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SECTION IV
Religion

General character of popular beliefs. The religion of the Kachári race is distinctly of the type commonly known as “animistic,” and its underlying principle is characteristically one of fear or dread. The statement “Timor fecit deos” certainly holds good of this people in its widest and strictest sense; and their religion thus stands in very marked, not to say violent, contrast²³ with the teaching of the Faith in Christ. In the typical Kachári village as a rule neither idol nor place of worship is to be found; but to the Kachári mind and imagination earth, air, and sky are alike peopled with a vast number of invisible spiritual beings, known usually as “Modai,” all possessing powers and faculties far greater than those of man, and almost invariably inclined to use these powers for malignant and malevolent, rather than benevolent, purposes. In a certain stage of moral and spiritual development men are undoubtedly influenced far more by what they fear than by what they love; and this truth certainly applies to the Kachári race in the most unqualified way. The Kachári Duars of this district (Darrang) were in earlier days looked upon as being especially unhealthy, and to some extent they retain that character still. It has repeatedly fallen to the lot of the writer, when entering a Kachári village to find one or more of its inhabitants prostrate with malarial fever of a virulent type; and on asking what was wrong the reply has very commonly been “modai²⁴ hāmdang,” i. e., an (evil) spirit has got hold (of me). And this reply may be looked upon as typical and characteristic, and as accurately expressing the very spirit and true inwardness of Kachári religion. Of sin, i. e., the conscious violation of the moral Law of a righteous God, the Kachári has of course no idea whatever. But he does believe in the existence and active interference in the affairs of men of certain invisible spiritual beings who are the authors of sickness, famine, earthquakes, &c.; who are for the most part influenced by malevolent motives, and whose ill-will towards mankind must be propitiated and bought off by frequent offerings of rice, plantains, pigs, goats, poultry, &c., in ways regarding which some little information is given below.

Worship of ancestors. 1. Ancestor-worship would not seem to be in vogue to any extent among the Kacháris of this district, though perhaps it is not altogether unknown; e. g., when the head of a family or other man of note passes away, it is not unusual at certain festivals to place on a platform a small quantity of the viands of which the deceased was known to be fond during his lifetime on earth, presumably for his use and behoof. No adult members of the village community will ever presume to touch these viands, though the village children are apparently at liberty to consume them at their pleasure.

Worship of natural forces. 2. The worship of natural forces also would seem to be not at all common, though some traces of it may perhaps be noted here and there. For instance, (A) in connection with the popular festival known as the April (Vaisákh) Bihu, there takes place what is called the “Parwa” show or bhotheli, a festival apparently common to Hindu and Kachári alike. The parwa is a tall bamboo pole draped with rags, flags, &c., taken from the village on the last day of the Bihu, and put up in a field alongside a tree, where the people amuse themselves by dancing, wrestling, and tom-toming, &c., around it. It is possible that this may be a relic or survival of phallic worship, the parwa taking the place of the lingam or phallus. (B) Again, water would seem to have about it something of a sacred character in the mind of the average Kachári. The dead are often buried or cremated on or near the banks of running streams, which are also favourite localities for the celebration of the greater pujas. This reverence for water is perhaps specially marked among the Kacháris of North-east Bengal (Jalpaiguri, &c), in which part of the Province, Mr. Bryan Hodgson informs us, all the smaller streams are regarded as a kind of lesser deities (dii inferiores), whilst the Brahmaputra is looked upon as the mother of them all (mater magna). It may be noted also in this connection that one of the principal branches of the widely spread Bara race, i. e., the people of the North Cachar Hills, still speak of themselves as Di-má-sá, i. e., “sons of the big river,” or “children of the great water,” even though none of them would seem now to dwell anywhere near a large river or lake, &c. It may therefore perhaps be safely inferred that the element of water, though now apparently not often actually worshipped, has ever been held in special regard by the Kachári race.

