THE WORSHIP OF THE MALEVOLENT DEAD.
At Ubhádánda in the Ratnágiri District the following dreams are
believed to be lucky and propitious. To swim through the river or sea,
to rise to the sky, to see the Sun, the Moon and the other planets,
to eat meat, to bathe in blood, and to eat rice and curds. It is
also believed that the sight of white objects in dreams foretells
success in any work or undertaking that may be in view. A deity,
a Bráhman, a king, a married woman decked with ornaments, a bullock,
a mountain, trees full of fruits, climbing the Umber tree, a looking
glass, meat and flowers, if seen in dreams, are good omens. Climbing
the Palas tree, Warul, i.e., an ant heap, the bitter lime tree, to
marry, to use red clothes or red flower garlands, to eat cooked meat,
to see the sun and the moon without lustre, and to see shooting stars
during dreams, are said to be bad omens. [484]
At Mithbáv in the Devgad taluka of the Ratnágiri District dreams are
believed to be caused by indigestion and restlessness. To embrace
a dead body in a dream, to see troubled waters, to dine heartily,
are said to be bad omens. Feasting friends and receiving gifts from
them are said to be good omens. [485]
At Fonda in the Ratnágiri District dreams are said to indicate things
that have happened, or are about to happen in the near future. All
white substances other than cotton, salt, and bones, are considered
auspicious, and all black substances excepting a lotus, a horse,
an elephant, and a deity are considered inauspicious. [486]
At Ibrámpur in the Chiplun taluka, horrible dreams are good omens,
while pleasing dreams indicate approaching calamities. [487]
At Pendur in the Ratnágiri District it is believed that dreams foretell
future events. It is believed that the dream will prove correct
and effective if the person dreaming has asked three questions and
received three answers in his dream. Those dreams which are caused
through cold are called Jalap. They are generally false dreams,
and no good omens are derived therefrom. [488]
At Basani in the Ratnágiri District it is believed that the ancestors
who take interest in the welfare of their descendants appear in dreams
and foretell future events, so that the dreaming person may take the
needful precautions for the prevention of future calamities. [489]
At Kálshe in the Málwan taluka of the Ratnágiri District it is believed
that dreams in the last part of the night, i.e., just before daybreak,
and in which great men are seen, generally prove effective. If anybody
sees himself married in a dream it is supposed that he will hear of
the death of some relative. [490]
At Chauk in the Kolába District it is believed that, when calamities
are threatened, the guardian deity of the family as well as the
dead ancestors appear in dreams and give warnings of the coming
calamities. [491]
The people of Poladpur in the Kolába District believe in dreams;
and when some of their deities appear in dreams and give them
advice or directions, they are careful to follow them. Sometimes
even evil spirits appear in dreams, and advise the people to do
certain things to avert calamities. People who have faith in such
spirits act according to their wishes, and if they fail to do so,
trouble is sure to follow. [492]
The people of Khopoli in the Kolába District believe that if a person
sees in a dream, the dead body of a near relative, it indicates that
the person whose corpse was seen in the dream will live long. [493]
At Birwadi in the Kolába District it is believed that if a person sees
a snake in a dream, a son will be born to him; if he sees a hell, he
is sure to get wealth. If he sees gold, it is a sure sign of losing
wealth. Again, if a person sees himself taking his meals in a dream,
it indicates that his death is nigh at hand. [494]
At Málád in the Thána District, omens are derived from dreams. In case
of bad dreams the god Vishnu is remembered, and the gods Shankar and
Máruti are also worshipped. [495]
At Belápur, wood, cowdung cakes and turbid water, if seen in dreams,
foretell calamities. White clothes, beautiful flowers, and food
containing sweetmeat are considered auspicious. [496]
At Murbád in the Thána District it is believed that all black things,
