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The work presents a systematic ethnographic survey of northern Indian popular religion and folk-lore, recording beliefs, rituals, and everyday preventative practices. It examines the evil eye and its remedies, tree and serpent cults, totemic and fetish practices, animal worship, witchcraft and black art, and seasonal rural festivals, drawing on local testimony and observed customs. The account describes naming taboos, protective marks and charms, sacrificial and ceremonial forms, and the social logic that underpins ritual responses to misfortune. Chapters conclude with bibliographic references and an index to aid further study.
The Bel (Aegle marmelos) is specially dedicated to Siva, because it has three leaflets in the leaf, and because of its medicinal value. Siva is called Bilvadanda, “he with a staff of the Bel wood,” and its leaves are used in his service. Its leaves laid on the Lingam cool and refresh the heated deity. The wood is one of those used for the sacrificial post. Its fruit is called Srîphala, because it is supposed to have been produced from the milk of the goddess Srî.