________________
JANUARY, 1907.)
THE CHUHRAS.
THE OHUHRAS. BY THE REV. J. W. YOUNG SON, D.D., CHURCH OF SCOTLAND MISSION; SIALKOT.
(Continued from Vol. XXXV. p. 356.)
V. - SUPERSTITIONS.
Omens and Names. Is a Chuhra goes on a journey and meets & mirási, he goes back. If some one calls after him he goes back. The braying of a donkey meeting him is a good omen. If washerman meets a man beginning a journey, it is sufficient to send him back, certain of failure if he goes on. Some men aro known to carry good fortune, and are sent out to meet travellers.
A Chahra never stops over a broom. The broom that is used to sweep corn is hung ng on a nail in the house. That for ordinary nge is placed on a grave, but never upright.
Children are frequently given names arising out of superstitious: thus KakA is used as a first name. Ghasita means dragged, that is, dragged over a dust heap, rür. Bara has the same meaning. As the name is one of dishonour, the evil eye will not fall on tho children that bear it. Likar means having half of the head shaved, and the other not; this is to keep the child alive. Natha means having a ring in the nose, to hold him and keep him from going away, i.e., dying.
Oaths, magic and witohcraft.
The oath by Bala Shah is used.
The practice of magio arts is confined to faqirs and pers. It is the sauhrifar that bring evil spirits. A person possessed is cured in the following manner :- The faqir takes a drum, . thalt or platter and a ghard or earthen jar. The platter is placed over the jar, and the whole is called gharidl.88 The faqir beats the drum, another person beats the gharid], and others sing. The sick person shakes his head, and when the music (?) ceases they ask him questions: “Who are you?" "I am so and so," he replies. "How did you come into this state P" "Such and soch a one put me into this state." "Who bewitched youp":"8o and so." "What did he get for doing it?" "So many rapees." "For how long are you sick P" "I have to be sick so many days, and then die." They play and sing again. After & time the sick man perspires and recovers. The evil spirit goes with the perspiration.
A curious and 'repulsive ouro is used among Hindus and probably others. It is called jart or masán. An unmarried person dies, and his or her body is burnt at the burning ghat. A faqer takes some of the ashes from the burning pile, goes to the hills for a certain plant, and makes bread of these two ingredients on a grave. The bread is made into pills, one of which is given to a naked childless woman. She gives the pill in a drink to her enemies, and herself has a child. Her barren condition was caused by an evil spirit. Mardi moans demon, and burning-place among Hindus.
Thunda is an iron whip, which a fagir beats himself with for the sake of another, so that the evil spirit in him may be troubled and flee. They also burn oil in a tard, iron dish. The fagir puts his hand in the hot oil and poars it on his person. The evil spirit feels it, but the faqir does not. The faqir also boats his body with a millstone. After the sick man recovers, the faqir takes a fowl, kills it, dips a string in its blood, knots the string, blows on it, and finally binds it round the sick man's neck, assuring him that the evil spirit will not come again. If the man goes where there is impurity, sútak, the virtue in the string disappears.
1 Bauhrd, -, lit. (1) parente-in-law; (2) simpleton, wretoh.
Gharidi, lit. gong.