and white things such as ashes, are inauspicious when seen in dreams,
but a black cow, white flowers, and pearls are auspicious. Considering
the four parts of the night, the dreams that occur in the first part
prove effective within one year, that of the second part within six
months, that of the third within three months, and of the fourth within
one month, and those caused at daybreak are realized immediately. [497]
At Kolhápur, dreams are believed to be caused through some mental
derangement or bodily disorder. It is customary to derive omens from
dreams, but their nature greatly depends upon the different times
at which these dreams occur. The dreams caused in the latter part of
the night, i.e. just before daybreak, are believed to come true. [498]
At Ubhádánda in the Vengurla taluka it is believed that the soul of a
person leaves the body temporarily during his sleep; hence it is said
that no changes or marks of colour, etc. should be made on the body of
a person during sleep, because it is believed that, while returning,
the soul identifies the body, and if it is satisfied with the marks
of the body it enters it; otherwise it might not return. [499]
At Adivare it is believed that only Hindu saints and ascetics, after
deep and devout meditation, are capable of removing the soul from
the body. It is believed that their souls go to heaven during that
period and return at pleasure. At present there are no such sádhus
in the district. [500]
Many Hindus in the Ratnágiri District believe that the soul goes to
drink water at night, and therefore keep a pot filled with water at
their sleeping place. [501]
The people of Chaul in the Kolába District do not consider it possible
ordinarily for the soul to leave the body, but they state that the
Swámi of Alandi, who died in or about the year 1886, used to remove
his soul from the body by means of Yoga. [502]
At Kolhápur, it is believed that the soul leaves the body temporarily
at night when a person is asleep. [503]
At Bankavali in the Dápoli taluka, it is believed that ghosts or evil
spirits have the form of a human being, but their feet are turned
backwards. They can assume any form they choose. Their character is
ordinarily to trouble the people, but when satisfied they are said
to prove friendly. The following story is narrated of a person who
went to reside in one of the villages of the Konkan. His wife was
first attacked by a ghost called Girha. The Girha troubled him much
by playing mischief in his house, viz.: by taking away eatables or
by mixing dirt in his food. At night he used to divest the couple of
their clothes, and on one occasion an ornament was removed by the
spirit from the person of the wife. Tired of these annoyances, the
man left the village and went to reside at a distance, when, to the
astonishment of the public, it happened that the ornament which was
lost at the old village was restored to the man's wife while she was
asleep in the new village, and nobody knew who brought it there. All
this was believed to be the work of the Girha. [504]
At Ubhádánda in the Vengurla taluka people believe that a Bhut
is fierce in aspect and very troublesome, but when its wishes are
complied with, it becomes harmless. The Bhuts reside in jungles,
burial or cremation grounds, old trees, sacred groves and deserted
houses. They assume all sorts of shapes and forms. Sometimes they
appear very tall, and they can instantly assume the shape of a dog,
a cat, a tiger, or any other animal. Some ghosts are even seen fishing
on the banks of rivers. [505]
At Mithbáv in the Devgad taluka it is believed that the souls of those
who die with their wishes unfulfilled take the form of a Bhut. They
enter the bodies of people. Any woman who is attacked by the Bhut
of a Pir becomes able to speak in the Hindi language although it
may not be her mother tongue. When a child or a person is suffering
from the attacks of a spirit, incense is burnt, and it at once begins
to tell the whereabouts of the spirit and the reason why the person
has been attacked. He is then asked to state what he wants, and when
the things which the spirit wants are offered, it goes away. [506]
Spirits are generally invisible.
