Omens and Superstitions of Southern India Part 4

It is believed that the flesh or blood of some animals, which have certain organs largely developed, will cure disease of corresponding organs in the human subject. Thus, the flesh of the jackal, which is credited with the possession of very powerful lungs, is said to be a remedy for asthma.

By the jungle Paliyans of the Palni hills, the following device is adopted to protect themselves from the attacks of wild animals, the leopard in particular. Four jackals' tails are planted in four different spots, chosen so as to include the area in which they wish to be safe from the brute. Even if a leopard entered the magic square, it could do the Paliyan no harm, as its mouth is locked. [80]

There is a belief that the urine of wild dogs (Cyon dukhunensis) is extremely acrid, and that they sprinkle with it the bushes through which they drive their prey (deer and wild pigs), and then rush upon the latter, when blinded by the pungent fluid. According to another version, they jerk the urine into their victim's eyes with their tails.

The Koyis of the G.o.davari district are said by the Rev. J. Cain [81] to hold in reverence the Pandava brothers, Arjuna and Bhima, and claim descent from the latter by his marriage with a wild woman of the woods. The wild dogs or dhols are regarded as the dutas or messengers of the brothers, and they would on no account kill a dhol, even though it should attack their favourite calf. They even regard it as imprudent to interfere with these dutas, when they wish to feast upon their cattle. The long black beetles, which appear in large numbers at the beginning of the hot weather, are called by the Koyis the Pandava flock of goats.

At a sale of cattle, the vendor sometimes takes a small quant.i.ty of straw in his hand, and, putting some cow-dung on it, presents it to the purchaser. [82] The five products of the cow, known as panchagavyam--milk, curds, b.u.t.ter, urine, and faeces--are taken by Hindus to remove pollution from confinement, a voyage across the seas, and other causes. It is on record [83] that the Tanjore Nayakar, having betrayed Madura and suffered for it, was told by his Brahman advisers that he had better be born again. So a colossal cow was cast in bronze, and the Nayakar shut up inside. The wife of his Brahman guru (religious preceptor) received him in her arms, rocked him on her knees, and caressed him on her breast, and he tried to cry like a baby. It is recorded by Frazer [84] that, when a Hindu child's horoscope portends misfortune or crime, he is born again from a cow thus. Being dressed in scarlet, and tied on a new sieve, he is pa.s.sed between the hind-legs of a cow forward through the fore-legs, and again in the reverse direction, to simulate birth. The ordinary birth ceremonies are then gone through, and the father smells his son as a cow smells her calf.

Tradition runs to the effect that, at the time of the separation of Ramesvaram island from the mainland, the cows became prisoners thereon. Not being able, like the cows of Cape Cod, which are fed on herrings' heads, to adapt themselves to a fish diet, they became gradually converted into diminutive metamorphosed cows, which may still be seen grazing on the sh.o.r.e. The legend is based on the fancied resemblance of the horned coffer-fishes (Ostracion cornutus), which are frequently caught by the fishermen, to cattle. Portions of the skulls of cats and dogs, which are sometimes picked up on the beach, also bear a rude resemblance to the skull of a cow, the horns being represented by the zygoma.

A story is told at Cochin that the beautiful blue and white tiles from Canton, which adorn the floor of the synagogue of the White Jews, were originally intended for the Durbar hall of a former Raja of Cochin. But a wily Jew declared that bullock's blood must have been used in the preparation of the glaze, and offered to take them off the hands of the Raja, who was only too glad to get rid of them.

The afterbirths (placentae) of cattle are tied to a tree which yields a milky juice, in the belief that the cow will thereby give a better yield of milk.

There is a custom among the Tellis (Oriya oil-pressers) that, if a cow dies with a rope round its neck, or on the spot where it is tethered, the family is under pollution until purification has been effected by means of a pilgrimage, or by bathing in a sacred river. The Holodia section of the Tellis will not rear male calves, and do not castrate their bulls. Male calves are disposed of by sale as speedily as possible.

If the jungle Paliyans of Tinnevelly come across the carcase of a cow or buffalo near a stream, they will not go near it for a long time. They absolutely refuse to touch leather, and one of them declined to carry my camera box, because he detected that it had a leather strap.

