, which oftenappear in conventionalizedform) vary accordiingto the personaltastes of the dancers. The dressesand masks employed,which vary in formmore or less with the district,are of qualities commensuratewith the circumstancesof their owners; forexample, the costumlies shown on Plate XIV, Figs. 1, 2, anld3, are of very good quality,whereas the masks shownon Plate XI, Figs. k to 9 inclusive,are very crude,and the dresseswhich accompaniedthem were of poor quality. The masks, wlhichare quite oftenmade by the dancers themselvesare, forthe kind of dancing illustrated,usually abouteight or nine in number,and are notused forthe represenl- tationof all devils; as may be seen in the photographssome of the representations use merelyfalse sets of teeth,or goggles,or paint upon the face. The objectsused in dancingare oftenlent by one dancerto another; when requeststo see a dancer's

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 170 W. L. HILDBURGH.-Notes on SinhaleseMagie. complete outfitwere compliedwith it was frequentlynecessary for some of the pieces to be collectedfrom friends to whomthey had beeil lent. The numberand pay of the devil-dancersemployed depend upon the wealth of the patient,and the seriousnessof his illness. Should a cure not be obtained throughthe agencyof the ceremonythe dancers are, as a generalrule, not paid. Durinlgthe dancingthe operatorreeites yak-kavi (devil's-verses), wherein, by giving the name,the parentage,the birth,the history,the attributes,etc., of the afflicting devil,he shows that devil that he,knowing all these matters,is the morepowerful, and needs to be obeyedin his requestsand appeals. Outfits.-The followingobjects, formingSets I, II anrdIII, are fromthree charmersof a village near Galle. Sets I and II are the complete outfits,as owned by the performers(and with the small exceptionsnoted, as obtained). Set III comprisesonly a small part of the inaterialrequired, and is, presumably,to be eked out by masks and costumeslent by othercharmers. The ownersof Sets I and III appeared to be of ordiniarySinhalese type; the ownerof Set II, a carpenterby trade,was of a ratherlow type,with a large,projecting jaw. The masks are all of wood; those of Set II were made,the ownersaid, by himself. Explanationsare as given by the owners. Set I. (a) A drum to be beaten by an assistant while the dancing proceeds. (Plate XIV, Fig. 5, shows a similardrum in iise,near Colombo.) (b) A pair of leg-pieces,for tyinig upon the lower leg (shown in several of the Figs. on Plates XI]I and XIV), of leather,each withnine metallic bells. This pair was the only one which could be obtainedfrom the danicersvisited, in eitherthe Galle or Colombodistricts, except at an exorbitantprice. It appears that a dancer,who must continuehis exertionsoften for a long time,becomes accustomed to a set of bells, and findsit difficultto dance with a differentset. One leg-pieceis shownon Plate XI, Fig. b. (c) A jacket coveredwith bits of blue cloth attachedonly at theirends, givinlgto it a shaggyappearanice. Generallyworn withthe openinlg at the back. (A similar jacket is shown in use in several of the photographson Plate XIII). (d) A pair of trousers,of materiallike that of (c). (e) A cap, of materiallike that of (c). (f) A cap, similarto (e), but smaller. (g) An embroideredred jacket (no skirtwith it). (h) A blue canvas jacket (no skirtwith it). (i) A cap coveredwith bunchesof red thread,giving the appearanceof a greathead of shaggyred hair. (j) A red tarboosh (cap in the form of a truncatedcone, worn by Mohamme(iansof the Nearer East), to be used in the dress for Demala-Sanniya(devil in the formof a Tamil).

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(k) A black mask (Plate XI, Fig. k); Demala-Saniiiya. (1) A black mask (Plate XI, Fig. I); Amukku-Sanniya. (mn) A black mask (Plate XI, Fig. mn); Naga-Saniiiya (the coconlut-fibre formingthe beard is to be wornround the neck). (in) A black mask (Plate XI, Fig. n); Golu-Saniiiya (the lower jaw seeins to be missing). (o) A black mask (Plate Xl, Fig. o); Vedi-Sanniya. (p) A black mask (Plate XI, Fig. p); Kora-Saniiiya,a devil forrepresent- ing a personafflicted by a malady causinglameness. (q) A dark-greenmask, with great red lips (Plate XI, Fig. q); Copala- Sanniya (perhaps Gopalu-Sanniya,the devil who afflictscattle (?)). (r) A large false miouth,with teeth formed of cowrv-shells(Plate XI, Fig. r). (s) Upper or lowersets of teeth,formed of shells (one cowry-shells,two clam-shells)sewn upon cloth,for inserting in the mouth. (t) Upper and lower sets of teeth,formed of cowry-shells. (u) A pair of goggles,with greeinglasses, to give the effectof large green eyes (a similarpair is shown in use in the picture of Daha-ata- Pillepali (Plate XIV, Fig. 1). (Not obtained.) (v) A musical pipe (Plate XI, Fig. v) used in certaindances. (w) A snake (cobra) to be used with the Naga-Sanniyacostume. (Plate XI, Fig. w.) (x) A small wooden doll, painted pink,in the form of an infant (Plate XI, Fig. x). Said to be used in a dancingceremony to ease the pains of labour (see note to " CurativeCerenmonies (Barrenness) "). There is a small nail in the top of the head, apparenitlyfor attaching a cord forsuspensioln. (y) A canlvasbag, of ordinaryform, for containiingthe objects and carry- ing themabout.

Set II.- (a) A pair of leg-pieces,similar to those of Set I. (Not obtained.) (b) A jacket, like (I, c). (c) A cap, like (I, e). (d) A pair of trousers,such as are worn by Europeans,blue, forwearing with (b) and (c). Very dilapidated. (Not obtained.) (e) A cap to which many bits of yellowishrope are attached,for giving the appearanceof a head of unikemptlong hair. To be used as part of the costumefor Maru-Sanniya. (f) A cap of thinred cloth,probably corresponding to (I, j). (g) A costumeof blue cloth,with embroideryand applied red and white decoration. A jacket, a long underskirt,and a short overskirt (similarto costume,from Colombo district, shown on Plate XIV, Fig.6).

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(h) A crowni,made of paper,painted with devils'faces and partlycovered withsheets of mica, and withwings at the sides. Similar to III (d), shownon Plate XII, Fig. 5; and to the one shownill use in Figs. 1 aind3 of Plate XIV. (i) A black mask, with projecting eyes, a low forehead,tusks, and a protrudingtongue; Maru-Sanniya. (j) A black mask,with a snake risingfrom the forehead; Naga-Sanniya. (k) A black mask (Plate XII, Fig. 1), withlower part of face projecting, with a small beard (not seen in photo),and upper teeth of shell; Kana-Sanniya. (1) A black mask,with hair and beard of fur; Golu-Sanniya. (m) A black mask, low-browed,with high cheek-bones,and upper and lower teeth (of wood) showing; Vedi-Sanniya. (n) A black mask (Plate XII, Fig. 3), with beard made of wool; Gulma-Saniiiya. When this mask is used the mouthis filledwith water,and noises are make in the throat,after which the water is suddenlyspat out,as if vomitedup. (o) A black mask (Plate XII, Fig. 2); Deva-Sanniya. (p) A black miask,with the motuthtwisted to one side; Kora-Sanniya. (See 1,p). (Possibly,properly, Amukku-Sanniya.) (q) A false mouth,with teeth of shell, and beard, arranged to give a twistedappeararnce to the face when worn.(Plate XII, Fig. 4). (r) A set of upper,and a set of lower teeth,to be inisertedin the mouth, producingthus a horribletusked appearance; oile set, with a pair of small boar's tusks (or large rodent'steeth), to go underthe upper lip; the other,with pieces of shell representingteeth, to go under the lower lip. When Maru-Sanniya is represented(and the mask No. (i) is not employed) the face is painted withsoot (taken from the bottomof a cookingpot), the two sets of teethare put into the mouth,and a beard of fibrerope and a moustacheof bear's hair are put into place; the cap No. (e) is also worin. Fearfulnoises are made with the mouth,the insertedsets of teethaiding in theirproduction. (s) A musicalpipe, like I (v). (t) A snake,like I (w). (v.) A cottoncloth bag, for containing the objects ancd carrying them about. Set III.- (a) An emlbroideredred jacket (Plate XII, Fig. 6). (b) A cap of woollysubstance. (c) A wig of black hair. (d) A crown(Plate XII, Fig. 5), mnadeof paper,painted with devils' faces and partly covered with mica, and having several small circular mirrorsattached. (See notes to II, h.) Representationsof devils.-The followinglist relates to a seriesof phbtographs

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGII.-Notes on Sitnclese Magic. 173 of representationsof devils given by a devil-dancer(who was, by profession,also an astrologer)at a village near Colombo; the titlesand theirexplanations are as given by the performerand verifiedby aniothercharmer who was present. The intentionwas that eighteen devils should be shown,but one (3), by mistake,was represented twice, although by the use of differentmiiaterials, so that one representationis lacking.' The photographswlich are reproducedon Plates XIII and XIV show the principalfeatures of the costumes. The chailgingabout of the parts of the costumes,and the variationof the featureswith paint (soot,and white powder), false features or masks, are iiioic considerablethan the photographs indicate. The costumes and masks used were of the same nature as those describedas includedin the outfitsfrom Galle; thecostumes worn in Figs. 1, 2 and 3, Plate XIV, are,however, of bettermaterial and workmnanshipthan thecorrespondinig ones from Galle, and are ornamentedpartly with large glass beads. The leaves, which have so large a share in a numberof the costumlies,are those of the hurutlla (or gurulla) tree. A veryfair idea of the normalappearance of the perfornlermay be obtainedfrom Fig. 1, Plate XIII, in whichhe has preparedhiinmself to represent a Tamil. As lack of time prevented himnfrom assuming the two costumes illustratedin Figs. 1, 2 and 3, Plate XIV, two assistantsof his are slhownin themll. The names of the devils are in many cases descriptive;thus, Wedda is a Veddab, GiCmiis heat, Sitala is cold, etc. (1) Deinala-Sanniya; a head, or principal Tamil devil, who orders the inferiorTamil devil afflictingthe patient and causinghim to speak unknownwords, to relievehim. Plate XIII, Fig. 1. (2) Maru-Sanniya;a devilwho comes near to dyingmen. Plate XIII,Fig. 2. (3) Aimukku-Sanniya;a devil for representinga personi ill with a malady which twists the features (or, as showniin the second representationof this,which twists the body). Plate Xlf, Fig. 6. (4) Naaa-Sanniya; a devil for representinga persolnwith a malady which causes him to dream of all kinds of serpentsupon hiisbody. Plate XIII, Fig. 3. (The cobra showndangling in frontis like No. w, Set I; Plate XI, Fig. w, and No. t, Set If.) (5) Kana-Sanniya; a devil for representinga person afflictedwith a maladywhich causes blindnessin sickness. Plate XIII, Fig. 4. (6) Golu-Sanniya; a devil for representinga person afflictedwith a inalady which caiusesdumbness in sickness. (7) Vedi-Sanniya; a devil who afflictswith a sickness which kills as quickly as a gun is fired,i.e., instantaneously. Note the gun in Plate XIII, Fig. 7. (8) Wedda-Sanniya; a devil in the form of a Veddah (an aboriginal of Ceylon) who afflictswith a sicknesswhich kills as quicklyas an

I I thinkthat the missing representationis probablythat of Kora-Sanniya,a devil for representinga person who is lame: compareSets I and II, Nos. (p). For list of eighteen devils causingeffects of these kinds, see Dem. Cey.,p. 26.

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arrow reaches its mark; i.e., not quite instantaneously. Note the false bow and arrowin Plate XIII, Fig. 8. (9) Vevulun-Sanniya; a devil for representinga persou afflictedwith a malady causing tremblingof the body. (The performer,in posingofor this photog,raph,wished to keep his person conitinually tremiblinc,in the mnannerproper to the costume,saying that if he were to renmainnmotionless, as required for the exposure, the representationwould not be complete.) (10) $itala-Sanniya; a devil for representinu,a person afflictedwith a malady causing him to be cold. (11) Gini-Sanniya; a devil for representinga person afflictedwith a malady causing him to burn with terribleheat. Note the sniiall firein Plate XIII, Fig. 10. (12) Blta-Sanniya (Grtinwedel'sAbiuta-S. ?); a devil for representing a personi,afflicted with nmelancholia,who does not care to go about, buitlikes to lie upon a mat (shownin Plate XIt, Fig. 5) duringthe whole day. During the performancecharmed rice is spat out,and a charmed pot is dashed upon the ground and broken,in orderthat, when the dancerhas broughtthe devil's " sight" fromthe patientto himself,its influencemiiay be broken. (13) Okkara-Sanniya(a, iiame of Gulma-S. ?; coinpare No. n, Set II); a devil for represenitinga person afflictedwith a mnaladycausing vomiting. Plate XIII, Fig. 9. (14) DWva-Sanniiya;a devil who destroys any village on which lie "takes sight," by causing its people to sicken, onie after another. Note goggleson the eyes. Plate XIII, Fig. 11. (15) K6Ia-Sanniya; a head, or principaldevil of those causingmadness; upon seeing this devil the afflictilng,anld minor,devil removeshis " sight" fromthe patient. (16) Kumaira-Pill6pali;a head, or principal devil of the eighteendevils who cause sickness; before afflictinigwo'men with sicknesses the lesser devils must obtain his permission. Plate XIV, Fig. 2, back- view in Fig. 3. The dress is red with white ornamentation,and the head-kerchiefof three colours-red, white and black-only. The decorations of the costume are made of freshyoung leaves of the coconut-palm. One of tbhe torches held is shown on Plate XII, Fig. 8. (17) Daha-ata-Pill4pali; a head, or principaldevil of the eighteendevils who cause sickness; beforeafflicting men with sicknessesthe lesser devils must obtain his permission. Plate XIV, Fig. 1, back-view in Fig. 3. The dress is black, and the crown is of paper painted with devils aiid coveredwith mica (see Plate XII, Fig. 5, forsimilar crown; comparealso Sets II and III.)

