[251] An analysis of them would, however, show what objects are most generally aimed at by those who use them. It may be safely estimated that the sexual relations are here of the first importance, the majority of the charms having reference to them, directly or indirectly. [↑]
[252] Supra, pp. 49, 50. The methods here given are closely akin to those of medicine (v. pp. 452–456, supra); but the ends are different. The medical man always professes to aim at the cure of his patient, whereas here the intention is to cause harm to the person to be affected, or at least to acquire an influence over him for the operator’s own benefit or satisfaction (as in love-charms). [↑]
[253] For the colours of the cloth used, and the purport of the number seven, vide pp. 50, 51, supra. [↑]
[255] I class this with the instances of indirect contact (between the soul and the body of its owner), because there is no doubt whatever that the usual ingredients (clippings of hair, paring of nails, etc.) would have to be worked up with the wax, and that they are not mentioned, because understood. [↑]
[256] Generally called kabong when cultivated, or (h)ĕenau when wild (Arenga saccharifera, L., Palmeæ). [↑]
[257] Cp. the charm on p. 183, supra, and App. [lxxxiii]. [↑]
Bukan-nya aku mĕmbantai lilin
Aku mĕmbantai hati, jantong, limpa Si Anu.