The Chol are a race of supernatural beings mentioned in anthropological accounts of the folklore of the Great Andaman archipelago in the Bay of Bengal. They are spear-wielding spirits of the air, associated with the racket-tailed drongo. “Chol” is the sound of this bird’s call: chol, chol, chol.
It is said that in the distant past, Maia Chol, the ancestor of these beings, stole a pig from another mythological figure named Maia Kolwot.
Maia Chol took his prize and climbed up into a tall gurjon tree to eat it.
Maia Kolwot, who was incredibly strong, was not ready to let this deed go unpunished. He set up sharp spikes in a circle all around the tree. Then he grabbed hold of the trunk and with mighty heaves started pulling the tree straight down into the ground.
Maia Chol felt his perch getting lower and lower. He realized that if he didn’t get off the tree soon, he too would be stuffed into the earth. So he jumped — only to be impaled on the spikes Maia Kolwot had set up around the tree.
Usually, when people die, their soul travels over an invisible cane bridge in the sky that connects our world with the world of the dead. But when Maia Chol died, his soul did not cross all the way over the bridge. Instead, it took up residence on the bridge itself, where it was joined by all his progeny, the racket-tailed drongos.
Sitting in the sky and looking down on us, the Chol sometimes take offense at certain human actions — for example, if someone does a shoddy job of butchering a pig. When this happens, they punish the person by hurling invisible spears at them. The Chol live so high above the earth, though, that they can’t hope to hit a moving target, nor can they see well enough to aim at night. They can only get a clear shot when someone is standing absolutely still in the daytime. Thus the spears of the Chol are blamed when people suffer from sunstroke.
In the folklore of the Mara tribe of Mizoram, a Chhongchhongpipa is the ghost of a man who died a virgin. Such ghosts are condemned to wander forever in the limbo between the earthly realm and the afterlife.
Chhongchhongpipa have another role, and that is to meet other dead souls, or Thlapha, and direct them onwards to their final destination. The souls of people who have died natural deaths (i.e., from old age) take the right-hand road to Athikhi, the Village of the Dead. The souls of those that have died unnatural deaths (accidents, murder, killed by tigers, virulent disease, etc.) must take the left-hand road to another realm, called Sawvawkhi.
Before the Chhongchhongpipa send these souls on their way, they like to steal their clothing. This is why dead bodies were buried with a spare set of clothes. The Chhongchhongpipa also make the dead souls pick a few lice or ticks from their bodies, and then force them to eat them. For this reason, dead bodies are buried with a handful of sesame seeds, so that the soul can bite them and pretend to have done the job.
Chetkin is a Marathi word, usually translated as “witch” or “sorceress”.
Chetkins are mortal women who have become skilled in black magical arts. They have the ability to change shape — for example into a cat or a smoky vapor. However, unlike Daayans, they rarely bother to disguise themselves as young and beautiful women. Instead they are content to appear old, haggard, and ugly when they are in human form. And whatever shape they may take, they emit a nauseating stench.
The Chetkin walks with aid of a cane, which she can magically turn into a black krait if she chooses.
A Chetkin may take possession of people, especially young girls, causing them to cackle madly. By possessing their bodies, she can make those she dislikes suffer accidents. Others she presses into service, forcing them to perform black rites or gather materials for her spells. Once she is done with a victim, she eats part of him.
Chetkins are fond of taking human trophies. They often have taxidermied heads, hands, or legs of their victims decorating the inside walls of their huts.
A Chekama is a type of a maleficent being or Hi-i from the folklore of the Karbi people, most of whom live in the Karbi Anglong district of Assam.
This spirit has the strange property that if you look it in the eyes, it grows in height, stretching to enormous size; but if you look at its feet, it diminishes until it becomes a harmless dwarf. It shares this trait with another Karbi spirit, the Tisso Jonding.