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PUNISHING DEVILS. There are demonsof a minorvariety (described to me as being a kind of evil glhost;probably identical with the spiritsof those who have died with a feelingof hatred (Demr.Cey., p. 19)) who miiay"possess "' a person,or otherwisecause him great trouble and misfortunie.A personafflicted by a demoinof this kind applies to a charmer,who may proceed to imprisonthe offendingspirit, with the double object of riddingothe victimof his immediateattentions and of frightenlingbuin so that he will never returnafter his punishmentis completed. A time-limitfor the imprisonmentis always set,and named in the ceremony-seven hours,severn days, seven weeks, seven miionths,or, at the utmost,seven years-at the expirationof which the charm ceases to act and the demonbecomes free. A charmerwho fails to set a limitof this kind commitsa great sin, since he punishesthe unfortunate demon too severely,anid is very likely thus to bring misfortunleupon lhimself. For this reasonl,even if his enmployerdoes not wish him to do so, a charmeralways sets a time-limit,seldom one of the shorterperiods, or the longest,most often seven months. Three methodsof itmprisoningdemons are given below.' By nailing.-Having charmed an iron nail, and also tlle tree to which the demon is to be affixed-forone kind of demon a jak-tree is taken, for another a ruk-attana-tree(Alstonia, or Echites,scholaris)-the operatorcharmns thie demon himselfso that he stands against the tree,a change in the colour of the bark indicatinghis position,and then drivesin the nail. The tree is not injuredby the operation. By tyinLg.-Sevenwhite threads, each about 2 to 3 feetlong, are prepared,and in them a loop is made wlich is set behind a betel-leafresting upon a suitably "decorated" chair (table of offerings).The operatorproceeds withi the charming uintil,at a certainpoint, the betel-leaffalls forward,pushed by the demon'sliands, when the ends of the threadsare at once pulled, closingthe loop tighltlyround the demon's wrists. The threads,holding the inmprisoneddemloln, are then taken to a tree havingtwo liinbs separatedby a distaniceequal to about the heightof a man, and, with an accompanimentof charming,are tied to the,upper limib. The demon, unless set free before,remains fastened in place, with the lower limb to rest himself upon, until the expirationof the sentence. If by chance some other charmer,or even an ordinaryperson acquainted with the proper mantras.sees the knottedstring upon the tree,he may set the demonfree by unityingthe knots, since he therebyacquires mierit. But shiouldthe demonabe freed by a person ignorantof the charmiisproper to the occasioni,he will apply his evil attentionsto his rescuer. 1 In Dein. Cey., p. 102, refereniceis made to a method wherebya possessingdemon is "bound and nailed" to a tree. A nail made of an alloy of five metals is charmedand driveninto a tree,after which a saffron-stainedthread, similarly charmed, and knotted,is coiled roundthe nail. In Eth.N. in S. India, p. 313,is given a methodin which the demonis caused to climba tree,into which three iron nails, below whichthe demoncannot descend, are driven. Compare also (ibid.) pp. 329 and 331.

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By throwinginto the sea.-A box, nmadeeither of an alloy of the five metals or of bell-metal(an alloy consideredespecially suitable forsomne kincds of charming), has placed within it a mixtureof a considerablenumber of substances,ground togetherwith a little ghee,and one end, coiled, of a saffronl-stainedthread, and, with its cover open a little way,is charmed upon a " decoratedchair." As the charmingproceeds, the thread gradually coils itself withinithe box, until it is entirely within. At the inomiientthe end of the thread disappears the lid is snapped down,imnprisoning the demonwitlhin the box, wherelhe mllay sometimes be heardmaking a scratchingsound. Then, in a boat,the box is taken olutto sea, and, the boat havingbeen stoppedand certainmantras recited, is droppedoverboard.

C URATIVEPR1ACTICES. Under this heading are grouped,mostly under the troublesfor whose relief theyare applied,miethods of curingby means of ceremonies,eitlher nmagical or more or less religiousin nature; of perfornmancesto which no occultcharacter is attached; of medicines,applied eitherinternally or externally;and of amulets,whose virtues may be eitherintrinsic or acquired. Amongstthe principlesutilized will be found those of the transferenceof the troubleto some inanimateobject, the decreaseof the troublein sympathywith somethingdecreased by the operator,the cuttingof the trouble in sympathywith somnetlhingcut by the operator,the transferenceof curativemagical virtuesto a patientby means of fumigationor by the passing of objects over his body, the use of charnmedwater (or the "milk " of coconuts) for sprinklingor for drinking,the fixationof charmsby the tying,of knots,and many others. Other matter relating to the subject may be found under the followingheadinlgs:-" Protection of infants,""Protection of cattle,""Use of garlic in mag,ic," ' Use of iron in magic," "Impurity (Psychical uncleanness)," " Devil-dancinig,"" Punishingdevils," " Votive offerings,"and (in various divisions) " Amulets." Charmedmedicines.-Charmed medicines, which are used veryextensively by the Sinihalese for cuiing people or aniimals,may be taken internally,applied externally,or carriedas amulets. They include natural substances,special com- pounds,and ordinarynmedicines (such as are prescribedby physicians)to whichan additional efficacyhas been imparted by charming. The recipes given for the preparationof the special compoundsoften give the niantrasto be used for charm- ino them, as well as the ingredientsand the proportionsin whichthese are to be combined. Charmed medicines are also largely used for protective and for magical purposes,references to a numberof which may be found under the headings of various maladies, and of "Amnulets(Medicinal substances),""Charmns to secure favour,"" Amusingand trickcharms," and " Change of appearanceand invisibility." For method of protecting medicines while being made see " Amulets (Miscellaneousnotes)." Curingby charmed threads.-A " decoratedchair " havingbeen prepared,three

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threads(or in some cases only one) yellowedwith saffronare hung upon its back, and charmed by means of a ceremonyof the usual kind. When the ceremonyis finishedthe operatortalkes the threadsat one end, and, recitinga certain mantra over them,withdraws them fromthe chair. Taking themto the patient,he lays themupon the patient'shead and recitesa mantra over them. He then ties one thread round the patient's neck, letting the two others rest upon the patient's shoulder,a second upon the arm, holding the third meanwhile in front of the patient's body, and the last round the waist,in each instanceaccompanying the tyingby the recitationof a mantra. (When one thread only is used the latter parts of the operationare, of course, omritted.) The patient should keep from impurityduring the seven days followingthe ceremony. Another kind of charmedthread is called .pa-ntla (" bail-thread"), being for the purpose of " bailing-out" the patient fromthe devil who afflictshim. The thread,which is colouredwith saffron,is knotted seven times,a separate mantra being recited seven times for each knot,and the knot being drawna little closer at each repetition,until at the seventhit is pulled quite tight. A vow is made,in addition to the performanceof the charmingceremony, to the afflictingdevil that when the sicknesshas been removeda furtherceremony, at which the threadwill be broken,will be executed. After the thread has been removedat the second ceremony,it is thrownby the patient into runnin-gwater, or is burned in the flamiieof a magical torch,the idea underlyingits disposal thus being (accordingto a charmer)somewhat to the effectthat as things are washed away by water,or burnedaway by fire,so has the afflictionbeen renmoved. Tlhevirtues are imparted to anothervariety of curativethreads by meanisof the blessingsof a priest. On Plate XV (A), Fig. 1, a curative thread with twenty-fourknots, from a man's wrist,is shown. See also " Bleeding." Curingby invocation of deities.-A pictureof the deitiesof the nine planets is mounted upon a frame of strips of bamboo,being held in place, by stripsof the whiteinner bark of a plantaintree, along the liniesseparating the deities one from the other. This is broughtinto the patient's presence and is placed facing him, but hidden fromhim by a white cloth held up in frontof it. Dancing and the recital of verses are then proceededwith ulntil,at a certainpoint, the picture is exposed to the patient's view, and it remains so until the conclusion of the ceremony. For the reliefof a communityattacked by an epidemic there is a ceremony, performedby a kapuwt,in a temporarybuilding (or " shed") erected especiallyfor the purpose. A picture of the deityKaiidaswdmi is put up withinthe shed upon the rear wall, and the villagers,including all the patientswho are able to come, salute this picture upon enteringthe shed. The kapuwt danicesin a decorated space beforethe shed,and duringhis performance,having summoned the malignant devils who caused the epidemic, tells them of Kandaswami's power (which, includingthe abilityto send these disease devils away fromtheir victims, will be VOL. XXXVIII. N

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 178 W. L. HILDBURGH.-Notes on Sinhalese Maigic. exertedif necessaryas a returnfor the pleasure given by the attentionspaid). The rmalignantdevils, seeing Kandasxaimi's picture beforethem, become terrified, and removetheir " sight" fromthe afflictedcommunity. With money,which has been collected before the ceremony,rice and vegetables (excepting a fewkinds) have been purchased,and duringthe ceremonythis food,without tlle addition of any flesh (even that of fish),is cooked,but cooked entirelyby m-len.The cooked foodis distributedat the conclusiolnof the ceremony,a part being eaten by the personlspresent, and the remainderbeing carriedvery reverently, and so carefully as not to lose the least particle of it, to be eaten by those villagerswho were unable to come. Betel leaves are broughtbefore the cerenmony,by personswishing to know somethingof theirfuiture, as a presentto the kapaw4. At a certain point in the ceremonythe kapuwd stands upon burning coals, trembling.and speaks, in a languagenot uniderstoodby t,hosepresent, to the deity. Hle thentells an attendant to bringto him the variouspersons whomn he niames,and who have given him the betel leaves, and then,as each is broughtto him,he predicts as to thatperson's health,business, profession, fortune, etc., and advises as to what should be done to avert any ill-luck whichmay threaten. See also " Devil-dancing." Employmentof votive offerings.-Whena vow is made at a Bucddhistor Kapuist shrine a small coin is given; after the request has been granted a votive offeringis presented to the shrine. The offeringsare generallyof silver, and of the nature of (a) representationsof the objects in coninection with which the vows were made, (b) gifts to the deities,or (c) representations of the deities. The standard price for an ordinarysilver offeringappears to be 25 cents (I rupee), of which one-half is supposed to be for the material and one-half for the work, although actually the value of the silver used in such an offeringis often less than 12- cents. Gold offeringsof the same type,though very thin, are, of course,more expensive. These are the offeringscommonly given, but there are others given by wealthy people,wherein the spirit,rather than the mere letter(as in those quoted) of the promisemade, is adheredto. The offeringsare made by special silversmiths,and must not be made by people of low caste; theyshould be kept fromany contaminiation,either physical or ceremonial,before presentation. Afterthey have been given theyshould not be taken away fromthe shrine. It appears,however, that they may be botughtby personswishing to make offerings,but only to be returnedimrmediately. When enoughof themhave accumulated theyare made into a gold or silver image by a silversmithconnected with the temple. It is believed that a curse will fall upon personswho make other things fromthemn, wherefore ordinary silversmliths will have nothingto do with old votive offerings. Sometimesa coin is vowed in the event of a cure,and is wrappedin paper and tied upon the afflictedpart of the patient,being retainiedthere until the cure is consideredto be complete,after which it is taken to the shrineat whichthe

