Several stories, in addition to the legend of the Ramayana, are related of the birth of the god Hanuman. Dasharatha, king of Ayodhya, being childless, once performed a sacrifice with the hope of thereby obtaining male issue. On the completion of the ceremony a heavenly being rose out of the sacrificial fire and presented the king with a celestial preparation, called payas, which he directed the king to give to his wives if he desired a son. The king divided the divine gift among his three queens; but the share of one of them was snatched away by an eagle. It was dropped into the hands of Anjani, who was herself childless, and was practising austerities for the sake of obtaining a son. On partaking of the payas, Anjani conceived, and the son born to her was afterwards known as the god Hanuman.

Another story relates how Anjani was one of those persons who helped Indra in his evil designs on Ahalya, the wife of Gautama. She had on that account been cursed by Gautama, and threatened with the birth of a fatherless child. To prevent the curse from taking effect, Anjani buried herself in the ground as far as her waist, and began to observe religious austerities in the hope of propitiating Shiva. The latter was pleased with her devotion, and sent her a mantra through Narada, who was ordered to deliver it in her ear. Vayu, the god of wind, forced the mantra into her womb, and she conceived a son named Hanuman. This son had the form of a monkey, because, at the time of conception, Anjani happened to behold a monkey, named Keshi, on a neighbouring tree.

Hanuman is a chiranjiva, i.e., one of those seven1 persons who are to live for ever and are therefore considered to be immortal. He is represented as possessed of miraculous strength, and his body is vajramaya, i.e., adamantine. When Sita was carried off by Ravana, it was he who crossed the sea and brought news about her to Rama. When Ahi and Mahi, two cousins of Ravana, carried off Rama and Lakshmana by magic and decided to offer them as victims to their favourite goddess Panoti, Hanuman entered the temple of Panoti, crushed her under his feet, and released Rama and Lakshmana. Hence he is known as the conqueror of Panoti. After the death of Ravana, Hanuman was left to guard the kingdom of Lanka, which was conferred by Rama on Bibhishana, the brother of Ravana.2

Hanuman is an incarnation of one of the eleven Rudras,34 is a brahmachari (i.e., one who has taken the vow of celibacy), a powerful and benevolent deity, and a giver of many blessings. At the same time, he is considered to be the master-deity of all bhuts, prets, pishachas, (ghosts, goblins, fiends), of dakans (witches), shakans, chudel, vantri, of the forty-nine virs (male fiends), of the fifty-two vetals, of yakshas and yakshinis and of all evil spirits in general, who are believed to obey his commands.5 Vows are observed in honour of Hanuman if a person is possessed by a bhut or a pret, or if he is scared by a jhapat (sudden encounter) with a devil, or if he happens to step inadvertently within the kundalan6 of an utar. Persons who are possessed by evil spirits are exorcised by the bhuvas by reciting the zanzira mantra in honour of Hanuman.7

Kali-Chaudas, i.e., the 14th day of dark half of Ashvin8 is considered to be the most favourable day for practising the black art; and the god Hanuman is accordingly worshipped with much ceremony by bhuvas on that day.5

All bhuts, prets and spirits are thus believed to obey the commands of the god Hanuman. In the course of a sadhana (i.e. the process of procuring the fulfilment of certain desires through the favour and by the agency of spirits) the latter are conjured in the name of Hanuman, so that the sadhana may not prove inefficacious. For this purpose the Hanuman raksha mantra is repeated one hundred and eight times before the image of the god, the devotee remaining standing all the time. A lamp of clarified butter is also lighted, and frankincense is burnt. The mantra runs as follows:—‘Om namo Hanuman bala ghatapidam, panika rakhavala, lohaki kothadi, bajarka tala, deva-danava-kumar, nikal Hanuman asan, Mahadev basan, Hanuman hathela, bajarka khila.’ It is neither pure Sanskrit, nor Gujarati, nor Hindustani, but roughly it means:—‘Bow to the young Hanuman, the tormentor of ghata, the guardian of water, the iron-safe, the lock of vajra, the son of the gods and the demons. Take your seat, the receptacle of Mahadev, O stubborn god, O Nail of adamant.’ After the repetition of the mantra, four nails are driven into the four corners of the seat of the votary, and it is believed that the sadhana is thus rendered sure of success.9

The god Hanuman is sometimes worshipped when a serious epidemic is to be warded off. The usual mode of propitiating him in such cases, and also in exorcising spirits, is to pour red lead and oil over his image, to make an offering of udad seeds (Phaseolus radiatus) and molasses, and to invest the image with a wreath of one hundred and eight flowers of ankada10 or of as many leaves or berries of the same plant.11

The influence of the god is believed to be so powerful in some places that it is said that a bhut or a pishacha is at once exorcised from the body of a person who observes certain ceremonies there. In some places the mere sight of the image of the god has the same effect, and it is believed that ghosts shriek and fly from the bodies of possessed persons, if these visit the images of Hanuman. In Kodolia, about half a mile to the west of Lilapur in Gujarat, there is a temple of Hanuman where persons suffering from fever go on a Saturday, and take a meal before 2 p. m. at which time the god goes out to graze his cows. This proceeding is believed to work a cure in cases of fever and is called anagah.12 A mere glance at the temple of Hanuman at Khandia and Saranghur, or of that image which is known as ‘Bhid-bhanjan,’ is sufficient to drive out evil spirits from the bodies of possessed persons.13 The same virtue is attributed to the images of Hanuman at Bhurakhia, near Lathi and at Nariana, near Dhrangadhra, in Jhalavar,14 Kathiawar.14

There are certain peculiar conjunctions of planets, which if they appear in a person’s horoscope, always bring him misfortunes. In such circumstances, the person is said to be under the influence of panoti.15 Such influence lasts for a period varying from one year to seven years and a half.16 When the planet Shani (Saturn) enters the 1st, 11th, or the 12th rashi in relation to a person, the latter is said to be affected by sadasati-panoti, i.e., panoti extending over seven years and a half.17 The panoti enters the life of such a person with feet either of gold, silver, copper or iron: and in most cases the result is disastrous. If the panoti affects the head of a person, he loses his wits; if it affects the heart, it takes away his wealth; when it affects the feet, it brings bodily ailments. In order to counteract the evil effects of panoti, people worship Hanuman as the god who crushed the malignant goddess Panoti under his feet. On Saturdays red lead and oil, adad, molasses are offered to the image of the god.16 Frankincense is burnt, a lamp is lighted, and a wreath of ankada flowers is sometimes dedicated.18 A fast is observed on such days; and sometimes the services of a Brahman are engaged to recite verses in honour of the god.17

There is a belief that Hanuman cries out once in twelve years, and those men who happen to hear him are transformed into hijadas (eunuchs).16

Oil which has been poured over the image of Hanuman and caught in a vessel is called naman. It is sometimes carried in a vatki (a small metal cup) and is burnt to produce anjan (i.e., soot used as collyrium). This anjan is believed to improve the eyesight, and to protect a person from the influence of evil spirits.14 There is a saying in Gujarati that ‘Kali-chaudasno anjyo, ane koine na jay ganjio’. i.e., a person using anjan on Kalichaudas day cannot be foiled by anyone.19

Of the days of the week, Saturday is the most suitable for the worship of Hanuman. Of all offerings, that of red lead and oil is the most acceptable to him.19 When Hanuman was carrying the Drona mountain to the battlefield before Lanka, he was wounded in the leg by an arrow from Bharata, the brother of Rama. The wound was healed by the application of red lead and oil, and hence his predilection for these things.14 It is also said that after the death of Ravana and at the time of the coronation of Bibhishana, Rama distributed prizes to all his monkey followers, when nothing was left for Hanuman except red lead and oil.

