A man with only one eye is dreaded because he is naturally envious of those with good sight, and he is…
A man with only one eye is dreaded because he is naturally envious of those with good sight, and he is proverbially a scoundrel
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53,266 published records with substantive text · Page 937 of 1,110
A man with only one eye is dreaded because he is naturally envious of those with good sight, and he is proverbially a scoundrel
Read record →One of the most valuable of these protectives is the magic circle, which appears in various forms through the whole range of folk-lore
Read record →We have constant references to the same custom in the folk-tales
Read record →The same idea appears in the magic circle used as an ordeal, or to compel payment of a debt
Read record →The belief in the efficacy of the magic circle accounts for a variety of other customs
Read record →nd and cold, attacked by beasts of prey, stumbling through thorns and filth, until he at last reaches the dread river Vaitaranî, which rolls its flood of abominations between him and the other shore
Read record →on ground, if it is the master of the house who has died, the ladder leading up to the house is thrown down, and they must effect an entrance by cutting a hole in the back wall and so creeping up
Read record →The most elaborate precautions are, however, devoted to barring out the ghost and preventing its return to its former home
Read record →Another means is to bar the return of the ghost in a physical way
Read record →In the case of the Dhângars and Basors, both menial tribes in the North-Western Provinces, we come across an usage which appears to be of a very primitive type and to be intended to secure the same object of barring the return of the ghost
Read record →urn from a funeral must touch the Lingam, fire, cowdung, a grain of barley, a grain of sesame and water--"all," as Professor De Gubernatis says, "symbols of that fecundity which the contact with a corpse might have destroyed." [166] The real motive is doubtles
Read record →In Upper India, among the lower Hindu castes, when the mourners return after the ceremony, they bathe, water being a scarer of ghosts, and at the house door they touch a stone, cowdung, iron, fire, and water, which have been placed outside the house in readine
Read record →This sitting in silence after the funeral is commonly explained merely as a mark of sympathy for the bereaved relatives, but an analogous custom in Ireland leads to the inference that the real reason may be to give the ghost time to depart, and not to interrup
Read record →Thus, after the cremation the officiating Brâhman touches fire and bathes in order to purify himself and bar the return of the ghost; and the relative who lights the funeral pyre keeps a piece of iron with him, and goes about with a brass drinking vessel in hi
Read record →Among other devices to bar the return of the spirit may be noted the custom after a death in the family of preparing a resting-place for the ghost, until on the completion of the prescribed funeral rites it is admitted to the company of the sainted dead
Read record →The same idea of barring the return of the ghost accounts for the tombstone and cairn
Read record →The Korkus of Hoshangâbâd have a remarkable method of laying the ghost
Read record →Vishnu, according to the old story, took two hairs, a white and a black one, and these became Balarâma and Krishna
Read record →Another means for conciliating the spirit of the dead man is to lay up food for its use
Read record →But while it is expedient by some or other of these devices to bar or lay the ghost, or prevent its return by providing for its journey to, and accommodation in the next world, some tribes have a custom of making arrangements to bring back the soul of the dece
Read record →Amongst some Hindus, on the tenth night after the death of a person, he who fired the funeral pyre is required to sift some ashes, near which a lamp is placed, and the whole covered with a basket
Read record →After a death all the household earthen pots are broken and replaced
Read record →In the well-known tale in the Arabian Nights the demon is shut up in a jar under the seal of the Lord Solomon, as in one of the German tales the Devil is shut up in a crevice in a pine tree, and the ghost of Major Weir of Edinburgh resided in his walking-stick
Read record →Most of the ghosts whom we have been as yet considering are malignant
Read record →Hence most local shrines are constructed under trees, and in one particular tree, the Bîra, the jungle tribes of Mirzapur locate Bâgheswar, the tiger godling, one of their most dreaded deities
Read record →But there is another variety of Brâhman ghost who is much dreaded
Read record →The patient, or one of his relations, goes to a seer and brings the seer to his house, frankincense is burnt, and the sick man's spirit comes into the seer's body
Read record →"The seer is again called, and his familiar spirit comes into him
Read record →In Yorkshire it used to be the custom for "farmers to have whip-stocks of rowan tree wood, and it was held that thus supplied, they were safe against having their draught fixed, or their horses made restive by a witch
Read record →They tell of a man who did this near Sahâranpur, who when taken to his cremation, no sooner was the light set to his pyre than he got up and walked home, and is alive to this day
Read record →But the great serpent race was that of the Nâgas, to whom much ill-considered argument and crude speculation have been devoted
Read record →The town of Nigohan in the Lucknow District is said to have been founded by Raja Nâhuk of the Chandravansi line of kings
Read record →The old Buddhist traveller thus describes the serpent deity in the temple at Sankisa in the Farrukhâbâd District--"A white-eared dragon is the patron of this body of the priests
Read record →The sacred dragons of this kind are innumerable
Read record →Besides the sacred Nâgas there are the regular snake gods
Read record →They have got great power over milch cattle, and the milk of the eleventh day after calving is sacred to them, and libations of milk (as in the case of the Sankisa dragon) are always acceptable
Read record →Here are creatures which commonly, unlike wild animals, come into houses; come in, too, secretly at night
Read record →Snakes throughout folk-lore are the guardians of treasure
Read record →The great snake festival is the Nâgpanchamî, or "Dragon's fifth," held on the fifth day of the month of Bhâdon
Read record →In parts of the North-Western Provinces, with the usual Nâgpanchamî, is performed what is known as the Guruî festival
Read record →In Hoshangâbâd there were once two brothers, Râjawa and Soral; the ghost of the former cures snake-bite, and that of the latter cattle murrain
Read record →All through Upper India the stock remedy for snake-bite is the exorcism of the Ojha or sorcerer, a performance known as Jhâr Phûnk, consisting of a series of passes, massage, and incantations, which are supposed to disperse the venom
Read record →per India, the Kâchhis or market gardeners, and the Kachhwâha sept of Râjputs allege that they take their names from the Kachchhapa or tortoise, as the Kurmis refer their name to the Kûrma or turtle
Read record →Similar examples are numerous among the Drâvidian tribes
Read record →re stones upon the heap and sticks up a pole or flag; those who come after follow the leader; more stones and more rags are added; at last its dimensions are so considerable that it becomes the vogue; a Mullah is always at hand with a legend which he makes or
Read record →The same mysterious power is attributed to human blood
Read record →a girl had been built into the wall to render it impregnable
Read record →Similarly, the Gonds, instead of a human sacrifice, now make an image of straw, which they find answers the purpose
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