30 W. H. P. Driver— The Pahariya-Kharias. [No. 2, 
hold offers a sacrifice to its ancestors, who are supposed to act as guardian 
angels to their living relatives. 
Demons. —It is the ‘ Kalo’s ’ duty also to keep an eye on the various 
malignant spirits that haunt every Kharia village, and to propitiate 
them when necessary. The following are the most common of such evil 
spirits : The ‘ Pahto-Dubo ’ or horse demon. The ‘ Dorbo-Dubo ’ or ele¬ 
phant demon. The ‘ Gorea-Dubo ’ or fire demon. The ‘ Raksa-Dnbo ’ 
has a man’s body with big protruding teeth, and he carries a rod with 
a noose at the end of it, for catching people with, a big basket to put 
them into, and a hatchet to kill them with. He can only be appeased by 
the offering of a ram. Then comes the ‘ Gumi-Dubo,’ whose proper 
sacrifice is a cow. When sacrificing to these demons, the priest kills the 
animal, whatever it may be, and runs away. The other evilly disposed 
spirits are the ghosts of women who have died while pregnant, called 
‘ Churil-Dubos’, and the ghosts of people who have met with violent 
deaths, called ‘ Jianth-Muahs.’ These sometimes go about screaming or 
crying at night, and they inhabit large trees by the roadside, and 
pounce down on people who do not offer sacrifices. They frighten and 
sometimes kill the unfortunate wayfarer. The 1 Pahariya-Kharias ’ also 
personally offer sacrifices to the ‘ Baranda-Dubo ’ who lives in ant-hills. 
The sacrifice for this demon may be a buffalo, a ram, or a pig. 
Good Spirits. —All the gods of the Kharias, however, are not evil. 
There are two great good spirits named Dhowlagir and Mainagir, and 
these have several spiritual apostles, who do their bidding. Three 
of the said apostles, known to my informant, were named ‘ Deogan- 
Guru,’ £ Lugu-Guru,’ and ‘ Mado-Mantri. Some ‘ Pahariya-Kharias 
known as ‘ Deonra-Lebus ’ or ‘ Metis ’, can invoke the above mentioned 
good spirits, but only for good purposes. The ceremony is as follows : 
The ‘ Deonra-Lebu ’ takes a ‘ samu. ’ or bamboo fan, in which he puts 
some rice, and he places a small light in front of him. He then be¬ 
gins to rub his hand over the rice, and to invoke the good spirits with 
the following chant— 
“ Come, come along, on the road I will make you sacrifices. 
“ Here I stand, your priest, cause the sick man to be set free, and I will give 
you sacrifices. 
“ Keep me (as your Deonra Lebu), and at the head of the waterfall I will 
make your sacrifices. 
“ Make the sick man stand up, walk and work, and then will I give you sacri¬ 
fices.” 
If the sick man recovers, the ‘ Deonra-Lebu ’ knows that Dhowlagir 
and Mainagir have granted his prayer, and he gives his sacrifices accord¬ 
ing to promise. 
