146 THE LATE REV. P. DEHON ON 



let loose, and there follows a scene of debauchery baffling description — all these to 

 induce the Sun and the Earth to be fruitful. 



Kadlctta is not a very great feast, though fowls are offered to all the deotas by the 

 baiga. The headmen of the village assist at the puja and carry away the bodies of 

 the victims to be distributed among the villagers, whilst the pahan gets only the heads 

 for his share. From this time (in June) up to the feast of kanihari, which takes place in 

 November, the baigan or baiga s wife is not allowed to eat anything that has not been 

 prepared by herself or to drink any water that she has not fetched herself. This is done 

 to prevent wild animals destroying crops. On that day Darha and the other deities 

 are not forgotten ; for five fowls are offered to them by the pujar. 



Kanihari, — This is a feast previous to the threshing of i the paddy. No one is allowed 

 to prepare his threshing-floor before the baiga has gone through the ceremony. On the 

 appointed day all the people of the village assemble with the Zemindar at their head. 

 Plenty of offerings for sacrifice are brought. The pahan selects a small place near the 

 biggest threshing-floor, clears it and besmears it with diluted cow-dung. When it is dry 

 he makes a rectangle with flour that has been prepared from the new rice, and divides it 

 into five parts. In each of these parts a fowl is sacrificed by the baiga himself and the 

 blood spilt on the blades of the new rice that have been brought by everyone. A 

 young black pig is offered to Chala Pacho and a he-goat to Pat. Darha and the other deities 

 are not forgotten, and get fowls sacrificed to them by the pujar. A Tuesday is the only day 

 on which this feast can be held. On that day the Zemindar alone is permitted to prepare 

 his threshing-floor and thresh a few sheaves. In the evening there is a common meal at 

 which the baiga presides, and this being over they go to the place where Mahadeo is wor- 

 shipped and the baiga pours milk on the stone that represents him. From that time 

 the people begin to dance in front of the pahan s house. Plenty of rice-beer is brought, 

 and a scene of debauchery takes place in which all restraint is put aside. They sing the 

 most obscene songs and give vent to all their passions. On that day no one is respon- 

 sible for any breach of morality. But this is nothing compared to what takes place every 

 ten years when the baiga marries Mahadeo to Chala Pacho. On that year, milk is not 

 put on the Mahadeo stone, but leaves of the Wtree are sown together and put close to 

 the stone by the pahan. This is to induce Mahadeo to signify his consent to the marriage 

 by depositing on these leaves clay enough for two small statues. Of course it behoves 

 the great deity to show some reluctance, and in years that there is abundance of rice to 

 make beer he keeps his votaries in suspense for five or six days. During that time the 

 baiga is fasting but the people are not, and in order to entice Mahadeo to give his consent 

 lull liberty is given to the boys and girls to enjoy their passions. They spend the whole 

 night in dancing and revelry. At last the baiga comes bearing triumphantly the leaves 

 with the mud that Mahadeo has vouchsafed to supply. With that mud he makes two 

 small statues representing Mahadeo and Chala Pacho, clothes them with yellow clothes 

 and then marks them with sindur. He starts then for a tour round the village accom- 

 panied by the people dancing and singing as at a marriage-feast. He halts at the richest 

 houses, exhibits his two statues, marks them again with sindur, and prays to Mahadeo 

 and Chala Pacho that they should themselves be very liberal to the masters of the house. 