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-NOteSon SinhkaleseMagic. 179 vow has been made and is tied,in a bit of rag,to the railingin front. Should the patientdie the coin is given to the poor. Gem miners,after success in their operationis,present some rongh precious stones,of poor quality and of verylittle value, to the shrinesat whichthey have made theirvows. The offeringsshown on Plate XV(B) are all fromone temple, and, unless otherwisenoted, are of silver. Their formsand purposes (as explained to me) are as follows:- (1-5), five male figures; (6), one gilt plate with male figure; (7, 8), two gold male figures;(9), one femalenude figure; (10, 11), two female skirted figures: given after the successfulaccomplishment of any resultrequested. (12, 13), two boys (indicated by small size); (14), one girl: given after a safe delivery(or, probably,when a child has been cured,etc.). (1o, 16), two eyes (large size indicates that theyare men's); (17), one eye (small size indicates that it is a woman's): eye trouibles cured. (18), one tongue: tonguecured or speech restored. (19), one throat (a short tube); (20), testicles; (21), one leg; (22, 23), two arms: cure of the parts represented. (24), one dug-outcanoe; (25), one flat-bottomedboat: promisedwhen the boat is begun, and given when the boat is placed in the water,to cause the boat always to be protectedby the deity to whom the offeringhas been made. (26), one house (formedlike a shed): promisedwhen the house is com- menced,alnd given when it is finished,to cause the house always to be protectedfrom fires, floods, or like catastrophes. (27), one plantain tree; (28), one coconut palm: promisedwhen a new planting is started,and given when it commencesto bear, being boughtwith money obtained for the first-fruitsof the planting. (29), one field (of poor quality gold, gilded): promnisedby a person wishing to obtain a plot of land, or disputingor about to go to law about land, and given in the event of his success. (30), one elephant; (31, 32), two bullocks: suecess in a matterconnected with the animal represented. (33), one cobra: a cobra who camneoften to a house (and could not, because of the occupant's religious scruples, be killed) has been caused to remainaway. (The extended position indicates that the snake is departing.) (34), one spear (attributeof a deity); (35), one sacred lamp; (36), one chain (probably,in this case, the length of a child's height): there has been promised,in the event of success, a silver object of the kind represented. N 2

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(37, 38, 39), tlhreecoils of wire, each the lengthof a person'sheight: given aftera resultdesired has been attained, in fulfilmentof the promiseof a giftas high as the applicant.' (40-46), seven plates bearingthe figureof the deityY'iblhlsaina (who cures the sick,gives childrenito the childless,etc., whose shrine is tended by a katpuwd); (47), one gold plate bearing figureof Vibhisana: given aftersuccess in a matterin which the deity'said was invoked. Curingby substitution.-In one systemof curingthe operator,having protected himselfby charming,offers himself, mrentioning the various parts of his body,to the afflictingdevils as theirproper prey. These devils,however, when theyhave transferredtheir " sight" as suggestedby the operator,find that theycannot injure him,because of the charmingby whichhe is protected. Effiectof evil eye or envy.-The hands and the body should be washed, oine morning,the eveningof that day and the followinigmorning, with the water in which a blacksmithhas quenclhedhis iron. Some water froma " new well " (see " General Notes (Miscellaneousnotes)") having been put, togetherwitlh a twig of a lime-tree,which has naturallyseven leaves (none having been removed)into a new pot and clharmed,the patient is sprinkledwith the waterby means of the twig. Seven limes (or lemons) are charmedby mearnsof a mantra and fumigiation with dummalapowder, and are then placed with some of the wild fruitsof the ahu tree (Morinda citrifoliaor Morindatinetoria), the sightof which beingrfeared by devils,will keep such away fromthe limes. Each lime in succession is placed betweenthe jaws of an areca-nut cutter,and is held over some part, from the crownof the head to the feet,of the patient'sbody, when, a certainmantra having been recited,it is cut by closinigthe jaws of the cutter. Effectof sorcery.-A pumpkin,upoin which is drawn the picture of a man (representingcthe clharmerwho performedthe injurious ceremony),is charmed, upon a " decorated chair," by the performanceof dancino and the singilngof charmingverses, interspersed with blessingverses at intervals,during an entire night. In the early morningthe operator,accompaniied by threeassistants, goes to a streainor a body of water,the charmedpumpkin, covered by a whitecloth held by two men walkingrespectively before and behindit, being carried on the head of the thirdassistant. The operator,upon arrival,recites a mantraover the water in orderto protectMani-mekhala-wa (?), a water spirit,from any harmarising from the forthcomingceremony, and then havingreceived it fromits bearer,places the pumpkinin the waterwith the picture uppermost. Then, taking a knife which -hasbeen suitablyclharmed, he strikes its point upon the stomach of the figure, whereuponthe devils immediatelycause the pumpkinto turnin the water,in such a manneras to be cut in two by the knife; at the momentthat the division takes

I This explanationdiffers apparently from that givenin Eth. Notesin S. India, p. 353, where the wire is said to representthe applicant,seemingly in like manner to a human figure.

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place the operatorand the pumpkinare togetlherdrawn beneath the surface,aild the operatorbecomes insensible. When, a nionientlater, the operatorreturns to the surface, he is revived by his assistants, by the use of water, which, in anticipationof its need,has beenipreviously charmed. If the operationhas been successfulthe halves of the pumpkinand the water nearbywill be red. The operatornext goes to the patient and dances and recites verses, accom- panying his actions by the taking up in his right hand of 108 small wicks, in succession,each of which he lights from a flame in his left hand, and then extinguishesin a dish of water containingsome areca-flowers.He then takes eightlimes, and, holdino each in succession between the jaws of an areca-nut cutterand havingrecited a mantra,cuts it; of these limes, seveniare, when being cut,held over variousparts, from the crownof the head to the feet,of the patient's jbody,after which the eighthone, held in the cutter,is moved up arid down three timesin frontof the patient,in orderthat any part omittedby the seven may be includedbefore it is cut. The pieces of the limes are put into the water containing the extinguLishedwicks. By this methodnot oilly is the patient cured, but the charmier(not his employer),who caused the injury,has his charmincrturned back upon himself. Bleeding.-Bleeding should always be stoppedas quickly as possible,because the least appearance of blood attracts Rlriyaka (the devil of blood), who will endeavourto make the patientill, in orderto obtain moreof his blood. (See also "Injury of Enemiies.") (The followingmethod is applied only forthe cure of prolongedbleeding due to naturalcauses, and not forthat of bleedingdue to sorcery.) A stringformed of a red,a black, and a white threadtwisted together is charmed,hung upon the back of a " decoratedchair," in some spot frequentedby the devils,and is thentaken to the patient. The patienthaving lain down on his back, the stringis placed upon his head, and a certainmiantra is recited. It is then pulled over the whole length of his body,being stoppedin orderthat the mantramay be recited at each point,at the forehead,the nose (where its effectcovers the openingsfor the eyes and ears as well), the mouth,the throat,the breast, and the navel, seven points in all. Then the string is drawn to, and stopped at, the private parts, where another mantra,one of an abusive nature,is said. Finally the string is tied about that part of the body whereits effectwill be greatest: for bleeding from any of the openingsof the face,round the neck; forbleeding froin the lungs,round the arms; forprolonged menses, rounid the waist,the patient having first drank of charmed water,or of the liquid of a charmedcoconut. Children'sSicknesses.-(The following metlhod is applied for the cure of sick childrenbetween the ages of three days aind seven years.) An image miade of boiled rice,with the featuresmarked in colours,is placed in a basket of the kind used forcleaning rice, and is brought,hidden behind a c]oth held up as a curtain by a couple of men,into the presence of the sick child. Verses, requestingthe deities'permission to go on, having been recited, the cloth is removed and the

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 182 W. L. HILDBURGIH.-NOteSon Sinhalese Magic. operatorproceeds to dance, holdinga bell in one hand and an areca-flowerin the other,meanwhile reciting devil-dancing verses interspersed (at intervalsseparated by 108 verses) withmantras. At theconclusion of thisdancing he takes a handkerchief of threecolours (red, black anidwhite, presumably), and, afterdancing with it, rubs it three times lightly over the child, as though rubbing the disease away,and causes the child to push its hands outward,over its face, three times,as though clearingthe disease away, afterwhich the handkerchiefis thrown upon the rice image. Finally some one (such as a servant)takes the basket with the iimiagein it to a cross-roads(silence, not lookingbehind, etc., are not essential in this part of this ceremony),where they are left. Aftera time (usually between half an hour and one hour) the evil influencestransferred to the image depart fromit, and the birds,which until then have kept aloof,come and eat the rice. The handkerchief, when thework in whichit figuresis finished,is taken by the operator to be kept forsimilar use on futuLreoccasions. Dogbite.-The patient is treated in the followingmanner in order that he may not develop hydrophobia. He is taken to an empty house, and is supplied entirelywith perfectlynew things-clothes,pillows, sheets, eating-, drinking- and cooking-vessels,etc.-which are kept exclusivelyfor his own use duringhis treat- ment,and he is neverleft unaccompanied by some otherperson, even fora rnoment. A charmedthread is put roundhis neck,another upon his arm,and a thirdround his waist,and he is sprinkled,each morningand evening,with saffron-coloured water, whichis also thrownabout the house. At an early hour of the morningof the thirdday he is taken to a stream nearby(provided that it is not frequentedmuch by women; should it be, a " new well " is dug), anldhe is bathed with exactlyseven potsfulof waterfrom it charmedin a new pot. He is then broughtback to his house,where he is kept duringfour days more (makinga total of seven days of treatment),after which he is freeto do as he pleases, excepting that during the periodof three monthsfollowing he should not eat pork, and should preferably remainotherwise uncontaminated by impurity. Snakebite.-Thereare stonesfor the cure of snakebite,black, and of consider- able value, which,when placed upon the wound, adhere to it until all the poison has been withdrawn,after which they fall off. In orderto removethe poison from the stones,these latterare put into cow's milk for a time after being used. (A stone of this kind,appearing, from the description,to be of the ordinaryIndian type,was kept by the high-priestof thetemple at my informant'svillage, and was lent to people who requiredits services.) There are also charmedmedicines, artificially formed, the action of whichin withdrawiilgthe poisonis like that of the natural stones. Snakebite may be cured by the use of charmed threads,by exposingthe patientto the smokeof charmedsubstances, or by the recitationof mantras. It is sometimesnecessary to give instanttreatment for snakebite while still at a distancefrom the patient,as when wordhas beenbrought to a charmerwho cannot reach the patientquickly. When such is the case the operatorcharms, by means

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of a certainmantra, his righthand, and thenlightly strikes the messenger'shead or face withit. Ratbite.-A piece of gold, havinigbeen charmed,is rubbedin woman's milk and drank. Chokingby bones orfood.-The patient,or somneoneby him,recites a certain mantraover some food, such as cooked rice, or a fried plantain, which is then swallowed. Or the same mantramay be recited over some water,which is then drank. The same inantramay be recitedover the palm of the hand. which is then used to pat the patient'sback. A mantra(not specified,presumably the same as above) is recited,either by himselfor by someoneby him,over a hair of the patient'shead, whichhair is then pulled out. DKrunkenness.-Sevensmall stones (pebbles), having been charmed on seven differentdays, are droppedinto some arrack,which, given afterwardsto the patient to drink,causes him thereafterto have a distastefor arrack. A charmedleech is allowed to swim about fora time (not too long, lest the liquor becomepoisoned) in some arrack,which, afterwardsgiven to the patientto drink,gives him a distastefor arrack. Barrenness.-Thewoman is dressedin white, and dances are performedand verses recited before her. A new earthen pot containing some coconut leaves and a little earth, and decorated with young coconut leaves, of some of which a hanidle is formed,is kept near to her during the ceremony,and is hung up in the house when the ceremonyis completecd. At the timneof the ceremonya vow is made to the devil Kalnyakal that if a child be born,dainces, offerings,etc., will be given to him. Soon aftera child has been born,as a resultof the ceremony,it is taken to a kapuwdat a temple,who blesses the child,and is told by the motherthat the child is the resultof a vow which,within a time whichshe specifies,she will fulfil. The kapabw6theni tuakes himselfresponsible, to the benevolentdevil by whomthe child has been given,for the child until thLevow is fulfilled. Usually the kapuwdrefuses to assume responsibilityfor the child for morethan a few months,but, except forthis, it appears that any period, even one of years,may be allowed forthe accumulationof monieysufficient to pay for the offeringsand dances required. The childrenborn as a resultof this ceremony are always fine healthy infants. Should it happen that, for somnereason, the vow is not fulfilled,both motherand child will die, and other misfortunes will follow.

It was explainedto mnethat childrenare givenby Kaltuyaka(" Black Devil "), and in tho ceremonyfollowingr this one the idea appearsagain. In Dein. Cey.,p. 28, he is spokenof as exertinghis malign influences particularly upon womenand children;he has,however (p. 27),an apparitionalform, called the "Black Demon of the Dewol Gods," which,from tlle nature of theseceremonies, is that,I imagine,in whichhe hereappears. The explanationgiven did not seemto suggestthat Kaluyaka appearedas a conqueredand subservientdevil.

