or Rāj-Pardhān, who must live in a separate house and not go near his own till its completion. He must also be naked while he is working and may not eat, drink, smoke or perform natural functions till he has finished for the day. While engaged on the cloth he is well fed by the Gonds and supplied with fowls and spirits; it is not surprising, therefore, that the god is never finished in six months, though I would engage to make one in a week. The cloth is embroidered with figures in coloured silk, with a stitch or two of red silk in each animal, which will subsequently represent blood. The animals I saw embroidered were a bullock, some sort of deer, a gouty-looking snake with a body as thick as the elephant’s, and the latter animal barely distinguishable from it by having two legs and a trunk. When ready the cloth Pālo is taken to the Deo-khulla and a great worship is held, during which blood is seen to flow from the figures on the cloth and they are supposed to be endowed with life.” The animals embroidered on the cloth are probably those principally revered by the Gonds, as the elephant, snake, deer and bullock, while the worship of the cloth itself and the embroidery on it indicates that they considered the arts of weaving and sewing as divinely revealed accomplishments. And the fact that the other gods were made of iron shows a similar reverence for this metal, which they perhaps first discovered in India. At any rate the quarrying and refining of indigenous iron-ore is at present carried out by the Agarias, a caste derived from the Gonds. The spear-head shape of most of the gods and that of Pālo like a shield show their veneration for these weapons of war, which are themselves sacred.
42. Household gods
“In almost every house,” Mr. Tawney states, “there is also a set of gods for everyday use. They are often the same as the village gods or those of the Deo-khulla and also include deified ancestors. These household gods have a tendency to increase, as special occasions necessitate the creation of a new god, and once he is enthroned in the house he never seems to leave it of his own accord. Thus if a man is killed by a cobra; he or the cobra becomes a household god and is worshipped for many generations. If a set of gods does not work satisfactorily, they are also, some or all of them, discarded and a new lot introduced. The form of the gods varies considerably, the only constant thing about them being the vermilion with which they are all daubed. They are sometimes all earthen cones and vary from that to miniature wooden tables. I may mention that it is somewhat difficult to get a Gond either to confess that he has any household gods or to show them. The best way is to send off the father of the family on some errand, and then to ask his unsuspecting wife to bring out the gods. You generally get them on a tray and some of the villagers will help her to name them.” In Mandla in every Gond’s house there is a Deothāna or god’s place, where all the gods are kept. Those who have children include Jhulān Devi, or the cradle goddess, among their household deities. In the Deothāna there is always a vessel full of water and a stick, and when a man comes in from outside he goes to this and sprinkles a little water over his body to free himself from any impurity he may have contracted abroad.
43. Nāg Deo
On one of the posts of the house the image of Nāg Deo, the cobra god, is made in mud. In Asārh (June) the first month of the rains, which the Gonds consider the beginning of the year, snakes frequently appear. In this month they try to kill a cobra, and will then cut off the head and tail, and offer them to Nāg Deo, inside the house, while they cook and eat the body. They think that the eating of the snake’s body will protect them from the effects of eating any poisonous substance throughout the year.
44. Nārāyan Deo
Nārāyan Deo or the sun is also a household deity. He has a little platform inside the threshold of the house. He may be worshipped every two or three years, but if a snake appears in the house or any one falls ill they think that Nārāyan Deo is impatient and perform his worship. A young pig is offered to him and is sometimes fattened up beforehand by feeding it on rice. The pig is laid on its back over the threshold of the door and a number of men press a heavy beam of wood on its body till it is crushed to death. They cut off the tail and testicles and bury them near the threshold. The body of the pig is washed in a hole dug in the yard, and it is then cooked and eaten. They sing to the god, “Eat, Nārāyan Deo, eat this rice and meat, and protect us from all tigers, snakes and bears in our houses; protect us from all illnesses and troubles.” Next day the bones and any other remains of the pig are buried in the hole in the compound and the earth is well stamped down over it.
45. Bura Deo
Bura Deo, the great god of the Gonds, is sometimes, as seen, a name for all the gods in the Deo-khulla. But he is usually considered as a single god, and often consists of a number of brass or iron balls suspended to a ring and hung on a sāj tree. Again, he may be represented by a few links of a roughly forged iron chain also hung on the tree, and the divine power of the chain is shown by the fact that it can move of itself, and occasionally descends to rest on a stone under the tree or migrates to a neighbouring nullah (stream). Nowadays in Mandla Bura Deo is found as an iron doll made by a neighbouring blacksmith instead of a chain. It would appear, however, that he was originally the sāj tree (Boswellia serrata), an important forest tree growing to a considerable height, which is much revered by the Gonds. They do not cut this tree, nor its branches, except for ceremonial purposes, and their most sacred form of oath is to swear by the name of Bura Deo, holding a branch of the sāj tree above the head. If Bura Deo was first the sāj tree, then we may surmise that when the Gonds discovered iron they held it more sacred than the tree because it was more important, as the material from which their axes and spears were made. And therefore Bura Deo became an iron chain hanging on the sāj tree. The axe is a Gond’s most valuable implement, as with it he cut down the forest to clear a space for his shifting cultivation, and also provided himself with wood for hutting, fuel and other purposes. The axe and spear were also his weapons of war. Hence the discovery of iron was an enormous step forward in civilisation, and this may account for the reverence in which it is held by the Gonds. The metamorphosis of Bura Deo from an iron chain to an iron doll may perhaps be considered to mark the arrival of the Gonds at the stage of religion when anthropomorphic gods are worshipped. Bura Deo is sometimes represented with Mahādeo or Siva and Pārvati, two of the greatest Hindu deities, in attendance on him on each side. Communal sacrifices of pigs and also of goats are made to him at intervals of one or two years; the animals are stretched out on their backs and killed by driving a stake of sāj or tendu72 wood through the belly. Sometimes a goat is dedicated to him a year beforehand, and allowed to wander loose in the village in the name of Bura Deo, and given good food, and even called by the name of the god. It would appear that the original sacrificial animal was the pig, and the goat was afterwards added or substituted. Bura Deo is also worshipped on special occasions, as when a man has got vermin in a wound, or, as the people of the country say, when god has remembered him. In this case the sufferer must pay all the expenses of the ceremony which is necessary for his purification. The dead are also mingled in Bura Deo, as described in the section on funeral rites. Bura Deo is believed to protect the Gonds from wild animals; and if members of a family meet a tiger, snake or other dangerous animal several times within a fairly short period, they think that Bura Deo is displeased with them and have a special sacrifice in his honour. Ordinarily when the Panda or priest sacrifices an animal he severs its head with an axe and holds the head over the image or symbol of the god to allow the blood to drop on it. Before sacrificing a chicken he places some grain before it and says, ‘If I have committed no fault, eat,’ and if the chicken does not eat of itself he usually forces it to pick a grain. Then he says that the sacrifice is acceptable to the god.
46. Charms and magic
When they think a child has been overlooked they fetch a strip of leather from the Chamār’s house, make it into a little bag, fill it with scrapings from a clean bit of leather, and hang it round the child’s neck. If a child is ill they sometimes fetch from the Chamār’s house water which has been used for tanning and give it him to drink. If a man is possessed by an evil spirit, they will take some coins, silver for preference, and wave them round his head with a
