ment, insomuch that they can make their idols to speak. They can also by their sorceries bring on changes of weather, and produce darkness, and do a number of things so extraordinary, that without seeing them no one would believe them. Indeed this country is the very original source from which idolatry has spread abroad." In Tibet, he says, "are the best enchanters and astrologers that exist in that part of the world; they perform such extraordinary marvels and sorceries by diabolical art, that it astounds one to see or even hear of them.” ' So in European folk-lore the north was considered the home of witches, and in Shakespeare La Pucelle invokes the aid of the spirit under the "lordly monarch of the north." In India, the same is the case with the Konkan in Bombay. The semi-aboriginal Thârus of the Himalayan Tarâî are supposed to possess special powers of this kind, and Thâruhat, or "the land of the Thârus," is a common synonym for "Witchland." At Bhagalpur, Dr. Buchanan was told that twenty-five children died annually through the malevolence of witches. These reputed witches used to drive a roaring trade, as women would conceal their children on their approach and bribe them to go away. In Gorakhpur, he says, the Tonahis or witches were very numerous," but some Judge sent an order that no one should presume to injure another by enchantment. It is supposed that the order has been obeyed, and no one has since imagined himself injured, a sign of the people being remarkably easy to govern," and it may be added of the patriarchal style of government in those early days. Nowadays the accusation of witchcraft is practically confined to the menial tribes. The wandering, half-gipsy Banjâras, or graincarriers, are notoriously witch-ridden, and the same is the case with the Dom, Sânsiya, Hâbûra, and other vagrants of their kin. ' Yule, "Marco Polo," i. 172, 175, with note; ii. 41; Sir W. Scott, "Letters on Demonology," 68 sq. "Eastern India," ii. 108, 445. 2 Campbell, "Notes," 141. NONA CHAMARIN, THE WITCH. At the present day the half-deified witch most dreaded in the Eastern Districts of the North-Western Provinces is Lonâ, or Nonâ, a Chamârin, or woman of the currier caste. Her legend is in this wise. The great physician Dhanwantara, who corresponds to Luqmân Hakîm of the Muhammadans, was once on his way to cure King Parikshit, and was deceived and bitten by the snake king Takshaka. He therefore desired his son to roast him and eat his flesh, and thus succeed to his magical powers. The snake king dissuaded them from eating the unholy meal, and they let the cauldron containing it float down the Ganges. A currier woman, named Lonâ, found it and ate the contents, and thus succeeded to the mystic powers of Dhanwantara. She became skilful in cures, particularly of snake-bite. Finally she was discovered to be a witch by the extraordinary rapidity with which she could plant out rice seedlings. One day the people watched her, and saw that when she believed herself unobserved, she stripped herself naked, and taking the bundle of the plants in her hands threw them into the air, reciting certain spells. When the seedlings. forthwith arranged themselves in their proper places, the spectators called out in astonishment, and finding herself discovered, Nonâ rushed along over the country, and the channel which she made in her course is the Lonî river to this day. So a saint in Broach formed a new course for a river by dragging his clothes behind him. In Nonâ's case we have the nudity charm, of which instances have been already given. PÚTANA, THE WITCH FIEND. Another terrible witch, whose legend is told at Mathura, is Pûtanâ, the daughter of Bali, king of the lower world. She found the infant Krishna asleep, and began to suckle him with her devil's milk. The first drop would have poisoned a mortal child, but Krishna drew her breast with such strength that he drained her life-blood, and the fiend, terrifying the whole land of Braj with her cries of agony, fell lifeless on the ground. European witches suck the blood of children; here the divine Krishna turns the tables on the witch.' THE WITCH OF THE PALWÂRS. The Palwâr Râjputs of Oudh have a witch ancestress. Soon after the birth of her son she was engaged in baking cakes. Her infant began to cry, and she was obliged to perform a double duty. At this juncture her husband arrived just in time to see his demon wife assume gigantic and supernatural proportions, so