The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s5.686

c2.s5.686

The use of magic is properly a subdivision of the general system of war. It belongs originally to the demons, and is an unfailing concomitant of demon warfare.* Such magic is literally ‘illusion.’ It was then but a step to confer this power on the most pious knights. Any ‘art’ could be given away, as the horse-lore, *çikṣā*, of Nala is exchanged by will (iii. 77. 17), and so a knight could without effort learn this ‘art of the demons.’ Perhaps, too, the boomerang-power of *nivartana*, or making a weapon return to the hand, helped augment this belief. But more than this, the Atharva-Veda was instrumental. By its means one could revive the dead, make a person appear, and do other magical acts. On this side lies pure magic; on the other, the belief in one’s magic through his extraordinary skill. Thus, as we saw above, the repetition of a verse over a weapon makes it partake of the supernatural, and gives it more than physical might. There is, however, holy magic and devilish magic. The former is used without scruple by all able to employ it. The latter is condemned, but is employed nevertheless. Its use is restricted to counteracting other devilish magic, for to extirpate a regular magician is a good thing. Good magic is allowed, for the gods use it. Many stories show this. But if one’s foe employ no magic, then one should employ no magic.†