224 THE SUPERINTENDENT OP ETHNOGRAPHY, BENGAL, ON 



lives. Others, impressed by cases in which cures have apparently been wrought, try to 

 account for the efficacy of amulets by theories of magnetism or electric currents induced 

 by the combinations of various herbs with the metals of the cases in which they are con- 

 tained. Others again, though sceptical themselves, are unable to overcome the conservatism 

 of their womenfolk, which exerts all its influence on the side of superstition, or argue that, 

 although little good may arise from the wearing of amulets, no harm can come of it. The 

 use of amulets is not forbidden either to Hindus or to Muhammadans, though, in the case 

 of the latter, it should be restricted to those which contain texts from the Quran or the 

 sayings of saints. In practice this limit is not infrequently overstepped, but the most 

 superstitious observances are confined to the Hindus. In its origin the custom of wearing 

 amulets appears to be common both to the Aryan and the Semitic races. Both Hindus and 

 Muhammadans possess a considerable literature on the subject, and there seems to be no 

 reason to believe that either borrowed it from the other. Among the Muhammadans the 

 practice appears to be very ancient, whilst among the Hindus, though it may in the 

 first instance have been derived from the aborigines, it was recognised in and received 

 great impetus from the Tantrik works, on which modern observances are largely 

 based. 



The objects for which amulets are most commonly worn are to ward off or cure 

 diseases, and to protect the wearer from the power of the evil eye, from the effects of 

 witchcraft, 1 from the attacks of evil spirits, 5 and from the influence of malignant planets. 

 Others are worn for general good luck, for freedom from bodily danger, and for protection 

 against hydrophobia, snakebite, robbers and fires. Others again are worn for special ob- 

 jects, — to inspire love, to regain the affections of an inattentive husband, for reunion with 

 absent friends, to prevail against enemies, to win at dice, to pass examinations, to get 

 employment, to gain the favour of masters and superiors, and to bring others under subjec- 

 tion, to obtain children, for timely and safe delivery, or for success in law suits or in any 

 difficult task. The object need not necessarily be good ; amulets are worn to aid in seduc- 

 tion, and by thieves and other criminals to secure immunity from detection and punishment. 

 Amulets worn for protection against diseases or for special purposes may be removed a^ 

 month or two after cure or on the realisation of the desire. The others are worn permanent- 

 ly, and it is believed that if an enemy were to succeed in removing them, evil would befall 

 the owner. 



Amulets are known by various names, such as Tawiz (Bengal and Bihar), Maduli, 

 Kavac, Jap, Paici, Baisut (Bengal), Jantra (Bihar), Demuria or Daunria (Orissa) , and 



many others. The terms are used loosely, and, although each belongs 

 in its strict sense to a more or less well-defined group of amulets, it 

 may in some places be applied to amulets in general, without reference either to their con- 

 tents, or to the classes by whom they are used. The term Tawiz is an Arabic word which 

 means "protection." Strictly it denotes only those amulets which contain passages from the 



1 Wizards are believed to have the power of transferring a person's life to a bird or beast so that he will suffer pleasure, pain, 

 or death simultaneously with it. Amulets containing mantras are worn to render this power ineffectual. 



2 As for example, among many other instances, when night-soil and the bones of cows are mysteriously found on the roof in 

 the morning, or houses are set on fire by some mysterious and unaccountable agency. 