The spirits that belong to the class of malignant Bhuts are of a
ferocious appearance; but those that belong to the class of friendly
Bhuts possess bodies like human beings. [507]
At Náringre in the Devgad taluka, it is believed that spirits are
cruel by nature and have no shadow, that they are capable of taking
any form they like, and can perform miracles. [508] At Pendur it is
believed that Bhuts eat chillies, and that they do not speak with
human beings. Spirits are said to remove and conceal their victims for
a certain period of time. [509] At Vijayadurg, a Bhut is considered
to be of mean character. People perform certain rites to bring it
under subjection. Their actions are always contrary to nature. When a
person begins to cry, dance, to eat forbidden things etc. he is said
to be attacked by a Bhut. When there is enmity between two persons,
the one who dies first becomes a sambandh and troubles his living
enemy. [510] At Basani, there is a belief that there are two kinds
of spirits. Some aim at the welfare of the people, and others are
always troublesome. As they have no regular form they cannot easily
be recognised. They can change their forms at any time. [511]
The character of a Bhut is to trouble people and to take revenge on
an old enemy. A person attacked by a spirit speaks incoherently and
acts like a mad man. In such cases the leaves of the herb satáp are
used. The leaves are pounded and put under the patient's nose. In
a few minutes, the person who is possessed by the spirit begins to
speak. [512]
The people of Chauk in the Kolába District believe that the main
function of a Bhut is to frighten people, to beat them, and to
make them perform unpleasant tasks and thereby to obtain food from
them. [513] At Poládpur it is believed that if a person is able to
bring a Bhut under his control he can make it do every kind of work for
himself. [514] The people of Akshi believe that kindling fire without
any reason and throwing stones at certain houses are the main functions
of Bhuts. [515] At Vávashi in the Pen taluka, it is believed that
Bhuts, while walking, never touch the earth but always move through
the air, and that they have no shadow. [516] The old men of Shirgaum
in the Máhim taluka advise young children not to respond to the call
of anybody at night unless the person calling is an acquaintance. For
such calls are sometimes those of an evil spirit. [517]
In the Kolhápur District, it is believed that the character of a Bhut
is like that of a human being. When a person is attacked by a spirit,
a great change is observed in his language and actions. He begins
to speak in the language of the Bhut by which he is attacked. If
the ghost is of the female sex, the person speaks the language
of females. It is believed that the souls of those who have been
murdered or tortured assume the form of a spirit known as Sambandh,
and trouble the murderer or the torturer, by entering his body. It
is said that in some cases the spirit does not leave the body of
such a person till he dies, thus exacting revenge for his past
misdeeds. [518] In Khopoli in Ratnágiri it is said that the cow
which is given to a Bráhman while performing the funeral rites of
a dead person helps him to reach heaven. He gets there by catching
hold of her tail. There are three paths to the other world. They are
Bhaktimárga, Karmamárga, and Yogamárga. The Karmamárga is believed to
be superior to all. [519] At Málád, a belief prevails that the path
to the other world is through the Himálayas. While going through the
mountains of the Himálayas, souls find happiness or sorrow according
to their actions in life-time. The people also believe that the soul
returns every month on the date of the man's death to accept Kágvás,
i.e., cooked food given to the manes, and reaches heaven at the end
of one year. [520] At Dahigaon in the Murbád taluka, it is customary
among the Hindus to smear with cow dung the place from which a dead
body has been removed to the burning ground. The place is then covered
with rice flour, and is hidden under a basket, an oil-lamp being kept,
burning near by. The persons who accompany the corpse return home to
look at the lamp, and it is believed that the soul of the deceased
will pass to any creature or species of which footprints are seen on
the rice flour. [521]
At Kolhápur it is believed that the soul of a person after death
attains that state to which he aspires at the last moment before his
death. Virtuous persons who die without any desire reach heaven and
remain there in the form of the stars, where they are believed to enjoy
the happiness of heaven. Some of them are sent to this world when they
wish to return. Sinners are said to reach hell in consequence of their
misdeeds, but some remain in this world in the form of Bhuts. [522]
The people of Achare in the Málwan taluka believe that the souls of
persons who die by accident return to the same caste, and have to
remain there till the expiry of an appointed period. [523]
The people of Chauk believe that persons dying a sudden or violent
death leave wishes unfulfilled, and are therefore compelled to remain
in this world in the form of Bhuts. [524]
At Rái in the Sálsette taluka it is believed that the souls of those
dying a sudden or violent death attain salvation according to their
deeds in lifetime, but it is a current belief that those committing
suicide take the form of a ghost, and those who die on battlefields