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The woman, clothed in white,stands withilna compoundtdecorated for the occasioni. A devil dancerdressed in woman'sclothing, and having breasts formed by stuffingout the bosom of the jacket (see Plate XIV, Fig. 8) bears in his arms a woodendoll (Plate XII, Fig. 7; see also No. x of Set 11 of the devil dancers' ouitfits)representing a child,which he rocks to and fro as if to hush its crying. After dancing,this man goes about,from one to anotherof thosepresent, collecting money(explained to me as similar to moneypaid to a physician)from them. When the collectionhas been completed,a secondman, dressed to represent Kalc4tyaka,who has meanwhileremained hidden fronm those present,suddenly gives a shout, ruishesout with a second shout, anid then, taking the doll from the performerwho has been dancing with it, and shoving him forciblyaway, gives a third shout. Then, with great courtesy,and showing much respect towards her,Ka.lyaka presentsthe child to the patient,who bends her head in thanks. The doll is taken by the patient round all the coin)panypresent, by whomit is kissed and fondledjust as if it were a real child,and it is finallytaken home by the patient,to be kept in a cradle till she conceives. When conceptionis assured, the doll, accompaniedby maniypresents, is returnedto its owner. The basis of the following medicine is an eastward-growingroot of the Natndran-tree(Common citron, Citrus medica),ground with the milk of a pure- black cow. Beforethe root is removedfrom the grounda ceremonyis petformed over it. A space having been cleared alnd cleaned all around the tree,soniie fresh saffron-colouredwater, drawn in a new pot,is sprinkled about it by meanlsof an areca flower,and a kind of fence,formed of small bamboo sticks and young coconut-leaves,is set up round it. Oil made entirelyby a man (not by a woman) froma coconuitwhich, to ensure its cleanliness,has been birought(not fallen,nor been thrown)downl from its tree,is put into two lamps formedof the halves of a papaya fruitor of a young coconuit,with wicks of cleani-washedcloth twisted by hand (not rolled, as is usual, UpOD the thigh),which are set beneath the tree. Belleath the tree thereare also placed some sweet-scentedflowers upon a planltain- leaf,sonie bits of camphorupon betel-leaves,some sceintedwater, etc. At morning anidevening of three days the lamps are lig,hted,incense-powder (the savour of the smokeof which is liked by the benevolenitdevils and hated by the evil) is burned,and ceremonies,including the recital of verses resemblingmantras, are performed. When the charmingof the root selected is completedit is removed, early in the morning,anid taken to a house. It is then ground,with the milk of a fine pure-black cow, upon a clean stone which,together with the place where it rests, has beenl sprinkled witn saffron-waterfor purification. The substance is charmed,before being removedfrom the grindingstonies, upon the completionof the grinding,and then that upon the upper stone(the grinder)is mixed with some

I Thissecond doll, from Gxalle, was said to be usedin a dancingceremony to easethe pains ofchildbirth, details of wlich were not obtained. My interpreter onthis occasion had only the ordinaryman's knowledge of cereinonies, and, though interpreting in good faith, may have been misinformed,orhave misunderstood.

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of the black cow's milk,anid is drank by the husband,while that upon the lower stone (the table,or muortar),similarly maixed, is drank by the wife. Upon the day of takingthe imiedicilnethe husbandand wife should,preferably, take no otherfood save, if necessary,a little nmilk. Before takilgc the medicine both should bathe and should dress themselvesin clean clothing. Intercoursemay take place at any convenienttimiie thereafter, but conception is assuredwithin three monthsof the takingof the medicine;anid the birthof a child within one year, The medicineis effectiveonly in the cases of people within the ages commonlysuitable for the productionof children,and is valueless forpeople who are beyondthose ages. Controlof sex of child.-lt a female child be desired the wife should,until conceptiontakes place, sleep at her husband'sleft side. When intercourseis about to take place the husbandshould descend from his side of the bed,and, going round thefoot of the bed, he should approaelifromi his wife'sleft side. Afterinltercourse he should descendupon the same side,and returnto his place by the way he came. Furthermore,the wifeshould, until she coilceives,bathe only oii the odd days after her menses-the firstday, the third,the fifth,etc. In addition,a yantra,in which thereis a figureof a girl,may be kept over the bed. If a male child be desiredthe wife should sleep at her husband'sright side, and he shouldpass roundthe head of tlle bed to hlerright side, afterwardsreturniilg to his place by tlle same route. The wife should bathe,also, only on the even-the second,fourth, sixth, etc.-days afterher menses. Lack of milkin nursing.-If due to the action of anievil eye or of devils, and not to naturalcauses, a lime-treetwig having naturally seven leaves (none having been removed)is taken,and the leaves are picked offone by oiie, a mantra being recitedbefore the pluckingof each leaf. As eaclhleaf is removedit is placed in a dish of water,into which,finally, the empty stem is put. For the sanmepurpose seven charmiedlimes may be cut, the cuttingbeing accompaniiedby the recitationof mantras,over variousparts of the patient's body, in the mannerdescribed for the curing of the " Effectof evil eye." One of the vertebraeof the large sea-fishkoj;pard is worn,tied at the waist; or the fesh of the same fishis eaten. See also " Use of garlicin magic,"and " Protectionof infants." Pregnancy.-Tlhereare malntrasfor charm-ing, preferably each day,the first food or drinktaken in the morningduring pregnancy, in orderto protectthe patientfrom the effectsof the devils' actions; the charmingis stoppedwhen the child is born. Parturition.-The waterof a charmed coconut is drunk to relieve the pains of palturition. UnLicorn'shorni, ground initowater and drunk,hastens delayed parturition. See also "iDevil-Danicing,"No. x in Set I. For protectionafter parturitionsee " Use of irolnin magic." Insanity,Possession, Evplepsy, Insensibility.-Insanity in its milderforms is cured by theapplication of mantras. For the cure of possession'see " PunishingDevils." In Dem.Cey., the whole of Chap. VI is devoted to " Demon Possessioii,"and several differentmethods of curingit are given.

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Accordinigto a charmer,usually well-informed, who knew muchconcerning the mlagicaltreatinenit ofdiseases, epilepsy (as manifestedby the usuLalsymptolBs ofinsensibility, foaming at themouLth, etc.) is due to naturalcauses, and is not producedby devilsnor curable by charming. Compare" Amulets(Medicinal substances)." To cure youngpeople who, throughthe action of a devil, have become insensible,there is a charmedoil to be rubbedupon the forehead. Charmierswho become insensible during their operations are revivedby the applicationof charm-ed water, or by the tyingof charmedknots in theirhair, as notedin variousconnections. Insomnnia.-Thereare mnantrasfor the cure of insomnia. Compare" Thieves (Charmsused by, etc.)." Warts.-A numberof small stones, equal in numberto thewarts, are placed in a packagewith a 2 centcopper coin (or threesuch coins). The warts are rubbedin successionwith the package thus fornmed, which is afterwardstaken, early inthe morninig, held in the right hand behinid the back, without a word being spoken, to a cross-roads,where, the bearer of it havingfaced homewards, it is dropped,after whichthe bearer returns home inmmediately. Whoever picks up the packagewill, byhis actions,assume the warts. (Thisis a goodexample of a kema,i.e., a minor magicaloperation without the use ofcharming; another example is theapplication ofiron-quenchiing water to cure" Effectof evil eye.") Cramp,Pains in thelimbs.-As a protectionagainst and a curefor cramp in any part ofthe body one or moreof the vertebrae of a slhark(m6rdt= " anyfish of the sharktribe ") are worn,attached to a stringround the waist. These bones,which are sometimescharmed to increasetheir efficacy, also preventand cure all trouble in the vicinityof the waist. Bones of this kind whose authenticityis established are ratlherdifficult to get and, consideringthe natureof the substance,rather expensive,one reasonfor this beinigthat imnitations, which are hardto detect,are oftensold. The specimenshown oni Plate XVI, Fig. 1, was thotughtto be one,and, althouglhactually a nmamimal'sbone, and incomplete,was wornl, with good results, for a considerabletime. Metallicpieces called wdns4l (?) (shownon Plate XV (A),Fig. 2), wllich are made of an alloyof lead withanother metal, are wornby the Natives,of variousraces (Sinhalese,Tamils, Moormen, and others),in Ceylonto keep away and (if worn longeniough) to cureswellings and painsin thejoints, and pains in the armsand legs. A few(in thespecimen shown, 18) areworn on thearm or at thewaist. The virtueof these objects appears, from the ilnformation I received, to residein their substance. Theyare sometimes to be foundin the bazars, strung in quantity on long stringsfrom which the vendor takes the number required by the purchaser. To curepains in thelimbs the partsaffected are washedwith water charmed by an elaborateceremnony, or are rubbedwith charmed oil. Durilngthe ceremony ofcharminig oine variety of such oil, the oil is stirredwith a pieceof iron. To cuiresprains rubbing with charmed oil is resortedto.

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Stomach-ache.-Stomach-acheis curedby the applicationiof mantras. Head-ctche.-Somedried ginger having been grounidwith woman'smilk, and eharmedbefore removal from the grindinigstone, the mnixtureis rubbed upon the forehead. Instead of ginger,sandalwood may be used in the same manner. Some coconut oil whichhas been clharmedby the recital of a certain mantra over it seven times,it being stirredmeanwhile with a piece of iron, is rubbed on the forehead. Some wadakahd(Acorns calamnus; sweet flag)is groundwitlh gh1ee. The mixture is lighted,and then, having burned for a moment,is extinguished. The smoke arising,having been charmedby the recitalof a certainmantra over it, is inhaled, the inhalationbeing facilitatedby the use of a futnnel,made of a conically-rolled jak-leaf with the end ofthe cone tornoft, the point of which is inserted into the nostril. See also " Use of garlicin magic." Ear-ache.-Some freshlydrawn waterin a new pot,or in the thoroughlyclean palm of the hand, is charmedby the recitalof a mantra,and a few drops are put into the afflictedear. See also " Use of garlic in magic." Tooth-ache.--Tooth-acheis caused by wormsin the teeth. A betel leaf,over whicha certainmantra has been recited,is chewN,edwith the aching tooth. A little chunam (limne)is rubbed on the cheek,just outside of the aching tooth,and a certainmantra is recited. A funnel is prepared by insertingo,a reed tube in a hole in a half shell of a coconut,and by means of this the smoke of charmed dummala powder thrown upon burningcoals is drawn upon the aching tooth. Difficultyin breathing,etc.-There is a yantra to be wornas a cure forthis. A piece of unicorn'shorn may be similarlyemployed. There is a seriousmalady, curable by charming,in which the devils grip the patient'sthroat and thus preventhim fromswallowing. Nervou,sness.-Thisis cured by the tyingon of a charmedthread. in7fectiousdiseases.-Against infectiousdiseases in generalsmall amulet cases containingcharmed oil or charmed pills are worn, usually at the waist or on the arm. Against sinall-pox parts of tigers (or leopards) are worn. See "Amulets (Animialproducts)." Fevers are cured by the use of mantrasamid yaintras. Dyselntery(atisdtra) is cured by a ceremonyin which a tree and a lamp are presented,on behalf of the patient, to the afflictinigdevil. See also "Amulets (Medicinal substances)."

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PROTECTIVE MAGIC.

