Note 48 — Chapter II · THE HEROIC GODLINGS.

In the Konkan every village farm is supposed to be under the guardianship of the minor godlings, the majority of which are called Bhuta-Devatás or ghostly godlings. In some cases the field guardians are also the Bráhmanic godlings like Máruti and Shiva.48 To the Bráhmanic guardians of the field, cocoanuts and flowers are offered at the sowing and reaping seasons, and to the rest, fowls, cocoanuts, and sometimes goats, are offered. The higher classes feed one or two Bráhmans in order to propitiate the deities of the fields; and for the propitiation of the minor deities of the field the lower classes perform a rite called Dalap. This rite is performed by a man of the Gurav, Ghádi, or Rául, caste by sacrificing to the field deity a goat or fowls and cocoanuts. The pujári repeats prayers for a good harvest, and then distributes portions of the offerings among the people assembled there for witnessing the rite.49 In the Ratnágiri District on the no-moon day of Jeshta people assemble in the temple of the village deity and perform a rite called Gárháne in order that they should have a good crop, that their village may be free from diseases, and that their cattle may be protected. A similar rite is performed on the first day of the bright half of the month of Márgashirsha (December), and on this occasion sometimes a goat or sheep is sacrificed at the boundary of the village.50 In order that there should be a good harvest, the villagers of Kankaoli worship on certain days from the month of Kártika (November) to the month of Shimga (March) the minor deities of the field by offering them fowls, cocoanuts, etc.51 At Achare (Ratnágiri) some people worship the god of the clouds on the day on which the Mrigashirsha constellation begins, and they believe that thereby plenty of rain is ensured for the season.52 For good harvests and for the protection of their cattle, the villagers of Achare pray to the Gráma-devata in the month of Jeshta (June), and then go in procession from the temple of the village deity to the boundary of the village, where they sacrifice a cock and offer some cooked rice with a burning wick upon it, to the deity that presides over the fields and harvests.53 In the village of Palset of the Ratnágiri District the goddess Khema is worshipped by the villagers to obtain good crops, and for the protection of their cattle. The Púja or special worship takes place on the full-moon day of Márgashirsha and on this occasion the sacred Gondhal dance is also performed.54 In certain villages of the Ratnágiri District, for obtaining good harvest, people worship the godling Mahápurush at the beginning of the sowing and reaping operations, and offer the deity fowls, cocoanuts and cooked rice.55 In the village of Málwan, at the sowing and reaping seasons, the villagers usually make offerings of fowls and cocoanuts and goats to the guardians of the fields, but Bráhmans and such Kunbi farmers as do not eat flesh make offerings of cooked rice mixed with curds.56 At Ubhádánda village, in order to secure a good harvest and for the protection of the cattle, the villagers worship the spirit godlings called Sambandhas and perform the rite called Devachár.57 At Kochare, annual prayers are offered to the godling called Gavatdev for the protection of the village cattle.58 In the Devgad taluka people believe that some deity resides in every farm or in every collection of fields, and that good or bad harvests are caused as the deity is pleased or displeased.59 In order that there should be plenty of rain and that the cattle should be protected, the villagers of Málgund assemble in the temple of the village deity and offer prayers on the full moon day of Fálgun (March) and on the 1st day of the bright half of Márgashirsh.60 In the Kolába District, for the protection of cattle and for good crops, prayers are offered to the god Bahiri and the ghosts Khavis and Sambandh.61