Worship of deities. The Kachári Pantheon is a very extensive one, though it seems probable that only a comparatively small number are strictly of tribal or national origin, many having obviously been borrowed from their Hindu neighbours. The popular Kachári deities fall naturally into two classes, i. e., (1) household gods (nă-ni madái); (2) village gods (gámi-ni madái).²⁵ The former are worshipped inside the house, or at least in the homestead (compound); the latter by the whole village collectively, outside the house, and usually near the sacred grove of trees or bamboos, often to be seen some fifteen or twenty yards from the village, and known as the thānsāli. A long list of these gods is given in an interesting paper by Maulvi Mahibuddin Ahmed, some nineteen names of household gods being therein enumerated, whilst the village gods number no fewer than sixty-five. Only a small proportion of these deities would, however, seem to obtain recognition in this district (Darrang), and it hardly seems necessary to mention by name more than a few of them.

A. Household Deities

Among the household deities may be placed the following: —

1. Bátháu brai, old Bátháu.

2. Maináo, otherwise known as Bhulli Buri, and looked upon as Bátháu’s wife.

3. Áśu Maináo.

4. Śáli Maináo.

5. Song Rájá.

6. Song Brái.

7. Burá Bágh Rájá, &c., &c., &c.

1. Bátháu (Siju, i.e., Euphorbia splendens)

Of these household gods by far the most important is the first-mentioned, i. e., Bátháu, who is pre-eminently the guardian of the family interests and family honour. He is never represented in idol form, but is well in evidence through his living symbol, the siju (hiju) tree (Euphorbia splendens), which is often to be seen in the Kachári homestead surrounded by a circular fence of split bamboo. Among the Meches of Goalpara, almost every home, it is said, has its Bátháu (siju), though in Darrang it is less frequently met with. Bátháu is said not to be worshipped separately, but always in conjunction with Ai-Deo. Inside the house a slightly raised altar, called dhám, is often erected in honour of Song Rájá, and at this women especially pay their devotions and make offerings, particularly at the monthly periods (menses). All offerings, however, made to Song Rájá are finally brought outside the house, and laid at the foot of Bátháu; and the writer has often seen such offerings in the form of heads of goats, pigs, fowls, &c., as well as plantains, támul-nuts, pán-leaves, gazi (i. e., a mixture of rice and pulse), &c., humbly laid down for Bátháu’s acceptance. In this way it is held that disease, famine, and misfortunes of all kinds may be kept at bay, through the influence of this powerful guardian of the family interest and well-being.

It may be added that it is apparently only among the northern section of the Kachári race that the siju tree is regarded with special reverence. The Garos are said to know this tree and to use certain parts of it for medical purposes e. g., the preparation of poultices, &c.; but to them it is never an object of worship. The Dimásá of the North Cachar Hills, on the other hand, seem to have no special regard for the siju or any other tree.

2. Maináo (Ceres)

Only second to Bátháu is his good consort, Maináo, though, unlike her husband, she has no special emblem visible to the human eye. Her special function is that of “Guardian of the rice-fields”;²⁶ and among a purely agricultural community like that of the Kacháris, she of course is held in very high regard. She is, in short, to the Kachári peasant very much what Ceres was to the old heathen Roman cultivator. Eggs are the offering that finds most favour in her eyes, and these are presented to her in unstinted quantity. She is apparently especially worshipped at the period of harvesting the áśu and śáli crops; hence the twofold designation given above (Nos. 3 and 4, household gods), Ásu Maináo, and Śáli Maináo.

Of the other domestic deities above mentioned, it is not necessary to say much. Nos. 5 and 6 (Song Rájá and Song Brái) seem to be the especial objects of devotion to women, worshipped for the most part inside the house, whilst No. 7 (Burá Bágh Rájá) is apparently merely the name of the tiger, often spoken of with bated breath as the “monarch of the woods” (banar-rájá), especially by men travelling at night, when danger from the tiger may well be apprehended.

