At Vengurla, in the RatnÁgiri District, when epidemic diseases prevail, the people of the village assemble and prepare a basket in which are placed cooked rice, cocoanuts, lemons, wine, red flowers and Udid (Phaseolus radiatus) grain. The basket is then carried out of the village along with a cock or a goat, and deposited outside the village boundary. To carry this basket, a person belonging to the MahÁr caste is generally selected. The people of the next village similarly carry the basket beyond their village limits; and it is finally thrown into the sea. It is believed that if the basket of offerings to the disease-deities is carried from one village to another, it is sure to bring the disease with it. Great care is therefore taken to throw the offerings into the sea. In cases of small pox a feast is given to women whose husbands are alive. In some cases boiled rice is mixed with the blood of a cock, and on the rice is placed a burning black cotton wick in a cocoanut shell with a little oil in it. The whole is then carried beyond the village boundary and thrown away.1 In the village of MithbÁv in the RatnÁgiri District, epidemic diseases like cholera, small pox, plague, etc., are supposed to come from disease deities, and in order to avoid the danger of such diseases the people of the village go to the temple of the village deity and pray for protection. The special form of worship on such occasions is the Kaul, i.e., asking a favour from the deity. When an epidemic of plague broke out for the first time at Sangameshwar, the people of the village at once proceeded to worship the village deity; but a few cases of plague occurred, even after worshipping the village goddess JÁkhmÁta. When the people went to the temple and asked the reason why the plague continued, it was announced by the deity through the temple ministrant that she was helpless in the case of plague, and desired the people to worship the god Shiva, thereby signifying that the village deity has limited powers, and that the power of averting great evils lies with Shiva the god of destruction.2 In the Devgad Taluka of the RatnÁgiri District in epidemic diseases like cholera, etc., the usual ceremony, i.e., the Paradi (disease-scaring basket) is performed. A basket containing boiled rice, red powder, red flowers, lemons, betel nuts, betel leaves, etc., is prepared, and on that rice is kept a burning cotton wick dipped in oil. The basket is then carried beyond the village boundary along with a goat having a red flower garland round its neck. The goat is set free at the outskirts of the village. In cases of small pox, married women whose husbands are alive are worshipped with turmeric powder, cocoanuts, flowers, etc., and incense is kept burning in the house. The deity of small pox is also specially worshipped for a number of days. It is represented by a brass or copper lota with a cocoanut placed over it. This process is called mÁnd bharane i.e. arranging the materials of worship. The girls in the house sing songs in praise of the small pox deity. It is believed that in this way the severity of the disease is reduced.3

In the Sangameshwar taluka of the RatnÁgiri District, when epidemic diseases prevail, the people of the village assemble in the temple of the village deity, offer a cocoanut to the goddess, and ask for a Kaul (omen). After receiving the Kaul they pray for mercy. It is believed that if the Kaul is in favour of the people the diseases will disappear.4 At Achare in the MÁlwan taluka of the RatnÁgiri District it is believed that epidemic diseases such as cholera, small pox, etc., are caused by the anger of the deities Jari and Mari; and in order to satisfy those deities animal sacrifices are offered at the time of their worship. There are no other deities who cause such diseases.5 At Vijayadurg in the RatnÁgiri District, in cases of small pox, the child suffering from the disease is made to sleep on a silk garment Sovalen. Flowers are thrown upon the patient’s body, and are given to him to smell. Incense is burnt in the house. On the seventh day from the beginning of the disease, the child is first bathed in milk and then in water. Black scented powder called Abir is thrown on the body. After two or three days an image representing the deity is made of flour, which is worshipped, and a feast is given to BrÁhmans and unwidowed women.6

At Basani in the RatnÁgiri District the disease of small pox is averted by a BrÁhman worshipping the goddess Shitala. BrÁhmans are also worshipped, and a feast is given to them. In cases of cholera and the other epidemic diseases the village deity is worshipped and sacrifices are made to her.7

