OMENS AND SUPERSTITIONS OF SOUTHERN INDIA. Edgar Thurston

a washerman and his wife were quarrelling, the former had exclaimed that he was not such a fool as the king had been to take back his wife after she had been carried away by a stranger. Rāma thought this over, and resolved to send his wife into the forest. His brother, Lutchmana, was to drive her there, and then to leave her alone. On their way they met a hare, and Sīta, who was ignorant of the purpose of the journey, begged Lutchmana to return, as the omen was a bad one.13

      If a dog scratches its body, a traveller will fall ill; if it lies down and wags its tail, some disaster will follow. To one proceeding on a journey, a dog crossing the path from right to left is auspicious. But, if it gets on his person or his feet, shaking its ears, the journey will be unlucky.

      A person should postpone an errand on which he is starting, if he sees a cobra or rat-snake. 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. This being an evil omen, he went back and put off his journey till the following day. On his way he passed through a village in which some men had been arrested for murder, and found that one of two men, whom he had promised to accompany and had gone on without him, had been murdered.

Sneezing once is a good sign; twice, a bad sign. When a child sneezes, those near it usually say “dirgāyus” (long life), or “sathāyus” (a hundred years). The rishi or sage Markandēya, who was remarkable for his austerities and great age, is also known as Dirgāyus. Adults who sneeze pronounce the name of some god, the common expression being “Srimadrangam.” When a Badaga baby is born, it is a good omen if the father sneezes before the umbilical cord has been cut, and an evil one if he sneezes after its severance. In the Teluga country it is believed that a child who sneezes on a winnowing fan, or on the door-frame, will meet with misfortune unless balls of boiled rice are thrown over it; and a man who sneezes during his meal, especially at night, will also be unlucky unless water is sprinkled over his face, and he is made to pronounce his own name, and that of his birthplace and his patron deity.14

Gaping is an indication that evil spirits have effected an entrance into the body. Hence many Brāhmans, when they gape, snap their fingers as a preventive.15 When a great man yawns, his sleep is promoted by all the company with him snapping their fingers with great vehemence, and making a singular noise. It was noted by Alberuni16 that Hindus “spit out and blow their noses without any respect for the elder ones present, and crack their lice before them. They consider the crepitus ventris as a good omen, sneezing as a bad omen.” In Travancore, a courtier must cover the mouth with the right hand, lest his breath should pollute the king or other superior. Also, at the temples, a low-caste man must wear a bandage over his nose and mouth, so that his breath may not pollute the idols.17 A Kudumi woman in Travancore, at the menstrual period, should stand at a distance of seven feet, closing her mouth and nostrils with the palm of her hand, as her breath would have a contaminating effect. Her shadow, too, should not fall on any one.

A Kumbāra potter, when engaged in the manufacture of the pot or household deity for the Kurubas, should cover his mouth with a bandage, so that his breath may not defile it. The Koragas of South Canara are said to be regarded with such intense loathing that, up to quite recent times, one section of them called Ande or pot Kurubas, continually wore a pot suspended from their necks, into which they were compelled to spit, being so utterly unclean as to be prohibited from even spitting on the highway.18 In a note on the Paraiyans (Pariahs), Sonnerat, writing in the eighteenth century,19 says that, when drinking, they put the cup to their lips, and their fingers to their mouths, in such a way that they are defiled with the spittle. A Brāhman may take snuff, but he should not smoke a cheroot or cigar. When once the cheroot has touched his lips, it is defiled by the saliva, and, therefore, cannot be returned to his mouth.20

At the festivals of the village deities in the Telugu country, an unmarried Mādiga (Telugu Pariah) woman, called Mātangi21 (the name of a favourite goddess) spits upon the people assembled, and touches them with her stick. Her touch and saliva are believed to purge all uncleanliness of body and soul, and are said to be invited by men who would ordinarily scorn to approach her. At a festival called Kathiru in honour of a village goddess in the Cochin State, the Pulayans (agrestic slaves) go in procession to the temple, and scatter packets of palm-leaves containing handfuls of paddy (unhusked rice) rolled up in straw among the crowds of spectators along the route. “The spectators, both young and old, scramble to obtain as many of the packets as possible, and carry them home. 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 greater the number of trophies obtained for a family by its members, the greater, it is believed, will be the prosperity of the family.”22

In a note on the Kulwādis or Chalavādis of the Hassan district in Mysore, Captain J. S. F. Mackenzie writes23 as follows:—

      “Every village has its Holigiri—as the quarters inhabited by the Holiars (formerly agrestic serfs) is called—outside the village boundary hedge. This, I thought, was because they are considered an impure race, whose touch carries defilement with it. Such is the reason generally given by the Brāhman, who refuses to receive anything directly from the hands of a Holiar, and yet the Brāhmans consider great luck will wait upon them if they can manage to pass through the Holigiri without being molested. To this the Holiars have a strong objection, and, should a Brāhman attempt to enter their quarters, they turn out in a body and slipper him, in former times it is said to death. Members of the other castes may come as far as the door, but they must not enter the house, for that would bring the Holiar bad luck. If, by chance, a person happens to get in, the owner takes care to tear the intruder’s cloth, tie up some salt in one corner of it, and turn him out. This is supposed to neutralise all the good luck which might have accrued to the trespasser, and avert any evil which might have befallen the owner of the house.”

      The Telugu Tottiyans, who have settled in the Tamil country, are said by Mr F. R. Hemingway not to recognise the superiority of Brāhmans. They are supposed to possess unholy powers, especially the Nalla (black) Gollas, and are much dreaded by their neighbours. They do not allow any stranger to enter their villages with shoes on, or on horseback, or holding up an umbrella, lest their god should be offended. It is believed that, if any one breaks this rule, he will be visited with illness or some other punishment.

      I am informed by Mr S. P. Rice that, when smallpox breaks out in a Hindu house, it is a popular belief that to allow strangers or unclean persons to go into the house, to observe festivals, and even to permit persons who have combed their hair, bathed in oil, or had a shave, to see the patient, would arouse the anger of the goddess, and bring certain death to the sick person. Strangers, and young married women are not admitted to, and may not approach the house, as they may have had sexual intercourse on the previous day.

      It is believed that the sight or breath of Muhammadans, just after they have said their prayers at a mosque, will do good to children suffering from various disorders. For this purpose, women carry or take their children, and post themselves at the entrance to a mosque at the time when worshippers leave it. Most of them are Hindus, but sometimes poor Eurasians may be seen there. I once received a pathetic appeal from a Eurasian woman in Malabar, imploring me to lay my hands on the head of her sick child, so that its life might be spared.

In teaching the Grāndha alphabet to children, they are made to repeat the letter “ca” twice quickly without pausing,