In Hoshangâbâd a different system prevails. When a new village is formed by the aboriginal Kurkus, there is no difficulty in finding the abode of the godlings Dûngar Devatâ and Mâtâ, because you have only to look for and discover them upon their hill and under their tree. But Mutua Devatâ has generally to be created by taking a heap of stones from the nearest stream and sacrificing a pig and seven chickens to him. “There is one ceremony, however, which is worth notice, not so much as being distinctively Kurku, as illustrating the sense of mystery and chance which in the native mind seems to be connected with the idea of measurement, and which arises probably from the fact that with superficial measures, by heaping lightly or pressing down tight, very different results can be obtained. A measure is filled up with grain to the level of the brim, but no head is poured on, and it is put before Mutua Devatâ. They watch it all night, and in the morning pour it out, and measure it again. If the grain now fills up the measure and leaves enough for a head to it, and still more, if it brims and runs over, this is a sign that the village will be very prosperous, and that every cultivator’s granaries will run over in the same way. But it is an evil omen if the grain does not fill up to the level of the rims of the vessel. A similar practice obtains in the Narmadâ valley when they begin winnowing, and some repeat it every night while the winnowing goes on.”[34]
The same custom prevails among the Kols and kindred races in Mirzapur, who make the bride and bridegroom carry it out as an omen of their success or failure in life. By carefully packing and pressing down the grain, any chance of an evil augury is easily avoided. We shall see later on that measuring the grain is a favourite device intended to save it from the depredations of evil-minded ghosts.
Worship of Dwâra Gusâîn.
A typical case of the worship of a local godling is found among the Malers of Chota Nâgpur. His name is Dwâra Gusâîn, or “Lord of the house door.” “Whenever from some calamity falling upon the household, it is considered necessary to propitiate him, the head of the family cleans a place in front of his door, and sets up a branch of the tree called Mukmum, which is held very sacred; an egg is placed near the branch, then a hog is killed and friends feasted; and when the ceremony is over the egg is broken and the branch placed on the suppliant’s house.”[35] Dwâra Gusâîn is now called Bârahdvâri, because he is supposed to live in a temple with twelve doors and is worshipped by the whole village in the month of Mâgh.[36] The egg is apparently supposed to hold the deity, and this, it may be remarked, is not an uncommon folk-lore incident.[37]
SHRINE OF BHÛMIYA WITH SWÂSTIKA.
Worship of Bhûmiya.
One of the most characteristic of the benevolent village godlings is Bhûmiya—“the godling of the land or soil” (bhûmi). He is very commonly known as Khetpâl or Kshetrapâla, “the protector of the fields”; Khera or “the homestead mound”; Zamîndâr or “the landowner”; and in the hills Sâim or Sâyam, “the black one” (Sanskrit syâma). In the neighbourhood of Delhi he is a male godling; in Oudh Bhûmiyâ is a goddess and is called Bhûmiyâ Rânî or “soil queen.” She is worshipped by spreading flat cakes and sweetmeats on the ground, which having been exposed some time to the sun, are eventually consumed by the worshipper and his family. The rite obviously implies the close connection between the fertility of the soil and sunshine.