of coming across inauspicious objects. At the close of the Agamudaiyan marriage ceremonies, the twig of Erythrina indica or Odina wodier, of which the milk-post was made, is planted. If it takes root and grows, it is regarded as a favourable omen. At a Palli (Tamil cultivator) wedding two lamps, called kuda vilakku (pot light) and alankara vilakku (ornamental light), are placed by the side of the milk-post. The former consists of a lighted wick in an earthenware tray placed on a pot. It is considered an unlucky omen if it goes out before the conclusion of the ceremonial.
Prior to the betrothal ceremony of the Kammas (Telugu cultivators), a near relation of the future bridegroom proceeds with a party to the home of the future bride. On the way thither, they look for omens, such as the crossing of birds in an auspicious direction. Immediately on the occurrence of a favourable omen, they burn camphor, and break a cocoanut, which must split in two with clean edges. One half is sent to the would-be bridegroom, and the other taken to the bride’s house. When this is reached, she demands the sagunam (omen) cocoanut. If the first cocoanut does not split properly, others are broken till the desired result is obtained.
In the Telugu country, the services of a member of the Bōya caste are required if a Brāhman wishes to perform Vontigadu, a ceremony by which he hopes to induce favourable auspices, under which to celebrate a marriage. The story has it that Vontigadu was a destitute Bōya, who died of starvation. On the morning of the day on which the ceremony, for which favourable auspices are required, is performed, a Bōya is invited to the house. He is given a present of gingelly (Sesamum) oil, wherewith to anoint himself. This done, he returns, carrying in his hand a dagger, on the point of which a lime has been stuck. He is directed to the cowshed, and there given a good meal. After finishing the meal, he steals from the shed, and dashes out of the house, uttering a piercing yell, and waving his dagger. He on no account looks behind him. The inmates of the house follow for some distance, throwing water wherever he has trodden. By this means, all possible evil omens for the coming ceremony are done away with.
A curious mock marriage ceremony is celebrated among Brāhmans, when an individual marries a third wife. It is believed that a third marriage is very inauspicious, and that the bride will become a widow. To prevent this mishap, the man is made to marry the arka plant (Calotropis gigantea), which grows luxuriantly in wastelands, and the real marriage thus becomes the fourth. The bridegroom, accompanied by a Brāhman priest and another Brāhman, repairs to a spot where this plant is growing. It is decorated with a cloth and a piece of string, and symbolised into the sun. All the ceremonies, such as making hōmam (sacred fire), tying the tāli (marriage badge), etc., are performed as at a regular marriage, and the plant is cut down. On rathasapthami day, an orthodox Hindu should bathe his head and shoulders with arka leaves in propitiation of Surya (the sun). The leaves are also used during the worship of ancestors by some Brāhmans. Among the Tangalān Paraiyans, if a young man dies before he is married, a ceremony called kannikazhital (removing bachelorhood) is performed. Before the corpse is laid on the bier, a garland of arka flowers is placed round its neck, and balls of mud from a gutter are laid on the head, knees, and other parts of the body. In some places, a variant of the ceremony consists in the erection of a mimic marriage booth, which is covered with leaves of the arka plant, flowers of which are placed round the neck as a garland. Adulterers were, in former times, seated on a donkey, with their face to the tail, and marched through the village. The public disgrace was enhanced by placing a garland of the despised arka leaves on their head. Uppiliyan women convicted of immorality are said to be garlanded with arka flowers, and made to carry a basket of mud round the village. A Konga Vellāla man, who has been found guilty of undue intimacy with a widow, is readmitted to the caste by being taken to the village common, where he is beaten with an arka stick, and by providing a black sheep for a feast. When a Kuruvikkāran man has to submit to trial by ordeal, seven arka leaves are tied to his palms, and a piece of red-hot iron is placed thereon. His innocence is established, if he is able to carry it while he takes seven long strides. The juice of the arka plant is a favourite agent in the hands of suicides.
At a Brāhman wedding the bridegroom takes a blade of the sacred dharba grass, passes it between the eyebrows of the bride and throws it away saying, “With this grass I remove the influence of any bad mark thou mayest possess, which is likely to cause widowhood.”
There is a Tamil proverb relating to the selection of a wife, to the effect that curly hair gives food, thick hair brings milk, and very stiff hair destroys a family. As a preliminary to marriage among the Kurubas (Canarese shepherds), the bridegroom’s father observes certain curls (suli) on the head of the proposed bride. Some of these are believed to forebode prosperity, and others misery to the family into which the girl enters by marriage. They are, therefore, very cautious in selecting only such girls as possess curls of good fortune. One of the good curls is the bāshingam on the forehead, and bad ones are the pēyanākallu at the back of the head, and the edirsuli near the right temple.50 By the Pallis (Tamil cultivators) a curl on the forehead is considered as an indication that the girl will become a widow, and one on the back of the head portends the death of the eldest brother of her husband. By the Tamil Maravans, a curl on the forehead resembling the head of a snake is regarded as an evil omen.
A woman, pregnant for the first time, should not see a temple car adorned with figures of a lion, or look at it when it is being dragged along with the image of the god seated in it. If she does, the tradition is that she will give birth to a monster.
In some places, before a woman is confined, the room in which her confinement is to take place is smeared with cow-dung, and, in the room at the outer gate, small wet cow-dung cakes are stuck on the wall, and covered with margosa (Melia Azadirachta) leaves and cotton seeds. These are supposed to have a great power in averting evil spirits, and preventing harm to the newly-born babe or the lying-in woman.51 In the Telugu country, it is the custom among some castes, e.g., the Kāpus and Gamallas, to place twigs of Balanites Roxburghii or Calotropis gigantea (arka) on the floor or in the roof of the lying-in chamber. Sometimes a garland of old shoes is hung up on the door-post of the chamber. A fire is kindled, into which pieces of old leather, hair, nails, horns, hoofs, and bones of animals are thrown, in the belief that the smoke arising therefrom will protect the mother and child against evil spirits. Among some classes, when a woman is pregnant, her female friends assemble, pile up before her door a quantity of rice-husk, and set fire to it. To one door-post they tie an old shoe, and to the other a bunch of tulsi (Ocimum sanctum), in order to prevent the entry of any demon. A bitch is brought in, painted, and marked in the way that the women daily mark their own foreheads. Incense is burnt, and an oblation placed before it. The woman then makes obeisance to it, and makes a meal of curry and rice, on which cakes are placed. If there is present any woman who has not been blessed with children, she seizes some of the cakes, in the hope that, by so doing, she may ere long have a child.52 In some places, when a woman is in labour, her relations keep on measuring out rice into a measure close to the lying-in room, in the belief that delivery will be accelerated thereby. Sometimes a gun is fired off in an adjacent room with the same object, and I have heard of a peon (orderly), whose wife was in labour, borrowing his master’s gun, to expedite matters.
Some Hindus in Madras believe that it would be unlucky for a newly-married couple to visit the museum, as their offspring would be deformed as the result of the mother having gazed on the skeletons and stuffed animals.
Twins are sometimes objects of superstition, especially if they are of different sexes, and the male is born first. The occurrence of such an event is regarded as foreboding misfortune, which can only be warded off by marrying the twins to one another, and leaving them to their fate in the jungle. Cases of this kind have, however, it is said, not been heard of within recent times.
There is a proverb that a child born with the umbilical cord round the body will be a curse to the caste. If a child is born with the cord round its neck like a garland, it is believed to be inauspicious for its uncle, who is not allowed to see it for ten days, or even longer, and then a propitiatory ceremony has to be performed. By the Koravas the birth of a child with the cord round its neck is believed to portend