PROTECTIONFROM PE RILS. Froomanirnals.-Wheil passing throuighthe jungle it is especiallydangerous to come upon a deaf elephantin one's path,for, although ordinaryelephants will usually go away whenithey hear people approaching,deaf elephants(who cannot hear them) do not. 'In order to cause a deaf elephant to depart the traveller should repeat a-certain irmantra, at the same time holding the index fingerof his righthand withinhis ear. There are various mantras to protectthe travellerthrough the junigle,some general,soimie directed especially against certain aniimals,and intended to be recited when such animals, leopards, for example, are met. See also "Amulets (AniTmialproducts) (Medicinal substances)." Froin snakebite.-Thereare certain yantras,engraved usually upon copper, which protect their bearers fromthe attacks of serpents. A pictureof the King of the Cobras, a double-lheadedsnake, tatued upoln the arm, serves the samne purpose. The jewel whichis possessedby certainserpents [see "Amulets (Animal products)"] protects its bearer from snakebite. So also does peacock-oil,either carriedor rubbedupon the body. A certain charmiedoil, dropped into a cut in the thigh, is a similar protection; this oil changes the colour of the skin,whatever its originaltint, to yellow inearthe incision,if it takes effect. There is a certainmantra which may be used in connectionwith any charm, or in the preparationof any amulet,against serpents. A niantra which, repeated irmentallyseven times just before settingout on a journey,will protect the user fromsnakes, gives the name of a serpentwho was "King of Serpents,"and the names of each of his parents,and, afterstating that he lived in " the Himalaya Mountains(some distant,but apparentlyindefinite region)and was the grandfatherof 60 millionserpents," says " should any serpent come niearme to-day,let him press his head against the ground in reverence." Afterthe recital of the mantrathe personpretends to spit towardshis feet. If it be desired to cause a serpentor a centipedeor the like to becomeinert and harmless,lying as if paralyzed, a handful of sand should be taken up and thrownupon the animal,a short,mantra having beein recited over the hand. Or, sorne saliva having been charmedin the mouth,by means of the same mantra, a pretence is made of spitting upon the animal. To cause the animal to be the morefirmly bound, both folrmsof the charminay be- used. Should it be desired to cause the animal to remainwithout moving about during some little time,the quantity of saild charmed should be greater,and it should be scatteredabout where the auimal lies; until the effectof the charmingdeparts from the sand, afterabout half an hour,the aiiimal cannot move without touching some of the paralyzingsand about it. In or upon water.-To keep fromsuch dangersas drowning,attacks by fish,

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-NOteSon Sinhalese Magic. 189 crocodiles, or water-snakes while swimmuing,sea-sickness, the overturning,or sinking of a boat,and the like, a personshould, just beforeentering the wateror the boat, splash some waterwith the hand in each of threedirections (in orderto protect himself on both his sides, and from dangers coming from 'directions between),saying, at the same tinie," N7arnodlrapa darpa swdhd(?) " (apparently a meremeaningless formula) for each directionl. If the person embarkupon a large vessel,so that he is unable to reach the water,he should replace the splashing of the waterin this operationby the throwingof threepebbles, one in each direction. The figureof a fish,fornmed of gold or silverand charmed,representing the great fish called "intanda-kurmastekur(i)" (apparently the combined names of a fabulous tortoise),whose powers are seven tiinesas great as those of any other animnalof the seas, w7illprotect the wearerfrom all dangersin or upon the water. Ornamentshaving at fishas the nmotiveare not uncommonin Ceylon,but to most of these the Sinhalese seem usually to attach no protectivesignificance. A yantra bearingthe form of a fish,and protectiveagainst -the dangers of water,is noted under" Yantra." Againstlightning. - When the deities Aruchenaand VYmafought together, and VYimaattacked his opponent with lightning;the formertrampled the liohtning beneath his feet. For this reasoni Arucbena is appealed to by people for protection during thunderstorms. (For an application of this belief see Yantra.") See also " Use of iron in magic." In general.-A picture of Bhadrakaili(a veiy powerfulbenevolent devil), whichhas been charmedseven times,put up withina house,will cause that deity to extend her protection to those persons, living in the house, who offer respect to it by bowing the head before the picture whenever abouitto go out and by burninga little incense powder beforeit morning and evening. The picture is treated only in a respectfulmanner-prayers are not offeredbefore it. See also variousheadings under " Anmulets."

PROTECTION OF INFANTS. For several days afterbirth an infantcontinues to smell of blood,wherefore it is particuilarlyattractive to the devils and peculiharlyliable to theirattacks. It must,therefore, be protectedwith special care duringthis period. After a newly-borninfant has been washed thereis stuck upon its forehead, just above the nose, a small pellet which is allowed to remain in place (luring three days (as to which there is generallyno difficulty,the iiifantusually lyir,g quiet at this tirme). The pellet is formedof the ashes of some medicine mixed with a little gold rubbed fromian ornament,anid protectsthe infantfrom the attacks of devils, the effectsof evil eyes, arid the like. Immediatelyafter an infant has been washed after birth thereis tied,upon each of its wrists,a thread upoll which are strungseveral sectionsof wodakahd (sweet flag; apparentlysections of the root). These stringsare worn until the child is about three months old, and protectit fromthe attacksof devils,from

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inifantiletroubles, and fromstoppages of its mother'smilk eaused by the effectof envy (this last is as stated by an informant;in the protectionof the child some effecfseems to be extended to the mother,but in what way was not made clear). The numberof pieces used appears to be inmmaterial;in a pair of wristletstaken froman infantat Colombo (see Plate XVI, Fig. 2), it happens that there are five pieces on each thread, but it was said at the time when the specimens were obtainedthat any othernumber might have been used withequal propriety. The placenta, having beeni wrapped in a piece of matting,and havinghad yadina4(a kind of verse) recitedover it, is buried,usually close beside the parent's house. Should tbe yadina be omitted,the child may become sickly, or ill, or stunted,as a resultof injury to the placenta. It was said that the placenta is sometimes used in charming ceremonies (but how, or for what purpose my informantdid not know), and that, to keep it from being disinterred,and the child,despite the yadina, fromsuffering, burial near the house is practised. Until a child has been weaned it is unclean,and should not,therefore, wear goldlen ornanmentsbefore weaning takes place. See also "Children's amulets," " Use of garlic in magic,""Use of iron in mragic,"" Curativepractices (Children's sicknesses),"and " Votive offerings."

PROTECTIONOF HOUSES. Before a house is built fourpebbles and foursilver coins should be charmed, and one of each should be buriedat each cornerof the site of the house. Instead of ordinarypebbles uncut preciousstones, of poor quality,inay be used withgreat advantage, since such stones attract the " sight" of gods and benevolentdevils; such stones may be of differentkinlds, or all of the same kind. Near the site of the house a post should be set up, at the middle of which two cocoiu'itsare hung, and at the base is placed a new pot containinoa coconutflower and some water taken froma runningstreanm. When the house is completeda charmercomes, bringing, amonigst his other paraphernalia,a mask of Garayaka (the devil of new houses). During the nioht the charmerda-nces; when morningcomes he crosses over each doorstepof the house,and throws some duvmmalapowder in each of fourdirectiolns in each room. At about 10 a.m. he dances with a new pot full of water,turninig the pot about so that somieof the water spills fromit in each of the roomis,until he reachesagain the place at which he entered,where he dashes the pot against the steps and breaks it. The futureresidents of the houisemay then come in to occupyit. The people of the house may,besides havinga ceremonyperformed by a charmer,have preachingby a numberof priests,during several nights; oni the last day a feast is given to the priests,which marks the conclusio-nof the ceremonies. To protecta house fromwhite ants a new pot is filledwith water from a " new well," and is charnmed.Then, whilsta rantra is recited,some of the charmed water is thrownover the wood of the house, and the pot, with some of the

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-VOtCS on Sinhalese 1ialgic. 191 charmedwater still in it, is hung up in thehouse. See also " Yantra,"" IUse of iron in magic," and "Votive offerings."For protectionagainst thieves see "Thieves (Charms used by, etc.)."

PROTECTIONOF CROPS.1 Ili order to protect the crops in a fieldcharmed water is thrownabout it, on threedays in succession,by means of an areca-flower. A person covers his head and body with a white cloth,and, walking in the early morning along the paths around and through the field to be protected, without speaking a word,scatters, where they will iiot be trampled upon by people,the ashes of fivekinds of pas pngiri woods. While the ashes remain,and are not trampled upon, the crops will not be attacked by noxious animals or insects. A charmedinmage of a mainmade of sticks,straw, etc., is set up in the field. A livino land-tortoiseis brokenlinto pieces,which ate then scatteredabout the field; the crops ill the field are thus protectedby land-tortoisesfrom damage, which,in the case of some crops,'mayotherwise be serious. To protect a coconut-plantationfroim attacks by rats, one of the trees is dedicatedto HuiniyanDewatawa (a verygreat devil whoseproximity at nighltmay be known by the light which he gives off). Two nuts are taken fromthe tree to be dedicated,after which no more are taken duringthe periodfor which the tree is dedicated. From these two nuts oil is made, which is burned,during the dedicatoryceremony, each eveningof seven days,upon a smnallaltar built of young coconut-leavesagainst the tree to be dedicated,upon whichthere are also placed, as offerings,some flowers,including areca-flowers,some small coins,some bits of camphor,etc. During the ceremonyyadina (a kind of verses)are recited.

PROTECTION OF CATTLE. Cattle,which are verylargely, used as draughtanimals, and are consequently exposed to many evil influences,are almost always protectedby magical means. Their hides are branded with various protectivedesiglns (as showiion Plate XIV, Fig. 9, and noted un(ler "' 5 ' in . . magic ") for the prevention or cure of thle ailments to which cattle are subject (those illustrated were said to have been executed as a cure for boils and thinnesscaused by the effectof an evil eye), and they wear variousamiulets, of whichlhair-ropes, chank-shells, and pieces of iron are the mostusual. The hair-ropes,occasionially brown, but generallyblack, are commonlysaid to be (and apparentlyactually are) of hunmanhair (soiiietimes,it was said, with elephant'shair), and, althoughtheir virtues are intrilisic(for what particular reason I could not ascertain),are oftencharmed in orderto add to theirefficacy. They I Much on the protectionof rice-cropsis to be founidin " Customs and Stuperstitions Coniiectedwith the Cultivationiof Rice in the SouthernProvince of Ceylon,"by C. J. R. Le Mesurier,in Jour.R. As. Soc., 1885,pp. 366 etseq.

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 192 W. L. HILDBURGH.-Notesoz Sinhal6se)Jagic. are worn wound one or niore times round the buillock'sneck, or stretchedacross the top of his head, held by the horns,or round the leg jiist above the hoof.1 Upon the hair-ropea chank-shell [see "Amulets (Animal products)"] is often threaded (Plate XIV, Fig. 11), upon a steel chain (such as is showin on I'late XIV, Fig. 10), in orderto securegreater protection.; these chanik-shellsare, it was said, unlike the hair-ropes,not charmed. A piece of hair-ropeis shownin Fig. 19, Plate XVI. A third commonamulet is a piece of iron,genierally in the formof a flatdisc piercediwith a circular lhole,or of a square with a square hole (Plate XVI, Fig. 3, and Plate XIV, Fig. 10). Oftenseveral of these are worntogether oln a chain so that a jingling noise is producedwhen the animal walks. Curiously,the chains worn round the neck or round the horns are, I have invariablybeen told,for ornament alone, and, since theyare of " steel (not iron),"have no protectivevirtues. Sometimes pieces of ivory, or of bone representingivory, are worlnas a protection against the evil eye: see " Amtulets(Animal products)" also Plate XVI, Fig. 4. Therleare charmnedmedicines, u,sually worn in a small leatherbag at the neck (Plate XVI, Fig. 5, shows a bag forthe purpose,containing a powder),to ward off various diseases,and charmed oils, containedin metal cases, sometimessuspended by a charmedsaffron-stained cord, with the same intention. There are mantras,which must be recitedover the cattle each year,to protect the membersof a herd against attacks of epidemicdiseases fromwhich cattle not thus protectedsuffer. For the recoveryof a lost bullock there is a special ceremonyaddressed to Gopaluyaka (the devil who attacks cattle), of the same nature as that described under" Protectionof C0ops,"in whichthe produiceof a tree is vowed to himdurinlg a certainperiod. See also " Employmenitof votive offerings."

AMULETS. MiscellaneousNotes.--Some objects which,in other countries,are frequently used as protectiveamulets, but concerningthe employmentof whichin this nianner ill Ceylonno informationcould be,obtained,include bells,horns (used as a whole,as materials,or, in representations,as symbols),coins, and naturally-perforatedstones. These last do not,apparently occur at all in the vicinityof Colombo,for various personsthere who were questionedconcernilig them had neverheard of such things. When 1liedicines,particularlv charmed nmedicines,are being prepared, the devils who cause disease sometilliesattempt to upset tlle pot, or do otherdamage. In orderto protectthe medicinesfronm them a bit of iron,such as a nail, should be tied upon the pot, and an x (niota ChristianCross [+], my informantstated) markedwith chunam (lime) upon the pot's side.

1 These ropesare muchused as amuletsin SouthernIndia, and also forthe bullocksdriven by nativesof SouthernIndia in Ceylon,the StraitsSettlements, and elsewhere.

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Various amuletsand amuleticsubstances have been noted under" Protection" (various headings),"Use of ironin magic,""Astrology," and "Charms to Secure Favour." Children'sarmulets.-Black glass bangles(Plate XVI, Fig. 6) are comnmonlyworn, several together,by young children. They are called kctda-walalla(equivalent to "breaking-bangles"), and are placed upon the child when it is weaned,being worn until the child is seven years old. These baifgles,which are importedfrom India, are very much used by the Sinhalese, and considerably,apparently, by the otherraces in Ceylon. It is believed that,should one of thebangles be accidentally brokenwhile worn,the child will be cleared of any effectsof an envious eye or the like to whichit has been exposed, and that it will be protectedfrom evils of the kind in the future. If, however,some effectof the sorthas come upon the child beforethe bangles are put on, this,most probably, will not be cleared away by the accidental breakingof one of thein thereafter. It was said that glass bangles of other colours,which are used to a much smaller extent than the black ones,are consideredsimilarly protective; and also that like virtues are ascribed to bangles of chank-shell. (It should be noted that the bangles are not supposed to break by exposure to an evil influencewhich would otherwiseaffect the wearer,as is oftenthe case wvithamulets, but act protectivelyin the manner describedabove. A belief similar in nature is mentioneduinder " Divination (by omens)." It is probable that the black banglesare preferredbecause black is, in some aspects, a protectivecolour, aind,similarly, those of chank-shellbecause that material is in itselfprotective.)

