THE HEROIC GODLINGS.
In the Konkan the deities of the Hindus are divided into the following
five classes, viz.:--
(1) The Grámadevatás or Village deities,
(2) The Sthánadevatás or Local deities,
(3) The Kuladevatás or Family deities,
(4) The Ishtadevatás or Chosen deities, and
(5) The Wástudevatás or Grihadevatás, that is, the class of deity
which presides over the house and is established at the time of the
housewarming or Wástu ceremony.
The principal Gráma-devatás are Hanumán or Máruti, Kálika, Amba,
Wághoba, Chedoba, Mhasoba, Bahiroba or Bhairav, Ganesh, Vira, Mhálsa
or Maha Lakshmi, Chámunda, Vetál, Khandoba Malhári Jogái, Bhawáni,
and Wágeshwari and Shiva. In most villages the chief village god
is Máruti or Hanumán, whose temple is situated at the entrance of
the village. Máruti is considered to be an avatár or incarnation of
Shiva, and is held in great reverence by all classes. A festival or
jatra is held in honour of Hanumán on the bright half of the month of
Chaitra. On this occasion the temple is decorated with ever-greens,
and flowers, the stone image of the god is newly painted or covered
with red lead and oil, and garlands of the Rui (Gigantic snake wort)
flowers are placed round the neck of the image, cocoanuts, plantains,
betelnuts and leaves are offered to the god, camphor is lighted and
waved round the image, incense is burnt, cooked food and sweets are
offered, and money presents are made. Every worshipper brings with
him some oil, red-lead or Cendur, a cocoanut, a vidá-supári, i.e.,
two betel leaves, one betelnut and a copper coin, and a garland of Rui
flowers. These are given to the temple ministrant, who offers a part of
the oil and red lead to the deity, places the garland round the deity's
neck, and, breaking the cocoanut into pieces, gives a piece or two
to the devotee as the prasád or favoured gift of the deity. Saturday
is the sacred day of the monkey god Máruti. Every Saturday fresh oil
and red lead are offered to the god by the devotees. The Pujáris in
most of the temples of Máruti are Guravs, Ghádis, Maráthás or Gosávis.
Every Saturday in the month of Shrávan (August), called the Sampat
Shaniwár or the wealth-giving Saturday a special puja or worship
is performed in the temples of Máruti in Bombay as well as in the
Konkan. On this day people fast the whole day and dine in the evening,
after offering the god Hanumán or Máruti a preparation of rice and
pulse called khichadi and cakes made of udid flour called vade. [253]
There is no village in the Konkan which has not the honour of having
a temple of the god Máruti. Máruti is supposed to guard the village
against evils of all kinds. Care is therefore taken to build the
temple of Máruti at the outskirts of the village. [254] There is a
tradition that at the time of leaving the Dandaka forest (the present
Maháráshtra), Ráma asked Máruti to reside therein. It is for this
reason, the people say, that every village in the Konkan and on the
Gháts has a temple of Máruti. [255] The god Máruti is worshipped in the
village of Wásind on Tuesdays and Saturdays. [256] In former days it
was customary to establish an image of the god Máruti in a newly built
castle or fort. [257] Hanumán, the son of Anjani and the wind or Márut,
is known for his loyalty to his master and for his bravery. In days
gone by he utilized his strength for the protection of Saints, Rishis,
Bráhmans and cows, and for this merit he was elevated to the rank of
a Hindu god. Every Hindu village or locality is supposed to possess
at least one temple of the god Máruti, and in Maháráshtra Máruti
is the guardian of every village. He is a Brahmachári, or bachelor
and is one of the seven heroes who are believed to be chiranjívis
or immortals. [258] Máruti is supposed to be the originator of the
Mantra-Shástra, by the study and repetition of which one obtains
strength and superhuman power. Women desirous of getting children go
to the temple of Máruti, and there burn before his image lamps made of
wheat flour and filled with ghi. The image of Hanumán is represented
in temples in two ways, that is (1) Víra Hanumán or Warrior Hanumán,
(2) Dása-Hanumán or servant Hanumán. The former is found in a temple
consecrated to the worship of the god Hanumán alone, whereas the latter
is found in a temple dedicated to the worship of the god Ráma. [259]
Since Máruti is the god of strength, gymnasts tie an image of Máruti
to their wrists, and they also consecrate an image of Máruti in their
gymnasiums. The number eleven is said to be dear and sacred to him
because he is believed to be an incarnation of the eleven Rudras. The
birth day of the god Máruti which falls on the 15th of the bright
half of Chaitra, called the Hanumán Jayanti day, is celebrated in
the Kolhápur District with great reverence. Those who wish to have
a son draw the figure of Máruti on a wall in red-lead, and worship
it daily with sandal paste, flowers and garlands of Rui. Others burn
lamps made of wheat flour before the image of the god. Persons who are
under the evil influence of the planets, and especially of the planet
Saturn, worship the god Hanumán on Saturdays in order to propitiate
the planets. On this day they make wreaths of the leaves and flowers
of the Rui plant and adorn his neck with them. They also offer him
udid (Phaseolus radiatus) and salt. The story told of Máruti is that
Anjani his mother pleased the god Shiva with her penance, and when
the god asked her to claim a boon, she requested that Shiva himself
should be born as her son. Shiva therefore took birth in her womb
and manifested himself as Hanumán or Máruti [260].
