The hood on its dorsal side bears a mark which is characteristic of Naja naja. We meet with the identical fact and purpose in the habit of Telugu Brāhmans and non-Brāhmans in general, sacrificing their whole locks of hair to the goddess Ganga of Prayaga, to the god Venkatēsa of Tirupati, and other local gods. It is swallowed once dead. On its head was a red protuberance like a ball; round each of its forearms were two or three red bands; the eyes and ears were fixed very high in the head; and the eyes, nose, and mouth were abnormally large. Venomous snakes are regular visitors. The idol Vīrabudra is carried to a mantapam outside the town, and placed on the ground. In 1906, a Kōmati woman died of cholera in a village in Ganjam. They all recovered, but the wife was laid up with some uterine disorder. No barn is complete without its own Muni, who is generally represented by a block of granite beneath a tree. It was noted by Lieutenant R. F. Burton that, in some hamlets, the Kotas of the Nīlgiris have set up curiously carved stones, which they consider sacred, and attribute to them the power of curing diseases, if the member affected is rubbed against them. Uppiliyan women convicted of immorality are said to be garlanded with arka flowers, and made to carry a basket of mud round the village. A Kāpu (Telugu cultivator) in the Cuddapah district once pretended to have received certain maxims direct from the Supreme Being, and forewarned his neighbours that he would fall into a trance, which actually occurred, and lasted for three days. Among the Tamil Paraiyans and some other classes, a first-born child, if it is a male, is buried near or even within the house, so that its corpse may not be carried away by a sorcerer, to be used in magical rites. Then you will appear as such in the eyes of others. Before they commence work, the Kudubis make a vow that, if they are successful, they will offer a fowl. Municipality standing committee chairman K H Salam caught the snake adventurously for the second time. The mother was carried out of the outhouse, lest the devil child should do her harm, or kill her. In the evening the Valluvans went into the kitchen, and shut the door. Her shadow, too, should not fall on any one. There is a snake at your feet.” If he is frightened, the evil eye has been averted. The tooth or claw of a tiger, worn on the neck or round the loins, is considered effective against evil influences.
( Log Out / Yantrasara includes all cabalistic figures, the method of drawing and using them, and the objects to be attained by them. These are supposed to have a great power in averting evil spirits, and preventing harm to the newly-born babe or the lying-in woman.
The local police endeavoured to recover the bodies, but, owing to the threatening attitude of the Swāmi’s followers, had to abandon the attempt. Do not tie the bandages tightly, we are only trying to immobilize not apply any pressure.
Many go to see the image with their eyes shut, and sometimes bound with a cloth. It is believed that the milk would not remain in good condition, if the sacred herd had been in any way injuriously affected during its sojourn there. Fill in your details below or click an icon to log in: You are commenting using your WordPress.com account.
They whitewash their houses, worship the god, and spread rice-flour thickly on the floor of a room, which is locked for the night. The oil is poured from a little cup made from a leaf of the jak tree (Artocarpus integrifolia), flows over the forehead, and is received with the fanam in a dish.
The inducement offered to them was most probably immense wealth by the working of charms by the second and third accused with the aid of the fœtus. The jungle Paliyans of the Palni hills are said to carry with them certain leaves, called naru valli vēr, which they believe to be a very efficient antidote to snake-bite. As a Dēva-dāsi (dancing-girl) can never become a widow, the beads in her tāli are considered to bring good luck to those who wear them. The name of the person, and of the star under which he was born, are written on a piece of cadjan, which is stuck into the navel.