Mostly Ankada flowers are used in worshipping Hanuman, but sometimes Karan flowers also are made to serve the purpose.14 The favourite dishes of Hanuman are malidda20, churama21 and vadan.2219 The usual naivedya is malidda of Savapati, i.e., of wheat weighing about six pounds and a quarter and vadan.23

Bhima the second of the Pandavas was begotten from Kunti by Vayu, the god of wind, and hence was called Vayusuta. From his childhood he was possessed of miraculous strength, and had a voracious appetite. Every day he consumed 12 kalashis24 (or 192 maunds) of corn, and as much oil as is yielded by 13 ghanis.24 He also required a maund and a quarter of betelnuts after each dinner. These habits had procured him the name of Vrikodara, i.e., wolf-bellied. He played a very important part in the Great War, and on the last day of the battle smashed the thigh of Duryodhana with his ponderous mace. In his early days he killed several demons including Baka and Hidimba.25

Bhima never took food without first worshipping Mahadev. On one occasion no temple of Shiva could be found within easy distance, and in a rage, Bhima turned his bowl upside down and set it up as Mahadev. Such was the first installation of Bhimanath Mahadev revered to this day by all Hindus.25

Once upon a time Bhima obstructed the stream of a river by laying himself across it, when the river rose to the banks and submerged a temple of Shiva near by. Shiva thereupon assumed the form of a lion and pretended to chase Parvati in the guise of a cow. Bhima, in his true Kshatriya spirit, instantly rose from the water in order to save the cow from the lion. But the latter gave Bhima a blow on the shoulder with one of his paws, and instantly transformed himself into a sage. After Bhima had fruitlessly searched for the lion for a long time, he was informed by the sage that it was he, Shiva, who had assumed the form of a lion in order to rouse him from his position across the river. Shiva then favoured him with a boon that the half of his body which had received the blow would be turned into vajra (adamant). On Bhima’s request a further boon was granted to him that he should in future be able to digest as much as he could eat without suffering discomfort. Hence the proverb: Bhima khave shakuni aghe.26

It is said that Bhima once played at navateri (lit. nine and thirteen), i.e., he flung into the sky nine elephants with his right hand and thirteen with his left. The corpses of these animals were afterwards brought down to earth by Shukamuni to expiate king Janmejaya’s sin of Brahmahatya (Brahman-slaughter).26

In his whole life-time Bhima is said to have fasted only on one day, which happened to be the eleventh day of the bright half of Jyeshtha and is now called Bhima-agiaras. On this day people who desire to be cured of dyspepsia observe a strict fast, taking neither food nor water, and pass their hands over their bellies repeating the name of Bhima and also offer cocoanuts to his image.27 On the night of Bhima-agiaras, persons who are anxious to obtain health, wealth and victory over their enemies, bathe the image of Bhima in water and panchamrit28 and worship it according to the prescribed ceremonies.29

In some places there are vavs (or tanks) called Bhima-vavs which are said to have been formed by the strokes of Bhima, when playing gilli-danda.30

There are huge images of Bhima on Mount Palitana.31 There are many places in different parts of India which possess such images and which are believed to have been visited by the Pandavas during their exile from Hastinapur. The Pandavas never attained the status of gods and there is no systematic form of worship for them.25

Bhishma, the uncle of the Kauravas and the Pandavas, was an incarnation of one of the Ashtavasus32 and was the son of king Shantanu by Ganga. The stories about Bhishma are chiefly derived from the Mahabharat, and need not be repeated here. He is not regarded as a god and does not receive systematic worship.33

A fast is observed on the eighth day of Magh, the anniversary of the death of Bhishma. A dora (a knotted piece of string) tied in the name of Bhishma is believed to cure fever.34 The Yantra (a mystical formula or diagram) of Bhishma is sometimes drawn on a piece of paper, water is poured over it, and the water is offered to women in labour to drink, as likely to expedite delivery. Bhishma-worship is supposed to facilitate the observance of the Brahmacharya-vrat (the vow of celibacy) and to bestow heroism and learning.35 Bhishma is credited with having composed the well-known poem, Bhishma-stavaraj, which recites the glory of Krishna and shows the way to attain salvation.36

There is a large temple of Ganpati near the eastern gates of Dhhank. It is said that this Ganpati informed a goldsmith, by appearing in a dream, that he was buried in a particular spot, and promised that a son would be born to him if he raised a temple in honour of the god. The goldsmith satisfied the wishes of the god and was soon relieved from the repeated taunt of the vanziapana (i.e., the barrenness of his wife).37

The following tradition is connected with a place, about a mile from Dhhank, called Dhhank-ni Fui. Dhhank was in ancient times a great city and was known as Preh Patan38. Once a bava (recluse), named Dhundhalimal, came to reside with his chela (disciple) in a cave on a neighbouring hill. Every day the chela went about the city begging alms for himself and his guru; but nobody except a poor kumbharan (a potter-woman) ever gave him anything. So the chela was obliged to cut and sell fuel in order to obtain means of subsistence, although he did not mention this fact to his guru. One day the guru noticed the growing baldness of his disciple and on being questioned about it, the latter had to admit his difficulties in earning a livelihood. The next day the bava decided to test the charity of the neighbourhood, and went on a begging round in person. He moved about the city from door to door, crying aloud alek alek, but nobody except the kumbhar woman offered him so much as a handful of flour. He then addressed the latter thus:—“Girl, this city is sinful and will shortly meet with destruction. Fly, therefore, instantly with your family and never turn your face towards the city in your flight”. Having thus warned the only righteous person in the city, the bava returned to his cave where, after reciting an incantation in high exasperation, he pronounced a terrible curse for the destruction of the city ‘Let Patan be buried and let maya39 be reduced to mati (dust).’ A whirlwind at once arose and destroyed the whole city. The kumbharan had already fled with her children; but she unfortunately happened to look back in her flight, in spite of the warning, and she and her children were all turned into stones. In this form she can be seen even to-day, with two of her children on her shoulders and leading the other two.