The Local deities are generally found in special localities or sacred
places called Kshetras or Punya sthánas. Thus the god Ráma at Násik,
Vithoba at Pandharpur, Krishna at Dwárka, Mahálakshmi at Kolwan,
Wájreshwari at Nirmal (Thána), Mharloba in the Ratnágiri, Shitala
devi at Kelwa Máhim, and Khandoba or Khanderái at Jejuri.
Khanderái is said to be an incarnation of the god Shiva. Khanderái
killed the demon Mani-Malla who was devastating the earth, and he is
therefore called Mallári or Malhári. Kunbis and lower class Hindus
in the Konkan as well as in the Deccan occasionally make a vow to the
god Khandoba that if their desire is fulfilled they will offer their
first born male or female child to the service of the god. The male
child thus dedicated to Khandoba is called Wághya and the female is
called Murali. The Wághya and Murali do not engage in any business,
but maintain themselves by begging in the streets in the name of the
god Khanderái. Though they are not actually married, the Wághyas and
Muralis live as husband and wife, and their progeny are also called
Wághyas and Muralis. They repeat the sacred cry jai khanderáyácha
Elkot, and give to people bel-bhandár of Khanderái consisting of the
sacred Bel leaves and turmeric powder. The god Khanderái is the family
deity of some Deshasth Bráhmans, who perform a family rite called Tali
bharane on every purnima or full moon day. The rite is as follows:--
A tali or plate is filled with cocoanuts, fruits, betel nuts, saffron,
turmeric or bel-bhandár, etc. Then a pot is filled with water, and on
its mouth a cocoanut is placed. This cocoanut, with the pot, is then
worshipped with flowers, sandal paste, etc., a lighted lamp filled
with ghi is put in the same place, and the tali is waved thrice round
the pot, which is supposed to contain the god Khandoba. Five persons
then lift up the cocoanut with the tali and place it three times on the
pot, repeating each time the words Elkot or Khande ráyácha Elkot. The
cocoanut is then broken into pieces, mixed with sugar or jágri, and is
distributed among friends and relations as prasád. On this occasion,
as well as on the occasions of all Kuladharmas, that is, the days fixed
for performing the special worship of the family goddess or family god
of each family, the ceremony called the Gondhal dance is performed. On
the same occasion another ceremony called Bodan is performed by the
Deshasths and by the Chitpávans. It is as follows:-- An image of the
family deity is placed in a pot or plate called támhan, and it is
then bathed in the panchámrit, that is, the five holy things, viz.,
milk, curds, ghi, honey and sugar. Sandalpaste is offered to it as
well as flowers, lighted lamps and some sweets and incense. Five women
whose husbands are alive then prepare five lamps of wheat flour called
Kuranandi and wave them thrice round the face of the goddess or god, as
the case may be. All the limps are then placed in the plate or támhan
in which the deity is kept, and the panchámrita and other materials of
worship and food and sweet cakes are mixed together. Occasionally one
of the five women becomes possessed with the spirit of the kula-devi
or family deity, and confers blessings on the members of the family
for their devotion. It is believed that those families which fail to
perform periodically the Bodan, Tali and Gondhal ceremonies in honour
of their tutelary deity are sure to suffer, from some misfortune or
calamity during the year. [261] The local deities chiefly worshipped at
Chaul, Kolába District, are Hingláj, Jakhmáta, Bhagawati, Champáwati,
Mahikáwati, and Golamba-devi. At the sowing and reaping times,
people of the lower castes offer fowls and goats to these deities,
and Bráhmans offer cocoanuts. [262] The local deity of the village
Wávashi near Pen in the Kolába District is said to possess the power of
averting evil, and is accordingly held in great respect by the people
of many villages in the District. Every third year a great fair is
held, and a buffalo is sacrificed to the goddess on the full moon day
of the month of Chaitra. The Pujári of this goddess is a Gurav. [263]
Another celebrated Sthána-deva in the Kolába District is Bahiri-Somajai