Its possession can be secured by demons, or by an expert watching at the foot of the tree. Bhagavati was the deity invoked, and the business involved offering flowers, and waving a lighted wick round the kalasam. A crude representation of the intended victim is obtained by moulding a quantity of the material, and a nail or pin is driven into it at a spot corresponding to the limb or organ that is intended to be affected. If the stick floats in water, all is well; but, should it sink, two of the women start at once to find the men. From the rude verses which were sung in connection with his worship, it would appear that he was an English officer, who was mortally wounded at the taking of the Travancore lines in 1809, and was buried about twenty-five miles from the scene of the battle in a sandy waste, where, a few years ago, his worship was established by the Shānāns of the neighbourhood. Sometimes, male and female figures are placed together in an embracing posture. The fœtus comes out in a moment. But she never took any vessel with her in which to bring the water home, for she was so chaste that she had acquired power to form a water-pot out of the dry river sand, and carry the water home in it. If the pulses and grain are in good condition, it is a sign that the newly married couple will have a prosperous career. When smallpox or other epidemic disease breaks out in a Gadaba village in Vizagapatam, a little go-cart on wheels is constructed. It is supposed to cause all kinds of illness to children, resulting in emaciation. Then, placing implicit faith in his gods and ancestors, the master of the house opens the barn-door, followed by a Cheruman with a new painted basket containing the leaf cups. When this has taken place, the water is taken out, and used as oil for a lamp. It is recorded by Frazer that, when a Hindu child’s horoscope portends misfortune or crime, he is born again from a cow thus. The door is closed, and the thorns and sticks are placed against it, or fixed to it with cow-dung. When the quarters in which two of the accused lived were searched, three palm-leaf books were found containing mantrams regarding the pilli suniyam, a process of incantation by means of which sorcerers are supposed to be able to kill people. Free permission is given to pluck it from any field in which it may be ripe. The house, in its purified state, was sold back by the Brāhman priest. The disciple is taught how to procure pilla thilum (fœtus oil) from the six or seven months fœtus of a young woman in her first pregnancy. They are then hung in front of the houses, for it is believed that their presence will help to promote the prosperity of the family, until the festival comes round again next year. The arana sucked it wholesale, leaving only the leaf smeared over with poison for the cobra to lap poison from; thereby implying that the cobra is far less venomous than the arana. If the first cocoanut does not split properly, others are broken till the desired result is obtained. If the girls revisit the hill after marriage and the birth of offspring, they untie the knot on a leaf, and disarrange one of the hearths. standard view, enable JavaScript by changing your browser options. I have heard of a Eurasian police officer, who attributed the theft of five hundred rupees, his official transfer to an unhealthy district, and other strokes of bad luck, to the purchase of a horse with unlucky curls. In times of drought, the Koyis of the Godāvari district hold a festival to Bhīma, one of the Pāndava brothers from whom they claim descent, and, when rain falls, sacrifice a cow or a pig to him. The ceremony consists in making a huge figure of Kodumpāvi in clay, which is placed on a cart, and dragged through the streets for seven to ten days. It is also the custom, when cholera or smallpox is epidemic in the same district, to make a little car, “on which are placed a grain of saffron-stained[19] rice for every soul in the village, and numerous offerings such as little swings, pots, knives, ploughs, and the like, and the blood of certain sacrificial victims, and this is then dragged with due ceremony to the boundary of the village. Besides, there were a copper armlet, copper thyati (charm cylinder), nine copper plates, on which letters were engraved, a copper mokka mattoo (copper plate bearing figures of deities), a piece of thread coloured red, white and black, for tying yantrams, a tin case containing kappu (a black substance), a ball of human hair, and a pen-knife. The blood spouts out, and the performer waves the arm, so that his face is covered with blood. These movements appear to keep time with the Pulluvan’s music. The sorcerer must be in a state of vow for twenty-one days, and live on a diet of chama kanji (gruel). The man had worn it for three years, having put it on because he used to feel hot during the cold season, and attributed his condition to the influence of an evil spirit. A man, with his mouth covered with a cloth to indicate silence and purity, cooks rice in the backyard, and pours it out in front of the tree, mixed with milk and jaggery (crude sugar). The belief is so strong that some housewives prepare more food than is required for the family.
He had built a new house, and, on the morning after the kutti pūja (house-warming) ceremony, his wife and children were coming to occupy it. He is met half-way from the field of battle by the goddess. In an account of the Mandulas (medicine-men) of the Telugu country, Bishop Whitehead records that a baby three days old had an anklet made of its mother’s hair tied round the right ankle, to keep off the evil eye. Sometimes the spirits sought to be exorcised refuse to leave the victim, unless the sorcerer promises them a habitation in his own compound (grounds), and arranges for daily offerings being given. At Madicheruvu, in the Cuddapah district, there is a small waterfall in the midst of a jungle, which is visited annually by a large number of pilgrims. The sacred fish at Tirupparankunram near Madura are said to have been sages in a bygone age, and it is believed to be very meritorious to look at them. By some Gavaras (a cultivating caste) of Vizagapatam, special reverence is paid to the deity Jagganāthaswāmi of Orissa, whose shrine at Puri is visited by some, while others take vows in the name of the god. A second kind of Jokumara worship is called muddam, or the outlining of rude representations of human figures with powdered charcoal. Bhadrakāli yantram. 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 devils are worshipped in the same way in the house, except that no blood is shed.”. In Travancore there was formerly a judicial ordeal by snake-bite. The baby had a similar charm on its neck.
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. They seem to be treated with kindness, and, if young, are kept under no constraint; but, when old enough to be sensible of the fate that awaits them, they are placed in fetters, and guarded. A witness gave evidence to the effect that the second accused was the pūjāri (priest) of a Gangamma temple. In a recent judicial case, a witness gave evidence to the effect that he was starting on a journey, and when he had proceeded a short way, a snake crossed the road.
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