To the south of the same village on the banks of a small lake are situated the temples of Hinglaj Mata and Kamdev Mahadev. If there is a prospect of a drought in any year, the people of the village make an offering of lapsi to the former deity in order to bring about a fall of rain. About two miles from Dhhank there is a temple of Vikani, in whose honour vows are observed for the cure of fractured bones of men and animals. Brahmans are feasted at the temple of Hanuman at Timbo, four miles away from Dhhank. At a distance of about two khetarvas (fields) there is the shrine of Ashabi-pir where Mussalmans feast fakirs and other co-religionists of theirs.40

Besides the above there are the temples of Shankar Tapakeshwar Mahadev and Mungeshwar Mahadev near the hill mentioned in the paragraph above and the temples of Pipaleshwar Mahadev and Ramchandraji, to the south of Dhhank. There are also temples erected in honour of suttees known as Nomalmata, Hulmata, etc.40

The river Vinu meets the Bhadar, at a place two miles to the east of Ganod, and the Moja also joins the Bhadar a little further to the east. Hence the spot is called Traveni (a confluence of three rivers) and is regarded as holy. The beautiful temple of Baraneshwar Mahadev is situated here. Vows for feasting a certain number of Brahmans, are observed in honour of this deity.41

The celebrated shrine of Husen-pir is situated in the vicinity of Ganod, and is much revered by the Khoja community, who hold a fair there on every Aso-sud-bij, i.e. the second day of the bright half of Ashvin. The fair lasts for seven or eight days, when Khojas from Bombay and even Zanzibar visit the place. A large building, the Khoja-khana, is set apart to the west of the shrine for the sabha (or meeting). The largest fair was held in samvat 1940 (1884 A.D.), when H. H. the Agashah paid a visit to the shrine. There is a large gathering of people at the place every bij day.41

Husen-pir was a native of Kadi and a Saiyed by birth. In his youth, with his father’s permission, he decided to remain unmarried, and took to travelling. In the course of his wanderings he halted for a week on the spot where his shrine stands at present, and was so charmed with the place, that he asked the owner of it, a Rabari, Almora by name, for permission to reside there always. The Pir was accompanied by two followers of the Mujavar fakir sect. The present Mujavar attendants at the shrine are descended from them, and stand in the 12th or the 15th degree of descent.41

One evening (it was the 5th day of the dark half of Bhadrapad) the Pir accompanied by his two followers went to the Bhadar to offer the evening prayers. After the prayers were over, he told his followers that a flood was soon coming in the river, and asked both of them to leave him and return with their horses. One of them left the place as directed: but the other placed his head on the Pir’s lap and was drowned along with his master in the flood, which came down as if in obedience to the Pir’s words. Before dying the Pir granted a boon to the Mujavars that their line of descent would never fail for want of their heirs, and that their heirs would always be his attendants.41

The same night the Pir informed the Khojas of Keshod and Kutiana that his corpse and that of his Mujavar follower lay unburied at a particular spot. The Khojas, accompanied by the Rabari Almora, visited the place in the morning and made ready to carry the corpses to Junagadh. They found to their astonishment that the corpses could not be removed. Almora then recollected the request of the Pir, and told the Khojas of his favourite place. The corpses were then carried to their present place of rest, and all efforts of the Khojas to proceed further proved unavailing. At that time there was a village called Keralun about a mile from the present site of Ganod. It is, however, uninhabited and in ruins and its site is now known as the timbo of Keralun. The Khojas erected a shrine over the place where the Pir was buried, and the tombs of his relatives were afterwards erected in the vicinity. Vows observed in honour of the Pir having proved fruitful in many cases, the Pir’s fame spreads wider every day. The Gondal Durbar has granted a wadi (a piece of land) for the maintenance of the Mujavar family, who also receive the things that are offered to the Pir. The Khojas consider it a merit to dedicate a portion of their earnings to this Pir. People of all castes from Ganod offer one kori42 at the time of the marriage of a girl at their house. The knots of the marriage-scarves of newly-wedded couples are untied here, and the ceremony of shaving children for the first time is also performed in the presence of the Pir. The usual offering to the Pir consists of churamu and kansar: some people, however, offer a goat or a ram and call it panechednariel.43

There is a hollow log of wood on the boundary of Lath, a sub-village of Gondal and a mile to the South of Ganod. Long ago a fakir, while accompanying a band of outlaws barvatias, was killed in a scuffle and was buried here. A babul tree grew over his tomb, and came to be known afterwards as Lakkad Pir (the wooden Pir). The tree after a time withered till its stem was reduced to a small log with a hole in the centre. People observe vows in honour of this Pir for the cure of cough and bronchitis in children. After recovery, the children are made to pass through this bakan or hole and an offering of kansar is made to the Pir. It is not only the Musalmans who observe vows in the Pir’s honour: Hindus also have the same strong faith in him.43

Nearly twelve miles from Vanod lies the temple of Bechra Mata, who is the patron goddess of the Pavaiya sect. A male buffalo is offered to her as a victim on the 15th day of the bright half of every month. Near the temple there is the holy kund of Mansarovar, the legend about which has already been related in these notes.44

The village of Dadvi possesses the shrine of Mangalsha Pir. Friday is the day for special worship of the Pir, when dainties and cocoanuts are offered, and a flag is hoisted. Frankincense is burnt every evening.45 There is also a temple of Machho, the goddess of the Bharvads, who offer her lapsi and cocoanuts on every bij day. They also light a ghi lamp and lop off the ears of a goat or a ram, and offer the blood to the goddess.45

In Kolki a bava of the Bharvad caste named Hado Bhagat is said to have set up the images of all the gods in a certain temple. It is believed that he possessed miraculous powers. His descendants do not sell goats to Kasais (butchers46).

There is a temple of Khodiar Mata in Chok. The goddess is worshipped by Atits, who offer her lapsi on every Dasara day. There is also a temple of Hanuman, where the Khakhis bring an offering to the god every Saturday.47

In the village of Mota Devalia are the temples of Bholanath, Mahadev and Pipaleshwar Mahadev. Both the deities are worshipped by Atits, who perform the ceremony with the usual materials of frankincense, a ghi-lamp, cooked food, and who also blow a conch. It is said about Pipaleshwar Mahadev that none can stay at night in the temple. Once a Brahman, who insisted on passing the night there, was hurled to a distance of two fields. There is also a temple of Swami-Narayan and three temples of Thakorji where the ceremony of worship is performed every morning and evening in the usual way with frankincense, a ghi lamp, and arati. The shrine of Nila-Pir on the village boundary is revered alike by Hindus and Musalmans.48

In the vicinity of Chhatrasa, there is a temple of Kishordas Hanuman. On Kali-Chaudas day the people of the village offer churamu and vadan to the god. The shrine of Gebalasha Pir is situated two miles away from Chhatrasa, on the boundary line between that village and Kalana. Sweet-balls, or sometimes only molasses, are offered to this Pir on the fulfilment of vows observed in his name. Near the village gates lies the shrine of Daudshah, of whom it is said that he deprives thieves of their eye-sight, if they try to enter Chhatrasa. In the Vishnu-mandir, annakut49 is offered to Vishnu by the attendant priest, on the first day of the bright half of Kartik.50

