A pond near Khopoli in the Kolába District is held very sacred. The following story is related in connection with it. The villagers say that the water nymphs in the pond used to provide pots for marriage festivities if a written application were made to them a day previous to the wedding. The pots were, however, required to be returned within a limited time. But one man having failed to comply with this condition, they have ceased to lend pots. Another interesting story is associated with the same pond. It is as follows. A man had fallen into the pond and was taken to the abode of the nymphs. He was, however, returned by them after a few days on the understanding that he would be recalled if he spoke of what he had seen there. One day he communicated to the people the good things that he enjoyed there, and to the surprise of all he was found dead immediately after.190 Water nymphs are said to reside in a pond at Varsai in the Kolába District. Consequently persons that are held unclean, e.g., women in their monthly course, etc., are not allowed to touch it. The nymphs of the same lake were once said to lend pots on festive occasions.191 It is said that the water nymphs used to provide ornaments for marriage and other ceremonies, if returned within a prescribed period. But some people having failed to return them, they ceased to lend them.192

A spirit called Girha is supposed to reside in water. It is said to make mischief with man in a variety of ways by enticing him into deep water.193 The Jakrin is said to be a deity residing in water.194 Persons drowned in water are believed to become water-spirits, and to trouble innocent passers-by.195

A mountain near the village Pule, in the district of Ratnágiri is held sacred on account of the residence of the god Ganpati at that place. For this reason people walk round the mountain and worship it. Tradition says that Ganpati was at first at Gule in the Ratnágiri District, but on account of the sanctity of the place being violated by some wicked persons the god transferred his residence to Pule. At Gule there is still a very beautiful temple of Ganpati, though it is now in a dilapidated condition.196 The cave of the sage Much-kund near Machal on the Sahyádri mountain is considered sacred. In the Konkan it is not held sinful to ascend a mountain or a hill, though to sit upon its summit is considered sinful.197 The hill of Mirya near Ratnágiri is considered sacred. This hill is believed to be a particle (miri) of the mythological mountain Dronagiri.198

A hill near Dhárávi in the Thána District is consecrated by the temple of a goddess upon the top. This goddess is said to preserve ships at sea, and people are occasionally possessed by her. It is said that a Roman Catholic priest met instantaneous death on having insulted her.199

The hill of Mahálakshmi in the Dahánu táluka is held sacred. The villagers consider it dangerous to ascend this hill.200 On the hill of the same name is a temple of the goddess Jivadhani, who is said to preserve children from small-pox. The following story is told in connection with the goddess. A person in need of money used to place before her image as large a heap of flowers as he wanted gold, stating that he would return the gold when he had done with it. He used then to go home and return on an appointed day for the gold, which was sure to be found where he had placed the heap of flowers. Once a man failed to return the gold, and thenceforth the goddess withheld her bounty. There is no door to the temple of this goddess. It is only through a hole in a big stone that one can have a view of her image. Sweet scent is said to be continually emitted from this hole. The goddess is said to have fastened the door of her temple for the following reason. One day the goddess was walking at the foot of the hill at night. A cowherd who happened to be there was bewitched by her matchless beauty and fell a prey to evil desire. He pursued her to the top of the hill, when the goddess, divining his motive, fastened the door of her temple with a prodigious stone. On the same hill is a cattle shed in which fresh cow-dung is said to be always found. This place being inaccessible to cows and other quadrupeds, the people believe that the goddess keeps a cow of her own.201

The hill of Tungar is consecrated by the temple of a certain goddess upon it. There is also a very famous hill near Arnála, called the hill of Buddha. This hill was once the seat of a king belonging to the weaver caste. Recently a pond was discovered upon it, in which was found a stone-box containing a begging-pot and a diamond. A great fair is held annually on the hill of Motmávali near Bandra in the Thána district. The devotees of the deity are Hindus, Parsis, and Christians. It is said this goddess was once worshipped by Hindus only. A Bráhman is the pujári of the Pir on the hill of Bába Malang near Kalyán. It is said that the Pir has declared that no Moslem pujári should worship him. The Hindus and Moslems worship him alike.202

Bráhmans do not cross the top of a mountain without stopping for a short time before ascending the summit.203

