Iti Gujerat, when people WW1, to prevent the removal of a jungle tree, they paint a trident upon it with vermilion, or, if that be incon venient, they collect a number of stones and throw them down at the root of the tree. 'Who ever, after this, passes by, is sure to add a stone or two to the heap, believing the place to be the residence of a 13hut. If the place be one where stories are not easily procurable, a bit of old rag is thrown so as to adhere to the tree, and every one 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 Bhut 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 some Dev, and that if any one 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,— ' Many a caim's grey pyramid, Where urns of mighty chiefs lie hid.' The Bliut-bali of the Hindus is an offering- to evil spirits, ghosts. On the 14th of the dark half of the month Aswin, the Illmta Chaturdasi offer iugs are made to evil spirits, and the Illtuta devata is a spirit worshipped as a deity.
As an instance of the Hindu belief in the powers of demons, Col. Tod tells us that Udi Singh died thirteen years after his inauguration on the cushion of Joda, and thirty-three years after the deatlt of Maldeo. About A.D. 1645, when lie was returning, home from court, he beheld a girl whom he determined to have. But she was the daughter of a Brahman, an Aya Printi, or votary of Aya-Mata, whose shrine is at Bai-Bhilara. These sectarians of Marn, he says, are very different from the abstinent Brah mans of Bengal, eat flesh, drink wine, and share in all the common enjoyments of life with the martial spirits around them. And as there was no other course by which the father could save her from pollution but by her death, on that lie resolved. He dug a sacrificial pit, aud, having slain his daughter, cut her into fragments, and mingling therewith pieces of flesh from his own person, made the honta or burnt sacrifice to Aya-Mata, and as the smoke and flames ascended, he pronounced an imprecation on the raja: Let peace be a stranger to hint I and in three pabar, three days and three years, let nae have revenge!' Then exclaiming, My future dwelling. is the Dabi Baori! ' sprang into the flaming pit.. The horrid tale was related to the raja, whose imag ination was haunted by the shade of the Brahman, and he expired at the assigned period, a prey to unceasing rem ome.
Up to the close of the 15th century, it was customary in England to place food for dem. ons. In the dialogue of Dives and Pauper, printed by Richard Pynson in 1493, among the super stitions then in use at the beginning of the year, the following is mentioned Alle that take hede to dysmal dayes, or use nyce observances in the newe moone, or in the new yeere, as setting of mete or drynke by night on the bencbe to fede alholde or gobelyn.' So iu British India
to the present day, with Hindus, Chitapinda. or funeral cakes are offered at the pile, at the time of burning the body. On the fourth day after decease, Chaturtha-pinda, funeral cakes, are again offered. On the 13th day after decease, the pret, or newly-embodied spirit, is compelled by the emissaries of Hades to set forth on his journey towards Yampur. Its attendants aggravate the miseries of the wicked soul by their threats and upbraidings. They cry to the pret, Come quick, evil one ! We will carry you to Yama's door ; we will cast you into Kumbheepak, or some other hell I ' In the south of India, spirits of the air are numerous: celestial vestals, which frequent cool shades and limpid streams, help the sick, succour women in travail, guide the benighted traveller who has lost his way, shower blessings and flowers on happily married couples. The village Kannimar, or virgins, as they are styled in ordinary country parlance, are patrons of the village lassie afflicted with the tender passion, and watch with a motherly interest the progress of stedfast honoumble loves. There is nothing which they hate so intensely as the violation of matrimonial vows, or the infringement of maidenly honour. Rude statues of potter's work representing these champions of virtue, maybe seen invariably under some pleasant shade, by the side of a rippling rivulet or the placid surface of the village tank. When the sun is at its greatest height, and man and beast seek some friendly shelter, these fair celestials, screened from profane mortal sight, quietly perform their ablutions in the tank or brook close by, divesting themselves of their flowing ethereal robes. Their appearance to mortals in bodily form always portends some thing extremely good or evil ; but as they are naturally inclined to acts of kindness and mercy, such interviews prove, in the majority of cases, harbingers of prosperity and conjugal felicity. Instances are not wanting of these sylvan beauties, through forgetfulness to bind the wood with their magic spell, allowing themselves to be stuprised by the strolling cowherd ere they have risen front their midday bath. Every year, as the husband man sows his grain after the precursory showers of the rainy season, lie vows to set apart so much, a kalam (12 marcals), as a thank-offering, if the out-turn should prove as abundant as he prayed for. .True to a farthing, the sale-proceeds of the virgins' share is religiously laid by, to be made use of a month or two after the harvest, when the ryot, now at leisure, thinks of redeeming his vow at the shrine of the celestial fair one. At the appointed time, generally at night, the whole village wends in solemn procession to the sacred grove, with banners flying and drums beating, and with all the paraphernalia, of eastern worship. Rice is boiled, sheep are slain, amateur theatricals improvised, and the light hearts of the multitude rendered still lighter by potions of arrack.