as to allow both the baking and nursing to go on at the same time. But finding her secret discovered, the witch disappeared, leaving her son as a legacy to her astonished husband.' Here, though the story is incomplete, we have almost certainly, as in the case of Nonâ Chamârin, one of the Melusina type of legend, where the supernatural wife leaves her husband and children, because he violated some taboo, by which he is forbidden to see her in a state of nudity, or the like." The history of witchcraft in India, as in Europe, is one of the saddest pages in the annals of the people. Nowadays, the power of British law has almost entirely suppressed the horrible outrages which, under the native administration, were habitually practised. But particularly in the more remote and uncivilized parts of the country, this superstition still exists in the minds of the people, and occasional indications of it, which appear in our criminal records, are quite sufficient to show that any relaxation of the activity of our magistrates and police would undoubtedly lead to its revival in some of its more shocking forms. 53: 1 Gubernatis, "Zoological Mythology," ii. 202; Growse, "Mathura,” "Oudh Gazetteer," iii. 480. 3 Hartland," Science of Fairy Tales," 270 sqq. CHAPTER VI. SOME RURAL FESTIVALS AND CEREMONIES. Ἐν δ ̓ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν, Iliad, xviii. 541-43. THE subject of rural festivals is much too extensive for treatment in a limited space. Here reference will be made only to a few of those ceremonies which illustrate the principles recently elucidated from the folk-lore of Europe by Messrs. Frazer, Gomme, and Mannhardt.' THE AKHTIJ. The respect paid to ploughing is illustrated by the early Vedic legend of Sîtâ, who, like the Etruscan Tago, sprung from a furrow. It is only in a later development of the story that she becomes the daughter of Janaka, and wife of Râma Chandra. The agricultural year in Northern India begins with the ceremony of the Akhtîj, "the undecaying third," which is celebrated on the third day of the light fortnight in the month of Baisâkh, or May. In the North-Western Provinces the cultivator first fees his Pandit to select an auspicious hour on that day for the commencement of 1 Frazer, "Golden Bough;" Gomme, "Ethnology in Folk-lore; " Mannhardt, "Wald-und Feldkulte." 2 * Leland, "Etruscan Roman Remains," 96. ploughing. In most places he does not begin till 3 p.m.; in Mirzapur the time fixed is usually during the night, as secrecy is in most of these rural ceremonies an important part of the ritual. In Rohilkhand the cultivator goes at daybreak to one of his fields, which must be of a square or oblong shape. He takes with him a brass drinking vessel of water, a branch of the Mango tree, both of which are, as we have seen, efficacious in scaring spirits, and a spade. The object of the rite is to propitiate Prithivî, "the broad world," as contrasted with Dharti Mâî, or "Mother Earth," and Sesha Nâga, the great snake which supports the world. Whenever Sesha yawns he causes an earthquake. The Pandit first makes certain observations by which he is able to determine in which direction the snake happens at the time to be lying, because, in order to ease himself of his burden, he moves about beneath the world, and lies, sometimes north and south, north-west and south-east, and so on. This imaginary line having been marked off, the peasant digs up five clods of earth with his spade. This is a lucky number, as it is a quarter more than four. Hence Sawâi, or one and a quarter, has been taken as one of the titles of the Mahârâja of Jaypur. He then sprinkles water five times into the trench with the branch of the sacred mango. The object of this is by a form of sympathetic magic to ensure the productiveness of the crop, and scare the demons of evil which would injure it. In Bombay, at the beginning of the sowing season, a cocoanut is broken and thrown at each side of the plough, so that the soil spirits may leave and make room for Lakshmî, the goddess of prosperity, who is represented by the plough.' During all these proceedings the peasant watches the omens most carefully, and if anything inauspicious happens, the ceremony must be discontinued and recommenced at a luckier hour later on in the day. When he gets home, some woman of the family, who must not be a widow, who is naturally considered unlucky, presents him with curds and silver for 1 Campbell," Notes," 89. |