B. Village Deities

There would seem to be little need to dwell much on the village deities; for no small proportion of them have evidently been adopted from the Hindu Pantheon, as will be obvious from the names given below. Some sixty-five such names are given in the valuable paper above mentioned of village deities recognised in Kamrup, though the writer only knows of some three or four of these gods as reverenced in this district (Darrang). Among these may perhaps be mentioned the following: —

1. Mero rájá.

2. Burá Mahádeo.

3. Burá gosain.

4. Jal Kubér.

5. Thal Kubér.

6. Ih Kubér.

7. Bih Kubér.

8. Kuber brai (masculine).

9. Kuber brui (feminine).

10. Sila Rai, &c., &c., &c., &c.

It is needless to continue the list, for almost all the names are obviously borrowed from popular Hinduism; e. g., Kuber is almost certainly the Hindu god of wealth and of the lower regions (Pluto). Others are in all likelihood merely names of deified mortals of some pre-eminence above their fellow men; cf. Ram, Krishna, &c. A notable illustration of this principle of deification is probably that given as No. 10 in the above list, i. e., Sila Rai.²⁷ This is almost certainly the name of the well-known Commander-in-Chief of the most famous of the Koch Kings, Nar Narayan, in whose time the Koch kingdom reached the zenith of its power. As a soldier and commander this man (Sila Rai) seems to have been the foremost captain of his time in North-east India; and his striking personality would seem so to have impressed the minds and imaginations of his contemporaries as to lead to his apotheosis after death.

As might be expected among a purely agricultural community, the great annual pujas, which are three in number, are directly connected with the ingathering of the three chief rice crops of the year, i. e., the Áhu, Pharma, and Śáli crops. The dates for these annual pujas do not seem to be at all rigidly fixed, but are apparently settled by the village elders to meet the public convenience. There is no prescribed form of religious worship; indeed, the whole gathering is rather of the nature of a village merry-making than a religious service; and there is invariably a very large consumption of the national beverage (rice-beer) at all these gatherings.

There is said to be another puja known as morong-puja, of which the special object is to propitiate the cholera demon, to whom are made offerings of he-goats, pigeons, fowls and betel-nuts, &c. In addition to these, flowers, eggs, pounded rice-flour, &c., are sometimes placed on rafts and set afloat on a river; and occasionally animals (goats, &c.) are exposed in this way on rafts as an oblation to the river god (dǒi-ni madai).²⁸ It may be taken for granted that, whenever these rafts are found on streams in the Kachári country, cholera or other malignant disease is or has been doing its deadly work among the people. In addition to the pujas above mentioned, which are more or less of a general character, offerings of goats, chickens, and a mixture of pulse and rice known as gazi, are often placed at the foot of certain trees, usually old trees, and finally left there. As a rule, only the heads of the goats, chicken, &c., so offered will be found at the foot of such trees, the bodies of the slaughtered animals being consumed by the offerers. These oblations are made, not by the village community as a whole, but by the heads of individual families, some one member of which is in severe trouble from sickness or other like cause. The money value of such offerings is sometimes not inconsiderable.

Priesthood

There is no authorised priestly caste among the Kacháris, nor are Brahmins ever employed in their religious ceremonies, these latter indeed being generally of a social, and even festive, rather than a religious character. In Kamrup, however, one of the recognised sub-tribes is, or was, known as “Brāhmarǒi,” a name which seems to point to Brahmins as having a certain standing in the Bådå community. All religious offices are now discharged by Deoris or Deodáis, who are usually men of a certain age and recognised social position in the village community; village elders in fact. The office is not hereditary, and any one versed in the usual forms of exorcism, &c., can discharge it. Another class of persons employed in religious ceremonies is known as the Ojhá or Ojhá-Burá, who is generally armed with shells, cowries, &c., by the manipulation of which he professes to be able to foretell prosperity or the reverse to those who consult him. These officials are supposed to be competent to deal with the ordinary ailments of village life by indicating the approximate method of propitiating the offended deity (modai), whose anger is held to be the cause of all the ills that flesh is heir to.