The Bakudas of South Canara will not carry a bedstead, unless the legs are first taken off, and it is said that this objection rests upon the supposed resemblances between the four-legged cot and the four-legged ox. In like manner, the Koragas have a curious prejudice against carrying any four-legged animal, dead or alive. This extends to anything with four legs, such as a chair, table, etc., which they cannot be prevailed on to lift, unless one leg is removed. As they work as coolies, this is said sometimes to cause inconvenience. [85]

Among the Sembaliguda Gadabas of Vizagapatam, there is a belief that a piece of wild buffalo horn, buried in the ground of the village, will avert or cure cattle disease. [86]

The jungle Kadirs believe that their G.o.ds occasionally reside in the body of a "bison" (Bos gaurus), and have been known to worship a bull shot by a sportsman.

The G.o.ddess Gangadevi is worshipped by the Kevutos (fishing caste) of Ganjam at the Dasara festival, and goats are sacrificed in her honour. In the neighbourhood of the Chilka lake, the goats are not sacrificed, but set at liberty, and allowed to graze on the Kalikadevi hill. There is a belief that animals thus dedicated to the G.o.ddess do not putrify when they die, but dry up.

The Tiyans (toddy-drawers) of Malabar carry, tucked into the waist-cloth, a bone loaded with lead at both ends, which is used for tapping the flower-stalk of the palm tree to bring out the juice. A man once refused to sell one of these bones to Mr F. Fawcett at any price, as it was the femur of a sambar (Cervus unicolor), which possessed such virtue that it would fetch juice out of any tree. Deer's horn, ground into a fine paste, is said to be an excellent balm for pains and swellings. It is sometimes made into a powder, which is mixed with milk or honey, and produces a potion which is supposed to aid the growth of stunted women. [87]

A Yanadi shikari (hunter) has been known, when skinning a black buck (antelope) shot by a European, to cut out the t.e.s.t.i.c.l.es, and wrap them up in his loin-cloth, to be subsequently taken as an aphrodisiac. Antelope horn, when powdered and burnt, is said to drive away mosquitoes, and keep scorpions away. A paste made with antelope horn is used as an external application for sore throat. Antelope and c.h.i.n.kara (Indian gazelle) horns, if kept in grain baskets, are said to prevent weevils from attacking the grain.

The Gadabas of Vizagapatam will not touch a horse, as they are palanquin-bearers, and have the same objection to the rival animal that a cab-driver has to a motor-car. In South Canara, none but the lowest Pariah will rub a horse down. If a Malai Vellala of Coimbatore touches one of these animals, he has to perform a religious ceremonial for the purpose of purification.

The members of the elephant sept of the Oriya Haddis, when they see the foot-prints of an elephant, take some of the dust from the spot, and make a mark on the forehead with it. They also draw the figure of an elephant, and worship it, when they perform sradh and other ceremonies. Wild elephants are said to be held in veneration by the jungle Kadirs, whereas tame ones are believed to have lost the divine element. [88]

When cholera breaks out in a Kondh village, all males and females smear their bodies from head to foot with pig's fat liquefied by heat, and continue to do so until a few days after the disappearance of the dread disease. During this time they do not bathe, lest the smell of the fat should be washed away.

Some women rub the blood of the small garden-bat, which has well-developed ears, into the artificially dilated lobes of their ears, so as to strengthen them. The wings of bats are highly prized as a hairwash. They are crushed, and mixed with cocoanut oil, and other ingredients. The mixture is kept underground in a closed vessel for three months, and then used to prevent the hair from falling out or turning grey. [89] The Paniyans of Malabar are said to eat land-crabs for a similar purpose.

