The Greeks had a special name, Koskinomantis, for the man who divined in this way with the sieve, and the practice is mentioned by Theocritus.[122] The sieve is very commonly used in India as a rude form of the planchette. Through the wicker-work of the raised side or back a strong T-shaped twig is fixed, one end of which rests on the finger. A question is asked, and according as the sieve turns to the right or left, the answer is “Yes” or “No.” This is exactly what is known as “Cauff-riddling” in Yorkshire and Scotland.[123] In the eastern districts of the North-Western Provinces, when the Ojha or “cunning man” is called in to cure disease, or possession by evil spirits, he puts some sesamum into a sieve, shakes it about, and then proceeds to identify the ghost concerned by counting the number of grains which remain stuck between the reeds. At a Santâl cremation, a man takes his seat near the ashes, and tosses rice on them with a winnowing fan till a frenzy appears to seize him, and he becomes inspired and says wonderful things.[124]
It is one of the curiosities of comparative folk-lore that this instrument should be credited with magical powers all over two continents.[125]
The winnowing basket, again, perhaps from its association, like the winnowing fan, with the sacred grain, has mystic powers. In Scotland it was used in the rite of creeling as a means of scaring barrenness. “The young wedded pair, with their friends, assemble in a convenient spot. A small creel or basket is prepared for the occasion, into which they put some stones; the young men carry it alternately, and allow themselves to be caught by the maidens, who have a kiss when they succeed. After a great deal of innocent mirth and pleasantry, the creel falls at length to the young husband’s share, who is obliged generally to carry it for a long time, none of the young women having compassion upon him. At length his fair mate kindly relieves him from his burden; and her complaisance, in this particular, is considered as a proof of her satisfaction at the choice she has made.[126]”
In Bengal, at the full moon immediately following the Durgâ Pûjâ, the festival of Lakshmî, the goddess of wealth, is held. In every Hindu house a basket, which serves as the representative of prosperity, is set up and worshipped. This basket, or corn measure, is filled with paddy, encircled with a garland of flowers, and covered with a piece of cloth. They sit up all night and watch for Lakshmî to arrive, and any negligence in watching is believed to bring misfortune on the family.[127]
The Broom.
The same idea applies to the broom used in sweeping the house or collecting the grain on the threshing-floor. We have already seen the use of it to drive out poverty. “Pythagoras warned his followers against stepping over a broom. In some parts of Bavaria, housemaids in sweeping out the house are careful not to step over the broom for fear of the witches. Again, it is a Bavarian rule not to step over a broom while a confinement is taking place in a house; otherwise the birth will be tedious, and the child will always remain small with a large head. But if anyone has stepped over a broom inadvertently, he can undo the spell by stepping backwards over it again.”[128] So, in Bombay, they say you should never step over a broom, or you will cause a woman to suffer severely in childbed.
In Bombay, some old Hindu woman, to cure a child affected by the Evil Eye, waves salt and water round its face and strikes the ground with a broom three times; and among the Bani Isrâîls of Bombay, when the midwife drives off the blast of the Evil Eye, she holds in her left hand a shoe, a winnowing fan, and a broom.[129] In Italy, the broom is an old Latin charm against sorcery. The Beriyas, a gypsy tribe of the Ganges-Jumna Duâb, drive off the disease demon with a broom. In Oudh, it is said, when a broomstick has been done with, it should always be laid down, and not left standing. Mahâ-Brâhmans, who gain by officiating at funeral ceremonies, are alleged to violate this rule in order to cause deaths.[130]