attain eternal salvation. [525]
At Kolhápur, it is believed that the souls of those who die violent
deaths do not attain salvation, but are turned into ghosts. [526]
The people of Ubhádánda in the Vengurla taluka believe that Bhuts
do not possess visible human forms. They can assume any shapes they
like, but there is a common belief that the hands and feet of Bhuts
are always turned backwards. [527]
The most favourable times for spirits to enter human bodies are midday,
midnight and twilight. [528] Women in delivery as well as those in
their menses are most liable to be attacked by spirits. [529] It is
generally believed that persons adorned with ornaments are attacked by
spirits, especially in cases of women and children. Again, a common
belief prevails in the Konkan that persons, and particularly ladies,
decked with flowers and ornaments are more liable to be attacked by
spirits than others. [530] The people of Fonda are of opinion that
spirits generally enter and leave human bodies through the organ
of hearing, while the people of Náringre hold that the hair is the
best way for spirits to enter. [531] The residents of Ibrámpur state
that the mouth and the nose are the favourite channels for spirits
entering human bodies. [532] At Mithbáv it is believed that spirits
attack people in the throat, and generally only those persons who
are uncleanly in their habits are liable to be attacked. There are
no special ways for entering human bodies. [533] At Chaul a belief
prevails that spirits enter the body when a person is suffering from
any disease or when he is frightened. [534]
In the Konkan, people attempt to find good or bad omens in sneezing. It
depends upon the time and the position or standing of the person who
sneezes. If a sick person sneezes it is presumed that he will recover
from his illness within a very short period, but if the sneezing
is caused by the use of tobacco or snuff, no good or bad omens are
drawn. [535] Sneezing at the time of conversation or when contemplating
any particular task or business is held to be inauspicious. Hence if
anybody sneezes at the beginning of a task, or at the time of starting
out on any such task, the time is unfavourable. Yawning is said to be
caused by a relative or friend remembering the person who yawns. [536]
In ancient times happiness and calamities were foretold by a voice
from the sky, and in modern days they are expressed by sneezing. People
have much faith in sneezing, and often inquire whether it is a good or
bad omen to sneeze at the beginning of any work or undertaking. [537]
If a man sneezes with his face towards the west, it is considered
auspicious. If a man sneezes while contemplating any task or business,
the sneezing is considered inauspicious. Sneezing at the time of
taking food i.e. while at meals, while sleeping, and while sitting
on a praying carpet is considered auspicious. Sneezing with one's
face turned towards the north, the south, and the east is also
unlucky. [538]
In the case of Bhagats and exorcists yawning is considered to indicate
that the disease will disappear. [539]
In the Konkan it is believed that sneezing and yawning indicate the
call of death, and therefore it is customary among the Hindus to
snap the thumb and the middle finger at the time of yawning, and to
repeat the words Shatanjiva i.e. Live for hundred years, at the time
of sneezing. [540] Sneezing on a threshold is believed to forebode
evil. [541]
At Kolhápur, people believe that sneezing and yawning forebode evil,
and the practice is to repeat the following words at the time of
sneezing and yawning, viz, Shatanjiva i.e. Live a hundred years, and
also to repeat the name of Rám, while snapping the thumb and finger
(chutaki). In the case of a person suffering from a serious illness,
sneezing is supposed to indicate a cure. If a woman sneezes while
a man speaks, it is lucky, and if a man sneezes it is unlucky. The
reverse is the case in respect of females. [542]
In the Konkan, Rákshasas, or malevolent spirits, are believed to be
very cruel. These evil spirits are held in great fear, and people
try to avoid giving them offence. It is supposed that to cause
displeasure to these demons may bring about death. With a view
to propitiate them, offerings of cocks and goats are made to them
every year regularly on fixed days. [543] If a woman gives birth to
a child which is extraordinary or horrible in size and appearance,
it is believed to be a demon reborn. Such a child is supposed to
bring bad luck to the family. [544] The Konkan people believe that
in former days Rákshasas, or malevolent demons, used to be tall,
ugly, black, with long and loose hair, big teeth, and with their
foreheads painted with red lead, or shendur. They could assume any
form they liked, were powerful, and could fly in the air. They were
fond of human flesh. [545] The people of Khopoli believe that Khavis
is the ghost of an African Sidhi. This spirit is very malevolent,
and exorcists find it very difficult to bring it under control. A
strong belief prevails in the Konkan districts that those attacked
by the spirits of non-Hindus are beyond cure. [546]
According to the belief of the people in the Kolhápur District,
Brahma Rákshasa is one of the most powerful spirits. It takes up
its abode in the sacred Pipal tree, and when it attacks a person,
little hope is entertained of his delivery from its grasp. [547]
The following are the principal malignant spirits of the Konkan.
