Omens and Superst.i.tions of Southern India.
by Edgar Thurston.
PREFACE
This book deals mainly with some aspects of what may be termed the psychical life of the inhabitants of the Madras Presidency, and the Native States of Travancore and Cochin. In my "Ethnographic Notes in Southern India" (1906), I stated that the confused chapter devoted to omens, animal superst.i.tions, evil eye, charms, sorcery, etc., was a mere outline sketch of a group of subjects, which, if worked up, would furnish material for a volume. This chapter has now been remodelled, and supplemented by notes collected since its publication, and information which lies buried in the seven bulky volumes of my encyclopaedic "Castes and Tribes of Southern India"
(1909). The area dealt with (roughly, 182,000 square miles, with a population of 47,800,000) is so vast that I have had perforce to supplement the personal knowledge acquired in the course of wandering expeditions in various parts of Southern India, and in other ways, by recourse to the considerable ma.s.s of information, which is hidden away in official reports, gazetteers, journals of societies, books, etc.
To the many friends and correspondents, European and Indian, who have helped me in the acc.u.mulation of facts, and those whose writings I have made liberal use of, I would once more express collectively, and with all sincerity, my great sense of indebtedness. My thanks are due to Mr L. K. Anantha Krishna Iyer for supplying me with the ill.u.s.trations of Malabar yantrams.
I
OMENS
In seeking for omens, Natives consult the so-called science of omens or science of the five birds, and are guided by them. Selected omens are always included in native calendars or panchangams.
To the quivering and throbbing of various parts of the body as omens, repeated reference is made in the Hindu cla.s.sics. Thus, in Kalidasa"s Sakuntala, King Dushyanta says: "This hermitage is tranquil, and yet my arm throbs. Whence can there be any result from this in such a place? But yet the gates of destiny are everywhere." Again, Sakuntala says: "Alas! why does my right eye throb?" to which Gautami replies: "Child, the evil be averted. May the tutelary deities of your husband"s family confer happy prospects!" In the Raghuvamsa, the statement occurs that "the son of Paulastya, being greatly incensed, drove an arrow deep into his right arm, which was throbbing, and which, therefore, prognosticated his union with Sita." A quivering sensation in the right arm is supposed to indicate marriage with a beautiful woman; in the right eye some good luck.
During a marriage among the Telugu Tottiyans, who have settled in the Tamil country, a red ram without blemish is sacrificed. It is first sprinkled with water, and, if it shivers, this is considered a good omen. It is recorded, [1] in connection with the legends of the Badagas of the Nilgiris, that "in the heart of the Banagudi shola (grove), not far from the Dodduru group of cromlechs, is an odd little shrine to Karairaya, within which are a tiny cromlech, some sacred water-worn stones, and sundry little pottery images representing a tiger, a mounted man, and some dogs. These keep in memory, it is said, a Badaga who was slain in combat with a tiger; and annually a festival is held, at which new images are placed there, and vows are paid. A Kurumba (jungle tribe) makes fire by friction, and burns incense, throws sanctified water over the numerous goats brought to be sacrificed, to see if they will shiver in the manner always held necessary in sacrificed victims, and then slays, one after the other, those which have shown themselves duly qualified."
In many villages, during the festival to the village deity, water is poured over a sheep"s back, and it is accepted as a good sign if it shivers. "When the people are economical, they keep on pouring water till it does shiver, to avoid the expense of providing a second victim for sacrifice. But, where they are more scrupulous, if it does not shiver, it is taken as a sign that the G.o.ddess will not accept it, and it is taken away." [2]
Before the thieving Koravas set out on a predatory expedition, a goat is decorated, and taken to a shrine. It is then placed before the idol, which is asked whether the expedition will be successful. If the body of the animal quivers, it is regarded as an answer in the affirmative; if it does not, the expedition is abandoned.
If, in addition to quivering, the animal urinates, no better sign could be looked for. Thieves though they are, the Koravas make it a point of honour to pay for the goat used in the ceremony. It is said that, in seeking omens from the quivering of an animal, a very liberal interpretation is put on the slightest movement. It is recorded by Bishop Whitehead [3] that, when an animal has been sacrificed to the G.o.ddess Nukalamma at Coconada, its head is put before the shrine, and water poured on it. If the mouth opens, it is accepted as a sign that the sacrifice is accepted.