A temple of Khodiar Mata surrounded by Pandari creepers is to be seen on the way from Mojidad to Sanka. The Thakor of Limbdi used to kill a goat before the goddess during the Navaratra holidays; but an offering of lapsi is now substituted for the goat. There is another temple of the same goddess on the way to Zabala where she is worshipped by the Bhadkava Durbar. The attendants at both places are Atits, and the usual offering consists of lapsi and khir.51 At a place near the boundary-line between Mojidad and Ayarda, Swami-Narayan Bhagwan and Sahajanand Swami are said to have bathed in the company of Hanuman in the river Vansal. The Brahmacharis52 of the Swami-Narayan sect hold a fair there and offer prayers to Hanuman on the 15th day of the dark half of Bhadrapad.53

Every marriage-procession on its way to and from the place of marriage has to offer a new earthen jar to such field-deities as Dadmokhodiar, Lalo, Hardas, etc. Failure to do so arouses the wrath of these deities and brings disasters to the married couple. The only form of worship in use for these deities is to apply red lead and oil to their images. Seven kinds of corn, viz. adad (phaseolus radiatus), mag (phaseolus mungo), kalathi, math, chana (gram), wheat and juvari are mixed and cooked together and the preparation which is called khichdi is offered to the deities at sunset. If the deities are not propitiated in this manner, they are believed to do harm to the people of the village.54

On a hill near the village of Patanvav there is a temple of Mataji, where a ghi lamp is kept constantly burning at the cost of the Gondal Durbar. In Patanvav itself there is a shrine of Ahaba Pir attended upon by a fakir. At the approach of the monsoons, all the villages offer lapsi to Mataji and churamu to the Pir.55

In Paj, near Sultanpur there is a shrine of Gebansha Pir surrounded by a number of babhul trees; and it is said that if a person were to cut any of the trees, he would meet with death or at least fall ill. There is a cobra deity, called Khetalo, near Sultanpur whose gors (attendant priests) are Nagmaga Brahmans. It is believed that this deity confers once on each generation of the gors, as much wealth as would suffice for the lifetime of all men of that generation.56

There is a temple of Hadmatio Hanuman about half a mile to the west of Luvaria. A Kanbi of the Dhani tribe once, while pursued by robbers, took shelter behind the image of Hanuman, and vowed that he and his descendants would discharge priestly duties towards the god if he escaped safely out of the difficulty. The god protected him in his danger, and his descendants are now the recognised attendants at the temple.57

The village of Aman possesses the holy tomb of Davalshah Pir. This Pir lived in the 15th century and was a native of Ahmedabad. He had come to serve in the Amaran thana, when he was killed in a battle. A tomb was built over his body, and he soon came to be regarded as a Pir. His name became famous when a blind Bharvad regained his eye-sight through his favour. The Pir also gave a son to a Bania from Ahmedabad who visits the tomb every year in a black suit. Once a Miana killed a cow and took refuge at the shrine of this Pir: but the shrine spontaneously caught fire and he was burnt with it. The present building was erected by the Bania, and the ladies of the Jamsaheb’s court have supplied silver gates and copper railings to it. The Jamsaheb also presents kinkhab coverings for the tomb every year. On the night of the Uras (or the fair held in the Pir’s honour) sandalwood is burnt before the Pir.58

Charadwa is well-known for the temple of Rajeshwari Mata. King Prithwi Raj Chohan suffered from white leprosy and was once going to Dwarka, with the hope that residence in the holy city would cure him of his disease. On the way, one of his best bullocks suddenly fell. The animal was almost given up for dead when a young woman named Rajbai, daughter of Uda Charan, happened to pass by while carrying water in earthen pots. Rajbai touched the bullock with one of her toes, and to the astonishment of all beholders, the animal at once got up. Prithwi Raj got rid of his leprosy by the favour of Rajbai, who granted him an additional boon that she would come to help him on another occasion if he remembered her and sought her assistance. Rajbai then directed him to visit Dwarka. Long after, king Prithwi Raj, when he was at his own place, remembered her in a moment of distress, and she went there (in spirit) after giving instructions to her relatives not to dispose of her body, as she would return soon. But the relatives did not understand her, and before she had returned from Prithwi Raj’s place, her body was disposed of according to the usual manner. For this, Rajbai cursed her relatives that one of their descendants in each degree would turn out a lunatic. In her memory a pillar was raised and an image set up, both of which are worshipped every morning and evening. Milk, sugar and cakes are offered to her every morning in a thal or dish, and milk and sugar every evening. There is a festival in honour of Rajbai during the Navaratra holidays.59

The temple of Swami-Narayan at Charadwa contains the images of Shrikrishna, Baldev, Radha, Rama, Lakshman and Sita. The ceremony of arati is performed before the images five times every day. The first is called mangalarati or the auspicious arati and is performed early in the morning. The second is Shangar (Shringar) arati, when night garments are taken off the images and new ones are put on for the day. The third Rajbhog arati, takes place at the time when dainties and cooked food are offered to the gods. The Sandhya arati follows the offering of milk, sugar and cakes to the gods in the evening. The last, Pidhan arati, is performed at night, when night garments are substituted for the rich dresses of the day. There are five occasions during the year when a fair is held at this place: (1) the Annakut fair on the first day of Kartik; (2) Vasantapanchami fair, on the fifth day of the bright half of Magh; (3) Hutashani or Holi fair, on the 15th day of the bright half of Phalgun; (4) Ramanavami fair, on the 9th day of the bright half of Chaitra, (5) Janmashtami fair on the 8th day of the dark half of Shravan.60

To the north of Charadwa there is a field-goddess, named Motisari Meldi Mata, in whose honour persons who are afflicted by diseases take a vow of presenting a tava (a cake fried in oil in a pan). There is also a serpent-god named Charmaria who receives an offering of lapsi on every Aso-sud-bij, i.e., the second day of the bright half of Ashvin.60

Besides these there are four temples of Shiva, one of Shaktimata, one of Hanumanji and two Mahomedan Pirs in the village.60

In Limbdi Taluka, there is a temple of Kalika Mata, in whose honour vows are observed by persons suffering from physical or mental afflictions. The attendant at the place is a Brahman, and the worshippers of the Mata visit her temple on a Sunday or a Tuesday and offer sweetmeats or lapsi. On the eighth day of Ashvin a havan is made (i.e., offerings are burnt) before the goddess.61

Vows in honour of Khodiar Mata are efficacious in the prevention of such epidemics as cholera. The Khiyado Mamo quells evil spirits, bhuts and prets. The Khodo Mamo cures such diseases as cough and bronchitis. In the temple of Ramnath, a brahmabhoj—a feast to Brahmans—is given on the last day of Shravan.61

