Several wells are believed to harbour spirits possessing occult powers and faculties for giving omens. One such oracular well may be seen in Ghoga Street, Fort. The owner of the house, a Parsi, was allowed, in the first instance, to stock the well with fish so as to clear it of the malaria mosquitoes. This, however, failed to give satisfactory results and there was no alternative but to demand a covering. The owner on the other hand pleaded that the well had been held in great veneration by all classes of people and had so high a reputation for divination that many persons visited it at midnight to “enquire about their wishes.” “About eight to twelve ladies (of whom none should be a widow) stand surrounding the well at midnight and ask questions. If any good is going to happen, fire will be seen on the surface of the water.” The owner assured Dr. Shroff that he himself had been an eye-witness to these phenomena.
Indian folklore abounds in stories belonging to the same group. Neither are such stories unknown to the European folklorist. We shall notice in due course several oracular and wishing wells in India and other countries, but the ceremony described by the Parsi owner is purely local and typical. So far as I have been able to ascertain, there is no parallel for it in the literature of well-worship. Peculiar also is the hour fixed for the ceremony. Generally, visiting wells in the midnight or even midday is believed to bring disasters. It seems, however, from an account of a rite described by Miss Burne in Shropshire Folklore that anyone wishing to resort to St. Oswall’s Well at Oswestry had also to go to the well at midnight. The ceremony was of course different. It simply required that the votary had to take some water up in the hand and drink part of it, at the same time forming a wish in the mind, and to throw the rest of the water upon a particular stone at the back of the well. If he succeeded in throwing all the water left in his hand upon that stone without touching any other spot, his wish would be fulfilled.
CHAPTER III.
PENALTY FOR DEFILEMENT.
A tenant of the same house in Ghoga Street informed Dr. Shroff that a cooly spat on the pavement surrounding the oracular well with the result that he died instantly on the spot for having defiled the holy ground. This reminds me of a story related to me about three years ago of a European girl who took suddenly ill and died within a day or two after she had kicked aside a stone kept near the pavement of a well in Loveji Castle at Parel. On this stone people used to put their offerings to the saintly spirit of the place known by the name of Kaffri Bâwâ. Many are the stories I have heard of this spirit from a lady who spent her youth in Loveji Castle, but as this was a tree-spirit and not a well-spirit, those tales would be out of place here.
As well-water is used for religious ceremonies, wells and their surroundings are generally kept clean by the Parsis and Hindus alike, but there is a further incentive to cleanliness in the case of wells which are regarded as dwelling-places of spirits. It is a common conviction that any act of defilement, whether conscious or unconscious, offends the spirits and all sorts of calamities are attributed to such acts. At the junction of Ghoga Street and Cowasjee Patel Street stands the once famous house of Nowroji Wadia. Some years ago the property changed hands. Certain alterations were made in the building and in consequence a place was set apart close to the well for keeping dead bodies before disposal. This brought disasters after disasters. Deaths after deaths took place in the house and bereavements after bereavements ruined the owner’s family. Too late in the day was it realized that the nymphs living in the well should not have been thus insulted. Once a well in Barber Lane overflowed for days together, emitting foul water. It did not occur to anyone to ascribe this to the sewer-sprite who had just commenced his pranks in Bombay. Instead, the mischief was unanimously fathered on a Parsi cook and his wife who used to sleep near the parapet of the well.
From ancient times contiguity of a corpse to water has been regarded as a source of defilement. In “Primitive Semitic Religion To-day” (1902), Professor Samuel Curtiss says that he was told by Abdul Khalil, Syrian Protestant teacher at Damascus, that “if a corpse passes by a house, the common people pour the water out from the jars.” With this idea of pollution of water was blended the conviction that the defilement of the water of a well or spring was tantamount to the defilement of the spirits or saints residing near them. Once two sects of Mahomedans in Damascus fell out. One section held the other responsible for the displeasure of a saint on the ground that it had performed certain ablutions in the courtyard of his shrine and that “the dirt had come on the saint to his disgust.”
In Brittany it is still a popular belief that those who pollute wells by throwing into them rubbish or stones will perish by lightning.[5] In the prologue to Chrétiens Conte du Graal there is an account, seemingly very ancient, of how dishonour to the divinities of wells and springs brought destruction on the rich land of Logres. The damsels who resided in these watery places fed travellers with nourishing food until King Amangons wronged one of them by carrying off her golden cup. His men followed his evil example, so that the springs dried up, the grass withered, and the land became waste.[6]
Before the well of Nowroji Wadia’s house was unwittingly defiled, the presiding fairies of the well used to sing and play in it, but this entertainment ceased after the place had been polluted. Another well, famous for the concerts of the nymphs, was a well belonging to the Baxter family in Bhattiawad. There, too, the water damsels regaled the ears of the inmates with music. I say this on the authority of an old lady who used to enjoy those subterranean melodies.