of Khopoli. It is believed that a person suffering from snake-bite
is cured without any medicine if he simply resides for one night in
the temple of this goddess. Sacrifices of goats, fowls and cocoanuts
are made to this goddess at the time of sowing and reaping. The
Pujáris of this deity are known as Shingade Guravs. [264] The worship
of the local deity Bápdev is much in favour among the villages of
Apta and the surrounding places. At the times of sowing and reaping,
offerings of fowls, goats and cocoanuts are made to Bápdev through the
Pujári. [265] The worship of the local deities Kolambái, Bhawáni, and
Giroba is prevalent in the Chauk villages. [266] To the Gráma-devi of
the village of Tale every third year a buffalo is sacrificed, and at
an interval of two years goats are offered. [267] The deities Shiva
and Kálkái are worshipped with great reverence at Bakavali in the
Ratnágiri District. [268] In many villages of the Ratnágiri District
the goddess Pandhar is considered to be the Gaon-devi or the chief
goddess of the village. The Pujári is generally a Gurav or Marátha
Kunbi. On every full moon day cocoanuts are offered, and on the
occasions of sowing and reaping, goats and fowls are sacrificed to
this deity. [269] At Devgad there is a temple of the goddess Gajábái
on the sea shore. The Pujári of this goddess is a man of the Ghádi
caste. On the first day of the bright half of the month of Márgashirsh
(December) special offerings of goats, fowls and cocoanuts are made
by the villagers. [270] The deities Ravalnáth, Máuli, Vetál, Rámeshwar
and Hanumán are usually worshipped in most villages in Ratnágiri. The
villagers in the Ratnágiri District have great faith in their local
deities, and before undertaking any important business they obtain
the consent or take the omen of the deity. This ceremony is known as
kaul ghálne and it is performed as follows:--Two betel nuts or flowers
are taken and one of them is placed on the right side of the deity
and the other on the left side. The worshipper then bows before the
deity and requests her to let the nut on the right side fall first
if the deity is pleased to consent, if not, to let the nut on the
left side fall first. Naturally one of the two nuts falls first,
and they interpret this as either consent or dissent as the case may
be. The villagers have so much faith in this kaul that they make use
of this method of divination to ascertain whether sick or diseased
persons will recover or die. Special sacrifices are offered to these
local deities whenever an epidemic like cholera occurs. [271] In the
Ratnágiri District, at many places, there are Swayambhu or natural
lingas of the god Shiva, and over these places temples are built. The
Pujáris of these temples are generally Jangams or Lingayat Guravs. No
animal sacrifices are made at these shrines. [272] At a short distance
from the village of Makhamle there is a temple of the god Shiva called
Amnáyeshwar. The following legend is narrated in connection with this
temple:--The place where the present temple stands once abounded with
Amani trees and formed a pasture for cattle. The cow of a certain
man of the village daily used to go to graze at this place. The
cow used to give milk twice, but one day she gave milk only once,
and thereafter she continued to give milk only once a day. The owner
therefore asked the Gavali or cowherd to ascertain the cause of this
sudden change. One day the cowherd noticed that the cow allowed her
milk to drop upon a stone. At this the cowherd was so enraged that
he struck the stone with his scythe so hard that it was cloven in
two and blood gushed forth. He hurriedly repaired to the village and
related this wonderful phenomenon to the people. The villagers came
to the spot, and decided to build a temple to the god Shiva over the
stone. One part of the stone is in this temple and the other part
was taken to the village of Kalamburi, where another temple was built
over it. [273] In the Sangameshwar village the Bráhmans also worship
the images of the local goddesses Chandukái, Jholái and Sunkái. In
the Konkan the deities Náráyan, Rawalnáth, Manli, Datta, Vetál and
Shiva are worshipped everywhere. [274] The following legend is told