At Kochare in the Vengurla taluka of the RatnÁgiri District, a woman whose husband is alive is made to represent the goddess Jari Mari, and is worshipped with flowers, red powder Kunku and black ointment KÁjal. She is given a feast of sweet things; and rice and cocoanuts are put into her lap by another woman whose husband is alive. She is then carried in procession through the village with beating of drums and the singing of songs. This is similar to the Paradi procession, which is also common in that District.8

At Navare in the RatnÁgiri District, in cases of small pox, the diseased child and the person into whose body the small pox deities called BÁyÁs enter, are worshipped with Abir black scented powder, flower garlands, &c.9

At Pendur in the MÁlwan taluka of the RatnÁgiri District the wrath of the female deities or MÁtrikÁs is supposed to be the cause of epidemic diseases, and these MÁtrikÁs are accordingly worshipped for their pacification.10

At Chaul in the KolÁba District the god Shankar is worshipped by BrÁhmans when epidemic diseases prevail in a village. The worship consists in repeating Vedic hymns. The nine planets are also propitiated by sacrifices of boiled rice, etc. There is a famous temple of the goddess Shitala at Chaul where the deity is worshipped by BrÁhmans, who recite Vedic hymns, whenever small pox prevails in the village. The mantras of the goddess and the Shitala Ashtaka are also repeated in the PaurÁnic style. The women walk round the temple every day as long as the signs of the disease are visible on their children. The goddess is worshipped with turmeric and red powders, and clothes and fruits are given to her. The Kaul ceremony is also practised in this District. It is worth noticing that even MusalmÁns ask for a Kaul from this goddess. The days fixed for Kaul are:—Sunday, Tuesday, Thursday and Friday. The morning hours are considered specially auspicious for the Kaul. There is another temple at Chaul, of the goddess Shri GolÁba Devi. This goddess is also worshipped when other epidemic diseases prevail in the village. SaptÁha i.e. continuous worship for seven days is also performed in honour of the deity. The gardeners (MÁlis) of the village worship this deity every Tuesday morning with cocoanuts gathered from every house in the village. This temple is being repaired at present.11

When epidemic diseases prevail in the village of Poladpur of the KolÁba District the god Shiva is worshipped by continuously pouring water over the deity’s head or linga. Sacrifices of fruits and animals are also offered to the village deity. Where there is a temple of the deity MÁri or MahÁmÁri, the deity is worshipped through a BrÁhman, and sacrifices of cocks and goats are offered to her. The deity named Shitala is worshipped in cases of small pox.12

At VÁvashi in the Pen taluka of the KolÁba District, in cases of epidemic diseases, the people of the village invoke the god Shiva, and holy fires called homa are kindled in honour of that god. Sacrifices of boiled rice are also offered to the deity. For averting small pox the deity Shitala is invoked by the mantras called Shitala Ashtaka. For averting fevers the gods Shankar and Vishnu are also worshipped.13

At Medhe in the Rohe taluka of the KolÁba District the god Shiva is worshipped in order to avert an epidemic, and HanumÁn is worshipped to avert fevers.14

At MÁlÁd in the Salsette taluka of the ThÁna District, when an epidemic prevails in a village, the goddess Navachandi is worshipped and the Homa is kindled in her honour. On the last day of worship a goat is set free as a sacrifice to the deity. The Bali, i.e., the offering of boiled rice, and the goat are taken beyond the boundary of the village, and handed over to the people of the neighbouring village, who follow the same procedure, and at last both the sacrifices are thrown into the sea. The goat generally dies, as it does not get water and food till it reaches the sea.15

In the village of Anjur in the ThÁna District, in cases of long standing fevers the BrÁhmans observe the ceremony called Udak Shanti or propitiation by water. It is as follows:—An earthen pot filled with water is placed on the ground. On the top of the pot is placed a round plate in which the image of the god Brahmadev the son of Vishnu is consecrated. Four BrÁhmans sit on the four sides of the pot and repeat their Vedic hymns. These four BrÁhmans are supposed to be the four mouths of the god Brahmadev. It is believed by the people that by performing this ceremony the fever is made to disappear.16

At RÁi in the ThÁna District some people believe that malarial fevers are averted by placing secretly a small stone on the head of the god HanumÁn.17