Near the western gates of Zinzuwada is seen the celebrated shrine of Rajbai Mata. In old times Zinzuwada was only the nehado62 of a Bharvad called Zunza. At that time the queen of the reigning prince of Patan could not be delivered of a child even though two years had passed since the time of conception. Once while on tour the queen’s party encamped near the nehado of Zunza Bharvad. The latter, when he learnt of the queen’s misfortune, said that the co-wives of the queen had bewitched her by the kaman art, i.e., by passing an earthen pot round her and by burying the pot underground with a live frog hanging with its head downwards in it. He added that the queen would not be delivered unless the frog was brought out by some stratagem. He asked the queen and her followers to stay there for some time, and sent word to Patan with a messenger that the queen was delivered of a son. The co-wives of the queen, dismayed at the unexpected news and at the futility of the kaman art, went to look at the buried frog, which instantly jumped out and at the same moment the pregnant queen gave birth to a son. As the child was brought to birth by the instructions of a Siddha-purusha (a magician), it was named Siddharaj. The town of Zinzuwada was built in memory of Zunza Bharvad, and a temple of Rajbai Mata was erected in honour of the queen. A large lake named Sensasar was also constructed in memory of Sensa, the brother of Zunza.63

Soon afterwards people began to observe vows in honour of Rajbai Mata. The devotees of the goddess visit her temple every evening. All newly-married couples in the village offer salutations to the Mata accompanied by hired musicians and a party of women who sing on the way to the shrine. A virgin walks in front of the party with an earthen pot and a cocoanut on her head. After the salutations, sweetmeats to the amount vowed for are distributed among all those who are present. Sometimes a woman who has observed vows for the sake of a son, presents a silver umbrella to the goddess, of the value of one rupee and a quarter or five rupees and a quarter, on the birth of a son to her. Burnt offerings and lapsi are presented to the goddess to protect the town from such misfortunes as cholera, plague, etc.64

There is a well-known place called Vachhda-solanki about eight miles front Zinzuwada. Once a Rajput boy, aged sixteen, was going round the marriage-altar at the time of his wedding, in the village of Kuar, when he heard a piteous cry from a distressed cowherd, whose cows were being carried away by freebooters. The boy immediately ran to rescue the cows; but he was killed in the encounter. A temple was built on that spot in his honour. There is a small kund near the temple, the water in which is believed never to dry up and to possess the quality of curing hydrophobia.

Goradia Hanuman lies three miles from Zinzuwada, and there is a tradition that there is a treasure hidden near by. Many vows are observed in honour of Dhama Hanuman, whose place is at a distance of two miles from Zinzuwada.64

The holy kund of Zilanand is one mile from Zinzuwada. It is a custom of the neighbourhood to throw the bones of deceased persons into this kund, and a fair is held annually at the place on the last day of Bhadrapad. The Bhotavo kund is one mile distant from Zilanand kund: the bottom of this kund presents a bluish appearance, and the water always remains hot. It is said that there are sulphur mines below.64

A princess of Marwar used to worship five gods: Sumaria Ganesh, Kanaknath, Ratneshwar Mahadev, Nagnath and Hanuman; and she had taken a vow never to take food before she had worshipped all of them. The gods followed her everywhere in all her tours, but they had made one condition, that they would stop if she looked behind at them on the way. The princess happened to look back at Ganpati on the ridge of Sumaria near Keshia, three miles to the east of Jodia. So Ganpati would not leave Sumaria, and was installed there as Sumaria Ganesh. The same happened to Ratneshwar near Badanpur; to Kanaknath, at a place midway between Kanakpuri (the modern Kunad) and Badanpur; and to Hanuman, near Kunad. In the same manner, Nagnath was installed near the Balambha gate of Jodia. The old town of Kanakpuri was buried by an earth-quake, and the image Kunadia Hanuman was found among its ruins.

The attendants of Sumaria Ganesh are Atits. A fair is held there on the 4th day of Vaishakh, when thousands of Dheds flock to the place. The usual offering to the god consists of sweet balls. Kanaknath is attended upon by Atit Bavas who share among themselves whatever is offered to the god. Shaivas hold a fair here on the 8th day of the dark half of Shravan.

The devotees of Kunadia Hanuman observe anagh (vulgarly called anagodha) at his place on Saturdays. They cook their food there and make offerings to the god before partaking of it, fasting afterwards for the day. The anagh is observed in the month of Margashirsha. The attendants of this god are Khakhi Bavas.65

One mile to the north-west of Jodia, towards the sea, there is a stone image of a horse set up on a pedestal, known as Raval Pir. A heroic Girasia of the Dal sect, named Raval, was once shipwrecked while on an expedition from Cutch, and is said to have landed at the spot where Raval Pir stands at present. He received a hearty reception at the hands of the then ruling prince of Jodia (who was a Khavas) and was installed in the Durbar as Nana Raval Pir.

On the second day of the bright half of Ashadh (which is the new year’s day according to the Halari year) Hindus offer lapsi to Raval Pir as also on each Monday in the month of Bhadrapad. On occasions of popular distress, such as the breaking out of cholera or when the rains stop for days together, the bhuvas at the place, who are Dal Rajputs, receive the pedi (a small heap of lapsi) on behalf of the Pir, and being possessed, declare the will of the Pir as to when rain may be expected or when an epidemic will be warded off. Persons who are anxious for the success of their undertakings observe vows in honour of the Pir which may cost them anything from a single pice to twenty-five rupees. At the shrine of Nana Raval Pir, huge kettledrums are beaten and the ceremony of arati is performed every morning and evening.66

The present site of Lilapur was formerly uninhabited, and the village stood nearly one mile off. Once the goddess Bhavani directed the patel of the village in a dream to reside on the present site, and promised him that he would be always happy and that none of his descendants for seven generations would die of cholera. In testimony of the reality of the dream a box of red lac, a cocoanut, a reel of red thread—called nadasadi and chunadi—were found under the patel’s pillow. The village was then removed to its present site. The descendants of the patel are called Yadoda. The Mata chose to take a Bharvad to be her attendant. On the 15th day of the bright half of Shravan offerings are burnt before the Mata, when the attendant bhuva has to offer sweetmeats worth five rupees. Every Bharvad family spends a rupee and a quarter every third year in honour of the Mata.