At a short distance from Chaul in the Kolába District is a hill dedicated to the god Dattatraya, in whose honour a great fair is held annually. The following story is told in connection with this hill. In ancient times a Bráhman used to practise austerities on this hill near a Tulsi plant (the place on which the present temple stands). He used to spend the whole day there, but returned home at nightfall. On his way home fearful scenes were often presented to him, and in his dreams he was asked not to go there any more. But the Bráhman was obdurate. He persisted in his resolution to practise austerities for a number of years, and at last succeeded in obtaining a personal interview with the god Dattatraya, who commanded him to bow down to his feet (páduka). From that time pious men live on this hill and offer their prayers to the god Dattatraya. Nearly four hundred steps have been constructed for the ascent of this hill, and additional steps are being built every year. Here also are some springs of pure water. It is worth while to note that the pujári of this god is a Shudra by caste.204 On the north-east side of the hill dedicated to the god Dattatraya stands the temple of the goddess Hingláj. To the north of this temple are four caves, while to the west is a deep den resembling a well, through which a lane appears to have been dug. This is said to be the road excavated by the Pándavas to enable them to go to Kási.205 At a distance of two miles from Akóla in the Kolába District is a hill called Mallikárjun. This is said to be a small stone fallen from the mythological mountain Dronagiri. This hill is said to contain many medical herbs.206 The hill at Kankeshwar near Alibág is held sacred, and tradition says that in ancient times it had golden dust upon it.207 A cave at Ambivali near Karjat in the Kolába District consists of seven rooms, one of which is spacious enough to accommodate five hundred persons. In the same taluka there is another cave at Kondhavane.208

The gods Indra and Varuna are supposed to send rain; but it is believed that the god Shiva in chief has the power of causing the fall of rain, and for this reason whenever there is a scarcity of rain people pour water over the linga of Shiva until the whole linga is submerged.209 In order that there should be a fall of rain, some people besmear the linga of the god Shiva with cooked rice and curds.210 In the Ratnágiri District, whenever there is a scarcity of rain, people go to the place known as Parashurám Kshetra, and there pray to the god Parashurám to send rain.211 Sacrifices are also offered to Indra, the god of rain, in order that there should be plenty of rain. Some believe that there are certain mantris or enchanters who by the power of their mantras are able to prevent the fall of rain.212

In the Ratnágiri District the following ceremony is performed by the lower castes such as Kunbis, etc., to avert drought. All the male villagers assemble together at an appointed place, and there they select one of them as their Gowala-deva. All of them then go about in the village from house to house. The owner of every house sprinkles water over the assembly, and curds and butter-milk over the body of the Gowala-deva. They are also given some shidha consisting of rice, pulse, vegetables, etc. After visiting most of the houses in the village, the assembly headed by the Gowala-deva go to the bank of a river. Here they cook the food, offer it first to the Gowala-deva and then partake of the remainder as a prasád from the Gowala-deva.213 Some people make an image of the sage Shringarishi for the purpose of causing the fall of rain.214 Others make an image of Dhondal-deva in order that there should be plenty of rain.215 Sometimes people repeat mantras addressed to Parjanya (rain) so that rain should fall.216 The goddess Navachandika is worshipped in order that there should be rain. The Kunbis perform a peculiar rite for checking the fall of rain. They ask a person born in the months of Jyeshtha, Ashádh, Shrávan or Bhádrapad to fetch some rain-water in an alu leaf, and this is fastened to the eaves of thatched houses by means of a string. Note that, if this rite is to be performed in the month of Jyeshtha, a person born in that month only is required and no other; and so forth.217 In order to check an excessive fall of rain the villagers sometimes ask a boy to take off his clothes and then to catch rainwater in the leaves of the alu plant. The leaves containing the water are then tied to the eaves of the house.218 The people say that during the rule of the Peshwás there was a class of mantris who had the power of causing a failure of rain.219 To check the fall of rain, some people ask naked boys to throw burning coals into the rain water.220 Irale (a protection against rain, made of the leaves of trees) is kept in the rain upside down, the goddess Holika is worshipped, the boughs of the Avali tree are conveyed to a place where four roads meet and stones are heaped over it, and eaves of thatched houses are beaten by boys who do not wear clothes, all these being done by the villagers with a view to preventing an excessive fall of rain.221

The people of the Thána District believe that distinct deities preside over distinct seasons, e.g., Mars presides over the spring (Vasant), Venus over summer (Grishma), the moon over autumn (Varsha), Mercury over sharat, Saturn over winter (Hemant and Shishir).222 When the people are in need of rain they say to the god of rain “Let us have plenty of rain to-morrow and we will give thee, Oh! God of rain! rice mixed with curd.” The same offer is made to the god of rain even when they do not want it. In order that there should be no scarcity of rain, some people perform the rites of Laghu-rudra and Mahá-rudra.223 The following measure if adopted is said to cause rain. The villagers go from house to house with boughs of the Limb tree on their heads, and water is then poured upon them by the inmates.224 The fall of rain is supposed to cease if a person born in the month of Fálgun extinguishes burning coals in rainwater when his garments have been removed.225

Some stones are supposed to have influence over rain fall. There is a big stone at Varasai in the Kolába District on which are drawn certain images. The people believe that it rains hard if this stone is held straight, and then swung to and fro.226 Some people perform the following rite known as the Dhondilgajya. They ask a person of the Kaikádi or Vadar caste to remain naked and break the string round his waist. A small image of black earth is made and placed upon his head. The boy then conveys the image from house to house in the village. A woman in each house sprinkles water over the image while the boy dances saying “Dhondil gajya, Páus gajya.” It is believed that it rains in the direction in which the water sprinkled falls. A person who accompanies the boy gathers corn at every house. A dinner is then prepared, and the people of the caste to which the boy belongs, partake of it heartily. It is also said that making water in a standing posture causes the fall of rain.227 The god Rámeshwar at Chaul in the Kolába District is said to have control over rain. In the temple of this god there is a parjanya-kund (pond) which is opened after performing a sacred rite, if there be a scarcity of rain. There are also other kundas in the temple, viz., Váyu-kund and Agni-kund, but no occasion has yet arisen to open them.228 Some people believe that the god Agni regulates the seasons229.

