Tola is a sort of “Will-o’-the-Wisp” in the Hills. According to one account, he is, like the Gayâl, of whom we have spoken already, the ghost of a bachelor, and other ghosts refuse to associate with him; so he is seen only in wild and solitary places. Others say that he belongs to the class of children ghosts, who have died too young to undergo the rites of tonsure or cremation. They are, as a rule, harmless, and are not much dreaded. After a child undergoes the specified religious ceremonies, its soul is matured, and fitted either to join the spirits of the sainted dead or to assume a new existence by transmigration. The estate of the Tola is only temporary, and after a time, it, too, enters another form of existence.[79]
Airi.
Another famous Hill Bhût is Airi. He is the ghost of some one who was killed in hunting. We have many instances of these huntsmen ghosts, of which the most familiar example is the European legend of the Wild Huntsman, who haunts the forest in which he used to hunt, and is sometimes heard hallooing to his dogs. So in Cornwall Dando rides about accompanied with his hounds.[80] The British fairies ride at night on horses which they steal from the stables, and in the morning the poor beasts are found covered with sweat and foam.[81] In Southern India Aiyanâr rides about the land at night on a wild elephant, sword in hand, and surrounded by torch-bearers, to clear the country from all obnoxious spirits.[82]
The companions of Airi are fairies, who, like the Churel, have their feet turned backwards. He is accompanied by two litter-bearers and a pack of hounds with bells round their necks. Whoever hears their bark is certain to meet with calamity. Airi is much given to expectoration, and his saliva is so venomous that it wounds those on whom it falls. Incantations must be used and the affected part rubbed with the branch of a tree. If this be not done at once, the injured man dies, and in any case he must abstain from rich food for several days. We shall meet again with the magical power of spittle. Here it may be noted that in Western folk-lore it confers the power of seeing spirits.
“Those who see Airi face to face are burnt up by the flash of his eye, or are torn to pieces by his dogs, or have their livers extracted and eaten by the fairies who accompany him. But should any one be fortunate enough to survive, the Bhût discloses hidden treasures to him. The treasure-trove thus disclosed varies in value from gold coins to old bones. His temples are always in deserted places. A trident represents the god, and a number of surrounding stones his followers. He is worshipped once a year by lighting a bonfire, round which all the people sit. A kettle-drum is played, and one after another they become possessed, and leap and shout round the fire. Some brand themselves with heated iron spoons, and sit in the flames. Those who escape burning are believed to be truly possessed, while those who are burned are considered mere pretenders to divine frenzy.”[83] This closely resembles the worship of Râhu already described.
“The revels usually last for about ten nights, and until they are ended, a lamp is kept burning at the shrine of the god. Those possessed dye a yard of cloth in red ochre and bind it round their heads, and carry a wallet in which they place the alms they receive. While in this state they bathe twice, and eat but once in the twenty-four hours. They allow no one to touch them, as they consider other men unclean, and no one but themselves is permitted to touch the trident and stones in Airi’s temple, at least as long as the festival lasts. The offerings, goats, milk, etc., are consumed by the worshippers. The kid is marked on the forehead with red, and rice and water are thrown over him. If he shakes himself to get rid of it, the god has accepted the offering, whereupon his head is severed with a knife. If he does not shake himself, or bleats, it is a sign that the offering is not accepted, and the victim escapes.”
The same rule of testing the suitability of the sacrifice prevailed among the Greeks. The same practice prevails among other tribes. Thus, the Bâwariyas, when they sacrifice a goat, take a little water in the palm of the hand and pour it on the nose of the victim. If it shiver, its head is cut off with a single blow of a sword. The rule has elsewhere received a further development. Thus when the Râo of Cutch sacrifices a buffalo, “as it stoops to eat, a few drops of water are scattered between its horns. If it shake its head it is led away as displeasing to the goddess; if it nods its head a glittering scimitar descends on its neck.”[84]