During the famine of the year 1895 Samvat era (= 1839 A. D.) the bhuva was thinking of leaving the Mata in order to escape from starvation, when the goddess appeared in a dream to him, and told him that he would find half a rupee every morning in the temple until he saw and partook of the new harvest. In the month of Shravan, he happened to partake of some new seeds and the coin could not be found as usual after this, although the new harvest was not quite ready till three months afterwards. At the entreaties of the bhuva, however, the Mata again told him in a dream that he would find a silver anklet, weighing 60 tolas, on the bhogava (village boundary) of the village of Shiyani. A number of vows are observed in honour of this goddess with various motives.67

The Shakta Mata in the western part of the same village prevents the Joganis or female fiends from spreading contagious diseases.67

The Surdhans near the gates of Lilapur represent two heroes who were killed in an encounter with freebooters in the Samvat year 1836 (1780 A. D.). The knots of the marriage-scarves of the descendants of the Surdhans are untied before them, and any of their female descendants visiting the images without a veil on their faces, are subjected to serious calamities.67

About ten years ago Unad Bhagat and Jiva Bhagat of Paliad were one day walking together, when Unad Bhagat collected seven stones and placing them one over the other, said to Jiva Bhagat that he was constructing a palio, i.e., a tomb for Jiva. Immediately Jiva died, and Unad had to carry out what was merely meant in jest. Some rooms are built at the expense of the Jasdan Durbar, and a pujari daily offers worship to Jiva Bhagat. A fair is also held in his honour on the second day of Bhadrapad.68

About two miles from Jasdan in the village of Bakhalvad there is a temple of Avad Mata. The latter represents the queen of one of the rulers of Jasdan. On every Vijaya-dashami, i.e., the 10th day of the bright half of Ashvin, the prince of Jasdan goes to visit the image in a procession, offers lapsi to Avad Mata, and then a feast is celebrated. Formerly it was the custom to kill a buffalo before the goddess on this day: but only lapsi is now offered instead. It is usual to take some wine also on this occasion.69

On the Chitalia hill, two miles from Jasdan, there is a temple of Shitala, the goddess of small-pox, where children who have lately recovered from that disease are taken to offer salutations to the goddess. Silver images of human eye, milk, sugar, curds, grapes, cocoanuts, a sheet of blank paper, and a number of other things are presented to the goddess on such an occasion. Some persons vow to visit the goddess with a burning hearth on their heads. Such vows are discharged on a satem, i.e., the 7th day of the bright or the dark half of a month. On Shili Satem, the 7th day of the dark half of Shravan, there is a large gathering of people at the place.69

The village-gods of Upleta are Kaleshwar, Pragateshwar, Somnath, Nilkanth, Dadmo and Khetalio. Pragateshwar is said to have emerged from the earth of his own accord and is therefore called Swayambhu (self-existent). The same is said about Nilkanth and Somnath also. The temple of Dadmo lies a little away from Upleta. Persons suffering from cough observe vows in his honour and partake of parched gram. There is a devi near Pragateshwar before whom a sacrifice is performed on the 9th day of the bright half of Ashvin, and cakes, bread, khichdi and khir are offered.70

In Gondal there is a temple of Gondalio Nag and one of Nagnath Mahadev. Pure milk is the usual offering made to both the deities. Gondalio Nag is installed in Durbargadh and is white in appearance. Newly married couples of high class Hindus untie the knots of their marriage-scarves before this deity. In the Durbargadh there are tombs of seven ghoris with whose assistance the first king of Gondal is said to have won his crown. There is also a family goddess of the Bhadeja Rajputs in Gondal known as Ashapuri, a vow in whose honour is believed to fulfil all desires.71

There is a female spirit named Meldi in Movaiya who is worshipped by bhuvas on the 14th day of the dark half of Ashvin. On that day they heat oil in an iron pan and take out cakes from the burning oil with unprotected hands. A goat and a cock are also sacrificed on this occasion, and the meat is partaken of in order to win the favour of the goddess.72

There is a beda tree near Movaiya about which the following story is told. Long ago there was a kanbi (farmer) in Movaiya who used to see a boy moving in front of him with an uncovered head whenever he was ploughing his field. One day the kanbi lopped off the hair from the boy’s head who followed him to his home, entreating him to return the lock of hair. The kanbi however did not heed him, and concealed the lock of hair in a jar containing gram. The boy then served the kanbi as a field-boy, when one day he was asked by his master to take gram out of the jar for sowing. The boy, who was a bhut, found his lock of hair there, and when once he had obtained it, he took a very heavy load of gram to the kanbi and bade him good-bye. But before the boy had fled with his lock of hair, the kanbi begged of him a boon that a beda tree should grow in his field, where vows could be observed in honour of the bhut.72

The villagers in Sayala accompanied by several bhuvas and by musicians who beat the dhols and the danklan go outside the village to visit the temple of Khodiar Mata on the 15th day of the bright half of Shravan. The bhuvas wind a piece of cotton-thread round the village, and sometimes pour out milk or water in the same place in order to secure its safety from any epidemic. On the same occasion four divers, who are generally healthy young athletes, are presented with an earthen pot each and are made to stand in the village-tank till the water reaches to their necks. They are asked to dive simultaneously in the water at a signal from the headman of the village, and to get out immediately. Each of them is named after one of the four months of the rainy season and the amount of water in the pot of each is supposed to indicate the amount of rain which would fall in the respective months of the next year. After leaving the water the divers break the pots on the spot, and the fragments are taken away by the people, to be kept in their jars of corn, in the belief that they will bring prosperity in the ensuing season. The four divers are then made to run a race on the maidan, and he who wins the race gets a small plough and a cocoanut as a prize. The winner is called halino-jityo, and it is believed that he will be successful in all his undertakings.

On the same day the bhuvas place a small four-wheeled chariot of the Mata outside the village, and it is believed that the chariot carries off the plague, cholera and similar diseases with it. Such ceremonies are performed in most of the villages on the Balev holiday (i.e., the Narel-Purnima day, or the 15th day of the bright half of Shravan).73

The foundation of a new settlement is carried out in various ways. A series of unusual accidents befalling the residents of a village makes them doubtful of the security of their residence, and produces a desire to move to a safer home. Very often on such occasions the bhuvas or exorcists are possessed by the Devis, or Matas, and declare the will of the gods regarding a new settlement. Sometimes a change of home is recommended to the villagers in a dream: sometimes a heavenly voice is said to direct the change, in addressing one of the villagers.74

An astrologer has first to be consulted as to the auspicious date on which the boundaries of the new settlement should be marked out. Three or four days before the delimitation, learned Brahmans are sent to purify the chosen site by the recitation of sacred mantras.75 On the appointed day the headman of the village leads a procession to the site, and performs the ceremony of installing the village gods. It is said that, at the time of founding a new settlement, it is necessary to install and worship the panch-deva or the five deities, namely, Hanuman, Ganpati, Mahadev, Vishnu and Devi. Hanuman is installed at the village-gates, and is propitiated with an offering of churmu and vadan. The images of Ganpati and Vishnu are set up in a central place in the village, temples being built for them in due curse. Mahadev is generally installed on the village-boundary, and has a temple built for him afterwards. Devi may be set up anywhere: her installation is not permanent nor does she receive systematic worship.76 But more generally only Ganpati, Hanuman and Mata are installed on this occasion.77 Occasionally other deities, such as the Earth, Shesh Nag,78 the Navagrah (the nine planets), the pole-star and Kshetrapal are also worshipped.79