about the deity Vetál, the leader of the ghosts:--In the Sávantwádi
State there is a temple of Vetál in the village of Ajgaon. [275]
As part of his worship it is considered necessary to offer to this
deity a pair of shoes every month. The people believe that after a
few days the shoes become worn out. The inference drawn from this by
the people is that at night the god Vetál goes out walking in the
new shoes. [276] In the village of Khed in the Ratnágiri District,
a buffalo is offered to the goddess Redjái on the full moon day of
Chaitra every third year. [277] At Náringre offerings of cocoanuts,
etc. are made to the deities Bhávakái, Chala, etc. on the 1st of the
month of Márgashirsha. [278] The Schoolmaster of Ibrámpur states that
one of the following deities is the grámadevata of every village in
the Ratnágiri District viz.: Chandkái, Varadhan, Khem, Bahiri, Kedár,
Vággaya, Antaral, Manaya, Salbaya and Vághámbari. A procession in their
honour takes place in the months of Chaitra and Fálgun. The Pujáris
are generally either Guravs or Marátha Kunbis. A ceremony called
Palejatra is performed in the sowing season, while the Dhal-jatra
is performed at the harvest time. At these fairs fowls, cocoanuts,
goats, fruits, etc. are offered to these deities. [279] At Málwan
on the no-moon day of Shrávan (August) local deities and ghosts are
propitiated by offering to them goats, fowls, etc. [280] At Pálset in
the Ratnágiri District, the god Parashurám is the most important deity
especially for Chitpávans. He exterminated the Kshatriyas twenty-one
times, and having no space for himself and his Bráhmans, he asked
the sea to provide him with new land. On meeting with a refusal,
Parashurám became enraged and was about to push the sea back with his
arrow, when, at the instigation of the sea, a black-bee (bhunga) cut
the string of his bow, and the arrow only went a short distance. The
people say that the space thus recovered from the sea came to be called
Konkan. [281] At Anjarle there are two local goddesses Sawanekarin and
Bahiri. Offerings of goats and fowls are made to them in the months of
Márgashirsha (December) and Fálgun (March). Sometimes liquor and eggs
are also offered. Offerings can be made on any day except Monday and
Ekádashi, Tuesdays and Sundays being considered most suitable. [282]
At Ubhádánda in the Ratnágiri District, Ravalnáth and Bhutanáth
are held in great reverence. They are believed to be incarnations
of the god Shiva. The Pujáris are generally Guravs, Ghádis, Ráuls
and Sutárs. [283] The following goddesses which are popular in the
Ratnágiri District are believed to be incarnations of the goddess
Durga, viz. Navala-devi, Vághur-devi, Jakha-devi and Kálkái. [284]
At Maral in the Ratnágiri District there is a swayambhu or natural
linga of the god Shiva. It is called Maheshwar, and in its honour a
fair is held on the Sankránt day. [285] The chief local deity of the
Dahánu taluka, Thána District, is Mahálakshmi. She has seven sisters
and one brother, two of the sisters being the Pangala-devi at Tárápur
and the Delavadi-devi at Ghivali. Goats and fowls are offered to the
Pangala-devi on the Dasara day. Her Pujári is a Gurav. It is said that
the goddess Delwadi used to receive her garments from the sea, but
now this is no longer the case though it is still believed that the
incense which is burnt before her comes floating from Dwárka. [286]
In the village of Edwan there is a goddess called Ashápuri, who used
to supply her devotees with whatever they wanted. The devotee was
required to besmear with cow-dung a plot of ground in the temple,
and to pray for the things wanted by him. The next day, when he came
to the temple, he found the desired things on the spot besmeared
with cow-dung. [287] At Mángaon the Pujári of the local goddess is
either the Pátil or the Madhavi of the village. [288] In the village
of Dahigaon cocoanuts are offered annually to the village Máruti,
and fowls and goats to the other local deities, in order that the
village may be protected against danger and disease. [289] It is
believed that any Bráhman who acts as the Pujári of the god Shiva
will find his family exterminated, and for this reason Bráhmans do
not act as Pujáris in the temples of Shiva.