But in times of special emergency, e. g., plague, pestilence, famine, &c., the services of the “possessed” woman,²⁹ the Deodáni, are called into action for a special puja organised on a somewhat large scale. These gatherings are not very common, but when they do occur the order of the proceedings is something as follows, as occasionally witnessed by the writer. A piece of ground about fifteen or twenty yards square, usually on the bank of a running stream, is selected for the purpose. The surface of the soil is carefully removed, and a rude screen of cotton cloth some six or eight feet high erected on bamboos at the western side of the cleared ground. At the eastern side a slight earthwork embankment, some three or four inches high and about a foot broad is thrown up; and on this a number of figures, usually seven or nine, but always an odd number, bearing a rude resemblance to the outlines of the human form, are placed in an upright position. These figures are roughly made of jungle grass twisted together, and are about one foot in height. Before each figure is placed a layer of the plantain tree with its concave side upwards, and in this are deposited the heads of slaughtered goats, pigeons, chickens, with salt, sugar-cane, plantains, gazi (a mixture of rice and pulse), &c., the whole being freely sprinkled with blood and pounded rice flour (pitháguri). The Deodáni, a somewhat weird-looking figure, with dishevelled hair, and vermilion-stained forehead, wearing a long petticoat, dances up and down to and fro before these figures, keeping time roughly with the music of cymbals and tom-toms played by four or five men, who act as her assistants. The ceremony is a prolonged one, often extending over many hours: and the Deodáni, whose faculties are apparently quite absorbed in what she is doing and who seems for the time to be lifted above the world of time and sense, gradually works herself up to a state of excitement bordering on frenzy. At this stage, which is only slowly attained, a goat is brought forward and taken up before one of the figures above mentioned, when the Deodáni, with one stroke of the long sacrificial sword, known as the imfi and reserved exclusively for such purposes, severs the victim’s head from the body. Most of the blood is held to be offered in sacrifice to the madái, before whose emblem the animal has been slaughtered; but some part is said to be sprinkled on the persons of the assembled worshippers. It is at this climax of the puja, i. e., at the sacrificial slaughtering of the goat, that the Deodáni is supposed to become possessed of the knowledge she is in search of, i. e., the name of the offended deity who has brought about the plague, &c., and also the best method of propitiating his anger; which usually involves an offering of pigs, goats, &c., to the angered god, and the giving of a feast to the whole village community, the expense being defrayed by a general contribution.

1. Ceremonies Attending Birth

In a Kachári village community there would seem to be no formally recognised midwives (dháis), any respectable and competent matron being at liberty to give attendance and assistance to the patient in such cases. In severing the umbilical cord no scissors, knife, or other implement of steel is ever used, nor is the severance effected at one stroke, but in a succession of slight cuts, seven such cuts being made in the case of a girl, and only five in that of a boy. The cutting instruments consist of thin hard strips of bamboo,³⁰ shaped roughly into the form of a knife; and a separate bamboo knife must be used in making each slight cut, seven such knives being thus made use of for a female child and five for a male. It is not unusual for one of the bystanders to give a name to the newly-born child at the severing of the umbilical cord. The good matron who officiates as midwife receives no money payment for her services, but on the mother becoming convalescent a feast is given at the parent’s expense, in which pork and other flesh meat is always present in abundance; and at this feast the officiating midwife is accorded the place of honour, as some recognition of the value of her kindly ministrations in her neighbour’s hour of trial and need.

For about a month or six weeks, (the period seems to vary within these limits) after giving birth to a child, the mother is held to be technically “unclean,” and is subjected to certain social and religious limitations; e. g., she may not approach the dhám or domestic altar commonly found inside a Kachári’s dwelling-house, and on which she is ordinarily in the habit of making offerings of eggs, chickens, &c., in times of trouble. This period of ceremonial uncleanness is usually terminated by the use of the water of peace (śánti-jal). The deori freely sprinkles the mother as well as the house and its contents with this holy water, after which she is fully at liberty to resume social intercourse with her neighbours.³¹

Naming

There does not seem to be any special principle underlying the giving of names to children, nor do such names as a rule resemble those of their fathers. Like some of the lower castes among their Hindu neighbours, children often take the name of the day or the month in which they were born.³² Hence we often find such names as Deobar, Mangal, Budhu, as also Mághuá, Pháguná (names of months), &c., in use among the Kacháris. Other names are obviously adopted from the Hindus, e. g., Gangá Rám, Sáti Rám, &c. Others, again, were probably given by the mother in infancy expressive of some peculiarity in the new-born child’s mental or physical temperament. Of this type, probably, is a very common name, “Khángkhoá,” i. e., the “voracious one,” the “great eater.”³³ Another illustration is the name Gáb-grá, i. e., the weeper, the crier, &c., &c. In short, any unusually prominent physical peculiarity is often seized upon to become the name by which the child is known throughout his whole after-life.