The common striped or palm-squirrel (Sciurus palmarum) was, according to a legend, employed by Rama to a.s.sist the army of monkeys in the construction of the bridge to connect Ramesvaram island with Ceylon, whither Ravana had carried off his wife Sita. The squirrel helped the monkeys by rolling in the sand on the sh.o.r.e, so as to collect it in its hairy coat, and then depositing it between the piled up stones, so as to cement them together. Seeing it fatigued by its labours, Rama sympathetically stroked its back with the three middle fingers of his right hand, marks of which still persist in the squirrels at the present day. There is a further legend that, once upon a time, one of the G.o.ds, having compa.s.sion on the toddy-drawers because their life was a hard one, and because they were constantly exposed to danger, left at the foot of a palmyra tree some charmed water, the value of which was that it saved from injury any one falling from a height. A toddy-drawer, however, got drunk, and, forgetting to drink the elixir, went home. When he returned, he found that a squirrel had drunk it, and vowed vengeance on it. And that is why every toddy-drawer will always kill a squirrel, and also why the squirrel, from whatever height it may fall, comes to no harm. [90] In a note on the Pariah caste in Travancore, the Rev. S. Mateer narrates [91]

a legend that the Shanans (Tamil toddy-drawers) are descended from Adi, the daughter of a Pariah woman at Karuvur, who taught them to climb the palm tree, and prepared a medicine which would protect them from falling from the high trees. The squirrels also ate some of it, and enjoy a similar immunity. There is a Tamil proverb that, if you desire to climb trees, you must be a Shanan. The story was told by Bishop Caldwell of a Shanan who was sitting upon a leaf-stalk at the top of a palmyra palm in a high wind, when the stalk gave way, and he came down to the ground quite safely, sitting on the leaf, which served the purpose of a natural parachute. Woodp.e.c.k.e.rs are called Shanara kurivi by bird-catchers, because they climb trees like Shanans.

There is a legend that, before the Kaliyuga began, the Pandavas lived on the Nilgiris. A kind of edible truffle (Mylitta lapidescens) is known as little man's bread on these hills. The Badaga legendary name for it is Pandva-unna-buthi, or dwarf bundle of food, [92]

i.e., food of the dwarfs, who are supposed to have built the pandu kulis or kistvaens. Being so small, they called in the black-naped hare (Lepus nigricollis) to plough their fields. The black patches on their necks are the inherited mark of the yoke. The blood of the hare is administered to children suffering from cough.

Bramans use a porcupine quill for parting their wives' hair in a ceremony connected with the period of gestation known as simantam. It is said [93] that among the Nambutiri Brahmans, the quill should have three white marks on it. The quills of porcupines are sold by Jogis (Telugu mendicants) to goldsmiths, for use as brushes.

There is a tradition among the fishing folk of Ramesvaram island that a box of money was once found in the stomach of a dugong (Halicore dugong), and an official is consequently invited to be present at the examination of the stomach contents, so that the possessors of the carcase may not be punished under the Treasure Trove Act for concealing treasure. The fat of the dugong is believed to be efficacious in the treatment of dysentery, and is administered in the form of sweetmeats, or used instead of ghi (clarified b.u.t.ter) in the preparation of food.

2. Birds

The following story is current concerning the sacred vultures of Tirukazhukunram. The Ashtavasus, or eight G.o.ds who guard the eight points of the compa.s.s, did penance, and Siva appeared in person before them. But, becoming angry with them, he cursed them, and turned them into vultures. When they asked for forgiveness, Siva directed that they should remain at the temple of Vedagiri Iswara. One pair of these birds still survives, and come to the temple daily at noon for food. Two b.a.l.l.s of rice cooked with ghi (clarified b.u.t.ter) and sugar, which have been previously offered to the deity, are placed at a particular spot on the hill. The vultures, arriving simultaneously, appropriate a ball apiece. The temple priests say that, every day, one of the birds goes on a pilgrimage to Benares, and the other to Ramesvaram. It is also said that the pair will never come together, if sinners are present at the temple.

When a person is ill, his family sometimes make a vow that they will ofter a few pounds of mutton to the Braahmani kite (Haliastur indus, Garuda pakshi) on the patient's recovery. It is believed that, should the offering be acceptable, the sick person will speedily get better, and the bird will come to demand its meat, making its presence known by sitting on a tree near the house, and crying plaintively. The shadow of a Braahmani kite falling on a cobra is said to stupefy the snake. The Kondhs do not consider it a sin to kill this bird, which is held in veneration throughout Southern India. A Kondh will kill it for so slight an offence as carrying off his chickens.