In the KolhÁpur District the nine planets are worshipped in the house to ward off diseases such as cholera, small pox, fevers, etc. The goddess Laxmi is worshipped in order to avert small pox, the worship being generally performed in a garden or a grove of mango trees, when parched rice, cocoanuts and lemons are offered to her. The people assembled at the spot partake of the food. To avert fever, the people perform a certain ceremony ordained in the ShÁstras. If the sick person is supposed to be under the evil influence of the planet Saturn, the planet is invoked by repeating the mantras, and worshipped with the usual offerings. Garments such as a SÁri and a Choli are offered to the goddesses MÁri and KÁlubÁi. When an epidemic disease such as cholera prevails in a village, the people of the village install the deity Margai at a place where four roads meet, and worship her for seven or eight days with much ceremony. Every one brings offerings of cocoanuts, lemons, ambil or conjee, cooked rice and curds, etc. with the beating of drums to offer to the deity. After worshipping the goddess in this manner for eight successive days they sacrifice a Bali of a he-buffalo before her. The deity is then put upon a bullock cart and carried through the village with the beating of drums and much ceremony, to be thrown away beyond the village boundary along with the offerings.18

Epidemic diseases are not attributed to witchcraft at Devgad in the RatnÁgiri District. It is believed that they are caused by the accumulated sins of the people.19 In the DÁpoli taluka of the RatnÁgiri District epidemic diseases are attributed to witchcraft by low caste people. The power of averting such diseases lies in the hands of the village deities. They are therefore propitiated by the sacrifices of cocks, goats, and cocoanuts.20 At PolÁdpur in the KolÁba District, epidemic diseases are sometimes attributed to witchcraft by low caste people. Persons well versed in the mantras of evil spirits are called Bhagats or exorcists. Some of them keep evil spirits at their command. The poor people believe that what these exorcists foretell is sure to occur. It is believed that the spirit dwells on the tongue of these exorcists. When these spirits are hungry, they are let loose in the village by the sorcerers for the destruction of the people, thus causing an epidemic. When a spirit is to be destroyed, the people of the village assemble in a mob and attack the sorcerer, a small quantity of blood is taken from his tongue and water from the earthen pot of a ChÁmbhÁr is poured upon it. It is believed that by so doing the spirit is permanently destroyed and the sorcerer either forgets all his mantras or they become ineffective. The spirit is called tond bhut, and it sometimes troubles even animals.21

At Chauk in the Karjat taluka of the KolÁba District, the people believe that the devotees of the MÁri deity bring on epidemic diseases by the use of their mantras, and in order to satisfy them, offerings are made to the deity MÁri which are taken by the devotees or Bhagats.22 At VÁde in the ThÁna District epidemic diseases are attributed to witchcraft. There are some women who are supposed to bring on, or at least foster, the growth of such diseases by their evil mantras. Such women are threatened or punished by the people, and sometimes they are even driven out of the village.23 In the village of Anjur of the ThÁna District, if a man vomits blood accidently and falls ill, or dies, it is believed to be due to the act of Muth MÁrane, that is, the throwing of a handful of rice over which incantations have been repeated. If there be any sorcerer in the village who has learnt the same incantations, he alone is able to return the Muth to the sorcerer who first used it.24 At Shirgaum in the Umbergaon taluka of the ThÁna District, when epidemic diseases prevail in the village, the people of the village take a turn round the village in a body and kill a buffalo. A Bali or offering of boiled rice, cocoanuts, cocks and goats is also offered to the deities that cause epidemic diseases.25

