The Indian Ocean - Michael Pearson [31]
A particular west coast Indian rite celebrates the end of the southwest monsoon and so the beginning of the sailing year. The always quotable and always acerbic Dr John Fryer noted this in Mumbai in the 1670s: 'After this Full Moon, the Banyans, assisted by their Brachmins, go in Procession to the Sea-shore, and offer Cocoe Nuts to Neptune, that he would restore them their Mare Pacificum; when they make Preparations to go to Sea, and about their Business of Trade.'42 Ovington in Mumbai at about the same time wrote that
the Bannians endeavour to appease the incensed Ocean by offerings to its inraged Waves, and in great plenty throw their gilded Coco-nuts into the Sea to pacify its storms and Fury, and render it peaceable and calm. And after these Ceremonious Oblations are past, the Oraculous Bramins declare safety to the Ships that will venture upon the Ocean, before which not one of them will offer to weigh Anchor
and similarly in the Maldives, in Goa and in Mumbai.43
Dr Varadarajan's ethnographic work in Gujarat has found rather similar things happening today, though based on very old traditions. Her account makes clear that littoral location, and occupation, transcend religion. On the 'narial prunima' day both Hindus and Muslims take part in ceremonies when the forces governing the sea are worshipped, and boats are symbolically taken out to mark the beginning of the season. Rites are conducted by the community rather than the temple priest. 'As the ritual is so intimately connected with their vocational life, all seafaring folk come together to celebrate this day coalescing religious heterogeneity through group participation.' The god Darya Lall is worshipped under various names by different communities, both Muslim and Hindu. His protection is invoked to avoid peril at sea, but formal thanksgiving occurs on safe return to land. Hindus observe vows on the second day of the bright half of every month by passing water through a sieve. Muslims wade into the sea with votive offerings on any convenient day, and allow the sea to carry their gifts. The third important saint or god is Khizr Pir, the immortal one, invoked in times of distress at sea by both Muslims and Hindus. At Porbander there is a shrine dedicated to him, and at the start of the season boats salute this shrine as they leave. There is also a saint called Shah Murad Bukhari. When his grave covers are replaced they make pennants from the discarded cloth. These relics are hoisted in times of danger at sea so that the saint will save them: again both Muslims and Hindus do this. In general 'occupational hazards to which they are exposed cut across religious differences.'44
Setting out and returning are obvious times to celebrate and propitiate. Qaisar found this in the seventeenth century. When a ship departed those on board may sip holy water, and offer curd, milk, rice, coconuts and garlands to the sea. Seafarers also printed auspicious palm prints over the vessels, especially on the seams. Sometimes an oculus was painted on the ship's bows, this being based on a very ancient Egyptian practice. Carrying bodies was considered to bring bad luck, so they had to be hidden. He also notes the importance of Khwaja Khizr, the guardian of the sea, whom we just met as the present day Khizr Pir. He could be relied on to answer an appeal for help from a traveller in distress. He is the patron saint of sailors, is omnipresent and has eternal life.45
In Goa in the late sixteenth century we again find specific rites geared to the needs of those who go to sea. 'When they will make a voyage to the sea, they use at the least fourteene days before [they enter into their ships] to make so great a noyse with sounding of Trumpets, and to make fiers, that it may be heard both by night and day; the ship being hanged about with flaggers wherewith [they say] they feast their Pagode, that they may have a good voyage. The like do they at their returne for a thanksgiving fourteen