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Folk Lore Notes. Vol. II—Konkan

Chapter VI · THE EVIL EYE AND THE SCARING OF GHOSTS.

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Hindus generally believe in the effects of the evil eye. If an accident befall any thing of value, or it undergoes any sudden change, it is said to be due to the effects of an evil eye. In order to escape from the influence of an evil eye, people begin the use of incantations and charms on a Sunday, Wednesday, or Thursday and finish them on the third or the fifth day. Small children, domestic animals, and beautiful objects are generally liable to be affected by an evil eye.

The following are some of the methods of evading the effects of an evil eye.

1st.—Dry chillies are waved round the body of the affected person and thrown into the fire, and if they do not thereupon make a loud noise, it is said that the effects of an evil eye are averted.

2nd.—Mustard seed and salt are waved round the face of a child and then thrown into the fire.

3rd.—Alum is waved round the child and then thrown into fire. The piece of alum thus thrown is sometimes believed to be changed into the form of a man or a woman. From this, conjectures are made as to the sex of the person by whose evil eye the patient is affected. The form or the figure is then broken by a toe of the left foot of the patient, and dry chillies, garlic, hair, rubbish from the house and salt are mixed in the alum powder. The mixture is waved round the patient three times and then thrown into fire. Meanwhile the sorcerer repeats the names of all persons, things and evil spirits suspected by him. After this performance has been repeated three times, the fire is deposited in a public place where three roads meet.

4th.—If the evil eye is believed to be that of a ghost, the sorcerer mutters some words to himself, waves ashes round the affected child, and blows them in the air.

5th.—The evil eye of a tiger is removed from an affected animal in the following manner. An oil lamp is burnt in the eye of a dead tiger and the lamp is waved round the animal by a Mahár. The Mahár is given a loaf prepared from eight kinds of grain.

The people of Poladpur in the Kolába District believe the effects of an evil eye to be as follows. A healthy child becomes sickly and cries, a man may suffer from indigestion or loss of appetite, a cow or a she-buffalo yielding plenty of milk suddenly ceases to give milk or gives blood in place of it, a good image is disfigured or broken, and even stones are shattered to pieces by the effects of an evil eye.

It is a general belief among all classes of Hindus in the Bombay Presidency that Saturday is an unlucky day, and in some places Friday and Tuesday are also considered inauspicious.

Sunday is considered as an ordinary day.

Monday, Wednesday and Thursday are believed to be auspicious or lucky days.

The numbers 2, 6, 11 and zero are believed to be lucky, 4, 5, 10 and 8 are unlucky, and 1, 3, 7 and 9 are considered as middling or moderate.

The following are generally held to be auspicious omens:—

The following are considered to be auspicious when seen within a hundred paces of a person starting on business:—

The following objects and persons are generally believed to be inauspicious:—

The funeral solemnities performed from the 1st to the 14th day from the death of the deceased are as described below:—

Among the Hindus in the Konkan, as well as in the Deccan, dead bodies are generally burnt, but under the following circumstances they are buried.