The crow is believed to possess only one eye, which moves from socket to socket as occasion demands. The belief is founded on the legend that an Asura, disguised as a crow, while Rama was sleeping with his head on Sita's lap in the jungles of Dandaka, pecked at her b.r.e.a.s.t.s, so that blood issued therefrom. On waking, Rama, observing the blood, and learning the cause of it, clipped a bit of straw, and, after infusing it with the Brahma astra (miraculous weapon), let it go against the crow Asura, who appealed to Rama for mercy. Taking pity on it, Rama told the Asura to offer one of its eyes to the weapon, and saved it from death. Since that time, crows are supposed to have only one eye. The Kondhs will not kill crows, as this would be a sin amounting to the killing of a friend. According to their legend, soon after the creation of the world, there was a family consisting of an aged man and woman, and four children, who died one after the other in quick succession. Their parents were too infirm to take the necessary steps for their cremation, so they threw the bodies away on the ground at some distance from their home. G.o.d appeared to them in their dreams one night, and promised that he would create the crow, so that it might devour the dead bodies. Some Koyis believe that h.e.l.l is the abode of an iron crow, which feeds on all who go there. There is a legend in the Kavarathi Island of the Laccadives, that a Mappilla tangal (Muhammadan priest) once cursed the crows for dropping their excrement on his person, and now there is not a crow on the island.

It is believed that, if a young crow-pheasant is tied by an iron chain to a tree, the mother, as soon as she discovers the captive, will go and fetch a certain root, and by its aid break the chain, which, when it snaps, is converted into gold.

In some Kapu (Telugu cultivator) houses, bundles of ears of rice may be seen hung up as food for sparrows, which are held in esteem. The hopping of sparrows is said to resemble the gait of a person confined in fetters, and there is a legend that the Kapus were once in chains, and the sparrows set them at liberty, and took the bondage on themselves. Native physicians prescribe the flesh and bones of c.o.c.k sparrows for those who have lost their virility. The birds are cleaned, and put in a mortar, together with other medicinal ingredients. They are pounded together for several hours, so that the artificial heat produced by the operation converts the mixture into a pulpy ma.s.s, which is taken in small doses. The flesh of quails and partridges is also believed to possess remedial properties.

A west coast housewife, when she buys a fowl, goes through a mystic ritual to prevent it from getting lost. She takes it thrice round the fireplace, saying to it: "Roam over the country and the forest, and come home safe again." Some years ago, a rumour spread through the Koyi villages that an iron c.o.c.k was abroad very early in the morning, and upon the first village in which it heard one or more c.o.c.ks crow it would send a pestilence, and decimate the village. In one instance, at least, this led to the immediate extermination of all the c.o.c.ks in the village.

The Indian roller (Coracias indica), commonly called the blue jay, is known as pala-pitta or milk bird, because it is supposed that, when a cow gives little milk, the yield will be increased if a few of the feathers of this bird are chopped up, and given to it along with gra.s.s.

The fat of the peac.o.c.k, which moves gracefully and easily, is supposed to cure stiff joints. Peac.o.c.k's feathers are sold in the bazaar, and the burnt ashes are used as a cure for vomiting.

The deposit of white magnesite in the "Chalk Hills" of the Salem district is believed to consist of the bones of the mythical bird Jatayu, which fought Ravana, to rescue Sita from his clutches.

3. Reptiles and Batrachians.

It is recorded by Canter Visscher [94] that, "in the mountains and remote jungles of this country (Malabar), there is a species of snake of the shape and thickness of the stem of a tree, which can swallow men and beasts entire. I have been told an amusing story about one of these snakes. It is said that at Barcelore a chego (Chogan) had climbed up a cocoanut tree to draw toddy or palm wine, and, as he was coming down, both his legs were seized by a snake which had stretched itself up alongside the tree with its mouth wide open, and was sucking him in gradually as he descended. Now, the Indian, according to the custom of his country, had stuck his teifermes (an instrument not unlike a pruning knife), into his girdle with the curve turned outwards; and, when he was more than half swallowed, the knife began to rip up the body of the snake so as to make an opening, by which the lucky man was most unexpectedly able to escape. Though the snakes in this country are so noxious to the natives, yet the ancient veneration for them is still maintained. No one dares to injure them or to drive them away by violence, and so audacious do they become that they will sometimes creep between people's legs when they are eating, and attack their bowls of rice, in which case retreat is necessary until the monsters have satiated themselves, and taken their departure."