3. Marriage

A. The marriage contract. From certain scattered scraps of information on the subject that have incidentally come to the writer’s knowledge during the past forty years, it would seem that marriage by capture was largely, if not universally, in vogue among the Kacháris in earlier days. Some traces of this practice would seem to survive in the ordinary marriage ceremonial which still to a large extent holds the field. A case somewhat of this character came to the writer’s knowledge some twenty-five or thirty years ago. A young Kachári, employed as a village pandit some thirty miles from Tezpur, carried off a girl from the house of her parents some ten miles away. No actual violence apparently occurred in the matter, and very likely there had existed for some time previously a private understanding between the two young people concerned. But what was done clearly had not the approval of the girl’s parents; for these latter laid a complaint on the subject before the writer, and claimed redress for the wrong done to them. When the offending pandit was called to account for his conduct, he simply pleaded in defence that what he had done was quite in accordance with the time-honoured custom of his forefathers: and on payment of the usual bride-price, at a somewhat enhanced rate, the parents raised no further objection to their daughter’s union with the pandit.

But in modern times “marriage by capture” is rapidly passing out of vogue, if indeed it be not already absolutely a thing of the past; and the marriage contract is usually entered into in one of the four following ways: —

(a) The young people occasionally take the matter into their own hands, as in the case above mentioned, ignoring the wishes of their parents on either side. This procedure is looked upon by the community as blameworthy and irregular, but not invalid. The bride’s parents claim an immediate payment of Rs. 5/– from the bridegroom, and also exact the bride-price at a higher rate than usual. But if these conditions are duly complied with, no further objections are as a rule made to the union.

(b) The more usual practice is as follows. When the son of the house attains a marriageable age, i. e., from fifteen to twenty years, his parents at once set to work to find a suitable bride for him. Having made their choice, they pay a visit to the prospective bride’s parents, taking with them certain presents in the form of rice, liquor, betel-nuts, &c., and formally ask the daughter’s hand for their son. If the presents are accepted by the girl’s parents, it is assumed that the proposal is favourably received, and the respective parents at once proceed to settle the amount of the bride-price (gádhan),³⁴ which is always paid by the bridegroom’s family to the parents of the bride. In Darrang the amount so paid rarely exceeds Rs. 40/– to Rs. 60/-, though in Kamrup and Goalpara it is said to be often double these sums; and even larger still among the Rábhás, Saraniyás, &c. In paying this formal visit to the prospective bride’s parents, those of the bridegroom are always accompanied by some of the elders or leading men of their own village, these latter acting as witnesses of the marriage contract, and so constituting in their own persons a very effective, if irregular, system of marriage registration. The stipulated “bride-price” need not be paid at once, nor does the actual union take place for some months after the marriage-contract has been entered into. And in no case does the bride leave her parents’ home until puberty has been attained; so that the manifold and obvious evils inseparable from the system of infant betrothals, and the prohibition of the marriage of child-widows among the higher castes of Hindus, happily find no place whatever in the more wholesome domestic life of the Kacháris.

(c) In cases where the bridegroom or his parents are unable to pay the bride-price demanded by the girl’s parents, it is usual for the young man to give the equivalent in personal service in the house of the bride’s parents, much as Jacob³⁵ served in Laban’s house seven years for Rachel. The period of service is a matter of arrangement between the parents of the parties concerned, and seems to vary greatly, i. e., from three or four to upwards of twelve or fifteen years. Cohabitation, however, is allowed after about twelve or eighteen months’ service, and at the conclusion of the full period, the young people are free to depart whithersoever they will, though they usually return to the house of the bridegroom’s parents. This form of service is known commonly as “Olaó ghar-jiyá.”

(d) A modification of the above form of service is that which is known as “mál ghar-jiya” (Darrang) or “Khasrot-tháka ghar-jiya” (Kamrup). In this case the prospective bridegroom severs all connection with his own family, and identifies himself completely with that of his bride, in whose house he serves until the death of her parents, when with his wife he is entitled to the whole or the usual share of their property. On that of his own parents or relatives he retains no claim whatever.

