LITMIR.BIZ

      14. Other deities.

      The Mahākul Ahīrs of Jashpur have three deities, whom they call Mahādeo or Siva, Sahādeo, one of the five Pāndava brothers, and the goddess Lakshmi. They say that the buffalo is Mahādeo, the cow Sahādeo, and the rice Lakshmi. This also appears to be an instance of the personification of animals and the corn into anthropomorphic deities.

      15. The Diwāli festival.

      The principal festival of the Ahīrs is the Diwāli, falling about the beginning of November, which is also the time when the autumn crops ripen. All classes observe this feast by illuminating their houses with many small saucer-lamps and letting off crackers and fireworks, and they generally gamble with money to bring them good luck during the coming year. The Ahīrs make a mound of earth, which is called Govardhan, that is the mountain in Mathura which Krishna held upside down on his finger for seven days and nights, so that all the people might gather under it and be protected from the devastating storms of rain sent by Indra. After dancing round the mound they drive their cattle over it and make them trample it to pieces. At this time a festival called Marhai is held, at which much liquor is drunk and all classes disport themselves. In Damoh on this day the Ahīrs go to the standing-place for village cattle, and after worshipping the god, frighten the cattle by waving leaves of the basil-plant at them, and then put on fantastic dresses, decorating themselves with cowries, and go round the village, singing and dancing. Elsewhere at the time of the Marhai they dance round a pole with peacock feathers tied to the top, and sometimes wear peacock feathers themselves, as well as aprons sewn all over with cowries. It is said that Krishna and Balārām used to wear peacock feathers when they danced in the jungles of Mathura, but this rite has probably some connection with the worship of the peacock. This bird might be venerated by the Ahīrs as one of the prominent denizens of the jungle. In Raipur they tie a white cock to the top of the pole and dance round it. In Mandla, Khila Mutha, the god of the threshing-floor, is worshipped at this time, with offerings of a fowl and a goat. They also perform the rite of jagāna or waking him up. They tie branches of a small shrub to a stick and pour milk over the stone which is his emblem, and sing, ‘Wake up, Khila Mutha, this is the night of Amāwas’ (the new moon). Then they go to the cattle-shed and wake up the cattle, crying, ‘Poraiya, god of the door, watchman of the window, open the door, Nānd Gowāl is coming.’ Then they drive out the cattle and chase them with the branches tied to their sticks as far as their grazing-ground. Nānd Gowāl was the foster-father of Krishna, and is now said to signify a man who has a lakh (100,000) of cows. This custom of frightening the cattle and making them run is called dhor jagāna or bichkāna, that is, to wake up or terrify the cattle. Its meaning is obscure, but it is said to preserve the cattle from disease during the year. In Raipur the women make an image of a parrot in clay at the Diwāli and place it on a pole and go round to the different houses, singing and dancing round the pole, and receiving presents of rice and money. They praise the parrot as the bird who carries messages from a lover to his mistress, and as living on the mountains and among the green verdure, and sing:

      “Oh, parrot, where shall we sow gondla grass and where shall we sow rice?

      “We will sow gondla in a pond and rice in the field.

      “With what shall we cut gondla grass, and with what shall we cut rice?

      “We shall cut gondla with an axe and rice with a sickle.”

      It is probable that the parrot is revered as a spirit of the forest, and also perhaps because it is destructive to the corn. The parrot is not, so far as is known, associated with any god, but the Hindus do not kill it. In Bilāspur an ear of rice is put into the parrot’s mouth, and it is said there that the object of the rite is to prevent the parrots from preying on the corn.

      16. Omens.

      On the night of the full moon of Jesth (May) the Ahīrs stay awake all night, and if the moon is covered with clouds they think that the rains will be good. If a cow’s horns are not firmly fixed in the head and seem to shake slightly, it is called Maini, and such an animal is considered to be lucky. If a bullock sits down with three legs under him and the fourth stretched out in front it is a very good omen, and it is thought that his master’s cattle will increase and multiply. When a buffalo-calf is born they cover it at once with a black cloth and remove it from the mother’s sight, as they think that if she saw the calf and it then died her milk would dry up. The calf is fed by hand. Cow-calves, on the other hand, are usually left with the mother, and many people allow them to take all the milk, as they think it a sin to deprive them of it.

      17. Social customs.

      The Ahīrs will eat the flesh of goats and chickens, and most of them consume liquor freely. The Kaonra Ahīrs of Mandla eat pork, and the Rāwats of Chhattīsgarh are said not to object to field-mice and rats, even when caught in the houses. The Kaonra Ahīrs are also said not to consider a woman impure during the period of menstruation. Nevertheless the Ahīrs enjoy a good social status, owing to their relations with the sacred cow. As remarked by Eha: “His family having been connected for many generations with the sacred animal he enjoys a certain consciousness of moral respectability, like a man whose uncles are deans or canons.”27 All castes will take water from the hands of an Ahīr, and in Chhattīsgarh and the Uriya country the Rāwats and Gahras, as the Ahīr caste is known respectively in these localities, are the only caste from whom Brāhmans and all other Hindus will take water. On this account, and because of their comparative purity, they are largely employed as personal servants. In Chhattīsgarh the ordinary Rāwats will clean the cooking-vessels even of Muhammadans, but the Thethwār or pure Rāwats refuse this menial work. In Mandla, when a man is to be brought back into caste after a serious offence, such as getting vermin in a wound, he is made to stand in the middle of a stream, while some elderly relative pours water over him. He then addresses the members of the caste panchāyat or committee, who are standing on the bank, saying to them, ‘Will you leave me in the mud or will you take me out?’ Then they tell him to come out, and he has to give a feast. At this a member of the Meliha sept first eats food and puts some into the offender’s mouth, thus taking the latter’s sin upon himself. The offender then addresses the panchāyat saying, ‘Rājas of the Panch, eat.’ Then the panchāyat and all the caste take food with him and he is readmitted. In Nāndgaon State the head of the caste panchāyat is known as Thethwār, the title of the highest subcaste, and is appointed by the Rāja, to whom he makes a present. In Jashpur, among the Mahākul Ahīrs, when an offender is put out of caste he has on readmission to make an offering of Rs. 1–4 to Bālāji, the tutelary deity of the State. These Mahākuls desire to be considered superior to ordinary Ahīrs, and their social rules are hence very strict. A man is put out of caste if a dog, fowl or pig touches his water or cooking-pots, or if he touches a fowl. In the latter case he is obliged to make an offering of a fowl to the local god, and eight days are allowed for procuring it. A man is also put out of caste for beating his father. In Mandla, Ahīrs commonly have the title of Patel or headman of a village, probably because in former times, when the country consisted almost entirely of forest and grass land, they were accustomed to hold large areas on contract for grazing.

      18. Ornaments.

      In Chhattīsgarh the Rāwat women are especially fond of wearing large churas or leg-ornaments of bell-metal. These consist of a long cylinder which fits closely to the leg, being made in two halves which lock into each other, while at each end and in the centre circular plates project outwards horizontally. A pair of these churas may weigh 8 or 10 lbs., and cost from Rs. 3 to Rs. 9. It is probable that some important magical advantage was expected to come from the wearing of these heavy appendages, which must greatly impede free progression, but its nature is not known.

      19. Occupation.

      Only about thirty per

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