Whom I, Ahura Mazda, by movement of tongue
Brought forth for the furtherance of the house,
For the furtherance of the village, town and country.
The chariot of Banu Ardevi Sura is drawn by four white horses who baffle all the devils. Ahuramazda is said to have worshipped her in order to secure her assistance in inducing Zarathushtra to become his prophet, and the example set by Him was followed by the great kings and heroes of ancient Iran. It is conceivable that this tribal cult accompanied the devout descendants of the ancient Persians wherever they went and that with their mind attuned to the worship of water they readily came under the influence of the genii locorum in the different parts of this country and adopted some of the local rituals of the people who resided there before them. But the question then arises, who were the people from whom they borrowed these beliefs and rituals? Most of the guardian angels of their wells point to a Mahomedan origin, and yet amongst the followers of Islam well-worship is conspicuous by its absence. They have, no doubt, their Sayyids and Pirs in abundance, almost every shrine of theirs has its presiding saint, but they scarcely believe in any spirit residing in wells. In fact, one may safely say that well-worship amongst these people has died out, if ever it did exist before. During my investigation I have not come across a single case of such worship amongst them and all the Mahomedans whom I have consulted testify to the absence of these beliefs among them. How then, do we account for the Mahomedan patron saints of the wells of Parsi houses? It clearly cannot be a case of preservation of old wine in new jars. The intensely local colouring does not warrant any such assumption. There are distinctly non-Parsi ingredients in it. From whom and how did they get these? Well-spirits, like tree-spirits, form no part of any tribal cult. They are essentially local in nature and the subject needs careful research in the localisation of beliefs and the genealogy of folklore. We shall advert to this subject again,[9] meanwhile let us record a few more instances of sanctified wells in Bombay.
A well of which I heard during my childhood several thrilling stories of a somewhat singular type was situated in a house in Nanabhoy Lane, Fort, opposite the Banaji Fire-Temple, which belonged to my great grand-mother. It was believed to be the abode of a kind-hearted Sayyid (Mahomedan saint) who used to watch the health and fortunes of the inmates of the house. Women in labour preferred for confinement no other place to this auspicious house always mercifully protected by that guardian angel. It is said that he used to come out of the well regularly and that his presence was known by the ecstatic possession of a Parsi woman who used to live on the ground floor. A big basin of maleeda (confection of wheat flour) was offered to him by the ladies. It was emptied in a few moments. The inmates of the house related to the saint all their difficulties and each one got a soothing reply and friendly hints through the lips of the medium. A young lady used to suffer from constant headache. Her grand-mother one day asked the Sayyid what to do to cure the ailment. He gave her a betel-nut and told her that it should always be kept by the girl with her. This was done and she never suffered from headache again. An old inmate of the house was once seriously ill. All hopes of recovery were abandoned, but the saint came to his rescue and advised the relatives as to what they should do to propitiate the sea furies who wanted to devour the man. After the furies were propitiated as advised, the man recovered.
One or two more stories of Bombay wells known after the names of the saintly spirits residing in them may be noted. The Gunbow Lane is known after the famous well in the locality. It is generally believed that the well was sacred to the Saint (bâwâ) Gun who resorted to it. The Bombay City Gazetteer, however, informs us that “the curious name Gunbow is probably a corruption of Gunba, the name of an ancestor of Mr. Jagannath Shankersett.” Old records show that Gunba Seti or Gunba Shet settled in Bombay during the first quarter of the 18th century and founded a mercantile firm within the Fort walls. This Gunbow well was so big that it was believed that a man could swim from its bottom to another in the compound of the Manockji Seth Wadi about 500 feet away. Report has it that swimmers even used to find their way as far as the wells on the Maidan beyond Hornby Road. When it was proposed to fill in the well, strong representations were made to the effect that an opening for the well spirit should be kept, and a portion was left open for years. This too has been now covered over, but people still take their offerings to the site. In the same way, a well in the lane by the side of the Manockji Seth’s Agiary leading to Mint Road, which has been covered over, is seen strewn with flowers and other offerings.
Another well in Ghoga Street was believed to be the dwelling place of a Mahomedan saint, Murgha Bâwâ. “Murgha” is believed to be a corruption of Yusuf Murgay, who owned houses in the street which was also known after his name as Murgha Sheri. An esteemed friend, who used to reside in the house containing this well, tells me that the well was held in great reverence by the Parsi families residing in the locality. Various offerings were made, the principal of which was a black murgha or fowl, the common victim of such sacrifices. It was believed that in the still hours of the night the saint used to come out of the well and move about in the house. His steps were heard distinctly on the staircase and his presence was announced by the creaking sound that was heard round about. But my friend, who used to burn midnight oil in that house during his college days and who has since been wedded to science, is inclined to think that the footsteps were those of the rats infesting the house and that the creaking sound was made by the wooden book-cases!
A Parsi lady who lived in the same house says that people from various parts of the town used to take offerings to the spirit of the well, amongst which were big thalis (trays) of sweetmeat. Children were asked not to touch these, but this young lady freely helped herself to those sweets. Another friend, who took similar liberties with the offerings, was Mr. Jamsetji Nadirshaw. He used to live in Mapla’s house in old Modikhana. The well of this house was adored by people and young Jamsetji pilfered a lot of sweets offered to the gods. Sir Dinsha Edulji Wacha, who lived in the house during his childhood, informs me that his mother and grand-mother used to tell him many a thrilling story of the queer ways in which the guardian spirit of the well used to divert them.
A friend living in Karwar Street (Modi Khana) says that the well of his house is sacred to a Mahomedan pir and that to this day vows are offered to the saint and his blessings sought whenever the tenants are in difficulty. On the full moon day the well is decorated with flowers and the saint is implored to cure cases of illness which defy the doctor’s skill. Needless to say, these offerings and prayers are speedily followed by the recovery of the patients.