(1) Vetál, (2) Brahmagraha, (3) Sambandhas, (4) Devachár, (5) Munja,
(6) Khavis, (7) Girha, (8) Chetak, (9) Zoting, (10) Vir, (11) Cheda,
(12) Mhasoba, (13) Jákhin or Alwant, (14) Lávsant, and (15) Hadal.
(1) Vetál is believed to be the King of Spirits. [548] Vetál is
considered to be a deity and not an evil spirit. It enters into
the body of an exorcist and helps him to drive away other evil
spirits. [549]
(2) Brahmagraha is the ghost of a Bráhman well versed in the Vedas,
but who is over proud of his education. [550]
(3) Sambandha is the spirit of a person who dies without an heir,
and whose funeral rites have not been performed by any member of his
family. It troubles the members of the family, but when invoked through
a Bhagat it becomes harmless, and even favourable to the family. [551]
It is the spirit of a covetous person or a sanyási who dies with his
desires unfulfilled. [552] It does not allow anybody to enjoy his
wealth, and takes revenge on an enemy till death ensues. It haunts
trees, wells and unoccupied houses. [553]
(4) Devachár is the spirit of a Shudra who dies after his
marriage. [554] These (Devachár) spirits are said to reside on the four
sides of a village. The spirits which reside in burial or cremation
grounds, on river banks, and in old trees are said to be subordinate
to these. Cocoanuts, plantains, sugar, cocks and goats must be given
annually to gain their favour. [555]
(5) Munja is the spirit of a Bráhman boy who dies immediately after
his thread ceremony, but before the final ceremony called Sod-munj
is complete. It does not greatly affect its victim but simply
frightens. When it attacks, it is difficult to drive out. It is cast
out only when the patient makes a pilgrimage to a holy shrine. [556]
It resides in a Pipal tree or in a well.
(6) Khavis is the spirit of a Musalmán or a non-Hindu. [557] It is
also the spirit of a Mahár or a Máng. [558]
(7) Girha is the ghost of a person who dies by drowning, or of a
murdered person. [559] Girha is not very powerful, and obeys the
orders of the exorcists. It only frightens and troubles people. [560]
It lives by the water side, and deceives persons at night by calling
them by their names and leading them into false paths. It often
troubles people while crossing rivers or creeks at night, and leads
them to places where the water is very deep. It is said that the spirit
Girha becomes the regular slave of a person who takes possession of
the hair of its head, and gives him anything that he requires. It
requests the person to return its hair, but this should not be given
under any circumstances. For, if the Girha gets back its hair all
sorts of misfortunes will befall the man. [561]
(8) Chetak is the ghost of a person of the Kunbi or Shudra caste. [562]
This spirit is also known as Dáv.
(9) Zoting is the ghost of a man belonging to the Khárvi or Koli
caste. [563] It is also said to be the ghost of a Musalmán. [564]
(10) Vir is the ghost of an unmarried person belonging to the Kshatriya
community. [565] It is also said to be the ghost of a Rajput or a
Purbhaya (Pardeshi.)