When cattle disease breaks out in a village the people of the Devagad taluka in the RatnÁgiri District generally prevent the healthy cattle from mixing with the diseased, and the people of the neighbouring villages take precautions against using the milk, etc. of the diseased cattle. At such times the cattle of the village in which the disease breaks out are prohibited from entering the neighbouring villages.26 At UbhÁdÁnda in the RatnÁgiri District, the deity named Maha Gira is worshipped in connection with cattle diseases. At some places a feast is given to BrÁhmans, and in certain villages of this District a man is painted like a tiger, carried out of the village and bathed in a river. It is believed that this is one of the remedies for averting cattle diseases.27 At Fonda in the RatnÁgiri District, when cattle disease breaks out, a goat or a cock is sacrificed at the temple of the village deity.28 In some villages of the MÁlwan taluka the deity BrÁhman is worshipped.29 At Basani in the RatnÁgiri District the gods of the MahÁrs as also the village deity are worshipped in connection with the cattle diseases.30 At VÁvashi in the KolÁba District when cattle disease prevails in a village, a pig is killed and buried on the border of the village. A sweet oil lamp in the shell of a crab or a lobster is kept burning in the cowshed. River or sweet water fishes are boiled in water, and the water is given to the animals to drink. The owner also cleans the cowshed and burns sulphur, camphor, dammer and other disinfectants.31 At Varsai in the Pen taluka of the KolÁba District a Kaul is taken from the village deity to prevent cattle diseases, that is, the village deity is consulted through the temple ministrant, who acts as the spokesman of the oracle.32 At Medhe in the Rohe taluka of the KolÁba District the village deity Bahiroba is worshipped in connection with cattle diseases. The diseased animals are minutely examined, and the affected part of their body is branded with a red hot iron.33 In the village of Umela of the ThÁna District the village deity is worshipped and sacrifices are offered to her. Milk from the affected villages is prohibited, and vegetables are not fried in oil during the prevalence of the disease in the village.34 At KolhÁpur, the people make vows to the god, and ashes from the temples are brought and applied to the forehead of the cattle. Cotton strings are tied to the feet or the neck of the cattle in the name of the god. They also make vows to the deities TamjÁi and WÁghjÁi, and offer to them eyes made of silver, a new cloth, a fowl or a goat, when their animals are cured of the disease.35

In the Devgad taluka of the RatnÁgiri District, in cases of malarial fevers pieces of certain kinds of herbs are fastened together with black cotton strings, and tied round the arm or neck of the person suffering from the disease. Sacred ashes are put in a copper amulet and the amulet is tied in the manner above described.36 At Fonda in the RatnÁgiri District, in addition to herbs and copper amulets, peacock feathers in black cotton strings are tied to the arms of the persons suffering from malarial fevers, etc.37 At Vengurla in the RatnÁgiri District, in fevers like malaria, black strings of cotton are tied round the arm or neck, and certain secret mantras are repeated at the time. It is believed that the power of the mantras is lost if they are disclosed to the public.38 At Murud in the DÁpoli taluka of the RatnÁgiri District the mantras of the god Narsinh, the fourth incarnation of Vishnu, are repeated for the exorcism of diseases.39 In the DÁpoli taluka people who want to get rid of their diseases tie a copper amulet to their arms. The mantras that are repeated on such occasions are kept secret. There are at present some persons in the Anjarle village who give such amulets and charms.40 In the Chiplun taluka of the RatnÁgiri District the following articles are used for averting diseases:—Copper amulets, black cotton strings, and holy water over which certain mantras have been repeated by the exorcist.41 At Poladpur in the KolÁba District, black cotton strings are tied round the arm in cases of malarial fevers. Some mantras are repeated in cases of pain in the right or left side of the body. Besides the mantras some signs and figures are drawn on birch leaves, and tied round the arm or the neck of the patient. Women who wish to have children wear such black cotton strings and copper amulets.42 At VÁvashi in the KolÁba District mantras are in vogue for the exorcism of diseases such as liver and spleen affections. For exorcising eye diseases black cotton thread is tied to the ear.43 At Chauk in the Karjat taluka of the KolÁba District, ashes are applied to the body of the sick person after repeating certain mantras over them.44 At MÁlÁd in the ThÁna District, for exorcising diseases caused by evil spirits, certain letters of the Nrisinha mantra are written on a birch leaf, and the leaf is tied round the arm of the sick man with a copper amulet. In order to drive out the evil spirit permanently, the god Nrisinha is worshipped, and sacred fire is kindled to propitiate the deity. For the worship of Nrisinha the ministrant required must be a regular devotee of Nrisinha, and he must also be a PanchÁkshari, i.e., one who knows the mantras of evil spirits.45 In the village of Shirgaon in the MÁhim taluka of the ThÁna District, in addition to copper amulets and black threads of cotton, mantras of MusalmÁn saints or pirs are in vogue for exorcising disease.46 At KolhÁpur, the higher classes perform the religious ceremony called AnushthÁn to propitiate Shiva, the god of destruction, in order to avert disease, and also make vows to the same deity. The lower classes offer cocoanuts, fowls or a goat. They sometimes go to the exorcist for ashes in the name of the god, and apply them to the forehead of the diseased person. Copper amulets and cotton strings given by the exorcist are also tied round the neck of the sick person.47