Notes in this chapter

Note 1 · School Master, Anjarle, Ratnágiri. ↑Note 2 · School Master, Achare, Ratnágiri. ↑Note 3 · School Master, Ibrámpur, Ratnágiri. ↑Note 4 · School Master, Poladpur, Kolába. ↑Note 5 · School Master, Khopoli, Kolába. ↑Note 6 · School Master, Chauk, Kolába. ↑Note 7 · School Master, Shirgaon, Thána. ↑Note 8 · School Master, Padghe, Thána. ↑Note 9 · School Master, Malád, Thána. ↑Note 10 · School Master, Khárbáv, Thána. ↑Note 11 · School Master, Dahánu, Thána. ↑Note 12 · Ráo Sáheb Shelke, Kolhápur. ↑Note 13 · School Master, Mithbáv, Ratnágiri. ↑Note 14 · School Master, Anjarle, Ratnágiri. ↑Note 15 · School Master, Bhayándár, Thána. ↑Note 16 · School Master, Dahánu, Thána. ↑Note 17 · Ráo Sáheb Shelke, Kolhápur. ↑Note 18 · School Master, Ibrámpur, Ratnágiri. ↑Note 19 · School Master, Murbád, Thána. ↑Note 20 · Ráo Sáheb Shelke, Kolhápur. ↑Note 21 · School Master, Basani, Ratnágiri. ↑Note 22 · School Master, Mithbáv, Ratnágiri. ↑Note 23 · School Master, Ubhádánda, Ratnágiri. ↑Note 24 · School Master, Bándivade, Ratnágiri. ↑Note 25 · School Master, Fonda, Ratnágiri. ↑Note 26 · School Master, Pendur, Ratnágiri. ↑Note 27 · School Master, Chauk, Kolába. ↑Note 28 · School Master, Medhe, Kolába. ↑Note 29 · School Master, Bhuwan, Thána. ↑Note 30 · School Master, Rái, Thána. ↑Note 31 · Ráo Sáheb Shelke, Kolhápur. ↑Note 32 · School Master, Bándivade, Ratnágiri. ↑Note 33 · School Master, Kálshe, Ratnágiri. ↑Note 34 · School Master, Poladpur, Kolába. ↑Note 35 · School Master, Málád, Thána. ↑Note 36 · Ráo Sáheb Shelke, Kolhápur. ↑Note 37 · School Master, Bándivade, Ratnágiri. ↑Note 38 · School Master, Ubhádánda, Ratnágiri. ↑Note 39 · Ráo Sáheb Shelke, Kolhápur. ↑Note 40 · School Master, Ubhádánda, Ratnágiri. ↑Note 41 · School Master, Basani, Ratnágiri. ↑Note 42 · School Master, Khopoli, Kolába. ↑Note 43 · School Master, Rái, Thána. ↑Note 44 · School Master, Bándivade, Ratnágiri. ↑Note 45 · Ráo Sáheb Shelke, Kolhápur. ↑Note 46 · School Master, Ubhádánda, Ratnágiri. ↑Note 47 · School Master, Khopoli, Kolába. ↑Note 48 · School Master, Achare, Ratnágiri. ↑Note 49 · School Master, Mithbáv, Ratnágiri. ↑Note 50 · School Master, Achare, Ratnágiri. ↑Note 51 · School Master, Ubhádánda, Ratnágiri. ↑Note 52 · School Master, Khopoli, Kolába. ↑Note 53 · School Master, Mithbáv, Ratnágiri. ↑Note 54 · School Master, Anjarle, Ratnágiri. ↑Note 55 · School Master, Pendur, Ratnágiri. ↑Note 56 · Ráo Sáheb Shelke, Kolhápur. ↑Note 57 · School Master, Devgad, Ratnágiri. ↑Note 58 · Ráo Sáheb Shelke, Kolhápur. ↑Note 59 · School Master, Bándivade, Ratnágiri. ↑Note 60 · School Master, Bankavli, Ratnágiri. ↑Note 61 · School Master, Poladpur, Kolába. ↑Note 62 · School Master, Ubhádánda, Ratnágiri. ↑Note 63 · School Master, Ibrámpur, Ratnágiri. ↑Note 64 · Ráo Sáheb Shelke, Kolhápur. ↑Note 65 · School Master, Mokhade, Thána. ↑Note 66 · School Master, Mithbáv, Ratnágiri. ↑Note 67 · Ráo Sáheb Shelke, Kolhápur. ↑Note 68 · School Master, Khed, Ratnágiri. ↑Note 69 · School Master, Kelwá-Máhim, Thána. ↑Note 70 · School Master, Ubhádánda, Ratnágiri. ↑Note 71 · School Master, Devgad, Ratnágiri. ↑Note 72 · Ráo Sáheb Shelke, Kolhápur. ↑Note 73 · School Master, Ubhádánda, Ratnágiri. ↑Note 74 · Ráo Sáheb Shelke, Kolhápur. ↑Note 75 · School Master, Chowl, Kolába. ↑Note 76 · School Master, Ubhádánda, Ratnágiri. ↑Note 77 · Ráo Sáheb Shelke, Kolhápur. ↑Note 78 · School Master, Mithbáv, Ratnágiri. ↑Note 79 · School Master, Vavanje, Kolába. ↑Note 80 · School Master, Málád, Thána. ↑Note 81 · Ráo Sáheb Shelke, Kolhápur. ↑Note 82 · School Master, Achare, Ratnágiri. ↑Note 83 · School Master, Murbád, Thána. ↑Note 84 · School Master, Achare, Ratnágiri. ↑Note 85 · Ráo Sáheb Shelke, Kolhápur. ↑Note 86 · School Master, Fonda, Ratnágiri. ↑Note 87 · School Master, Ubhádánda, Ratnágiri. ↑Note 88 · School Master, Kochare, Ratnágiri. ↑Note 89 · School Master, Varsai, Kolába. ↑Note 90 · School Master, Dahánu, Thána. ↑Note 91 · Ráo Sáheb Shelke, Kolhápur. ↑Note 92 · School Master, Achare, Ratnágiri. ↑Note 93 · 6th.—Copper amulets and black cotton strings charmed by a sorcerer are also tied round the neck or arms of the patient.1Note 94 · When a child is to be removed from one village to another, rice is scattered at the boundary of the village, at the bridges, rivers, creeks,Note 95 · When the effects of an evil eye cannot be removed by ordinary methods, the evil influence is said to have entered through the bones, ‘Hádi dNote 96 · For evading the effects of an evil eye, salt, mustard seed, hair, garlic, dry leaves of onions, dry chillies, and seven small stones from thNote 97 · At Ibrámpur in the Ratnágiri District, it is believed that a person whose eyes have come under the influence of evil stars possesses the powNote 98 · The following devices are used to ward off such evil effects. A black mark is made on the forehead of children. Black beads called DrustamanNote 99 · The people of Khopoli in