At the death ceremonies of the Idaiyans of Coimbatore, a c.o.c.k is tied to a sacrificial post, to which rice is offered. One end of a thread is tied to the post, and the other end to a new cloth. The thread is watched till it shakes, and then broken. The c.o.c.k is then killed.
Of omens, both good and bad, in Malabar, the following comprehensive list is given by Mr Logan [4]:--
"Good.--Crows, pigeons, etc., and beasts as deer, etc., moving from left to right, and dogs and jackals moving inversely, and other beasts found similarly and singly; wild crow, ruddy goose, mungoose, goat, and peac.o.c.k seen singly or in couples either at the right or left. A rainbow seen on the right and left, or behind, prognosticates good, but the reverse if seen in front. b.u.t.termilk, raw rice, puttalpira (Trichosanthes anguina, snake-gourd), priyangu flower, honey, ghi (clarified b.u.t.ter); red cotton juice, antimony sulphurate, metal mug, bell ringing, lamp, lotus, karuka gra.s.s, raw fish, flesh, flour, ripe fruits, sweetmeats, gems, sandalwood, elephants, pots filled with water, a virgin, a couple of Brahmans, Rajas, respectable men, white flower, white yak tail, [5] white cloth, and white horse. Chank sh.e.l.l (Turbinella rapa), flagstaff, turban, triumphal arch, fruitful soil, burning fire, elegant eatables or drinkables, carts with men in, cows with their young, mares, bulls or cows with ropes tied to their necks, palanquin, swans, peac.o.c.k and crane warbling sweetly. Bracelets, looking-gla.s.s, mustard, bezoar, any substance of white colour, the bellowing of oxen, auspicious words, harmonious human voice, such sounds made by birds or beasts, the uplifting of umbrellas, hailing exclamations, sound of harp, flute, timbrel, tabor, and other instruments of music, sounds of hymns of consecration and Vedic recitations, gentle breeze all round at the time of a journey.
"Bad.--Men deprived of their limbs, lame or blind, a corpse or wearer of a cloth put on a corpse, coir (cocoanut fibre), broken vessels, hearing of words expressive of breaking, burning, destroying, etc.; the alarming cry of alas! alas! loud screams, cursing, trembling, sneezing, the sight of a man in sorrow, one with a stick, a barber, a widow, pepper, and other pungent substances. A snake, cat, iguana (Vara.n.u.s), blood-sucker (lizard), or monkey pa.s.sing across the road, vociferous beasts such as jackals, dogs, and kites, loud crying from the east, buffalo, donkey, or temple bull, black grains, salt, liquor, hide, gra.s.s, dirt, f.a.ggots, iron, flowers used for funeral ceremonies, a eunuch, ruffian, outcaste, vomit, excrement, stench, any horrible figure, bamboo, cotton, lead, cot, stool or other vehicle carried with legs upward, dishes, cups, etc., with mouth downwards, vessels filled with live coals, which are broken and not burning, broomstick, ashes, winnow, hatchet."
In the category of good omens among the Nayars of Travancore, are placed the elephant, a pot full of water, sweetmeats, fruit, fish, and flesh, images of G.o.ds, kings, a cow with its calf, married women, tied bullocks, gold lamps, ghi, and milk. In the list of bad omens come a donkey, broom, buffalo, untied bullock, barber, widow, patient, cat, washerman. The worst of all omens is to allow a cat to cross one"s path. An odd number of Nayars, and an even number of Brahmans, are good omens, the reverse being particularly bad. On the Vinayakachaturthi day in the month of Avani, no man is allowed to look at the rising moon, on penalty of incurring unmerited obloquy.
By the Pulayas of Travancore, it is considered lucky to see another Pulaya, a Native Christian, an Izhuva with a vessel in the hand, a cow behind, or a boat containing sacks of rice. On the other hand, it is regarded as a very bad omen to be crossed by a cat, to see a fight between animals, a person with a bundle of clothes, or to meet people carrying steel instruments.
It is a good omen for the day if, when he gets up in the morning, a man sees any of the following:--his wife"s face, the lines on the palm of his right hand, his face in a mirror, the face of a rich man, the tail of a black cow, the face of a black monkey, or his rice fields. There is a legend that Sita used to rise early, and present herself, bathed and well dressed, before her lord Rama, so that he might gaze on her face, and be lucky during the day. This custom is carried out by all good housewives in Hindu families. A fair skinned Paraiyan, or a dark skinned Brahman, should not, in accordance with a proverb, be seen the first thing in the morning.