At Adivare in the RatnÁgiri District the following practices are adopted for driving out evil spirits that cause disease. Incense is burnt before the exorcist, drums are beaten, and then the exorcist takes a burning wick in his hand and frightens the diseased person by striking the ground with a cane or a broom of peacock feathers. He also cries out loudly. He then draws out the evil spirit from the body of the diseased person, and puts it in a bottle, which is either carried out of the village and buried under ground near a big tree or is thrown into the sea.48 In the Sangameshwar taluka of the RatnÁgiri District, the process of exorcising is sometimes accompanied by dancing and loud cries. The person who suffers from evil spirits is taken to Narsoba’s WÁdi in the KolhÁpur State where patients are believed to find a cure.49 In the Devgad taluka of the RatnÁgiri District the exorcist, when possessed, does not dance as at other places, but freely uses abusive epithets to drive out the evil spirits; and on such occasions the threats are repeated loudly by the exorcist.50 In the DÁpoli taluka of the RatnÁgiri District, dancing is used in exorcism. While dancing, the exorcist makes a show of different kinds of fits. They are similar to those made by a person suffering from hysteria. He also stands and sways his body to and fro for some time, then assumes a serene and quiet attitude, and begins to cry out loudly.51 There are some sorcerers at DÁsgaon in the KolÁba District, who dance and cry out loudly in order to drive out the evil spirits from the body of the diseased.52 At MÁlÁd in the ThÁna District dancing is used in exorcism. The following is a description of one of these dances. Songs of the deity which is to be summoned on the occasion are sung along with the music of the TÁl (a kind of cymbal) and the beating of drums called Ghumat. The Ghumat is an earthen jar, the lower and upper ends of which are covered over with leather. The man in whose body the deity is to make its appearance takes his bath and sits by the side of a small prayer carpet called Asan. A small quantity of rice (about a ser) is put in front of the carpet, and a copper pot filled with water is placed on the rice. The musicians begin to strike their instrument with a loud clash, and the exorcist’s body begins to shake. The shaking of the body is a sure indication of his being spirit-possessed. He then sits upon the carpet and begins to throw grains of rice into the copper pot containing water, gives out the name of the particular spirit with which he is possessed, and the cause for which it has attacked the patient. He then explains the measures and rites by which the spirit can be driven out. The people abide by his directions, and the patient is thus cured.53

At Padghe in the ThÁna District, when an evil spirit is to be driven out from the body of the patient, the latter is asked to hold in his mouth a betelnut or a lemon. After some time, the betelnut or the lemon is put into a bottle, the bottle is then tightly corked and buried underground. A copper pot is filled with water, and the diseased person is asked to hold the pot upside down. If the water runs out it is believed that the spirit has disappeared.54

In the village of Edwan of the ThÁna District, dancing is practised in cases of spirit possession, but it is resorted to among the lower castes only. While dancing, the sorcerer cries out loudly, and throws grains of Udid (Phaseolus radiatus) on the body of the diseased person55 after repeating certain mantras. This rite is styled BhÁrani or the process of charming.