(11) Cheda is the ghost of an unmarried Mahár. It resides on
mountains, in jungles, and the outskirts of the village. [566] Cheda
attacks domestic animals. It haunts fields and farms, and resides at
public places where the Holi fires are annually kindled. To avoid
being troubled by it, people offer annual sacrifices of fowls and
goats. [567]
(12) Mhasoba is the lord of the ghosts, and is equal in might to
Vetál. [568]
(13) Jákhin or Alwant. Jákhin is the ghost of a woman who has a
husband alive. Alwant is believed to be the spirit of a woman dying
at childbirth or during her menses. It resides at burial or cremation
grounds. Persons attacked by this spirit are taken to Narsoba's Wádi or
Gángápur, which are celebrated as shrines for the removal of malignant
spirits. [569]
(14) Lávsat is the ghost of a widow. It generally resides in burial
and burning grounds, and attacks domestic animals and their calves. It
is also said to tear clothes and eat corpses. [570]
(15) Hadal or Hedali is the ghost of a woman who dies within ten
days of childbirth or during her menses. It is supposed to be an evil
spirit, but it can be kept in check by the use of a cane. It attacks
all sorts of persons, but leaves them as soon as it is beaten. [571]
This spirit is also known as Dákan in the Kolhápur district. [572]
Satavi is the ghost of a woman. It troubles women in childbirth, and
kills their children on the 5th or 6th day after their birth. [573]
Shákini is the ghost of an unmarried girl. Talkhámba is the ghost
of an unmarried Shudra or a person from the low castes. [574] The
people of Vijayadurg believe that one who hates and troubles the
Bráhmans and speaks ill of their religious duties becomes a Brahma
Sambandha after death. [575] At Poládpur in the Kolába District the
ghost Bápa is represented by a stone painted with red lead and oil
and placed at the boundary of a field. It is the guardian of the
field, and protects the owners' interests. Offerings are made to
it annually. If the annual offerings are neglected, it troubles the
owner of the field. It also troubles others when disturbed. [576]
The spirits known as Kálkáiche Bhut and Bahirobáche Bhut are not
troublesome. When they favour any person, he enjoys health and
happiness for a period of twelve years. But after that period he
is ruined. [577] In addition to the varieties of malignant spirits
already described, the following spirits are known at Shirgaon in
the Máhim taluka of the Thána District. They are--Hirwa, Wághoba,
Asarás, Gángud, Saitán and Chaitannadya. The spirit known as Hirwa
requires the offerings of a bow and an arrow, bháng, bájri bread, and
a chatni of garlic. The Wághoba haunts jungles and troubles domestic
animals. Cocoanuts and lamps of ghi are offered to it. Asarás are
the deities that dwell in water. They infest the wells and ponds, and
attack women and children at noon time and in the evening. Red lead,
cocoanuts, flowers, parched rice (láhya) and nádápudi are given to
them. [578]
At Ibrámpur in the Ratnágiri District it is said that the evil spirit
Zoting goes about headless. [579]
The people of Medhe in the Rohe taluka believe that the spirit known
as Girha, which resides in water, goes about headless. [580]
At Shirgaon in the Máhim taluka it is believed that the spirit Hirwa
goes about headless. It troubles human beings and animals. The sea
and the jungle are its places of abode. To avoid being troubled by it,
bháng, cocoanuts, fowls are given to it. [581]
The people of Dahigaon in the Murbád taluka believe that the Bhut
known as Peesa goes about headless. [582]
Some evil spirits haunt trees such as the Pipal, Bábhul and
Adulsa. Some have their haunts on a public road where three streets
meet, or in a dirty place, some haunt old houses, and the rest prefer
to reside in burial and burning grounds. [583]
Many spirits dwell in burial or cremation grounds. Among them are
Vetál, Jákhin, Khavis, Kháprya, Zoting, Dáv, Girha, Alavat and
Lávsat. [584]
The spirits Munja and Sambandh are said to reside near houses and
old trees that produce sweet smelling flowers. The spirits Devchár
and Chálegat are said to reside at the four corners or the boundary
of a village. [585]
It is believed that all kinds of spirits assemble at night at the
funeral ground when a body is burnt or buried. [586]