Another snake story, worthy of the Baron Munchausen, is recorded in Taylor's "Catalogue raisonne of Oriental Ma.n.u.scripts." [95]

"The Coya (Koyi) people eat snakes. About forty years since a Brahman saw a person cooking snakes for food, and, expressing great astonishment, was told by the forester that these were mere worms; that, if he wished to see a serpent, one should be shown him; but that, as for themselves, secured by the potent charms taught them by Ambikesvarer, they feared no serpents. As the Brahman desired to see this large serpent, a child was sent with a bundle of straw and a winnowing fan, who went, accompanied by the Brahman, into the depths of the forest, and, putting the straw on the mouth of a hole, commenced winnowing, when smoke of continually varying colours arose, followed by bright flame, in the midst of which a monstrous serpent having seven heads was seen. The Brahman was speechless with terror at the sight, and, being conducted back by the child, was dismissed with presents of fruits."

It is stated by Mr Gopal Panikkar [96] that, "people believe in the existence inside the earth of a precious stone called manikkakkallu. These stones are supposed to have been made out of the gold, which has existed in many parts of the earth from time immemorial. Certain serpents of divine nature have been blowing for ages on these treasures of gold, some of which dwindle into a small stone of resplendent beauty and brightness called manikkam. The moment their work is finished, the serpents are transformed into winged serpents, and fly up into the air with the stones in their mouths."

According to another version of this legend, [97] "people in Malabar believe that snakes guard treasure. But silver they will have none. Even in the case of gold, the snakes are said to visit hidden treasure for twelve years occasionally, and, only when they find that the treasure is not removed in the meantime, do they begin to guard it. When once it has begun to watch, the snake is said to be very zealous over it. It is said to hiss at it day and night. This constant application is believed to diminish its proportions, and to make it a.s.sume a smaller appearance. In time, in the place of the pointed tail, the reptile is said to get wings, and the treasure, by the continuous hissing, to a.s.sume the form of a precious stone. When this is done, the snake is said to fly with its precious acquisition. So strong is this belief that, when a comet appeared some ten years ago, people firmly believed that it was the flight of the winged serpent with the precious stone."

Natives, when seeking for treasure, arm themselves with a staff made from one of the snake-wood trees, in the belief that the snakes which guard the treasure will retire before it.

In Malabar, it is believed that snakes wed mortal girls, and fall in love with women. When once they do so, they are said to be constantly pursuing them, and never to leave them, except for an occasional separation for food. The snake is said never to use its fangs against its chosen woman. So strong is the belief, that women in Malabar would think twice before attempting to go by themselves into a bush. [98]

There is a temple in Ganjam, the idol in which is said to be protected from desecration at night by a cobra. When the doors are being shut, the snake glides in, and coils itself round the lingam. Early in the morning, when the priest opens the door, it glides away, without attempting to harm any of the large number of spectators, who never fail to a.s.semble. [99]

The town of Nagercoil in Travancore derives its name from the temple dedicated to the snake-G.o.d (naga kovil), where many stone images of snakes are deposited. There is a belief that snake-bite is not fatal within a mile of the temple.

The safety with which snake-charmers handle cobras is said to be due to the removal of a stone, which supplied their teeth with venom, from under the tongue or behind the hood. This stone is highly prized as a snake poison antidote. It is said to be not unlike a tamarind stone in size, shape, and appearance; and is known to be genuine if, when it is immersed in water, bubbles continue to rise from it, or if, when put into the mouth, it gives a leap, and fixes itself to the palate. When it is applied to the punctures made by the snake's poison fangs, it is said to stick fast and extract the poison, falling off of itself as soon as it is saturated. After the stone drops off, the poison which it has absorbed is removed by placing it in a vessel of milk which becomes darkened in colour. A specimen was submitted to Faraday, who expressed his belief that it was a piece of charred bone, which had been filled with blood, and then charred again. [100]