At KolhÁpur, dancing is not used in exorcism, but the people suffering from evil spirits sometimes dance and cry out loudly. Some of them loose their hair while dancing, and even strike their heads. Some quarrel like combatants, and some of them try to make speeches like orators. There is a temple of the god Shri Dutta at NarsinhwÁdi in the KolhÁpur State, to which people suffering from evil spirits are brought for a cure. These people cry out loudly when the palanquin of the SwÁmi MahÁrÁj is carried through the village, and spirits usually quit the bodies of their victims at this time, for it is said that they cannot bear the proximity of the SwÁmi MahÁrÁj. Patients are also cured by residing in the village for a certain period. On this account the village of NarsobÁchiwÁdi is considered very holy. A big festival is celebrated in this village annually on the twelfth day of the dark half of Ashvin (October). Feasts are given to the BrÁhmans, the expenses being borne by the KolhÁpur State.56

In the Sangameshwar taluka of the RatnÁgiri District, the Bhagat or exorcist is respected by the lower caste people. His duties are to ask a kaul from the deity on behalf of the people and to alleviate their sufferings. His appointment is hereditary, the clever member of the family generally following the profession of his father.57 In the Devgad taluka of the RatnÁgiri District, low class people are afraid of sorcerers because they might injure them if they are offended. They therefore are careful not to cause them displeasure. There, the profession of a sorcerer or exorcist is not hereditary. Any one who learns the wicked mantras after attending regularly the burial and burning grounds for some days becomes an expert, and may follow the profession.58 In the MÁlwan taluka of the RatnÁgiri District the chief function of the village sorcerer is to worship the village deity. All kinds of gifts and presents intended for the deity are made through him. His profession is hereditary and he is much respected by the ignorant people59. At Fonda in the RatnÁgiri District the exorcist is not appointed, but one who can satisfactorily interpret or explain to the village deity the sufferings of the people is generally selected.60

In the Vengurla taluka of the RatnÁgiri District, the chief function of the village sorcerer is to find remedies for the cure of persons suffering from evil spirits. His position among the people of the low classes is considered high. He follows the hereditary profession of a sorcerer, and generally the eldest son succeeds his father.61

At Chidhran in the Panwel taluka of the KolÁba District, Bhutes, a caste of beggars, are the devotees of a goddess. Some of them are called Bhagats. Devrishis are very rare. The difference between a Devrishi and a Bhagat is as follows:—A Devrishi removes the evil spirits by simply repeating the mantras while the Bhagat removes them by bringing the evil spirit into his own body and by dancing, etc.62

At Chaul in the KolÁba District, Bhutes go begging in the morning every day for the first nine days of the month of Ashvin (October). On the tenth day the Bhutya is given a pice from every house. These Bhutes are devotees of the goddess Shakti. At Sasawane in the KolÁba District the village sorcerer comes to beg every day and is given rice, etc., but during the first nine days of the bright half of Ashvin (October) he is given copper coins.63 At Anjur in the ThÁna District the devotee of a particular god is called Bhagat, and one who knows how to summon or eject evil spirits is called Bhutya. A Devrishi is a person who knows the mantras for warding off the great evil spirits such as Brahma RÁkshasa, Brahma Samband, etc. These three classes are respected only for performing their respective duties, and not otherwise.64

At KolhÁpur, the sorcerer is never appointed. His functions are to ask a kaul from the deity, to pray for the welfare of the people, and explain to them what he sees in his dreams. He holds no position in higher society, but the poor people who believe in him are afraid of him. Sorcerers are generally very cunning; they frighten poor people, and obtain from them presents and gifts for their maintenance.65

In the Vengurla taluka of the RatnÁgiri District red flags are hoisted on Banyan, Pipal, and Umbar trees, and on certain occasions offerings of coins and cocoanuts are made. It is believed that when the three kinds of trees happen to grow together, i.e., close to each other, near a well or on the bank of a river, the god Datta resides there, but such cases are very rare. These trees are supposed to be the haunts of the Munja spirit, and therefore copper coins waved round the persons suffering from evil spirits are thrown underneath them. There are no sacred wells in this taluka.66 In the DÁpoli taluka of the RatnÁgiri District, the Banyan and Pipal trees are worshipped. The former is worshipped by women on the full moon day of the month of Jestha (June) and on the no moon day when it falls on Monday. On these occasions a cotton thread is tied round the tree, and offerings of glass beads, cocoanuts, fruits, etc., are made. These trees are also worshipped with offerings of copper coins, etc.67 In the DÁpoli taluka, there is a certain place between the two villages of Anjarla and Harnai where persons passing by that side throw one or two stones, causing thereby a heap of stones there. It is believed that by doing this the person who throws such stones gets rid of his itch. This place is called Girjoba. Hands and feet made of wood are also offered by persons who make vows to do so when their hands or legs are affected by any disease.68 At IbrÁmpur in the RatnÁgiri District offerings of cotton thread, copper coins, and fruit are made to Banyan and Pipal trees on the full moon day of the month of Jestha (June) and on every Saturday in the month of ShrÁwan (August).69