CHILDREN'S AMULETS.

Sinhalese childrenwear, as a protection,a piece of metal shaped as in the left- hand figureabove (and said to resemble,or to representa heart),which has been charmed.This ornament,which is calledhrida-wastuwa (" hearttreasure ") is usually made of silver,although any metal(excepting brass, which is a " low caste,"i.e., base, metal) may be used, an alloy conltainingthe fivemetals being especiallysuitable. A protectionagainst sicknesses of the chest, colds, etc., called by the same name and made of the same metals as the amulets just described,is a conical ornamnent,of the formshown at the riglht,which has been charmed. Infantswear sometimes,it was said, small shells,at the neck,for the cure of a disease in which living beetles, which flyaway, are given offin the excrement, and whichaffects the skin strongly. It is immaterial,it was said, what species of small shells are thus used; amnongstsome shown as suitable were a numberof cowries. VOL. XXXVIII. 0

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For thecure of a child'scough a stringof magul-kararnda,(Pongamia glabra, Vent. Leguminosae) seeds is worn at the neck. The seeds,which are believedto act by means of theirintrinsic virtues, and are not charmed,are worn by the childrenof all races(including Sinhalese, Tamils, Moormen and Burghers)in Ceylon. One way of applyingthe cure is to hang seven of the seeds at the patient's neck,and to removeone each of the followingdays in successionuntil, with the removalof the last seed, the cough disappears. It seems,however, that this nmethodis not always applied,and that the seeds are sometimesworn like ordinaryamulets. Attachedto the necklaceof these seeds shownon Plate XVI, Fig. 7 (which was wornby a Tamil child), there is a small copper disc engravedwith a device said to represent Siva's Bull and to secure Siva's favourand protectioni. Bangles or anklets of iron,usually thin and light, or braceletsof iron chain, are oftenworn by childrenas protectionsagainst devils. As is the case with the amuletsfor cattle (see " Protectionof cattle") these objects should be of iron,not of steel. (Plate XV (A), Fig. 5.) Tamil girl-childrenin Ceylonioften wear a protective" figleaf " attachedto a string round the wa.ist,aind young Tamil boys, less often,an elongatedconical object correspondingto the "fig leaf." These objects are usually made of a softwhlite alloy or of silver,and are frequentlyaccompanied by a nlunmberof other objects,some resemblingbells, of conventionaland archaic form(see Plate XV (A), Fig. 6, a silver" figleaf "; Fig. 7, a silver " figleaf " ornamentedwith a sun and a moon, to secure the protectiveinfluence of the lumiiinaries; Fig. 8, a girl'swaist- stringof pewterobjects; Fig. 9, a boy's waist-stringof pewterobjects). The girl's ornamentis often,with young children,the only clothing worn; its amuletic intention(although frequentlydenied by the parents) is showniby its being worn sometimiiesbenieath the clothing,even when the child is fullydressed. A formof it commonlysold in the bazars consists of a piece of coloured glass having the outlinieof a leaf,bound in and crossedlongitudinally by a pewterframe. Although this ornamentis commonlyexplained as representiniga leaf of " The Sacred Bo- tree" (curiously,since the Tamils are not Buddhists),that explanation appears to be based on a merely fortuitousresemblance, and to be intended as a means of evadingthe givingof the real meaning,because, according to several informiiants, the amulet is really a represelntationof the vulva. The boys' ornament,which evidentlyis a conventionalizedphallic form,is soimetimessimnilarly explained as a toy for the child to play with, in order that he may not injure himself. The principles actually underlyingthe employmnentof these ornaments(unlknown, no doubt,to many who make use of them),as explainedto me, are thatthe devils are wont to "keep sight" on the generative organis,if these be exposed to view, therebycausing, possibly,serious injury to the child, and that thereforemetal images of the organs, which cannot be thus injured, are hunignear the organs themselves,to take the devils' "sight." The childrenof Mohammedanssometimes wear these ornaments; those of Sinhalese Buiddhistsdo not commonly,if at all.

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See, for various notes, "Protection of infants,""PaRchdyuda," "Colours in . . . magic,"'and " Use of garlic in magic." Charmedobjects.-Charmed objects should not be worn when a funeral is attended, nor when sleeping near a woman in her menses, nor when having intercoursewith any woman, lest they lose their efficacy. When the virtues of charmed objects have thus been lost they cannot, in general, be renewed, and, if the protections are to be replaced new objects must be taken for charming. In some amuletsthe virtuesare due entirelyto the ceremoniesto which the amuletshave been subjected; in othersthey are inherentin the materialsof which the amulets are composed,or in the amulets' forms,but may be intensifiedby charming ceremonies. Pan-chdeyuda.-Thepafichai6yuda, " 5 instruments" (Plate XV (A), Figs. 10 to 14 inclusive),is an amulet commonlyworn by children,and occasionally,it was said, by adults. It is a metal piece, generallycircular or elliptical,engraved with,or bearingin relief,five symbols, and it has been charmed. Sometimnes,I have been told,the symbols which usually representthe five instrumentsare replaced by fivesimple dots. The amulet is generallyof gold,more or less pure,or of silver, plain or gilded,as it is thoughtby some Sinhalese that the greater the intrinsic value the greater the efficacyis likely to be, although by otners an alloy of the five metals (see " Metallic amulets") is consideredto be the mostsuitable for the purpose. Sometimesiron is used in the construction(as in the one shown on Plate XV (A), Fig. 10), but only in a minor capacity(the explaniationwhich was given of this was that ironis too cominona metal and consequentlydispleasing to the deities invoked,as well as being too ugly for wear as an ornament; I ama inclined to think,however, that the idea of iron as a protectivemetal probably conflictswith some of the ideas underlyingthe paichdyuda). Occasionallythe metal is enrichedwith preciousstones; sometimesit is set with a single stone (as in Fig. 12, Plate XV (A), where,as also in a goldpaiAchdyttda noted, the gem is a pearl). The pa'nchdyudais placed upon children,it was said, when they are weaned,a propitiousday being chosen by an astrologerfor the purpose; it was also said bv the same informant,that the effectof the charmingto which the paiich4yudais subjected lasts seven years,at the expiration of which period it should,if the amulet is to continue in use, be repeated. The charmingof the amulet is reputedto be a long and elaborateprocess, and monthsmay elapse before a pafichdiyudawhich has been orderedis readyfor wear. In consequence of this it is almostimpossible to buy a paRchdAyudafrom the parents of a child who is wearing it, and worn specimens can usually only be obtained either fromnthe parents or in the bazars afterthe childrenwho have used themhave grownup or died. The wearing of a panchdyuda is sometimesconcealed, as oftenthe stricter Buddhistpriests set themselvesagainst it. The informationreceived concerningthe five objects shown upon the poaichdyyudawas of conflictinigkinds. The symbols,which vary somiewhat,seem o 2

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 196 W. L. HILDBURGH.-Notes on Sinhalese Magic. to represent,commoinly, five of the following: a swordor knife,the Para-walalla (" Best-ring,"usually shownas a ring with a plain or-indented edge,a magrical object whose propertiesare such that if it be throwlninto the sea the sea will dry up, or if against the sky therewill be no rain during seven years,or if initothe earthprecious stones and treasureshidden there will be discovered,etc')., a chanwk- shell or possiblya musical instrumenitmade of a chank-slhell,a short spear,a trident,ati elephantgoad, a bow and arrow,and an axe. The fiveobjects were said, by-oneinformant, to be the emblems of five of the nine planetarydeities, whose protectionis thus sought: theyare to be seen in pictures of those deities,and althoughthey are emblemsof othergods or demi-godsas well, I am inclined to his.opinion. Accordingto anotherinformant, a man generallywell versedin such matters,the symbols representthe weapons of various deities, ranging from Vishnu to the king of the devils, and all are objects feared by devils; by this informantit was said that fivesymbols were chosen in order to protect the five, figurative,not physical, " gates" of the body from the entrance of all evils. Accordingto the labels upon thepaifchdyn?das exhibited at the Colombo Museum the symbolsare those of " the fiveweapons of Vishnui." Most people questioned on the subject,eveln though they emlployed the paRchdyucdafor their own children, seemed to know little concerningit, except that it should be powerfullycharmed. The paichdyudawhich is shownin Fig. 14, Plate XV (A), is of silver,and is sold new, at several shops in the bazar at Colombo; it is made also in circular form, and also of gilded silver. I am inclined to thinkthat it is sold principallyas an amuletic ornamentto be used, withoutbeing charmed,by others than Sinhalese (and possiblyby Sinhalese as well), and that it inarks a step in. the degradation of the pahfchdyndato a decorative ornamentof whichthe amuletic origin has been forgotten. Metallic amnnlets.-An amulet composed of "five metals" is shown on Plate XV (A), Fig. 15. Althoughit resemblesin various-waysan "electricmedal" of European malnufacture,it has been,according to several Sinhalese to whomit was shown,made in Ceyloln,and is of a usual, tlhoughnot verycommon type (it is, I think,the only specimenof the kind I have seen). The enclosing band is of a lightyellow alloy,said, by one or two informants,to contain five metals within itself; the circularpieces (apparentlysections of rods) of copper,zinc, or, possibly, some leaden alloy,and a darker yellow alloy; and the small suspending ring of silver. Even if not, as claimed, of Sinhalese mianufacture,the specimen is interesting as showing an adaptation, or, possibly, a re-arrangementand modification,of a European protectionto fitSinhalese beliefs. Another amulet composed of " five metals" (said to be gold,silver, copper, "bell metal," probably a grey bronze,and, apparently,a kind of yellow bronze), in this case mixed together,formed as a trident,a" three-pointedwar instiument," is shownon Plate XV (A),Fig. 16. This object,which has been powerfullycharmed,

I Upham,p. 118,calls the Para-watallathe warlikeweapon of a deity.

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-Notes on Sinhalese Magic. 197 is to be wornin the knot of hair at the back of the head or in the hat, for the purposeof causingits bearerto be invariably victoriousin war,gambling, games or sports,and the like. See also "Use of iron in magic," and "Curative practices(cramp, etc.)." Animal.products.-Theelephant, as in other Asiatic countries,on account of its nature as well as because of the Buddhist conceptionsassociated with it, supplies severalsorts of amulets. Its ivoryis consideredto be protectiveagainst the effectof the jealous or enviouseye, bad dreams,and the like, a virtueextended sometimesto bone (whetherfrom some otheranimal or froman elephant,I did not learil),which, possibly through ignorance, is taken as ivory. A finger-ringof bone (Plate XVI, Fig. 8) anida perforateddisc (Plate XVI, Fig. 4) of the same maaterial suspeindedfrom a bullock's neck, both considered to be ivory and therefore protective,illustrate these beliefs. There is, in the Colombo Museum,a sectionof an elephant's jaw, mounted in silver, to be carlied as an amiulet; the same material, I have been told, ground in water which is used to rub uponi the affectedparts, will cure a certain disease, lasting about a week, one of the symptomsof whichis a swelling about the jaw. The tail-hairsof elephants are mountedin gold,sometimes beautifully worked, as finger-rings,and thus worniare said to protect their bearers fromthe " sights"of devils,from bad dreams,from sicknesses in which the patient starts with fright(nervous diseases?), etc.,and from the bites of dogs,cats, rats, foxes, wolves, and otheranimals; in order to secure the maximumeffect the ringshould be charmed. I have not seen in Ceylon the rings, formedentirely of elephant's hairs plaited together,which are used on the mnainland.A bracelet (Plate XVI, Fig. 9) of plaited black hair,mounted with silverand bearing a sniall case containiingcharmed oil, was said by its wearer (a Tamil man) to be of elephant'shair, and consequentlyprotective, although it is really of the hair of some smalleranimal (horse?); here the black colour,whatever be the natureof the hair,is a protectivefactor. The hair-ropesworn by bullocks (seo " Protectionof cattle") were said to contain,sometimes, elephants' hair; this statemeint,which is a doubtfulone, I was neverable to verify. The tiger also, as on the mainland, furnishesa number of protective substances. However, no distinctionseems to be made between the tiger and the leopard where protectivevirtues are' concerned,and, since I have repeatedly had pointed out to me, by various informants,leopard-claws, pieces of or even entire leopard-skins,etc., as those of tigers,I believe that when tigers are men- tioned by the Sinhalese leopardsare generallymeaint. I shall, therefore,speak of the products of both leopards and tigers herein as if they were those of tigers only. There are two sets of beliefsin whichthe tiger appears as a protector-inone his virtues are due to his physicalpowers, in the otherthey are due to his assumptioi as an apparitionalform by a devil. Accordingto the formera tiger'stooth, or his claw, or one of his whiskers,or a piece of his skin, especially if charmed,will protect the wearer fromattacks by wild beasts (wild buffaloes,especially) of any