The Chekama is a fish-loving demon, and is known for stealing fish from fish-traps. It carries a staff, called a chin, that it uses to smack people around. Those unfortunates who have encountered a Chekama bear bruises and scars where they have been whacked. A Chekama can hypnotize people and cause them to do dangerous or harmful things, such as walk for kilometres through thorny bushes, or to hurt themselves with blades. The Chekama always carries a bor, a sort of amulet, in its armpit; if a person manages to steal this from the Chekama, the Chekama will pay any ransom to regain it.
A beehive hung at the entrance to the house will ward off a Chekama.
Ref: 93. Timung, Longkiri. (2020, May 9). The most frightening (creepiest) evil figures of the Karbis; 276. Pokhrel, Raju. (2014). A study of the folklore of the karbis an aesthetic appraisal [Doctoral dissertation, Gauhati University]. Shodhganga.
A Chedipe is an evil sorceress known from stories of the Koya people, most of whom live near the Godavari River in Andhra Pradesh.
The Chedipe looks and acts like a normal woman during the day. At night, though, she removes all her clothes and rides a tiger silently through the streets of seven villages in search of victims, returning home in the early morning.
The Chedipe usually preys on men. However, in a few tales her victims are women, or even whole families.
When a Chedipe attacks, she walks naked to the door of her victim’s house. The door swings open silently, by magic. As the Chedipe enters the house, she casts a spell on the occupants, causing them to fall into an impenetrable slumber. She makes her way to the place where her victim is sleeping and kneels by his feet. Then she begins sucking his blood out through his toe.
The next morning, the man may feel uneasy and light-headed, as if he were a little stoned. If he is smart, he will consult a wadde (a Koya shaman or healer). If the wadde correctly diagnoses the problem, he will give the man medicine to ward off the Chedipe, and his condition will improve in a few days. But if the man does not get proper treatment, the Chedipe will return the next night, and the next, until he slowly withers away and dies.
Sometimes, if a man has insulted a Chedipe or wronged her in some way, she may kill him more quickly, by ripping out his tongue.
There are a few conflicting descriptions of this ghost, which hails from the West Coast of India. Some say a Cheda is the ghost of a young shepherd who died unmarried. Others say it is the ghost of a greedy, miserly man who hoarded wealth but never got any enjoyment from it. He takes the form of a salamander, a frog, or a snake, and lives around the spot where his treasure is buried. He can cause serious illness to anyone who tries to dig up his treasure.
Many villages on the Konkan coast have a Cheda stone, where this spirit lives. After milking the cows in the morning, the first taste of milk should be offered at the Cheda stone. If this is done consistently, the Cheda can be a steadfast guardian and protector to the village. But if the offering is missed, the Cheda can become furious. An angry Cheda can cause cows to stop giving milk, or even turn into a tiger at night and kill the livestock.
Chedas can be tamed, and sometimes even sold for use as personal bodyguards, bulwarks against black magic, or guardians to watch over a piece of property.
A Cheda can never cross a body of water. If the image or stone of the Cheda is dropped into a river, it will become harmless and quiet — until the river should happen to dry up.
The ancient Greek writer Aelian, writing around 200 A.D., described a sea monster inhabiting the waters around South India and Ceylon. He called it the Ketea Indikoi, or Indian Cetea. These amphibious beasts had the bodies of fish or dolphins but the heads of other animals — lions, leopards, wolves, rams, or even women, but with spines instead of hair. Some of the beasts had huge coiling tails.
During the day, the Cetea would swim in the ocean. At night they would climb up onto the land and graze as though they were cattle. They liked to eat dates, which they obtained by wrapping their coiled tails around date-palm trees and shaking them. As dawn began to break, they would head back into the water.
Some fishermen were said to hunt these creatures for their meat.
Ref: 462. Atsma, Aaron J. Ketea Indikoi. The Theoi Project.
The Apatani people of Arunachal Pradesh have a legend explaining how they migrated to the Ziro Valley, where they are now settled. When they first arrived, they say, the valley was a vast swamp; and in the swamp there lived dangerous giant reptiles called Burus.
