This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Frude, Laura D Title: Verbal Magic in the Pali Canon A Study on Protective-chants, Truth-acts, and Vows General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Verbal Magic in the Pali Canon: A Study on Protective-chants, Truth-acts, and Vows Laura Danielle Frude A dissertation submitted to the University of Bristol in accordance with the requirements for award of the degree of Masters of Philosophy in the Faculty of Arts. School of Humanities August 2019 Word Count: 24,991 Acknowledgement This research was made possible through the generous contribution from the Read Tuckwell Committee. i Abstract The study of magic has long been controversial. Whilst on the surface it would appear to be used as a means of categorising practices that are used to manipulate, predict, or control events, it has historically been associated with negative and sinister motivations. Often compared and contrasted to religious ritual, magic has been seen as being its opposite and its equal. In this thesis I intend to explore the nature of the relationship between magic and religious ritual within Theravāda Buddhism. This will be done by examining the use of verbal and written language within Theravāda practice. In academic discussion on both magic and ritual we see that one of the most common themes is the use of language in such acts. Language is a powerful tool. In my analysis of magic in Theravāda Buddhism I will address two main issues. Firstly, I reject the notion that magic represents a failing or subversion of religion. Secondly, I reject the idea that magic is not found in the Pali Canon. This thesis will demonstrate that there is a rich history of magical acts in the Pali Canon and these acts cater to both worldly and non-worldly aims. ii Author’s Declaration I declare that the work in this dissertation was carried out in accordance with the requirements of the University's Regulations and Code of Practice for Research Degree Programmes and that it has not been submitted for any other academic award. Except where indicated by specific reference in the text, the work is the candidate's own work. Work done in collaboration with, or with the assistance of, others, is indicated as such. Any views expressed in the dissertation are those of the author. SIGNED: Laura Danielle Frude DATE: 26/08/2019 iii Contents Acknowledgement .................................................................................................................... i Abstract .................................................................................................................................... ii Author’s Declaration ............................................................................................................... iii Introduction ............................................................................................................................. 1 Chapter One: Types of Language ............................................................................................. 7 1.1 Performatives and Illocution .......................................................................................... 8 1.2 Sacred and Profane ...................................................................................................... 12 1.3 Perceptions of Language in the Pali Canon .................................................................. 15 Conclusion .......................................................................................................................... 17 Chapter Two: Verbal-Acts in the Pali Canon .......................................................................... 20 2.1 Protective-Chants (Paritta) .......................................................................................... 20 2.2 Truth-Statements (Saccakiriyā) ................................................................................... 29 2.3 Vows and Wishes (Patthanā) ....................................................................................... 32 Conclusion .......................................................................................................................... 35 Chapter Three: The Role of Conduct in Verbal-Acts .............................................................. 37 3.1 Generosity .................................................................................................................... 38 3.2 Ethical Conduct ............................................................................................................ 40 3.3 Cultivation and Meditation .......................................................................................... 43 3.4 Merit and Bad Behaviour ............................................................................................. 47 Conclusion .......................................................................................................................... 48 Chapter Four: Universal and Personal Truths ........................................................................ 49 4.1 Truth and Speech ......................................................................................................... 51 4.2 Universal Truths ........................................................................................................... 53 4.3 Personal Truths ............................................................................................................ 59 Conclusion .......................................................................................................................... 63 Conclusion .............................................................................................................................. 65 Bibliography ........................................................................................................................... 71 Primary Sources and Abbreviations ................................................................................... 71 Secondary Sources ............................................................................................................. 73 iv Introduction Although magic has long been the subject of discussion in many academic fields there is no authoritative definition of the term. Instead what is found is an array of varying classifications of what magic is, how it interacts with religion and society at large. This is because the definition of the term is nuanced through cultural, social and individual perspectives. R.R Marett (1914, xxx), a twentieth century ethnologist, puts it rather pointedly when he states that use of the term ‘magic’ in discussion with religion has been ‘liberal to the point of laxity.’ This thesis will be investigating whether certain acts found in the Pali Canon, the collection of texts central to Theravāda Buddhism, can be considered both magical and religious. The definition of magic and its relationship with religion are multifarious and fall under two broad categories. The first category views magic as a point in human development. The second category views magic in terms of how it relates to society. The first category is highly influenced by the works of Tylor (1920) and Frazer (1922) who viewed magic as part of an evolutionary schema that progressed from magic, to religion, to science. Magic was the domain of the uneducated and the unscrupulous. It codified natural laws before the rise of scientific thought. Marett (1914) and Freud (1913) also subscribe to magic as a point in evolution, but maintain that magic and religion arose to deal with emotional and societal needs. The second category looks at how magic serves the community at large. Malinowski (1954) views magic and religion as being able to exist and function at the same time due to the fact that they serve separate purposes. Magic has a pragmatic function, and religion expresses the powerlessness of man. Durkheim ([1912] 1976,p.35) views religion as practices and beliefs which are removed from normative behaviour; it is sacred as opposed to profane. It provides a society with a moral code and creates a community. Magic is also sacred; however it is viewed as separate from religion as it serves individual needs rather than those of the community. Mauss ([1950] 1972,p.24) and Hammond (1970) also share this viewpoint. Hammond