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FORTUNE-TELLING IN S. INDIA.
DECEMBER, 1874.]
dare to commit such oppression, and take more of their merchandise in addition to what was taken for the eighteen different descriptions of toll which already existed.
In this way Sâdu collected toll for ten or twelve market-days, so that he began to live at ease and was no longer in want.
In the meantime the shopkeepers, not being able to bear the oppression of Rânî Mâyî's wife's brother any longer, made a petition against him. Rânî Mâyî was a very learned and kind woman, and she thought, "What can the
A STRANGE MODE OF FORTUNE-TELLING. BY V. N. TIRUMALACHARYAR, MAISUR COMMISSION.
The singular custom which forms the subject of this paper is one of the innumerable expedients which the natural tendency of human nature to unfold the future of a man's life has suggested. It is not confined to the table-land of Maisur, but prevails throughout Scuthern India. If a girl does not become pubescent at the usual age, or a young woman does not become a mother for some years after consummation of her marriage, it is a matter of grief to her mother, or other matron interested in her, who sets about ascertaining the future prospects of her youthful relation by the following method:-On a given lucky day, early in the morning, the mother or other relation, having a husband living at the time (for widows cannot take part in any auspicious ceremonies), takes kunku (red powder with which Hindu females mark their foreheads), powdered turmeric, betel leaves and nut, with an offering of jaggery or a couple of plantains, to the plant called Unmatti in Kanarese (Datura fastuosa). Sweeping the spot on which the shrub stands, and spreading thereon cowdung and water, the stem of the plant is rubbed with the coloured powders, and betel, with a couple of fruits or a piece of jaggery, as the case may be, is offered to it; and it is invited to attend the house of the hostess for meals, as if it was a sentient being or human guest capable of responding to the call. After this preliminary, a few raw fruits of the plant are plucked and brought home with all possible haste. One or more of the fruits are cut with a knife. The right halves of the fruits are thrown away as unlucky, and a small quantity of the seeds of
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stupid people mean? how can a woman have a wife's brother? nevertheless they cannot have come to me for protection without some good reason." So she said, "Yes, I have a wife's brother, bring him before me." So Sâdu was brought and, being very much frightened, covered his face and folded his hands and said, "Your Majesty, first hear my tale and then decide." So Râni Mayî heard his whole story and then said, "From this time all tolls are abolished in Goäil Hat except the toll of my wife's brother." And this is the custom to this day.
the left halves, say a tea-spoonful, is taken out and ground with fresh milk till the whole becomes a thin liquid. Then it is strained in a clean cloth, and kept ready to be swallowed off in a draught. The woman or girl to be operated upon anoints herself and takes a warm bath, and before her system has cooled down from the effects of the bath she is made to sit on the threshold, and in that posture to drink off the draught prepared for her, the female friend taking care to pour it down her throat, and to put a betel-leaf over her tongue, lest it should be hardened by the touch of the draught. This done, the patient is served with kichadi without salt or milk, and also saltless. brinjal curry, and is immediately put to bed. Her sleep does not last long, and, the preparation having by this time operated on the system, she gets up and begins to rave and play the pranks of an insane person, using, however, only words peculiar to her sex. Her hair is combed, she is dressed with a fresh sáḍi, and is decked with ornaments as on a festive occasion. Female relations successively mount guard over her, lest she should run about mad. She catches hold of anything, often a doll placed at her disposal by sight-seers, and calls it her child, and often plays the part of a mimic. mother, not unaccompanied with incoherent expressions. If the actions of the patient are so directed, they are taken for a propitions sign of her becoming a prolific mother eventually; but if, on the other hand, she weeps, as some often do, or performs other inconsistent actions, they are taken to augur ill. In this state of mind the patient is consulted as an oracle by