At Vavanje in the Panwel taluka of the KolÁba District, offerings of coins, etc., to sacred trees are made at the time of Parwani (a festival). For instance, when the no moon day falls on Monday, the women worship the Pipal tree, and on the full moon day of Jestha (June) they worship the Banyan tree. The custom prevails of the worship of a well by women after their delivery. A woman, after completing the period of her confinement or ceremonial impurity, is taken to a well, from which she has to bring home water, and is required to worship the well with the following materials, viz.:—cotton thread, copper coins, cocoanuts and such other fruit as can be had on the occasion.70 At Varsai in the Pen taluka of the KolÁba District, offerings of cotton cloth, copper coins, cocoanuts, betelnuts and plantains are made to the Banyan, Pipal, and Umbar trees, and also to holy wells. The Pipal, Tulsi, and Umbar trees are worshipped daily by women in this district, while the Banyan is worshipped on the full moon day of Jestha (June). The materials of worship are:—rice, fruits, water, sandalpaste, flowers, mangoes and jack fruits.71

At MÁlÁd in the ThÁna District, the Banyan tree is worshipped by women of the Dwijas, i.e., of the twice born castes, on the full moon day of the month of Jestha. Copper or silver coins and fruit are offered to the tree. These offerings are taken by the BrÁhman priest, who explains to them the modes of worship. The BrÁhman priest is also given some money as a gift. This Vrata, i.e., vow, is observed by women by fasting for three successive days, from the 13th to the 15th day of the bright half of Jestha (June). The Pipal tree is worshipped daily by some men and women of the BrÁhman caste. Women walk round this tree for a hundred and eight times or more daily. Some persons hold a thread ceremony for the Pipal tree in order to obtain a son, and worship the tree for a certain period. It is worshipped with fruit and copper coins. Wooden cradles are also offered to the tree. Wells are worshipped on auspicious days such as Parwani by women of the upper castes.72 At Padghe in the ThÁna District the Banyan tree is worshipped on the full moon day of Jestha, and the Pipal is worshipped every Saturday in the month of ShrÁwan (August). The Pipal tree is not worshipped before the performance of its thread ceremony, and its thread ceremony is not performed till the tree bears at least one thousand leaves.73

At KolhÁpur, the Banyan and Pipal trees are considered very holy, and offerings of rags, coins, etc., are made to them. It is a custom among the Hindu women to worship the Banyan tree on the full moon day of Jestha. Offerings of cloth and fruit are made to this tree, and copper or silver coins are given as dakshana. Some women make a small model in gold, silver, or copper of the Banyan tree or of its leaf, and present it to the BrÁhman priest along with a present of money. All these rites are required to be strictly performed as enjoined in the ShÁstras.74

At NÁgothane in the KolÁba District, it is believed that men who are well versed in the mantras of witchcraft and sorcery sometimes transfer diseases from one person to another.75 Vaccination is believed to be a method of transferring disease to other persons.76

At MÁlÁd in the ThÁna District a method of transferring disease from one person to another is in practice among the Shudras. It is as follows:—A woman without a child cuts secretly a little piece from the garment of a woman who has children. She then burns the piece, puts the ashes into water, and the mixture is then drunk by the barren woman. It is believed that, by so doing, the evil spirit of the disease that is troubling the barren woman is transferred to the other who has children. The barrenness of the first woman then disappears, and she begets children. It is said that if the second woman comes to know of the mischief before using that garment, she discontinues the use of the same, and no harm is done to her.77