Hindus are very particular about catching sight of some auspicious object on the morning of New Year"s Day, as the effects of omens seen on that occasion are believed to last throughout the year. Of the Vishu festival, held in celebration of the New Year in Malabar, the following account is given by Mr Gopal Panikkar. [6]
"Being the commencement of a new year, native superst.i.tion surrounds it with a peculiarly solemn importance. It is believed that a man"s whole prosperity in life depends upon the nature, auspicious or otherwise, of the first things that he happens to fix his eyes upon on this particular morning. According to Nair, and even general Hindu mythology, there are certain objects which possess an inherent inauspicious character. For instance, ashes, firewood, oil, and a lot of similar objects, are inauspicious ones, which will render him who chances to notice them first fare badly in life for the whole year, and their obnoxious effects will be removed only on his seeing holy things, such as reigning princes, oxen, cows, gold, and such like, on the morning of the next new year. The effects of the sight of these various materials are said to apply even to the attainment of objects by a man starting on a special errand, who happens for the first time to look at them after starting. However, with this view, almost every family religiously takes care to prepare the most sightworthy objects on the new year morning. Therefore, on the previous night, they prepare what is known as a kani. A small circular bell-metal vessel is taken, and some holy objects are arranged inside it. A grandha or old book made of palmyra leaves, a gold ornament, a new-washed cloth, some "unprofitably gay" flowers of the konna tree (Ca.s.sia Fistula), a measure of rice, a so-called looking-gla.s.s made of bell-metal, and a few other things, are all tastefully arranged in the vessel, and placed in a prominent room inside the house. On either side of this vessel, two bra.s.s or bell-metal lamps, filled with cocoanut oil clear as diamond sparks, are kept burning, and a small plank of wood, or some other seat, is placed in front of it. At about five o"clock in the morning of the day, some one who has got up first wakes the inmates, both male and female, of the house, and takes them blindfolded, so that they may not gaze at anything else, to the seat near the kani. The members are seated, one after another, in the seat, and are then, and not till then, asked to open their eyes, and carefully look at the kani. Then each is made to look at some venerable member of the house, or sometimes a stranger even. This over, the little playful urchins of the house fire small crackers which they have bought for the occasion. The kani is then taken round the place from house to house, for the benefit of the poor families, which cannot afford to prepare such a costly adornment."
I gather further, in connection with the Vishu festival, that it is the duty of every devout Hindu to see the village deity the first of all things in the morning. For this purpose, many sleep within the temple precincts, and those who sleep in their own houses are escorted thither by those who have been the first to make their obeisance. Many go to see the image with their eyes shut, and sometimes bound with a cloth. [7]
If a person places the head towards the east when sleeping, he will obtain wealth and health; if towards the south, a lengthening of life; if towards the west, fame; if towards the north, sickness. The last position, therefore, should be avoided. [8] In the Telugu country, when a child is roused from sleep by a thunderclap, the mother, pressing it to her breast, murmurs, "Arjuna Sahadeva." The invocation implies the idea that thunder is caused by the Mahabharata heroes, Arjuna and Sahadeva. [9] To dream of a temple car in motion, foretells the death of a near relative. Night, but not day dreams, are considered as omens for good or evil. Among those which are auspicious, may be mentioned riding on a cow, bull, or elephant, entering a temple or palace, a golden horse, climbing a mountain or tree, drinking liquor, eating flesh, curds and rice, wearing white cloths, or jewelry set with precious stones, being dressed in white cloths, and embracing a woman, whose body is smeared with sandal paste. A person will be cured of sickness if he dreams of Braahmans, kings, flowers, jewels, women, or a looking-gla.s.s. Wealth is ensured by a dream that one is bitten in the shade by a snake, or stung by a scorpion. One who dreams that he has been bitten by a snake is considered to be proof against snake-bite; and if he dreams of a cobra, his wife or some near relative is believed to have conceived. Hindu wives believe that to tell their husband"s name, or p.r.o.nounce it even in a dream, would bring him to an untimely end. If a person has an auspicious dream, he should get up and not go to sleep again. But, if the dream is of evil omen, he should pray that he may be spared from its ill effects, and may go to sleep again.