The village-gates are fixed after the ceremony of installation, and a tora?—a string of asopalav leaves (Jonesia asoka) with a cocoanut in the centre—is fastened across them near the top.80 Here the ceremony of khat-muhurt81 is performed82 and afterwards the headman, accompanied by a Brahman, who recites mantras, either winds a cotton-thread besmeared with red lac round the village or pours a stream of milk dharavadi along the village boundaries.83 The headman has further to perform the homa at the gates of the village, when a company of Brahmans recite holy passages in honour of Hanuman and Mata. At the time of the completion of the homa, when the ahuti (an oblation of ghi) is thrown on the fire, all persons present offer cocoanuts to the sacrificial fire.84

In some places it is usual to worship the newly chosen site itself, and then to drive into the ground a wooden peg besmeared with red lac, called the khili (peg) of Shesh Nag, which is first ceremoniously worshipped with red lac, sandal-ointment and rice.85

After these ceremonies, the villagers are at liberty to build their own houses within the new settlement. When the houses are complete and ready for habitation, it is necessary to perform the ceremony known as vastun (or graha-shanti) for the propitiation of the nine planets. Both the day of installing the gods and the day of vastun ceremony, are observed as festivals, at which Brahmans are feasted, and lapsi, churmu and kansar are offered to the gods.86

The new settlement may be named after the deity whose advice brought about the move or after the headman. It is sometimes named after the particular incident which drove the people to seek their new home.86

A failure of the harvest is in most cases due to the irregularity of the rains. It is therefore ascribed to the displeasure of Indra, the god of rain, and Varuna, the god of water. The mode of propitiating these gods has already been described.

Sometimes a cessation of rains is attributed to the wrath of the village-gods, whereupon the festival of Uja?i is celebrated in order to appease them. One day, preferably a Sunday, all the inhabitants go outside the village, and rich viands are cooked to be offered to the village-gods. At the same time, the headman performs a homa sacrifice and the dainties are partaken of after the villagers have thrown cocoanuts into the sacrificial fire.

In similar circumstances people sometimes seek the protection of the gods Annadeva, Annapur?a, and Kriya Bhaudai. Six dokdas87 or six pice are collected from every house in the village to make what is called a chhakadi, and the whole amount is then bestowed in charity in the name of the above-named deities.88

Rain during the Ashlesha and Magha nakshatras89 is destructive to the crops, and is a sign of the wrath of Indra, who should be appeased with sacrificial offerings.90

Diseases among cattle are believed to be brought on by the wrath of minor deities such as Shitala Mahakali91 or the sixty-four Joganis.9293 The bhuvas, when they are possessed, declare to the people which particular deity is exasperated, whereupon that deity is conciliated either by offering dainties or a goat or a ram, or by the observance of Uja?i. A dharavadi—a stream of milk—is poured on to the ground adjoining the village side, and tora?s of asopalav leaves (Jonesia asoka) are fastened on the doors of the offended deity’s temple.94 It is also customary to place baklan and vadan at a spot where three roads meet in order to propitiate the evil spirits, who frequent such places.95

Small-pox is supposed to be the result of the displeasure of the goddess Shitala. In all cases of small-pox the victim is left to suffer, the only remedy being the observation of vows in honour of the angry goddess. Different things are dedicated to the goddess according as the disease affects one part of the body or another; and they are usually offered on a Sunday or a Tuesday. The usual offering consists of kulera,96 a tav (a sheet of paper), fried juvari, fried gram, and other articles varying according to the symptoms.97

To ward off this disease the women of the village sometimes prepare cakes, ganthias,98 etc., on the sixth day of a month, the preparations being partaken of on the next day, when no fresh food is to be cooked.99

Kharava affects the hoofs of cattle, in which it produces irritation; it is generally due to worms in the hoofs. A jantra (a mystical arrangement of words) of the twelve names of Mahavir (the great warrior, i.e. Arjun) is written on a piece of paper, and tied round the neck of the diseased animal, fastened over the gates through which the cattle pass, or suspended over the street by which the cattle go out to graze.100 The jantra is as follows:—

Sometimes the paper on which the jantra is written is placed in a hollow bamboo stick which is then fastened over the gates.102 The jantra is believed to have the power to cure the disease.

Muva-keshibi causes saliva to flow continuously from the mouths of animals. A gagarbediun (a piece of leather thong or a piece of black wood, on which magic spells have been cast) is suspended over the village gates or is tied to the neck of the animal, in the case of this disease occurring.103

In such diseases as kharava, sunaku, motudukh (lit. the great malady), valo, pet-tod,104 Bandhai-javan,105 a jantra is tied by a piece of indigo-coloured cloth or by a piece of thread of the same colour, round the neck of the animal, and is also fastened over the village-gates. A tora? is prepared of the ears of juvari corn with a cocoanut in the centre, and after magical incantations have been pronounced over it, is suspended over the village-gates. All animals passing under the tora? are believed to be proof against the disease.

But if this is not successful in checking the course of the disease, it is usual to swallow the chelans106 of Mungi Mata (the Dumb Mother). For this purpose the bhuvas of the Mata, who are Bharvads, are invited to the stalls of the affected cattle, where they recite magic incantations amidst tumultuous shouts and yells. After this they are fed with rice, ghi and sugar, this latter process being called ‘swallowing the chelans of the Mata.’107

In event of this process being of no avail in restraining the disease, the headman of the village in the company of his wife performs a homa sacrifice in the places dedicated to the Matas, and offers an ahuti—a sacrificial oblation—when all the villagers dedicate cocoanuts to the sacrificial fire.108

Sometimes the wrath of the god Gorakhdev is supposed to be responsible for cattle-diseases. A bunch of the leaves of a poisonous medicinal plant ankdo is passed seven times over the body of the ailing animal with the prayer ‘May Gorakhdev be pleased,’ and a cocoanut is dedicated to the god.109

Another method of checking cattle-disease is to bury the corpse of an animal which has died thereof near the village-gates. It is believed that this puts a stop to any further deaths among cattle from the same disease.110

When such a disease as shili (small-pox), sakharado, or kharava prevails largely among cattle, a belief gains ground that the Dheds (who flay the dead cattle and sell their hides) have poisoned the drinking water of the cattle in order to increase their earnings.111

The god Kal-bhairav was brought into existence by the fury of god Shiva, when he, being extremely angry with Brahma, cut off the fifth head of the latter. Kal-bhairav is the leader of all bhuts (ghosts) and dakans (witches), and resides at Kashi (Benares) by the order of Shiva. His favourite haunt is a cemetery. His image is always represented as fierce and ugly.112

It is said that this god once entered the mouth of Gorakhnath and performed religious austerities in that strange abode. Although Gorakhnath was nearly suffocated, he could only persuade Kal-bhairav to come out by extolling his glory and by conferring on him the leadership of all bhuts and the guardianship of the Kotvalu fortress at Kashi.113

Kal-bhairav does not command worship on any auspicious occasion. On the other hand, he is much revered by persons who practise the black art. On Kali-chaudas day his devotees worship him in a cemetery, offer an oblation of baklan, and recite magic incantations till late at night.114

The offerings favoured by Kal-bhairav are khir,115 cakes of wheat flour, sugar and vadan.116117 The sacrifice of a live animal is also acceptable.118 The offerings after presentation to the god, are given to black dogs.