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 198 W. L. HILDBURGH.-Notes on SinhatleseMagic. kind,or by a dog. The dog,being a favouriteprey of the has a great inad tiger,' dread of anythinigconnected with his enemy. Should one wish to test the genuinenessof a tooth for sale, as a tiger's,in the bazar (pigs' teethare sometimes sold in substitutionfor tigers',wherefore, I was told,it is safer to buy a tiger's tooth froma Mohammedanmerchant than froma Sinhalese or Tainil), it is only necessary to conceal it amonigstsome food and to offerthe foodto a dog; should the toothbe genuinethe animal will not dare to touch the food. By virtueof this same propertyparts of the tigerprotect their wearers from evil dreams,for the devil who causes such dreamscomes at nightriding upon a black dog which,fearing the tiger whose presence he scents, will not approach the sleeper. Some charmed tiger's-fatwhich was secured for me was said to have, if rubbedupon the body, or carried,in additionto the virtuesenumerated above, the power of keeping away devils (especially the one causing small-pox),and, rubbed upon the foreheadand the hand,that of givingvictory in a fight. The Sinhalese do not appear to believe in the teeth,claws, etc., as protectionsagainst evil eyes and like influences. According to the second set of beliefs the devil who cauises small-pox sometimesappears, to persons in the extremitiesof that disease,as a tiger. In consequenceof this various parts of real tigers are a commonprotection against small-pox,a little charmedtiger's oil carriedin a case being a particularfavourite. (The spotted appearanceof the leopard suggeststhat it is that animal,rather than the striped tiger, which is connected in popular belief with small-pox.) On Plate XVI are showna numberof productsof the tiger; Fig. 10, a tooth mlounited as a pendant,with a silver band near the point to preventsplitting; Fig. 11, a tooth(said to be a tiger's,but probablyonly an imitation)mounted as a broochirn the formof a fish(see " Protection . . . uponwater "), as quite coinmonlysold in jewellers'shops of the betterclass; Fig. 12, an armletof tiger'sskin mnountedwith silver (another obtained,made of bits of skin sewn into ani endless band,is not shown); Fig. 13, a silver case containingcharmed tiger's-oil and wornat the wrist. The claws,mounted as pendants,are verycommonly worn, although not always as protections. Charmed lion's-oil is worn in an amulet case, or dropped into a cut in the flesh,by warriors,for protectioln (and evidently,though it was not so stated,to give courage). To chank-shell,probably originallychosen because of its adaptabilityto the mlakingof ornaments,various protecfivevirtues are assignledby the Sinhalese, largely associated with its connection with religion. By people, finger-rings (Plate XVI, Figs. 14, 15, 16) of chank-shellare worn as protectionsfrom evil and misfortune,and, verycommonly, as curativeof pimples,particularly those upon the face. When used for the latter the patientoccasionallv passes his hand over his face, to increase the effect;powdered chank-shell,also, rubbed upon pinmples,is

1 The Malays,amongst other races,seem to hold the same idea; one of the charmsfor victory,given in Malay Magic, p. 522, containsthe line " Ha, I am a Tigerand thouart a Dog."

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions W. L. HILDBURGH.-Noteson SinhaleseMalgic. 199 supposed to have a very beneficialeffect. Some of the finger-ringsare plain; others have a carved decoration,which, it was said, is merelydecorative, not symbolic. Bangles of chank-shell are worn by children (see "Children's amulets"). Rings of white glass (Plate XVI, Fig. 17) are sometirnesworn as a protection,because of their resenmblanceto chank-shell,and, I was told by one informant,coloured glass rings may be wornwitlh the idea that theyare coloured chank-shell. Entire chank-shells(Plate XVI, Fig. 18) are verycommonly worn by draught-cattle,hung below or at the side of the neck,or upon the head between the horns(Plate XIV, Figs. 9 and 11), beingheld usually by the amuletichair-ropes (see " Protection of cattle ") or the steel chains. The shells thus used are sometimes plain, sometimesincised with a design, and are sold, in the shops dealing in teamsters'supplies, with a hole forthe suspendingcord to pass through knocked or bored in thenm.Instead of an entire shell a number of rings of chank-shell(Plate XVI, Fig. 19), strunggenerally upon a hair-rope,are sometimes used. The chaiik-shellis said to protect the animal fromthe evil attentionsof Gopaluyaka,the devil who causes sicknessin cattle. Peacock feathers,formed into two buncheswhich are set togetherin the shape of a V, are placed upon the wall of a house, directly opposite to the entrance doorway,as a protectionagainst many diseases and as a means of securinggood- luck. The oil of peacocks, charmed,is good as a generalprotection, and serves particularlyagainst snakebite. A piece of unicorn's horn,mounted for wear, is sometimescarried as a cure for" heavy breathing" (asthmna?) and as a protectionl.An amulet consistingof a piece of some substance,apparently horn, mounited in silver (Plate XVI, Fig. 20) was not recognizedby Sinhalese to whom it was shown,but theysuggested that it was anlimported medicinal arnulet. A deer's musk-sac,in which the musk has been replaced by a mixtureof medicines(including a little musk), charmed, formsan exceptionallypowerful amulet. It is a valuable protectionagainst all kinds of misfortunesand perils; it brings luck in gaming and in war; it bringsa man who is deliriousor insensible, etc.,to his senses,if placed in his hand. The specimenshown on Plate XV1, Fig. 21, is an amulet of this kind; there is, however,a possibilityhere that,instead of a genuinemusk-sac (which is comparativelyexpensive) having been used,an imitation has been substituted. See " Children's amulets" for small shells worn by infants; " Curative Practices (Lack of milk) (Cramp)" for bones of fishes; and "Charms to Secure Favour" forcharmed egg-shells. The followinganimal products,used as amulets,must be taken as being more or less mythicalin origill. Some serpents,of a very poisonouskind, contain luminousstones which they vomit up at night to give them light. Since it is impossiblefor them to live withoutthese jewels, their possessorsnever go far away fromthem. The serpents whichhave these stonesare not speciallymarked, but are recognizableonly through

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions 200 W. L. H1LDBURGH.-Noteson Sinhalese Magic. beiiig seen with theirstones. A stoneis obtained,by anyone fortunateenough to discoverits possessor,in the followingway:-During the day the huntererects, at a spot to which the serpent is known to coine at night,a cleain,polished, and thoroughlyoiled palm trunk,with a platformor a crosspieceat the top. When eveningcomes he mountsthis, taking with him a large package of cow-dung,and awaits the arrivalof the serpent. When the serpenthas set down his jewel, and gone a little way fromit, the hunterdrops the dung so thatthe jewel is coveredby it. The serpentreturns at once to seek its treasure,and, not findingit, attempts to climb the oiled pole in orderto reach its enemy,until it dies at last of rage and the effectof the loss of the jewel. The stone thus obtained confers,after having been charmed,enormous and extraordinarypowers upon its possessor; it is also an exceptionallyvaluable amulet against serpents. A luminousstone is also borneby certainlizards, which may be recognizedby theirpossession of two tails. It is impossibleto obtain this stone by killing the lizard,for if it be within the animal,it melts away the instant that death occurs. In order to obtain the jewel the lizard possessingit is placed in a coveredpot having a small hole in the bottom,beneath which is a second pot. The animnal, findingitself in darkness,brings forth its stone, which at once rolls down the inside of the pot and throughthe hole; soon afterthis happens the lizard dies. The stone, like that of the snakes, confers,after having been charmed,enormllous and extraordinarypowers upon its possessor.' The leader or chief of each band ofjackals (the aninmaldescribed to ime,and named in English, was a fox, but the Sinhalese names given for it, nariya and kvnihila,mean eitherjackal or fox; I am inclined to the formeranimal, partly because of the colour of the horn,partly because of the S. Indian belief noted below) bears upon his foreheada smiallhorn (about 1 inch long, covered with greyish white skin, and with a fringeof hair round the middle). This hornis sometimeslost by the animal,which, rubbing its head in a heap of paddy left lyingabout, breaks the horn off. The hornreveals its presenceby preventingthe -boilingof the water into whichthe paddy is put during the process of cleaning, and is then searched for and discovered. The authenticityof a horn of this kind may be provedby placing it amongstsome rice-grainiswhich are offeredto fowls, for,if the horn be genuine,the fowls,fearing an enemy,will lnotcome near the food. A hornof this kind,after being charmed,is wornin a case upon the arm, and serves as a powerful protection against all evils, and as a means of securing good-forttuneof every kind, in gambling,in racing, in the seekingof favours,etc.2 VegetableProdmtcts.-It is believed that the king of the devils,Wesamunu,

I In Clough's Diet., p. 238, a stone of somewhatsimilar nature is described,under Datamutu,as a fabulouspearl said to growin the snoutof the hog. 2 Much informationconcerning the manufacture,sale, and purposeof jackals' horns,in SouthernIndia, is to be found in Thurston'sEth. N. itnS. India, pp. 266, 270, See also - - Tennent'sCeylon, 4th ed., vol. i, p. 145. -

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sometimesuses a rod of rattan for punishinghis refractorysubjects, and that, in consequenice,devils have a great dread of that material. A proofof theirdread is thatrattani is especiallyefficacious in curingnmadness (possession) by whipping,the mere sight of it sometimesquieting the patienit. People sometimescarry, while out,a small caine(but iiot a mere fragment)of rattan,to protect themselvesfrom devils. See also " Use of garlic in magic"; and " Children'samulets." MedicinalSubstances.-There is a verypowerful charmed oil called CUhandra- k4nti (" Moonbeam"), which, if carried (on cotton wool, in an amulet case) or rubbedon the top of the head afterthe bath,protects its bearer fromcontracting contagiousdiseases, even though he go amongstpeople sufferingfrom such diseases, and fromwounids. If a little be put into the nose and ears of a personwho is insensible,or in an epilepticfit, and anotherpersoni blow upon him,the patient will at once recover. The oil is made by mixingtogether five kinds of oil, cow's milk, the juices of certain leaves, barks,roots, and 'the like, and is then subjectedto a religious charmingby beinigkept (amongst the various other things which are to take up some of the effectsof the blessings)in the " shed" duringthe Buddhist preachingceremonies, performed by a large numberof priests officiatingtogether, forthe relief of a village sufferingfrom, or threatenedby, disease or misfortune. When these ceremonieshave been concluded the oil is taken to ani emptyroom ,(preferablyin a vacant house) where thereare no womenabout, and is charmedby three men who, taking turnsat the work,recite mantras continuouslyduring, a periodof seven days and nights,so thatthe sound of the charmingdoes not stop, even foran instant. The oil, whose treatmentis then complete,should be kept as much as possible fromimpurity (see " Impurity"). The oil, readyfor use, may be obtainedfrom native drugvendors at Colombo. Thereare charmedpills called Sanni-sinha-guliye(devils' lion [or pre-eminent] pills; that is, it was said, " pills which,like a lion, frightenthe devils "), formedof a mixtureof variousmedicinal stubstances, one of which,worn in an amulet case, or tied in a piece of-cloth, upon the rightarm, will protect the wearer fromall illnesses,against the attacks ofall kinds of devils,from any of the effectsof an evil eye or envy,and fromwounds. For the ebarmingof these pills they are placed in a vessel, rotundwhich a thread is passed three times, and exposed to, the effectof Buddhistsutras, continuously read by two or moremen, withoutallowiun the sound to stop foran instant,during seven days and nights. They are then completedby a charmingcerenmony, conducted in anlempty room, similar to that used for the oil describedabove. Like the oil, they should be preservedfrom the efect of impurity. They may be obtained from native drug-vendorsat Colombo. A charmed mixture, called A.'janema(?), of a considerable number -of medicinal substanceswill, if carried in an amulet case wornon the arm or at the neck,protect its bearerfrom evils and injuriesof everykind, from devils, fromn all diseases,from snakebite, from dogbite, from attacks of bulls,etc. It is supplied

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wrappedup in a betel-leaf(an honourablematerial), in which,in orderto preserve its efficacy,it should be kept. There is a charmedmixture of several medicinal substanceswhich is worn to secure the protectionof the fourguardian gods. Durinigthe seven days required for its grindingits inaker should eat only vegetables,and he should grind the mixtuireonly at noon each day. During the grinding he, togetherwith the grindingstones (whiclh should be new), should be coveredwith a whitecloth, and his imoutlhshould be screened by a wlhitec!oth in order that his breath inay not defilethe mixture(and, probably,partly for his own protectionagainst the cobra- poison which is one of the ingredients). When the grindingis finishedthe mixtureis charmedfor seven days,before beilng removed from the stones. A certaincharmed oil wllichis used to enforcechastity, especially by jealous husbands about to leave for a journey, and sometimesto cause annoyance to people whom the user of it dislikes,has the effectof preventingits bearerfrom separatingfrom his (or her) partnerafter intercourse. The oil is generallyrubbed uponl its bearer'spersoin or clothing,and has thenan effectlasting about onieweek; should it, however,be rubbed upon the subject's mattress,a longer efficacy,up to about two years,may be obtained. A mantrais recitedover the fingerwith which therubbing is to be donie,and anotherduring tle process of rubbing. Finger rings.-A metal fingerring ornam-entedwith a small image of the Para-walalla (a magical ring; see " Amiulets,Paichdayuda ") is a valuable protection. A metal finigerrinig ornarnented with a certain heart-shapedpiece (similar in formiito that shownunder " Children'samulets ") is wornas a protection. A fingerring, preferably of gold, set with a rubysurrounded by pearls (at least threepearls oughtto be used,although two are sometimesconsidered enouglh), ifproperly charmed will protectthe wearer'sentire family. A finger-ringof black glass is, because of its colour, consideredprotective (Plate XVI, Fig. 31). See " Astrology" for planetary(including Nawaratna) rings; and " Amulets (Animal products)" forfinger rings of bone,or set with or fornmedof elephant'shair or chankshell, and forcoloured glass rings. Inserted amnulets.-Acharmed pellet of gold, insertedbeneath the skin,will protectthe bearer fromdangers of everydescription. (In one man I knew,the gold,about the size of a small birdshot,had been put beneaththe skin of the neck, toward the right side.) The pellet having been made, it is charmed,upon a " decoratedchair,"> on threeSundays (note the conjunctionwith gold) in succession, afterwhich it is placed in charmedoil. The skin is cut with a golden instrument (miiadeby thinningand sharpeninga piece of gold; an iron instrumentmust by no chance be used) which has been charmued,and, the wound having been cleansed with some charmed woman's milk, the pellet is iniserted. When this has been done the woundis salved with charmedghee, and is finallybandaged with a white cloth wet withwater coloured with saffron. Afterseven days the clothis removed, whenthe wound will be foundto have healed completely.