the Kolába District believe that the evil eye can be diverted from living creatures only, and not from inanimate thNote 100 · At Chauk in the Karjat taluka of the Kolába District, some people wave the left shoe thrice round the body of the affected person for the puNote 101 · At Shirgáon in the Máhim taluka of the Thána District water is drawn in a brass or a copper pot in the evening, and turmeric powder, rice, aNote 102 · The effects of an evil eye are sometimes visible on the face of a child in the form of small red pustules. The appearance of such pustules iNote 103 · If a person is affected by an evil eye at the time of taking his meals, he loses his appetite. He also becomes weaker day by day. One of theNote 104 · At Khárbáv in the Bassein taluka of the Thána District, five pieces of broken tiles are made red hot and put into water in which a little quNote 105 · At Dahánu in the Thána District, two big stones, of which one has been waved round the face of a person affected by an evil eye, are struck Note 106 · The people of Kolhápur believe in the effects of an evil eye. A child suffering from an evil eye turns pale and thin, and suffers from headaNote 107 · Generally, in the Konkan districts, opprobrious names are given to children when they are sickly, always crying, and weak, or when they are Note 108 · Opprobrious names such as Dhondu, Kondu, Keru, are given to children in families in which the first children are shortlived. But their real Note 109 · Among high class Hindus, the first son is not generally called by his real name, but by one of the opprobrious names given above.17Note 110 · Children are sometimes weighed with shoes or sandals, and also with cowdung. In some cases, their nostrils are bored, especially the right oNote 111 · Hindus generally call their children by the names of their deities and ancestors, and they attribute the premature death of their children tNote 112 · In the Puránas there are instances of males being transformed into females, and females into males. For example, the female Amba was transfoNote 113 · In the Shivlilamruta, a book pertaining to the god Shiva, in the chapter of Simantini, it has been described how a man was turned into a womNote 114 · At Kolhápur, there are no instances known of a change of sex. The goddess Yallamma has a high reputation in this district for making a changNote 115 · In Western India, iron nails are generally used when any spirit is to be buried in the ground. Other metals, such as gold, silver, and coppeNote 116 · Cane sticks are used by people as a protection against evil spirits. A stick cut from the tree known as Pándhri is also used as protection. Note 117 · The blood of fowls and goats is used as a protection against ghosts and Devachárs, and also against witchcraft. Charmed water is waved roundNote 118 · It is customary among certain people to apply spittle to the sandalpaste mark on the forehead of a man, and to the red Kunku mark on the forNote 119 · The beak of an eagle, a stick cut from a tree known as Pándhri, a cane having three joints, and the root of a shrub called Shrávad, which haNote 120 · At Pendur in the Málwan taluka of the Ratnágiri District it is believed that an iron stick held in the hand is a protection against evil spiNote 121 · At Chauk in the Karjat taluka of the Kolába District, pictures of certain deities are tattooed on the body for the purpose of protection agaNote 122 · At Medhe in the Rohe taluka, when the dead body of a woman dying within ten days of her delivery is taken out of the house for burial, an irNote 123 · At Bhuwan in the Murbád taluka some people tie a square piece of leather to the necks of their children as protection against evil spirits.3Note 124 · At Rái, a custom prevails of putting coral necklaces on children as a protective against evil spirits.32Note 125 · Iron nails and horseshoes are driven into the threshold or on to the door of a house on the full moon day or the last day of the Hindu calenNote 126 · Certain mantras are written on a paper, and the paper is tied to a black cotton string, or the paper is put into a copper amulet, and then tNote 127 · Nádádora is a black cotton thread having seven or nine knots with a charmed paper in one of these knots. The thread is first held over burniNote 128 · At Poladpur in the Kolába District, there lived a sorcerer who used to give such amulets and charmed threads. He placed about ten or twelve Note 129 · At Málád in the Thána District, copper amulets and charmed black cotton threads in the name of Kál Bhairav, an incarnation of the god Shiva,Note 130 · At Kolhápur, the use of amulets is generally resorted to by people suffering from the attacks of evil spirits or from malarial fevers. The sNote 131 · A sacred circle is frequently used as a protection from spirits. The sorcerer draws a circle on the ground, with his stick, and the followinNote 132 · Rice or Udid