In a few temples of goddesses like Jakhái etc. the Pujári is
of the Mahár caste. [290] A great fair is held in honour of the
goddess Vajrá-bái or Vajreshwari near Nirmal in the month of Kártika
(November). The Pujári of the goddess is a Gosávi of the Giri sect. The
worship of Bhimasena is not prevalent in the Konkan, but the hero
Bhima, like Máruti, is held in reverence by the gymnasts. Bhima is
not worshipped, but a work called the Bhima-stavaráj is read at the
bed of a dying man in order that he may obtain salvation. At Ashirgad
there is a gumpha or cave of Ashwattháma, a hero of the Mahábhárata,
and it is said that a noise is heard coming from the cave on the full
moon day. [291]
Wherever a village is founded, it is customary to establish a
village deity as the guardian of the village. The deities chosen are
Máruti, Káli, Chandkái, Varadani, etc. In the Konkan, goddesses are
preferred, and on the Ghats generally Máruti is preferred. Certain
ceremonies are performed for consecrating the place to the deity,
and sometimes the deity is called after the village as Marleshwar
[292] etc. By many lower class people the goddess Pondhar is often
selected as the guardian of a new village. At Shahpur, if the newly
founded village is to be inhabited by high class Hindus, the deities
Máruti and Durga are selected as gráma-devatas, but if it is to be
inhabited by lower class people, then such deities as Mhasoba, Chedoba,
Jákhái, etc. are chosen. [293] In the Bassein and Sálsette tálukas the
following deities viz. Máruti, Chedá, Chandkái, and Shiva, are chosen
as village deities. Cheda is represented by a long piece of wood or
stone besmeared with red-powder, and is placed on the outskirts of the
village. No Bráhman is necessary for establishing a Cheda. The Pujári
is generally a Kunbi or Máli, and he establishes the deity by offering
it a goat or fowls and cocoanuts. [294] Sometimes the guardian deity
of a new settlement is decided upon by a Kaul. Two or three names of
deities are selected, betelnuts or flowers are placed on the sides
of the guardian deity of the neighbouring village and that deity in
whose name the betelnut falls first is chosen as the deity of the new
village. [295] At Chaul, the deity called Bápdev is very popular among
the lower classes. It is represented by a big stone fixed on mortar and
besmeared with red-powder. When it is established for the first time
in a village, a Bráhman is required to make the first púja or worship,
but after this it is worshipped by a Pujári of a lower caste. [296]
The Mahars in the Kolába District select the ghost-deity called Jhaloba
as the guardian deity of a new settlement. [297] In many cases the
deity of their former village or of the neighbouring village [298]
is named by a Bhagat or exorcist, who becomes possessed. [299]
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. [300] 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. [301] 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. [302] 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. [303] 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. [304] 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. [305] 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. [306] 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. [307] 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. [308] 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. [309] At Kochare,
annual prayers are offered to the godling called Gavatdev for the
protection of the village cattle. [310] 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. [311] 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. [312] 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. [313]
At Chauk in the Kolába District the villagers perform a special púja
or worship of the god Krishna in order that the village cattle may be
protected. [314] At Sasawane a fair called pále jatra is held in the
month of Bhádrapad (September) in order that the villagers may have a
good harvest, and that their cattle may be protected against tigers and
disease. [315] At Akol, on the day which follows the Ganesh-Chaturthi,
people throw parched rice over their fields and houses so that the
rats may not run over them. [316] At Málád in the Thána District,
for the protection of cattle, the god Wághoba is worshipped at
night on the 12th of Ashvin which is called the Wágh-báras. [317]
In some villages of the Thána District the deity Wághoba or Wághya is
worshipped on the 12th day of the dark half of Kártik. On that day the
cowherds collect a quantity of milk and prepare a kind of food known as
Khir by mixing jágri and cooked rice. They then proceed to the stone
image of the deity in the jungle, and besmear it with new red-lead
or shendur. They pour a portion of the sweet milk over the stone, and
offer prayers for the protection of their cattle. They then partake of
the remaining milk. [318] At Agáshi and other neighbouring villages,
before the fields are ploughed, the villagers assemble and collect a
certain sum of money, with which they buy goats, fowls, red-powder,
cocoanuts and parched grain. A goat and some cocks are then sacrificed
to the spirits residing in the cemeteries and at the boundary of the
village. Cocoanuts besmeared with gulál red powder are also offered to
these ghost godlings. A goat decorated with garlands and red powder is
then made to walk round the village three times at night, accompanied
by the villagers, who throw láhya parched rice while passing. This
rite is called Siwa Bándhane or binding the boundary, and is supposed
to protect the village crops and cattle. No farmer dares to sow his
seed unless this rite has been performed. After this rite has been
performed, every farmer appeases his family deity, i.e. Khandoba,
Bahiroba, Kankoba, etc., by performing a ceremony at home called
Deopan or Devaski, which relates to the worship of ancestors. Most of
the farmers regard one of their dead ancestors as their chief deity,
and represent him in their house by a cocoanut. They do not enter on
any new business without first offering prayers to this cocoanut, and
they also believe that they can bring evil upon their enemies by simply
cursing them before the deified cocoanut. The only materials generally
required for the worship of this cocoanut are red powder, incense
and flowers. On rare occasions, goats and fowls are sacrificed. It is
believed that the ancestor in the cocoanut likes to be worshipped by
the wife or husband (as the case may be) of the person represented
by the cocoanut. Some farmers, in addition to the cocoanut, worship
a stick or cap of their ancestor along with the cocoanut, and offer
prayers for the protection of their cattle, for good rain and harvest,
and also for the destruction of their enemies. [319]