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See "Yantras" for charms to be tatued upon the body; and "Protection (Snakebite)" and " Amulets(Animal products)" foroils to be injectedinto the flesh. Yantras.-Yantras are writtencharms, often astrological in character,which are used for protection,for curing, or forcausing, injury. Those forprotection are carried upon the person, or kept, sometimesframed and hung like decorative pictures,in the house; those for curingare carried upon the person,usually tied to or strung upon a cord round the waist; those for causing injury are the material objectsby means of which the evil influencescalled forthare brought, throughactuial contact, through " steppingover," or otherwise,into touch with the victim. Yantras are usually engravedupon sheetsof metalor upon ola-leaves,although they are occasionallywritten upon paper. Paper is, however, considered to be very unsuitable for the purpose,since if it becomes tornor otherwiseinjured, as may easily happen, the efficacyof the yantramay be.chalnged or cancelled by the complete destructionor the changing of the form of some of its component characters (as R may be changed to P, or L to I, for example, in English). Preferablymetal is used, gold,silver, copper, or some hard or softwhite alloy,the moreexpensive the better(because the deities or benevolentdevils whose assist- ance is desiredare pleased with good things). Copper,often gilded, is probably the most usual metallicbase. Poor people,who are unable to affordthe expense of engraved metal, use ola-leaves, especially if the yantras (like mrostof those for curing) are for merely temuporaryemployment, after which their efficacy ceases. It is usually such yantras as these, the need for whose application has ceased to exist, and not protectiveyantras, which are obtainable as specimenas. Protectiveyantras are sometimestatued upon the body. The conteiltsof yantras varygreatly; some containimerely inscriptions, to which,in others,magical symbols,such as the pentacle or the double triangle,are added, whileothers have elaborate,-and sometimes beautifully executed pictorial designs. Many of the yantrasare based upon somne" magic square." Drawings of yantras for various purposes,written upon ola-leaves, each with an inscription indicatingits intention,are kept in books by the charmers,and copies of themare made as required. Usually, if not always, a yantrais charmed beforeit is used, and in manycases the charms (mantras) properto them accompanythe drawings whichare to be copied. There miaysometimes be found upon yantras,when they have not,beentoo lollo in use, traces of the charmingto whichthey have been sub- jected, as the saffronstaining of the bindingcord, or a littleincense powder. Being charmed objects yantras should, as much as possible, be protectedfrom contact with (ceremonial) uncleaniness;they will not be effective,for example,if placed upon a womaniduring her mensesor the seven days followingthem. Yantras are usually for the purpose of correctingunpropitious or lharmful planetary influencescausing misfortuneor sickness. When such is the case thehoroscope (see " Astrology,Horoscopes ") of the personafflicted is consulted,and by the aid of the data thence obtained selectionof the proper yantrais made.

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Yantras usually protect fromthe inalign ilifluencesof one, or of several of the planets in conjunction,but there are sonmewhich will protecttheir bearersfrom malign influencesemanatinig from any of the planets. What was said to be an astrologer's-copy(on an ola-leaf)of' such a yantra,a varietydifficult to devise and, it was said, ratherrare, caine into my possessionin Ceylon; I obtainedthere also a yantra of similarcharacter, inscribed on copper,said to secure for its bearer the protectionof all the nine planets. When theyare to be carried,the sheets upon wlhichthe yantras are inscribed are usually rolled up alnd wrapped round with cord, after whici theyare often placed in amulet cases of metal. The amulet cases used vary in qualityto suit the fanciesand'purses of the wearers. They are of the type commnonin the Nearer anidMiddle East, consistilngeach of an innercylinder of commonmetal, closed-at one eiid,into whichthe yantrais slipped,over which slides a closely-fittingouter cylinder,closed at the oppositeend, of such materialand workmanshipas may be desired. Silver,some hard whitealloy (such as German-silver),copper, and brass are the materialsmost commonlyused for the-outer cylinders. Some forms of such amulet cases are shownon Plate XVI, Figs. 22, 23, 24, 25. Yantras upon metal (Plate XVI, Fig. 26) seenmto be less oftencarried without cases than those upon ola-leaves, due perhaps' to the greater difficultyof keeping them from contamiiination,and, possibly,to some discomfortcaused by the sharp edges. Yantrasupon ola-leaves are veryfrequently carried without a metalcase. They are broughtinto small compass,and are then bound with cord (as shown in the specimenson Plate XVI, Figs. 27, 28, 29, 30, illustra.tingsome of the numerous methodsof cording). A few turns,usually two or three,are takenround the packet, and the cord is then twistedamongst and across these beforepassing to formthe next set of turns. Sometimesthe cordingis very carefullydone, and presents a quite artisticappearance. I do not know whetherthe variouspatterns used differ in significance; I think that they are merely mattersof fashion or taste--for example,the two packets shownin Figs. 27 and 28 are old, I was told, because the particular style of wrapping and cording they exhibit has not, since a considerablenumber of years, been used in the Colombo district,whence they came. FIrequentlythe ola-leaf has no coveringexcept the cording; sometimes a piece of cloth is put on. In oine of my specimens the sole coveriingis a thin sheet of gilded copper. Should the wearerof a protectiveyantra be exposed to envy,jealousy, or the like, in such a mannerthat, but forhis yantra, he would be injured, his yantra may burstits covering. When, as sometimeshappens, a large sheet is requiredfor the inscriptionof a yantra,several broad ola-leaves are sewn togetheralong theiredges in the direction of theirleingth, and the yantrais inscribedupon these as if upon a single sheet. In additionto yantras for th'e'purposes specificallymentioned above, there are yantrasfor the protectionof children,for the cure of a cryingchild, for the cure of many differentmaladies and'the effectsof sorcery,for the protectionof a

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house and its inmates.from all manner of evils, and for many -otherpurposes. There are yantraswhich, written out and carried,or tatuedupon the breast or arms, protecttheir bearers from wounds and injuries of all kinds-;a yantra,with the figureof the King of the Cobras, protects against the bites of serpents; and another,including the figureof a fish,used in like manner,protects from dangers of everykind in or upon the water. A yantracalled Ratana (?) yantra(jewel (?) yantra),which may be carried on the personas a protectionagainst lightning,is sometimeskept in a house, within a sortof little cubicle formedof white cloth, which preservesit fronmdust and dirt,before which a littleincense is burnedeach evening. By the attentioinsthus paid certain of the deities are pleased and thereby caused to extend their protection,against all evils,to the house,and especiallyAruch6na (see " Protection, Lightning"), who preservesit fromdanger by lightning. There are otheryantras which, kept in a house,will brinigthe good-will and favour of other people, and much business,to their possessors. See "Thieves (charmsused by,etc.)" foryantras to protectagainst theft. Amongstthe yantrasI obtainedwas one,inscribed uponi a thinisheet of soft whitemetal, partially covered with wax producedby a certainkind of small black bee, and enclosedin a whitemetal amulet case. It was said to be a remedy for any onieof seven kinds of eruptiveepidemic diseases (small-pox,chickeni-pox, and the like), and, when used,had to be tied upon the patient'sbed, It (togetherwith its wax) had been charmed during a period of nineteendays in a place to which there came no sound of ordinaryhuman life. Togetherwith a numnberof others it was preparedin anticipationby a charmer,upon the approach to his village of an epidemic of the kind mentioned,and was sold to the villagers when the sicknessattacked them.

Descriptionof Plates.

PLATEXI. Objectsfrom a Devil-Dancer'sOutfit [Set I]. PLATE XII. Objectsfrom Devil Daincers'Outfits. Figs. 1, 2, 3.-Masks, Set II, Nos. k, o, n. Fig. 4.-False Mouth,Set II, No. q. Fig. 5.-Paper Crown,Set III, No. d. Fig. 6.-Red jacket,Set III, No. a. Fig. 7.-Wooden Doll foruse in ConceptionCeremony. Fig. 8.-Torch used in dancing. PLATE XIII. Representationsof Devils. PLATE XIV. Figs. 1, 2, 3.-Representationsof devils. Fig. 4.-Altar outsidepatient's house. Fig. 5.-Drum-beaterfor devil-dancing. Fig. 6. -Devil's blue dresswith Nflga mask.

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Fig. 7.-Devil's red dresswith Garuda and snake mask. Fig. 8.-Dancer dressedfor a conceptioniceremony. Fig. 9.-Bullock withprotective branding. Fig. 10.-Bullock wearingiron amulet at neck. Fig. 11.-Bullock wearingchank shell and hair-ropeon horns. PLATE XV. A. Amulets. Fig. 1.-Charmed thread. Fig. 2.-Armlet forcramp. Fig. 5.-Iron child'sanklet. Figs. 6, 7.-Silver Tamil " fig-leaves." Fig. 8.-Pewter Tamil girl'swaist-string. Fig. 9.-Pewter Tamil boy'swaist-string. Figs. 10, 11, 12, 13, 14.-Padichd1yuda. Fig. 15.-Amulet made of fivemetals. Fig. 16.-Amulet of alloy of fivemetals. B. Votive Offerings. PLATE XVI. Amulets. Fig. 1.-Bone forcramp. Fig. 2.-Infant's wristamulet. Fig. 3.-Iron amuletfor bullock. Fig. 4.-Bone (" ivory") amuletfor bullock. Fig. 5.-Medicinal amuletfor bullock. Fig. 6.--Black glass " BreakingBangle." Fig. 7.-Seeds forcough. Fig. 8.-Bone (" ivory") fingerring. Fig. 9.-Hair bracelet. Fig. 10.-" Tiger's" tooth. Fig. 11.- " Tiger's" tooth. Fig. 12.-" Tiger"-skin armlet. Fig. 13.-" Tiger" oil in case. Figs. 14, 15, 16.-Finger ringsof chankshell. Fig. 17.-Finger ringof whiteglass. Fig. 18.-Chank shellfor bullock. Fig. 19.--Hair-ropewith chank shell rings, for bullock. Fig. 20.-Amulet of horn. Fig. 21.-Charmed musk-sac. Figs. 22, 23.-Metal amuletcases. Figs. 24, 25.--Amuletcases on silverchains. Fig. 26.-Yantra on copper. Figs. 27, 28, 29, 30.-Yantras on ola-leaves. Fig. 31.-Black glass fingerring.

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions Journal of the Royal AnthropologicalInstitute, Vol. XXX VFl, 1908, Plate Xr.

PART OF A DEVIL-DANCER S OUTFIT

SINHALESE MAGIC,

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This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions Journal of the Royal AnthropologicalIInstitute, Vol. XXXVIII, 1908, Plate XIII.

40illlll

SINHALESE MAGIC.

This content downloaded from 195.78.108.163 on Wed, 25 Jun 2014 08:00:42 AM All use subject to JSTOR Terms and Conditions Journtl of the Royala AntthropologicatlInstitute, TVol.XXXVIII, 1908, Plate XIV.

SINHALESE MAGIC.

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A.-AMULETS. B.-METAL VOTIVE OFFERINGS. SINHALESE MJAGIC.

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AMULETS AND AMULET CASES. SINNHALESEMAGIC.

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