Conclusions And Illustrations – Chapter 12

The same general remark as to superstition having a scientific basis applies to the phenomena produced by fakirs and jugglers, which skeptics heap into the common category of trickery. And yet, to a close observer, even to the uninitiated, an enormous difference is presented between the kimiya (phenomenon) of a fakir, and the batte-bazi (jugglery) of a trickster, and the necromancy of a jadugar, or sahir, so dreaded and despised by the natives. This difference, imperceptible — nay incomprehensible — to the skeptical European, is instinctively appreciated by every Hindu, whether of high or low caste, educated or ignorant. The kangalin, or witch, who uses her terrible abhi-char (mesmeric powers) with intent to injure, may expect death at any moment, for every Hindu finds it lawful to kill her; a bukka-baz, or juggler, serves to amuse. A serpent-charmer, with his ba-ini full of venomous snakes, is less dreaded, for his powers of fascination extend but to animals and reptiles; he is unable to charm human beings, to perform that which is called by the natives mantar phunkna, to throw spells on men by magic. But with the yogi, the sannyasi, the holy men who acquire enormous psychological powers by mental and physical training, the question is totally different. Some of these men are regarded by the Hindus as demi-gods. Europeans cannot judge of these powers but in rare and exceptional cases.

The British resident who has encountered in the maidans and public places what he regards as frightful and loathsome human beings, sitting motionless in the self-inflicted torture of the urddwa bahu, with arms raised above the head for months, and even years, need not suppose they are the wonder-working fakirs. The phenomenon of the latter are visible only through the friendly protection of a Brahman, or under peculiarly.

Moe

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