So, in Bombay, when a Guru, or teacher, wishes to initiate a candidate into the mysteries of the Black Art, he directs the candidate to watch a favourable opportunity for the commencement of the study, the opportunity being the death of a woman in childbirth. As soon as this event takes place, the candidate is instructed what to do. He watches the procession as the dead is being taken to the burning or burial ground, and takes care to see who the bearers are. He then takes a small tin box in his hand, and picking up a pinch of the earth out of the hind footsteps of the two rear bearers, he keeps the earth in the tin box. Then he watches where the dead body is being burnt, and goes home.
“Next day he goes to the spot, and taking a little of the ashes of the corpse, puts it in the tin box. Subsequently, on a suitable day, that is on a new moon or on an eclipse day, he goes to the burning ground at midnight, and taking off his clothes, he sits on the ground, and placing the tin box in front of him, lights a little incense, and repeats the incantations taught to him by his guru or teacher. When he has practised the repetition of the incantations, the spirit Hadal becomes subject to his control, and by her help he becomes able to annoy any one he pleases.
“Among the troubles which the witch or magician brings upon his enemies, the following are said to be the most common in the Dakkhin as well as in the Konkan. The witch causes star-shaped or cross-like marks of marking-nuts on the body of the person she has a grudge against. The peculiarity of these marks is that they appear in numbers in different parts of the body, and as suddenly disappear. The other troubles are the drying-up of the milk of milch cattle, or turning the milk into blood; stopping or retarding the growth of the foetus in cattle, and turning them into moles; stealing grain or other field produce from the farm-yards of the victim; letting loose wolves, jackals, or rats into the victim’s field; pricking needles or thorns into the victim’s eyes or body; applying turmeric to the eyes of a female victim, or putting lampblack into her eyes; or tearing the open end of her robe; and causing death to an enemy by means of a method of the Black Art, called Mûth, literally ‘a handful.’
“The Mûth generally consists of a handful of rice or Urad pulse (Phaseolus radiatus) charmed and sent by the witch against her enemy through the agency of the familiar spirit. It is likened to a shock of electricity sudden and sharp, which strikes in the centre of the heart, causes vomiting and spitting of blood, and may, if not warded against, end in the death of the victim. Practised experts pretend to see the Mûth rolling through the air, like a red-hot ball, and say that they can avert its evil consequences in two ways—either by satiating it, which is done so as to cause a little bleeding, and allowing the blood to drop on a charmed lemon, which is afterwards cut and thrown into a river; or by reversing its action and sending it back to the person who issued it, which is done by charging a lemon and throwing it in the direction whence the Mûth has been seen to come. The operation of a Mûth is most dreaded in many parts of Bombay, and especially in the Konkan. Cases of sudden illness, blood vomiting, or sudden death are frequently attributed to the agency of a Mûth or charmed handful of rice or pulse sent by an enemy.”[14]
We have here examples of the dread of the woman dying at her confinement, which we have already noticed in the case of the Churel, and the nudity charm is also familiar.
Witch Seasons.
In Central India, witches are supposed, by the aid of their familiars, who are known as Bîr, or “the hero,” to inflict pain, disease, and death upon human beings. Their power of witchcraft, like that of all Indian witches, exists on the fourteenth, fifteenth, and twenty-ninth of each month, and in particular at the Diwâlî or feast of lamps, and the Naurâtrî or nine days devoted to the worship of Durgâ.
In the same way the Irish witches flit on November Eve, and “on that night mortal people should keep at home, or they will suffer for it; for souls of the dead have power over all things on that night of the year, and they hold a festival with the fairies, and drink red wine from the fairy cups and dance to fairy music till the moon goes down.”[15] Of the Allhallows demon Professor Rhys writes: “This night was the Saturnalia of all that was hideous and uncanny in the world of spirits. It had been fixed as the time of all others when the Sun god, whose power had been gradually falling off since the great feast associated with him on the first of August, succumbed to his enemies, the powers of darkness and of winter. It was their first hour of triumph after an interval of subjection, and the popular imagination pictured them stalking abroad with more than ordinary insolence and aggressiveness.”[16]
At other times the Indian witches appear, dress, talk, and eat like other women, but “when the fit is on them, they are sometimes seen with their eyes glaring red, their hair dishevelled and bristled, while their heads are often turned round in a strange, convulsive manner. On the nights of those days, they are believed to go abroad, and after casting off their garments, to ride about on tigers and other wild animals; and if they desire to go on the water, alligators come like the beasts of the forests at their call, and they disport in rivers and lakes upon their backs till dawn of day, about which period they always return home, and resume their usual forms and occupations.”[17]