THE USE OF AMULETS IN THE PREVENTION OP DISEASE. 233 



protect the gatherer from the evil spirits which haunt them. Mantras are sometimes re- 

 peated at the burning-ghat, — the spot on which a Teli has been recently cremated is 

 selected if possible, — or the god, whose aid is invoked, is worshipped there by the light 

 of the new moon. 



One or two examples may be given of the special manner in which certain objects 

 must be procured for certain purposes : — 



If a stinging nettle and an Apang {Achyranthus attcrnifolia) are growing together, 

 their roots, when gathered at the time of a solar eclipse, bring good luck, wealth and 

 fame. A Karabi root {Nerium odorum), pulled on the night of the Manasa Puja, whilst 

 the breath is held, is a great protection against snake-bite. Its efficacy lasts for a year, 

 after which a fresh root must be substituted. It may be similarly gathered on any Tuesday 

 or Saturday, but in that case it must be replaced after six months. Fragments of the grain 

 measure or sindur box, which is usually taken to the burning-ghat with the body of a 

 Candal woman who has died on a Tuesday or Saturday during the lifetime of her 

 husband, must be collected at midnight, during the new moon, in a state of nudity. 



The contents of the amulet may be put into the case by the person who prescribes 

 them or by a particular person at a particular time. They are sometimes made over to a 

 Sonar in a piece of paper, and it is said that the craftsman never attempts to discover its 

 contents. They may be consecrated by being dipped into Parcamta (a mixture of 

 milk, curds, ghi, honey and gar), which has been sanctified by mantras, or formulae may be 

 recited over them. Consecration is, however, not always regarded as essential. The case 

 may be made of any metal or combination of metals. Copper, silver, gold and astadhdtu 

 are, perhaps, those most frequently employed. The metal is varied by the giver accord- 

 ing to the contents and the object to be attained. Sometimes the case must be made on 

 a particular day, such as a Tuesday or Sunday. It is usually drum shaped. It may taper 

 to the ends or have a uniform section, either circular, hexagonal or octagonal, throughout. 

 The outside may be plain or ornamented. In the Chittagong Hill Tracts frogs, monkeys 

 and birds are represented on it. Representations of the gods are unusual on this class of 

 amulets. An exception, however, in Palamau, is the Sirgana, a small round amulet 

 containing bears' fur, or a tiger's claw or whiskers. It is made of brass or silver, is worn 

 on the neck, usually by children, for general protection against evil, and invariably bears 

 the figure of Kali or Devi-Mai. 



When the case is not drum-shaped the amulet is given another name ; for example, 

 charms enclosed in cases shaped like betel leaves or tigers' claws are known as Panapatra 

 or Baghnakhi. Two forms of amulets are worn by the wealthier Santals. 1 One is in the 

 form of two cones joined at the base. The other resembles the fruit of the Kcndri 

 creeper {Zehneria umbellata) and is known as Kendri Maduli. The cases, which are of 

 gold, silver, or brass, are ornamented with various designs. The contents are shellac and 

 other gums. These amulets are always worn on the neck. A large square gold case 

 containing a collection of drugs or, occasionally, mantras is known in Orissa as Sambhrita. 



I The majority of Siintals use a drum-shaped amulet of iron or copper which contains medicinal herbs, and is worn on the 

 neck, waist, upper arm, or more rarely, on the ankle. 



