The number of these charms is legion, and most exorcisers have one of their own in which they place special…
- Date of account
- Second edition published 1896
- Source
- The Popular Religion and Folk-Lore of Northern India, Vol. 1 (of 2)
- Reference
- The Popular Religion and Folk-Lore of Northern India, Vol. 1 (of 2) · selected passage 54
- Rights
- public_domain
- Language
- English
- Record updated
- 2026-08-25
Record summary
The number of these charms is legion, and most exorcisers have one of their own in which they place special confidence and which they are unwilling to disclose
Published source text
Read the available text below. Archive transcriptions may contain OCR errors; later context is labelled separately. A recorded claim is not a finding that it happened.
Source passage
Source text · mention onlyThe number of these charms is legion, and most exorcisers have one of their own in which they place special confidence and which they are unwilling to disclose. As Sir Monier Williams writes [318]:--"No magician, wizard, sorcerer or witch whose feats are recorded in history, biography or fable, has ever pretended to be able to accomplish by incantation and enchantment half of what the Mantra-sâstri claims to have power to effect by help of his Mantras. For example, he can prognosticate futurity, work the most startling prodigies, infuse breath into dead bodies, kill or humiliate enemies, afflict any one anywhere with disease or madness, inspire anyone with love, charm weapons and give them unerring efficacy, enchant armour and make it impenetrable, turn milk into wine, plants into meat, or invert all such processes at will. He is even superior to the gods, and can make goddesses, gods, imps and demons carry out his most trifling behests.
Historical context
Contextual commentary · mention onlyThis material belongs to a folklore tradition. Story type, collector, community, transmission and literary editing matter when comparing it with other sources.
Modern context
Contextual commentary · mention onlyLattice compares motifs and reported features without assuming that a traditional being is a biological species or that similar stories document one external cause.
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