Eaves of thatched houses are cleansed with a brush made from the leaves of cocoanut trees in order that a fall of rain should be prevented.230

The ceremonies of Haritálika, Rishi-Panchami, Vata-Sávitri, Vaná-Shasthi, Mangalá-Gouri, Shital-Saptami are to be performed by women alone.231 Similarly, the ceremonies of Mahálakshmi, Vasubáras, Shiva-mutha, and a rite on the Makar Sankrant day are performed by women exclusively.232

The rite of Rishi-Panchami is performed on the 5th day of the bright-half of Bhádrapad to make amends for sins committed without knowledge. On this day women go to a river, a well, or some other sacred place, cleanse their teeth with the leaves of the Agháda plant, and take baths with something on the head. They then take some stones from that place and worship them as Rishis. On the conclusion of the worship, they partake of fruits. On the Vrata-Sávitri day women worship a banyan tree or its boughs. The ceremony falls on the 15th day of the bright half of Jyeshtha.233 On the Haritálika day, i.e., the 3rd day of the bright half of Bhádrapad, women make images of earth of Párvati and her two friends and worship them and fast the whole day. The observance of this rite contributes to their good fortune. Even girls of tender years observe this fast. The worship of Mangalá-Gauri is a ceremony performed by married girls for five successive years on every Tuesday of the month of Shrávan. Similarly, the goddess Mahálakshmi is worshipped on the 8th day of the bright half of Ashvin. On the Makar Sankránt day women worship a sugad234 and present it to a Bráhman.235 The Shiva-mutha consists of a handful of corn offered to the god Shiva by married girls on every Monday in the month of Shrávan.236

The worship of Shadananda and the Holika Devi and the ceremonies of Shrávani, Shráddha and Antyesti are performed by men alone.237

In some families of non-Bráhmans on a particular day, especially on the full-moon day of Ashvin, the host and the hostess put off their clothes and perform certain family rites.238

The women of the Thána District fast the whole day on the 12th day of the dark half of Ashvin. At night they worship a cow, give in charity a calf, and then take their meal. It is to be noted that this ceremony called the Vasu-dwádasi is performed by women who have children. On the Haritálika day some women live on the leaves of a Rui tree.239

On the Somavati-Amávásya day women worship a Pipal tree and offer it a hundred and eight things of one kind.240 Women desirous of having a son perform a certain rite at midnight, without clothing.241 If one wishes to have a son, one has to go through a ceremony called the Hanumán in a naked state.242

The god Kálbhairav is worshipped by a naked person on the Narka-Chathurdasi day (14th day of the dark half of Ashvin). Those learning the dark lore, e.g., muth márane, are also required to remain naked while studying it. They learn this lore on an eclipse day on the bank of a river.243 The rite called Somaya is performed by the host when his clothes are off his body. On a certain Monday in the month of Shrávan a lamp of wheat flour is prepared and burned by adding ghi. This lamp is regarded as a deity, and is worshipped solemnly. During the performance of this ceremony as well as the preparation of the requisite food, the host and the hostess are required to remain naked.244

The Swayambhu (unartificial) linga of the god Shiva is supposed to have influence over the fall of rain.245

The people of the Thána District believe that the following ceremony causes a fall of rain. Stones are taken out of a pool and worshipped. They are then carried to every house in the village, and water is poured upon them by the inmates.246 There is a temple of the god of clouds at Viranáth in the Thána District.247

The appearance of a comet is regarded by the Hindus as symptomatic of a coming evil, e.g., a big war, a great famine, or a terrible contagious disease spreading itself throughout the length and breadth of a country.248 Some persons think that comets and shooting stars bode evil to the king.249

Whenever a great person or a very holy man is about to be born, it is believed that he alights on the earth in the shape of a shooting star. Sometimes a big star falls on the earth, and thereby a noise like that of thunder is produced. When this happens, people believe that a great Rája or a holy saint whose merit has been exhausted is going to be born on earth.250 The following verse from the Mrichhakatika Nátak supports the view in accordance with which orthodox people in the Konkan avoid looking at shooting stars:—

इंद्रधनुष्य आणि गोप्रसूति । नक्षत्रांची अधोगति सत्पुरुषांची प्राणविपत्ति ॥ पाहूं नये साचार ॥ i.e.,

The following four things, viz., the rainbow, the fall of shooting stars, the delivery of a cow, and the death-struggle of saints or holy men should not be looked at.251 It is generally believed by Hindus that a child will immediately be born in the house towards which shooting stars are directed.252