The arrival of a guest is foreshadowed by the hissing noise of the oven, the slipping of a winnow during winnowing, or of a measure when measuring rice. If one dines with a friend or relation on Monday, Wednesday, Friday, or Sat.u.r.day, it is well; if on a Tuesday, ill-feeling will ensue; if on a Thursday, endless enmity; if on a Sunday, hatred. While eating, one should face east, west, south, or north, according as one wishes for long life, fame, to become vainglorious, or for justice or truth. Evil is foreshadowed if a light goes out during meals, or while some auspicious thing, such, for example, as a marriage, is being discussed. A feast given to the jungle Paliyans by some missionaries was marred at the outset by the unfortunate circ.u.mstance that betel and tobacco were placed by the side of the food, these articles being of evil omen as they are placed in the grave with the dead. Chewing a single areca nut, along with betel leaf secures vigour, two nuts are inauspicious, three are excellent, and more bring indifferent luck. The basal portion of the betel leaf must be rejected, as it produces disease; the apical part, as it induces sin; and the midrib and veins, as they destroy the intellect. A leaf on which chunam (lime) has been kept, should be avoided, as it may shorten life.
Before the Koyis shift their quarters, they consult the omens, to see whether the change will be auspicious or not. Sometimes the hatching of a clutch of eggs provides the answer, or four grains of four kinds of seed, representing the prosperity of men, cattle, sheep, and land, are put on a heap of ashes under a man"s bed. Any movement among them during the night is a bad omen. [10]
When a Kondh starts on a shooting expedition, if he first meets an adult female, married or unmarried, he will return home, and ask a child to tell the females to keep out of the way. He will then make a fresh start, and, if he meets a female, will wave his hand to her as a sign that she must keep clear of him. The Kondh believes that, if he sees a female, he will not come across animals in the jungle to shoot. If a woman is in her menses, her husband, brothers, and sons living under the same roof, will not go out shooting for the same reason.
It is noted by Mr F. Fawcett [11] that it is considered unlucky by the Koravas, when starting on a dacoity or housebreaking, "to see widows, pots of milk, dogs urinating, a man leading a bull, or a bull bellowing. On the other hand, it is downright lucky when a bull bellows at the scene of the criminal operation. To see a man goading a bull is a good omen when starting, and a bad one at the scene. The eighteenth day of the Tamil month, Avani, is the luckiest day of all for committing crimes. A successful criminal exploit on this day ensures good luck throughout the year. Sundays, which are auspicious for weddings, are inauspicious for crimes. Mondays, Wednesdays, and Sat.u.r.days are unlucky until noon for starting out from home. So, too, is the day after new moon." Fridays are unsuitable for breaking into the houses of Brahmans or Komatis, as they may be engaged in worshipping Ankalamma, to whom the day is sacred.
Some Boyas in the Bellary district enjoy inam (rent free) lands, in return for propitiating the village G.o.ddesses by a rite called bhuta bali, which is intended to secure the prosperity of the village. The Boya priest gets himself shaved at about midnight, sacrifices a sheep or buffalo, mixes its blood with rice, and distributes the rice thus prepared in small b.a.l.l.s throughout the village. When he starts on this business, all the villagers bolt their doors, as it is not considered auspicious to see him then.
When a student starts for the examination hall, he will, if he sees a widow or a Brahman, retrace his steps, and start again after the lapse of a few minutes. Meeting two Brahmans would indicate good luck, and he would proceed on his way full of hope.
If, when a person is leaving his house, the head or feet strike accidentally against the threshold, he should not go out, as it forebodes some impending mischief. Sometimes, when a person returns home from a distance, especially at night, he is kept standing at the door, and, after he has washed his hands and feet, an elderly female or servant of the house brings a shallow plate full of water mixed with lime juice and chunam (lime), with some chillies and pieces of charcoal floating on it. The plate is carried three times round the person, and the contents are then thrown into the street without being seen by the man. He then enters the house. If a person knocks at the door of a house in the night once, twice, or thrice, it will not be opened. If the knock is repeated a fourth time, the door will be opened without fear, for the evil spirit is said to knock only thrice.
A tickling sensation in the sole of the right foot foretells that the person has to go on a journey. The omens are favourable if any of the following are met with by one who is starting on a journey, or special errand:--
Married woman.
Virgin.
Prost.i.tute.
Two Brahmans.
Playing of music.
One carrying musical instruments.
Money.
Fruit or flowers.
A light, or clear blazing fire.
Umbrella.
Cooked food.
Milk or curds.
Cow.
Deer.
Corpse.
Two fishes.
Recital of Vedas.
Sound of drum or horn.
Spirituous liquor.
Bullock.
Mutton.
Precious stones.
One bearing a silver armlet.
Sandalwood.
Rice.
Elephant.
Horse.