Pregnant women in order to secure a safe delivery sometimes vow to abstain from ghi till they have offered an oblation to Kal-bhairav.119

The following lines are often repeated in honour of this god120:—

(I worship Kal-bhairav, the giver of food and of salvation, of auspicious and comely appearance, who is kind to his devotees.)

Ganpati or Ganesh, about whose origin the traditional legends prevail, is represented with four hands, in one of which he holds a kamandalu (a gourd), in the second a ladu (or a sweet-ball), in the third a parashu (or an axe), and in the fourth a jap-mal (or a rosary). He is sometimes called Dundalo (lit., big-bellied) because of his having a protuberant belly. He puts on a yellow garment and rides a mouse. His brother is Kartik-swami who rides a peacock. His favourite dish consists of ladus or sweet-balls of wheat-flour fried in ghi and sweetened with molasses. Siddhi and Buddhi are the two wives of Ganpati. Before their marriage their father Vishwarupa had made a promise that he would bestow the hands of both on whomsoever circumambulated the whole Earth within one day. Ganpati reasoned that a cow and a mother are equal in merit to the Earth and by passing round the former, he got the hands of both. Ganpati is said to be the fastest writer of all, so that the sage Vyasa secured his services as a scribe, at the instance of Brahma, in writing the Mahabharat. When Ravan had conquered all the gods and made them serve in his household, Ganpati had to become a cowherd and to look after cows and goats.121

On Vaishakh sud choth, known as Ganpati choth, i.e., the fourth day of the bright half of Vaishakh, Ganpati is ceremoniously worshipped with red lead, red flowers, milk, curds, honey, etc. The image of the god is besmeared with red lead and ghi, and the remnant of this ointment is applied to the doors and windows of the house.122 Sweet-balls of wheat-flour fried in ghi and sweetened with molasses are first dedicated to Ganpati and are afterwards partaken of as the god’s gift.123

The people of Maharashtra observe Ganpati choth on the 4th day of the bright half of Bhadrapad, when an earthen image of Ganpati is made and worshipped with twenty kinds of leaves.124

It is a custom among the Vaishnavas to draw an image of Ganpati in those vessels which are to be used for cooking food at the time of performing the obsequies of a deceased Vaishnava.125

The Matrikas are sixteen in number, and are worshipped on such auspicious occasions as a yajna (i.e., a sacrifice), a wedding, or the ceremony known as vastu.126 Their installation consists in painting the following marks with red lac on the back walls of a house.

The marks are besmeared with molasses, and a little ghi and a piece of some precious metal is affixed to them.127 At the time of a marriage, fourteen are worshipped in the house, one outside the village limits, and one near the front door of the house where the wedding is celebrated.128

The Matrikas or Matas are worshipped during the Navaratra holidays also. On this occasion small morias or earthen bowls with a hole in the centre of each, are plastered with khadi (red or green earth) and kaya; and young girls carry them on their heads with burning lamps from door to door. At each house they receive oil for the lamp and a handful of corn. On the last day, i.e., on the ninth day, all the bowls are placed on the special site dedicated to the Matas. The songs, which are also accompanied by dancing, are called garabi or garaba.129

The Matrikas are also supposed to be the grahas or planets which influence the life of a child in the womb, and their worship is believed to bring about an easy delivery.130

There is also a family goddess of the name of Matrika. In worshipping her, seven round spots are painted on a wall with red lac, and ghi is poured over them in such a manner as to form five small relas (streams). A mixture of molasses and ghi is then applied to these spots with a piece of adachh (red cotton yarn). By this process the devotee secures the motherly regard of the goddess.131

One of the deities which preside over child-birth is Randal Mata or Ranna Devi, who is said to be the wife of the Sun.132 In order to secure an easy delivery, pregnant women take a vow that they will invite one or more lotas (bowls) of this Mata. The process of “inviting the lotas” is as follows:—

The tufts round the shell of a cocoanut are pulled out, the nut is besmeared with chalk, and marks representing two eyes and a nose are painted on it. (Or the nut is so placed that the two spots on its surface represent eyes, and the pointed tuft of fibres between them serves the purpose of a nose). A bowl is placed on a piece of cloth stretched on a wooden stool, and the cocoanut is placed over the bowl. It is then dressed in elegant female attire, and a ghi lamp is kept constantly burning near it. This completes the sthapan or installation of Randal Mata. Women bow down before this representation of the Mata, and sing melodious tunes in its presence. On the morning of the following day, the image is carried to the temple of the village Mata, the cocoanut is deposited there, and the garments are brought home. The cocoanut is subsequently taken by the Brahman attendant of the Mata.

On the day of the installation it is customary to invite five gora?is133 (married women whose husbands are living) to a feast of khir and cakes. On the next day, when the Mata is sent away, three virgins are entertained with rice, sugar and milk.134

In some communities a custom prevails of “inviting the lotas of the Matas” on the occasion of the first pregnancy of a woman. On the day on which the lotas are to be invited, the pregnant woman takes a bath early in the morning, and calls upon thirteen gora?is, whom she invites to dinner by marking their foreheads with red lac. A Brahman is called to set up the Matas, whose installation takes place in the same manner as that of Randal. The piece of cloth spread on the wooden stool is required to be green. When the gora?is sit down to the dinner, the pregnant woman washes their right toes with milk and swallows that milk as charanamrit (lit. the nectar of the feet). The gora?is are required to taste a morsel of some preparation of milk before they begin their meal. At night, a company of women dance in a circle round the Matas, singing songs. Next morning a bhuva is called, who declares the will of the Matas. On receiving a satisfactory reply from the bhuva, the party disperses.135

The goddesses Bahucharaji (or Bechraji) and Ambaji are sometimes worshipped for the sake of safety during childbirth. The ceremony of Nandi-Shraddha which was performed when Rama was born is sometimes gone through at the birth of a child.136

The deities of the forest reside in groves of trees or near the Piludi tree, to which their devotees must go in order to fulfil their vows.137 These deities do not receive any formal worship. But they are noted for the cure of certain diseases, and the groves which they haunt are frequently visited by afflicted persons. These deities are installed in those places where they have manifested their powers.138

There is a belief that if unmarried persons touch sindur or red lead, a cobra deity of the forest, Kshetrapal, takes them in marriage. But the danger can be averted by vowing to dedicate khicha?i, red lead, a dokado139 and some fruit to this god at the time of marriage.140