grain, and ashes charmed by mantras, are scattered round a certain area of land, or are given to a person supposed to be affectNote 133 · Formerly sages and saints used to make such sacred circles round their residence, repeating certain mantras, for their protection from evil Note 134 · It is said that a thing suggested or thought of on Friday cannot be carried out successfully.42Note 135 · Sowing seed and watering trees is strictly forbidden on Sunday. It is believed that trees do not bear well if watered on Sundays.43Note 136 · Tuesday and Friday are considered unlucky days for beginning a new task. Wednesday and Saturday are said to be inauspicious for visiting anoNote 137 · The figure zero is by some considered inauspicious.45Note 138 · The numbers 5, 7, 9 are said by some to be auspicious, and 1, 3, 11 and 13 inauspicious.46Note 139 · Odd numbers are auspicious, and even numbers are said to be inauspicious.47Note 140 · While going on any business, to come across an unwidowed woman, a cow, Bráhmans, a five-petaled flower, or a pot filled with water;48 the thNote 141 · Bráhmans, unwidowed women, boiled food, meat, fishes, milk, any kind of corn, the bird Chásha or the blue jay, passing by the left side, theNote 142 · Oil, buttermilk, a couple of snakes, a monkey, pig, and an ass, firewood, ashes and cotton, a person with a disfigured nose, a man dressing Note 143 · While plans or proposals are being made, it is considered inauspicious if any one sneezes or the sound of a lizard is heard.55 Meeting a perNote 144 · Among the Hindus in Western India, for the purpose of helping the spirit to go to heaven safely, and for securing its goodwill towards the sNote 145 · On the first day, at the time of burning the dead body, a plot of ground is purified by repeating certain mantras, and the corpse is then plNote 146 · Water mixed with til or sesamum seed, sandalpaste, and oblations of boiled rice are given daily to the manes to secure their goodwill towardNote 147 · At Bankavli in the Dápoli taluka of the Ratnágiri District, in order to prevent the soul from assuming the form of a ghost, there is a custoNote 148 · At Poladpur in the Kolába District, some villagers drive an iron nail into the head of the corpse before it is taken to the funeral ground. Note 149 · Persons dying of small pox, women dying in childbirth or during their menses, children dying within six months from their birth, and SanyásiNote 150 · Among high class Hindus boiled rice is daily offered to the dead after a portion has been thrown into the fire, the remainder being given toNote 151 · Hindus believe that impurity attaches to all the things in the house in consequence of the death of a person in that house. All those thingsNote 152 · All the members of the family of the dead have to observe mourning for ten days. They are purified on the eleventh day after taking a bath aNote 153 · The brother of the deceased, his son, grandson and all the members belonging to the family, have to observe the mourning for ten days. The mNote 154 · On the thirteenth day the sons and other members of the family are taken out to visit the temple of any deity by the people assembled for thNote 155 · At Kolhápur it is believed that the deities Etalái and Kálkái of the Konkan districts keep with them evil spirits as their servants. These sNote 156 · At Achare in the Ratnágiri District, the spirit of a Bráhman well versed in the Vedas is called Mahápurusha and it is said to be benevolent.Note 157 · At Murbád in the Thána District, the spirit known as Vetál, the king of evil spirits, is considered to be benevolent.85Note 158 · The spirit known as Mahápurush haunts the Pipal and Umbar trees. Avagat the ghost of a widow haunts the Avali (Phyllanthus emblica) tree. AlNote 159 · The people of Kolhápur believe that the spirits known as Brahmasambandh, Brahma Rákshasa, and Khavis reside in trees.87Note 160 · The spirits known as Devchár and Chálegat are considered to be the special protectors of crops and cattle.88Note 161 · The people of Ubhádánda in the Ratnágiri District believe that the village deities and the Devachárs are the special protectors of crops andNote 162 · At Kochare in the Ratnágiri District, the spirit known as Viswáti is believed to be the special protector of crops and cattle.90Note 163 · The people of the Kolába District consider that the spirits known as Mhashya, Khavis, and Bándav are the protectors of crops and cattle.91Note 164 · At Dahánu in the Thána District, the spirit Cheda is believed to be the guardian of crops and cattle.92Note 165 · The people of Kolhápur believe that the deities of the fields protect the crops and cattle. Those who are in possession of the Chetuk, or thNote 166 · Evil spirits are not usually invoked to frighten children, but occasionally the names of goblins such as Bágulbáwa, Bowáji, Gosávi etc. are
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