A History of Indian Literature v1.c8.s3.98

v1.c8.s3.98

*These* love-incantations really belong already to that class of hymns which are designated by the old name “Aṅgiras,”⁴) to the class of the curses and exorcisms against demons, wizards and enemies (ābhicārikāṇi). Some of the charms of healing, too, can just as well be included in this class inasmuch as they contain exorcisms against the demons of disease. Of this kind is among other things, also the second half of Book XVI, which contains an exorcism against nightmare in which this demon is told to visit the enemies. In these exorcisms no difference is made between demons and malicious wizards and witches, and against them, Agni especially, the fire as a demon-destroyer, is called to the rescue. Numerous popular names of demons, otherwise quite unknown, are found in these hymns, in which indeed we continually meet with ideas more genuinely popular than usual. Thus we here come across the view, deeply-rooted in the popular belief—and that, of all peoples—that disease and misfortune can be caused not only by demons, but also by malicious people who are endowed with magic power. The magic by means of which these bad people work evil, is often personified in the songs, and a magic antidote—a healing herb, an amulet, a talisman—is confronted with it. The spells and songs connected with this hostile magic and its magic antidotes are often distinguished by a raciness and ferocity which are not without a certain beauty. In any case, in some of these curses and exorcisms of the Atharvaveda, there is more good popular poetry than in most of the sacrificial songs and prayers of the Ṛgveda. An example of this is the song for averting evil magic, Ath. V, 14, of which a few verses may here be quoted :