Mr. Forbes, in the Ras Mala (p. 378), says the bboot and pret of Gujcrat are believed to reside in the place where funeral piles are erected, in trees which are not used for sacrificial purposes, such as the tamarind and the acacia, in desert places, at the spot where a death has occurred, or cross-roads,—for which reason people set at these places food for the use of the bhoot. He is most at a loss for water to drink. The pipe of his throat is, it is said, the size of the eye of a needle, and he is continually thirsty enough to drink twelve gallons of water. Tho watchmen of Wuroon Deo, however, are stationed wherever there is water, to prevent the bhoot from drink ing, and the thirst is therefore as continual as it is intense. The bhoot feed upon all kinds of refuse. The goblin of tho best class—he, that is to say, whose funeral ceremonies have been duly performed, but who has been debarred from liberation by his own int,ense affection for earthly objects—is called Poorwuj Deo,' and resides in his own house or in a sacred fig-tree. The Poorwuj Deo, like the Etruscan Lar, or the Grecian hero, is regarded as hovering about his former abode, averting dangers from the inhabit ants, and bestowing blessings upon them. He frequently appears in the character of a. serpent, and is then treated with great respect by the inmates of the house near which ho resides. It is a common belief in Gujerat that serpents are always to be found wherever a hoard is buried, and that these are the bhoot of the deceased, owners, who have remained upon earth from affection to their wealth. The Arabian Jin also frequents cross - roads ; and the fairies of the Scottish lowlands carry bows made of the ribs of a man buried where three lairds' lands meet, as in A Midsummer Night's Dream (Act iii. sec. 2): 'Damned spirits all, That in cross-ways and floods have burial.' Desert places ' in Gujerat correspond ex actly with the dry places ' (ciyapwy assigned to the evil spirits in Matthew xii. 43, Luke xi. 24. The custom of placing food for spirits is very general throughout the world. In the dialogue of Dives and Pauper, printed by Richard Pynson in 1493, among the superstitions then in use at the beginning of the year, the following is mentioned: Alio that take bode to dysmal dayes, or use nye° observances in the newe nfoone, or in the new() yeere, as setting of meto or drynke by nighte on the benehe to fcdo alholde or gobelyn."rhe powers which the bhoot and pret exercise are the following : They take possession of a corpse, and speak through its mouth ; they exhibit themselves in the form which they posse.ssed when living ; they enter into a living man, and cause him to speak as they please ; somethnes they afflict him with fever or various other diseases ; sometimes they afitill1110 the forms of animals, and frighten people by suddenly vanishing in a flash of fire ; 'sometimes, remaining invisible, they speak in whispers. A bhoot has been known to come to fisticuffs with a man, and to carry a mass off and set him down in a distant place. It is even said that women are
sometimes found with child by bhoots.
Tho Jain Shastras teach a different doctrine in regard to spirits from that which is taught by the Puranas. They assert that there are eight kinds of Vyuntur Deo, and eight of Wan-Vyuntur Deo, who reside below the earth. Each of these has two Indra, or sovereigns, rulinrg respectively the northern and southern regions, and who are in colour black, white, or blue. The Vyuntur and Wan-Vyuntur Deo appear upon earth, where they possess the bodies of men, exhibit themselves in various shapes, and perform many strange feats, whence their common name of Kootohnlee (or surprising) Deo. Below them reside the Bhuwun putee Deo, who also sometimes appear on earth. Below these, again, are the Narkina or infernal spirits. Above this earth, in the atmosphere, five kinds of Deo of splendour ' reside, the sun, moon, stars, and others. Above them, in twelve Deo Loka, the Deo who ride in chariots dwell ; these, sometimes drawn by their own desire, or com pelled by charms, appear in the world, but they do harm to no one. Above them are nine classes of Grivek, and five of Unootur Vimani. They are of great power, and never visit the earth. 3fen who have lived a life of austerity and righteousness aro born again in these classes of upper or lower Deo, but the sinner is not born in them. Of old, a man who had performed the rite of Uthum ' by fasting for three days, acquired the power of calling the Deo to him ; but now, it is said, these Deo never visit the earth at any one's call.
In Gujerat, where people wills to'prevent the removal of a jungle tree, they paint a trident upon it with vermilion, or, if that be inconvenient, throw down a number of stones at the root of the tree. IThoever, after this, passes by, is sure to add a stone or two to the heap believing the place to be the residence of a Lima. If stones aro not easily procurable, a bit of old mg is thrown so as to adhere to the tree, and every ono who passes by follows the example once set. They call the spot the Rag-uncle's.' In places where trees are scarce, these uncles ' are very common, and people are much annoyed with the dread of touching them. The name uncle ' is given to the bhoot by women as a term of respect. Men are less superstitious. Similarly, whenever in any place there is a hillock or mound upon which a few stones have been piled one above the other, every passer-by considers himself bound to add a stone to the heap, considering that the spot is the residence of somo Deo, and that if any ono raise a little temple there his house will flourish. Such monuments are also set up in places where a person has been slain or wounded. Cairns of this kind are frequently connected with the dead,— on many a cairn's grey pyramid, Where urns of mighty chiefs lie hid.! —Rasamala, Hindu Annals, ii. pp. 379, 387 ; Brand's Hindu Annals, ii. p. 378. See .A.mn3a ; Dehwar ; Devils ; Devil-Worshii).