The evil spirits known as Khavis, Zoting and Kafri are said to dwell
on mountains and in jungles; while the others named Sambandha, Jákhin,
Hadal and Lávsat are said to reside on trees. [587]
Munja resides in the Pipal tree. Sambandha dwells in the Banyan,
Pipal and Umbar trees. It is supposed to be a guardian of buried
treasure. [588]
At Murbád in the Thána District, it is believed that an evil spirit
known as Hadal infests the tamarind trees. [589]
In the Kolhápur District it is believed that the ghosts of persons
dying on battlefields infest mountains and jungles, and the evil
spirit known as Sambandh infests trees. [590]
Generally in the Konkan, and specially in the Ratnágiri District,
young mothers and their children are supposed to be liable to the
attacks of the spirits Satávi, Avagat, Alavant, Jákhin, Devchár and
Chálegat. [591]
At Khopoli in the Kolába District it is believed that a young mother
and her child are generally attacked by the spirit of the dead wife
of her husband, or by a Hadal or Lávsat. The spirit that attacks a
woman during her childbirth is difficult to drive out. The spirits
are always afraid of cleanliness, and therefore, where there is
cleanliness, there is very little fear of their attacks. [592]
The people of Shirgaon believe that the fiend known as Hedli
attacks a young mother and her child. The Bhutya, or the sorcerer,
makes use of his cane and of the dirty incense known as Nurkya Uda,
and compels her to speak and to ask for what she wants. Sometimes
she speaks and asks for the things required. Boiled rice and curds,
and oil with red lead are given to her. When she leaves the body,
the person becomes insensible for a short time. [593]
The fiend known as Hadal, and other evil spirits of the female sex,
generally attack a young mother and her child. They are generally
attacked by these fiends on a public cross road where three roads meet,
or under a Bábhul tree, and also at wells. [594]
At Ubhádánda in the Vengurla taluka it is believed that those who
are killed by tigers or other wild beasts are born as kings in the
next generation. [595] On the other hand the people of Bankavli are
of opinion that those who suffer death at the hands of tigers and
other wild beasts are turned into spirits. The spirit of a person
killed by a tiger is called Vághvir. [596]
At Achare it is believed that persons killed by lions and tigers attain
salvation, while those killed by inferior beasts go to hell. [597]
The people of Ibrámpur believe that unmarried persons killed by tigers
or other wild beasts take the form of a ghost. Males become Girhas
and females become Jákhins and Lávsats. [598]
At Pendur it is believed that persons killed by tigers and other wild
beasts become Brahma Rákshasa. The same form is assumed by those who
die by accident. A murdered man becomes a Devachár. [599]
In the District of Kolhápur a belief prevails that the spirits of those
killed by tigers or other wild beasts assume the form of ghosts. It
is also believed that persons who die before they are married do
not attain salvation, and therefore it is considered inauspicious
among the Hindus to remain unmarried. This is the real reason why
the majority of the Hindus marry their children at an early age. [600]
The ghost of a woman dying in childbirth or during her menses assumes
the form of Alwant. For the purpose of preventing the dead woman
turning into a ghost the following device is adopted. The corpse,
instead of being burnt as usual, is buried underground, and four iron
nails are fixed at the four corners of the spot on which the body is
buried, and plants bearing red flowers are planted thereon. [601]
At Bankavli it is believed that the ghost of a woman dying in
childbirth or during her menses assumes the form of Jákhin, while the
people of the Kolhápur District believe that it assumes the form of
Hadal. [602]
The special precautions that a father has to take at the birth of a
child are:--
To arrange for a suitable place or a room provided with the materials
required for the occasion, and to ensure the correct moment for the
birth of the child. No person other than a midwife is allowed to enter
the room for the first ten days. A pot is kept filled with water and
a twig of the nim tree in the entrance of the house, and all persons
entering the house have to wash their feet with this water.