In the Umbergaon taluka of the ThÁna District the methods of transferring disease are called Muth MÁrane, i.e., a bewitched lime is sent to the person to whom the disease is to be transferred. Various mantras are also secretly repeated with the object of transferring the disease to an enemy.78

At KolhÁpur, there are no methods of transferring disease to other persons, but it is said that the following ceremony is practised in the case of persons suffering from swollen glands. Rice, Udid grain etc. are tied in a yellow cloth, and three knots are made in it. This is then kept for one night under the pillow of the diseased person. It is taken out the next morning and thrown away at a place where three roads meet. It is then supposed that the person who steps on the bundle first is attacked with the disease, and the one for whom the rite is performed is cured.79

At Devgad taluka in the RatnÁgiri District it is believed that evil spirits are fond of things like a cock, cocoanuts, boiled rice, etc., and when a person considers himself attacked by evil spirits, these things are waved round his body and thrown away at some distance from his residence. This is generally done in the evening, but if necessary it can be done at any time. The person who goes to throw these things away is prohibited from looking behind. The things required for a bali, i.e., oblation, on such occasions are boiled rice, red powder, and an oil lamp made of black cotton wick.80

In the Vengurla taluka of the RatnÁgiri District, when a person is suffering from any disease for a long time, and when ordinary medicines prove to be ineffective, a goat or a cock is waved round the body of the patient, and are then put beyond the village boundary or taken away by the sorcerer. While performing this rite, the man must repeat certain mantras.81

At Fonda in the RatnÁgiri District, the use of scapegoats is resorted to in cases of persons supposed to have been attacked by evil spirits. Curds and boiled rice are waved round the body of the diseased person and thrown away at a distance from the house. In some cases it is said that the cock which is waved round the body of the sick person dies instantaneously.82

In the MÁlwan taluka of the RatnÁgiri District the scapegoat (often a cock) is waved three times round the sick person and thrown into the street. The man who goes to throw it away is prohibited from looking behind. Burnt cowdung ashes are thrown out of the door after the man has left the house, and the door is closed at once.83

In the DÁpoli taluka, cocoanuts, curds, boiled rice, turmeric powder, red powder, cocks etc. are waved round the body of the sick person and taken beyond the village boundary or to a big tree supposed to be haunted by evil spirits, and in some cases these things are thrown away where four roads meet.84

In the RÁjÁpur taluka of the RatnÁgiri District scapegoats are used by the low caste people, while BrÁhmans use cocoanuts, boiled rice and copper coins.85 At KÁlshe in the RatnÁgiri District eggs, cocks, goats, etc. are used as scapegoats. These things are waved round the body of the patient, and taken beyond the village limits or far from the residence of the sick person. For this rite a man from the GhÁdi, Gurav, RÁval, or MahÁr caste is invited at night, and he is paid in cash for his services.86

At IbrÁmpur in the RatnÁgiri District, the cocks and goats used for driving out evil spirits from the body of the patient are not thrown away, but are eaten by the exorcist.87

At Navre in the RatnÁgiri District, hens are used to extract the poison of snake bites from the body of the sufferer. In cases of evil spirits alone, cocoanuts, cocks and goats are used as scapegoats.88

At DÁsgaon in the KolÁba District, a Paradi (basket) containing black glass beads, bangles, turmeric and red powders, sweetmeat of five sorts, flowers, cocoanut, a burning scented stick, and rice, is waved three times round the body of the patient, and thrown away outside the village.89

At KolhÁpur, the use of fowls, goats, limes, cocoanuts, copper coins, dry chillies and salt is in vogue, not only in cases of sick persons, but also when a person performs a feat such as bending an iron bar, or doubling with his hands a silver coin, or winning a victory in wrestling. The articles are then waved round him and thrown away in order that he may not suffer from an evil eye. Among the rich the same rite is performed on ordinary occasions such as leaving a house, starting on a journey etc. In cases of illness it is specially performed in the evening, and the articles are thrown away at the outskirts of the village, or by the side of a well.90