So her brother made a drinking vessel of a palm leaf and they drank the date juice and went on their way. At nightfall they rested at the foot of a Bael tree and fell into a drunken sleep from the date juice they had drunk.

As the woman lay senseless her child was born to her and no sooner was the child born than a bael fruit fell on to its head and split it into four pieces which flew apart and became four hills. From falling on the new-born child the bael fruit has ever since had a sticky juice and the tree is covered with thorns which are the hair of the child. In the morning the man and woman went on and came to a forest of _Tarop_ trees and the woman wiped her b.l.o.o.d.y hands on the _Tarop_ trees and so the _Tarop_ tree ever since exudes a red juice like blood.

Next morning they went on and came to a spring and drank of its water and afterwards the woman bathed in it and the blood stained water flowed over all the country and so we see stagnant water covered with a red sc.u.m. Going on from there they reached a low lying flat and halted; almost at once they saw a thunder storm coming up from the South and West; and the woman sang--

"A storm as black as the _so_ fruit, brother, Is coming, full of danger for us: Come let us flee to the homestead of the liquor seller."

But the brother answered--

"The liquor seller's house is an evil house: You only wish to go there for mischief."

So they stayed where they were and the lightning came and slew them both.

CLXIX. Pregnant Women.

Pregnant women are not allowed to go about alone outside the village; for there are _bongas_ everywhere and some of them dislike the sight of pregnant women and kill them or cause the child to be born wry-necked.

A pregnant woman may not make a mud fireplace for if she does her child will be born with a hare-lip; nor may she chop vegetables during an eclipse or the same result will follow. She may not ride in a cart, for if she does the child will be always crying and will snore in its sleep; if she eats the flesh of field rats the child's body will be covered with hair and if she eats duck or goose flesh the child will be born with its fingers and toes webbed. Nor may a pregnant woman look on a funeral, for if she does her child will always sleep with its eyes half open.

CLXX. The Influence of the Moon.

If a child is born on the day before the new moon the following ceremony is observed. After bathing the child they place an old broom in the mother's arms instead of the child; then the mother takes the child and throws it out on the dung heap behind the house. The midwife then takes an old broom and an old winnowing fan and sweeps up a little rubbish on to the fan and takes it and throws it on the dung hill; there she sees the child and calls out. "Here is a child on the dung heap" then she pretends to sweep the child with the broom into the winnowing fan and lifts it up and carries it into the house; and asks the people of the house whether they will rear it. They ask what wages she will give them and she promises to give them a heifer when the child is grown up.

If this is not done the child will be unlucky when it grows up; if it is a boy, however often he may marry, his wife will die and so, if it is a girl, her husbands will die.

Another fact is that they always shave a child's head for the first two times during the same moon; if it is shaved first during one moon and then during the following moon; it will always have a headache once a month.

Similarly when they tie the knots in a string to fix the date of a wedding the wedding must take place in the lunar month in which the knots are tied or else the children born of the marriage will die.

CLXXI. Illegitimate Children.

If a woman has an illegitimate child and from fear or shame will not name its father the b.a.s.t.a.r.d is called a child of Chando. At its birth there is no a.s.sembly of the neighbours; its head is not ceremonially shaved and there is no _narta_ ceremony. The midwife does what is necessary; and the child is admitted into no division of the tribe. If it is a boy it is called Chandu or Chandrai or sometimes Birbanta and if a girl Chandro or Chandmuni or perhaps Bonela. Sometimes after the child is born the mother will under seal of secrecy tell its father's name to her mother or the midwife; and then between themselves they will call the child by a name taken from the father's family but they will never tell it to anyone else. When the child grows up he is given some nickname and if he turns out well and is popular his name is often changed again and he is recognised as a Santal.

Often if a father will not acknowledge a child the mother will strangle it at birth and bury the body. Men who practise sorcery dig up the bones of such murdered infants and use them as rattles when doing their sorceries and are helped by them to deceive people.

CLXXII. The Dead.

Santals are very much afraid of burial grounds; for dead men become _bongas_ and _bongas_ eat men. If a man meet such a _bonga_ in a burial ground it is of little use to fight for the _bonga_ keeps on changing his shape. He may first appear as a man and then change into a leopard or a bear or a pig or a cat: very few escape when attacked by such a being.

It is said that the spirits of young children become _bhuts_ and those of grown-up people _bongas_ and those of pregnant women _churins_.

CLXXIII. Hunting Custom.

Formerly when the men went to a hunt the mistress of the house would not bathe all the time they were away and when the hunters returned she met them at the front door and washed their feet and welcomed them home. The wife of the _dehri_ used to put a dish of water under her bed at night and if the water turned red like blood they believed that it was a sign that game had been killed.

CHAPTER VI

Part VI.

The belief in witchcraft is very real to the present day among the Santals. All untimely deaths and illness which does not yield to treatment are attributed to the machinations of witches, and women are not unfrequently murdered in revenge for deaths which they are supposed to have caused, or to prevent the continuance of illness for which they are believed to be responsible.

The Santal writer in spite of his education is a firm believer in witchcraft, and details his own experiences. He has justification for his belief, for as was the case in Mediaeval Europe, women sometimes plead guilty to having caused death by witchcraft when there appears to be no adequate motive for a confession, which must involve them in the severest penalties.

Mr. Bodding is aware that Santal women do actually hold meetings at night at which mantras and songs are repeated, and at which they may believe they acquire uncanny powers; the exercise of such powers may also on occasion be a.s.sisted by the knowledge of vegetable poisons.

The witch may either herself cause death by 'eating,' or eating the liver of, her victim, or may cause her familiar "bonga" to attack the unfortunate. That witches eat the liver is an old idea in India mentioned by the Mughal historians.

The Jan guru is employed to detect who is the woman responsible for any particular misfortune. His usual method is to gaze on a leaf smeared with oil, in which as in a crystal he can doubtless imagine that shapes present themselves. The witch having been detected, she is liable to be beaten and maltreated until she withdraws her spells, and if this does not lead to the desired result she may be put to death.

CLXXIV. Witchcraft.

The higher castes do not believe in witchcraft. If a man is ill they give him medicines and if he dies in spite of the medicine they do nothing further. But all the lower castes believe in witchcraft and know that it is a reality. The Santal women learnt the craft first from Marang Burn by playing a trick on him when he meant to teach their husbands. And now they take quite little girls out by night and teach them so that the craft may not die out.

We know of many cases to prove that witchcraft is a reality. Pirthi who lives in Pankha's house was once ill: and it was an aunt of his who was "eating" him. One night as he lay ill the witch came and bent over him to take out his liver: but he woke up just in time and saw her and catching her by the hair he shouted for the people in the house. They and the villagers came and took the woman into custody. When the Pargana questioned her she confessed everything and was punished.

Another time a boy lay ill and senseless. A cowherd who was driving cattle home at evening ran to the back of the house where the sick boy lay, after a cow which strayed there. There he found a woman in a state of possession (rum) he told the villagers what he had seen and they caught the woman and gave her a severe beating: whereupon the sick boy recovered. But about two months afterwards the cowherd suddenly fell down dead: and when they consulted a _jan_ as to the reason he said that it was the witch who had been beaten who had done it.

CLXXV. Of Dains and Ojhas.

Once upon a time Marang Buru decided that he would teach men witchcraft. In those days there was a place at which men used to a.s.semble to meet Marang Buru and hold council with him: but they only heard his voice and never saw his face. One day at the a.s.sembly when they had begun to tell Marang Buru of their troubles he fixed a day and told them to come to him on it, dressed all in their cleanest clothes and he would teach them witchcraft.