A knife or some other sharp weapon is kept under the bed of the
woman in order that the mother and her child may not be attacked by
a spirit. [603]
The chief reason for ensuring the correct moment for the birth is
that, if the birth takes place at an unlucky hour, special rites are
necessary for averting the evil effects. These rites consist in the
recitation of certain holy mantras and in giving presents of money,
sessamum, jágri, clarified butter, etc., to the Bráhmans and alms to
the poor. [604]
At Medhe in the Rohe taluka, it is customary for the father to throw
a stone in a well, a pond, or a river at the birth of his son, and
then to look at the face of the child. [605]
An owl is considered to be a bird of such evil repute that, in
all parts of the Konkan, it is considered necessary to perform
expiatory rites when an owl perches on the roof. If these rites are
not performed, it is firmly believed that some evil will befall the
members of the family. Various omens are drawn from the cries of the
bird Pingla, and these cries are known as Kilbil, Chilbil and Khit
Khit. [606]
If an owl sits on the roof of a house, it is a sure sign of coming
death to a member of the family. [607]
At Devgad in the Ratnágiri District the sound of a bat or an owl is
considered inauspicious, and indicates the death of a sick person in
the house. [608]
At Chauk an owl is said to have some connection with spirits. Its
sound at night indicates the approaching death of a sick person in the
house. One variety of the owl called the pingla is supposed to foretell
future events by its movements and cries, while the bat is considered
an inauspicious bird, and its appearance forebodes coming evil. [609]
At Umbergaon people do not throw stones at an owl. For it is considered
that the owl might sit and rub the stone, and that the person throwing
it will become weak and wasted as the stone wears away. [610]
The people of Kolhápur do not believe that there is any connection
between the bat or owl and the spirits of the dead, but they believe
that, if an owl cries out in the evening or at night, it indicates the
death of a sick person in the family. This applies also to the sound
of a single pingla, but the sound of a pair of pinglas is considered
auspicious. [611]
It is generally believed that old unoccupied houses are haunted by
evil spirits. Persons who wish to inhabit such houses first perform
the Vástu shánti ceremony, and give a feast to Bráhmans. In former
times, in the districts that were ruled by the Portuguese, religious
persecution prevailed. To escape from these persecutions, people
were compelled to leave their houses unprotected. Before leaving
their houses, they used to bury their treasure in the ground, and on
that spot a human being or an animal was sacrificed in order that
the spirit of the dead should hover about the place, and prevent
strangers from coming. [612]
The evil spirits which haunt ruins and guard buried treasures and
old forts are known as Mahápurush, Khavis, Brahma Rákshasa and
Sambandh. [613]
If there be any buried treasure in an old unoccupied house, the
owner of the treasure remains there in the form of a ghost. If the
treasure be near the temple of a deity, it is supposed to be under
the guardianship of that deity. [614]
At Vijayadurg it is believed that a person who builds a house in the
days of his prosperity and does not survive to enjoy it, becomes
a Sambandh. He remains in that house in the form of a ghost, and
troubles every one who comes to stay there, excepting the members
of his family. A man who buries his treasure underground becomes a
ghost after death, comes back to watch his treasure, and troubles
those who try to remove it. [615]
Unoccupied houses are generally haunted by evil spirits. At certain
forts in the Konkan where battles were fought, the souls of those
slain in the battles are said to have assumed the forms of spirits,
and to keep a watch over the forts. [616]
In the Kolhápur District there is a village Nigve beyond the river
Panch Ganga at a distance of three miles from Kolhápur, where the soul
of a person named Appáji Kulkarni has assumed the form of a Sambandh
and guards the buried treasures in his house. When anybody tries to dig
up the buried money, the ghost enters the body of his daughter-in-law
and begins to dance and cry out loudly, and does not allow any one to
touch his treasure. It is also said that he strikes the ground with
his stick at night. Another similar instance is cited in the case of
the village of Latvade in the Shirol Peta, where Bápujipant Kulkarni
continues to guard his house after death. He does not allow anybody
to live in the house, and if any one is bold enough to sleep there
at night, the spirit of Bápuji appears and throws him out of the
house. The house is therefore uninhabited at present. His wife has
adopted a son, but he has to live in another village, Vadange. [617]