Descriptions of the Buru vary. One report says an adult was around 4 metres long, bluish-white, with four stumpy legs and a powerful tail. Its triangular head ended in a snout, and its mouth was full of sharp teeth. There was a row of spines along its back. In the winters, they were said to hibernate in mountain caves.
Buru mothers were fiercely protective of their young. Once, an Apatani hunter killed a baby Buru. Not long afterwards, he was hunted down in turn by the mother, who crushed him to death with one blow of her mighty tail.
Eventually the Apatani drained the swamp, and most of the Burus died. But the last one dug a deep hole in the centre of the swamp so that it could hide in the water. The people were afraid that it might attack.
To the people’s rescue came two large brass plates, called Mwamwa, that were being kept in a nearby house. These were sacred plates, sometimes used as shields, and they were sentient. One was male and one was female. They ventured out together to the swamp to challenge the last Buru.
The female Mwamwa died fighting the monster, but the male Mwamwa managed to chop off the Buru’s head, killing it.
The male Mwamwa came back to the house to find that the son of the man who owned it was home. The Mwamwa was still full of battle-lust and so furious at the death of its companion that it chopped off the boy’s head as well. When the boy’s father came back and discovered that his son was dead, he howled with despair and angrily chased the Mwamwa away. It flew off into a bamboo grove, where it poked out its eye on a bamboo stump.
This is a well-known, well-respected, and benevolent spirit from Assam. Burha Dangoriyas are ghosts of pious and dignified elderly gentlemen. They are tall; they dress in spotlessly white dhotis and kurtas with perfectly-tied turbans; they live in trees.
Burha Dangoriyas don’t usually meddle in human affairs, except to attend an important pooja or some other ceremony. On rare occasions they may possess a person, but only in order to speak some sage advice to the person’s friends and family.
The only time one of these ghosts will ever cause harm is if someone tries to cut down its tree. In this case the offender may be struck ill or suddenly weakened before they can finish. If other people gather to try to complete the job, they may find that the tree becomes as hard as steel and impossible to cut. Or they may find that, even when the trunk is chopped all the way through, the tree refuses to fall over — no matter how hard it is pushed or pulled — and regenerates its trunk overnight.
In case it is really essential to chop down a Burha Dangoriya’s tree, the spirit should be approached respectfully, and a logical case laid out. If a convincing argument is put forward with impeccable manners, the ghost can sometimes be persuaded to move to a new home.
The Burha Dangoriya also has a seat in a special enlarged pillar in the Namghar — the community prayer hall of the Ekasarana sect. No one is allowed to sit next to this pillar, and the ghost gets offered the first prasad after a service.
On December 2, 1991, a twenty-one-year-old man named Om Singh Rathore was riding his Enfield Bullet motorcycle down National Highway 65 in Rajasthan when he lost control, struck a tree, and was instantly killed.
In the morning, the motorcycle was taken to the local police station and parked in the evidence room.
But the next day, it was missing.
The bike was soon noticed back at the site of the accident, in the same ditch it had been taken from.
The police took the bike back to the station. This time they locked it up with a heavy chain. But in the morning the evidence room was again found empty, and the bike was discovered back in the ditch once more, near the tree it had crashed into.
As legend has it, this kept on happening; no matter how securely the motorcycle was stored, it mysteriously returned to the site of the accident in the middle of the night. People soon came to believe the bike was being ridden there in the night by the ghost of Om Singh Rathore, now known as Om Banna, or Bullet Baba.
Today the motorcycle stands in a temple at the site, where it is venerated as an idol. Devotees do aarthi for it every morning, tie red threads on the front tire, give offerings of whiskey to Bullet Baba’s ghost, and pray for safe travels. It is thought to be unlucky to pass the shrine on a two-wheeler without giving, at the bare minimum, a slight bow of the head.
Sometimes, in the middle of the night, the bike is said to mysteriously turn on by itself.
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