CHAPTER V.

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]