The actual ceremony of marriage among the Kacháris can perhaps hardly be looked upon as of a religious character, but must be regarded as more of the nature of a social and festive gathering. The order of proceedings is somewhat as follows: – On a fixed day a party of the bridegroom’s friends, numbering some four or five women and thirty or forty men, set out for the house of the bride’s parents or guardians. The bridegroom may himself accompany the party but more frequently does not. The immediate object of the journey is to bring the bride to the bridegroom’s house. The party take with them nine loads of viands, i. e., two men carry a pig, other two a large jar containing rice-liquor, four men carry loads of támal-pan, whilst the last man carries a quantity of eatables meant for the men and cowherds, who, it is supposed, might otherwise attempt to prevent the marriage party from reaching the bride’s house. Two women called bairati are in charge of these materials for the wedding feast.³⁶ On reaching the bride’s house her people pour freely on the whole party an irritating liquid known as kachu páni (water mixed with the juice of the kachu plant) and to this somewhat rough welcome the bridegroom’s party are bound to submit without complaining, although the liquid causes much irritation to, and even blisters, the skin. Finally the good things brought by the bridegroom’s party are taken charge of by the bride’s people, and the wedding feast is forthwith duly prepared. The village elders sit in front of the assembly, often a large one, and the younger people behind, each guest having in front of him either a brass plate or (more usually) a plantain leaf. On each of these plates the bride places a quantity of rice and curry, serving the elders first; and when all are duly provided for she makes obeisance to the assembled company, and sometimes kneels in their midst for their sanction and approval on entering upon the duties of married life, her husband when present kneeling with her. Then one of the village elders, acting as Deori, makes a short address on the obligations of the married state, ending by wishing every blessing, &c., to the newly wedded pair, the whole assembly joining in at the end with one voice “erŏina záthang,” i. e., “so may it be,” (Amen). The rest of the day is spent in feasting and merry-making, but towards evening the bride is formally taken to the bridegroom’s house. If on the journey she has to cross a river, road, or embankment (áli), &c., she is given at each such crossing nine areca nuts and nine pan-leaves as presents to overcome her assumed reluctance to proceed further. (Perhaps another relic of the “marriage by capture” practice.) Before the bride enters the bridegroom’s house, those who bring her are entitled to receive a jar of molasses as well as one of rice-liquor, and are hospitably entertained for the night. It is said that Kachári custom sanctions a certain interval of time, sometimes amounting to five days, between the bride’s entering her husband’s house and the consummation of the marriage. All expenses attending the marriage festival, which may extend to Rs. 200/– and upwards, are borne by the family of the bridegroom, the bride’s people as a rule contributing nothing.

4. Death

Immediately after death occurs, the corpse is carefully washed by the nearest relatives, the arms and legs straightened out, the head anointed with oil, and the hair reverently combed. A fowl or a pigeon is killed, and from its flesh a curry is prepared with vegetables and condiments. A portion of this food is then placed close by the deceased’s head, and the act of feeding him with a little of it is carried out up to a certain point, though no food is as a matter of fact actually placed within his lips. This act is repeated some ten or twelve times, and what remains of the curry, &c., is then thrown away, no one being allowed to consume it. The dead man’s body is then clothed with the best garments he owned in his lifetime, and the whole covered with a perfectly new cloth; and in this condition it is taken outside the homestead for final disposal.

Disposal of the dead. There are two recognised way of disposing of the dead, i. e., (1) Burial and (2) Cremation. The latter is looked upon as the more correct and respectable, though from motives of economy the former is by far the more common. 1. BurialWhen burial is decided upon the corpse is carried to its last resting place, which is often but not always on the banks of a running stream, by the nearest surviving relatives, no women being permitted to attend. Should it be necessary for the burial party to cross a river or irrigation canal, a cord is usually stretched from bank to bank at the crossing place, either above or below the water, to serve a kind of bridge for the spirit (jiwa), should he be at any time disposed to revisit the scenes amid which his earthly life has been passed.³⁷ Arrived at a suitable place (there are no recognised cemeteries for the interment), some pice are thrown on the spot, to purchase the ground from the deity (madái) to whom it is supposed to belong. The body is laid on the ground and the grave duly dug, but before placing the corpse therein, the friends and relatives make a solemn procession around it, five times in the case of a man and seven in that of a woman. The body is then placed in the grave, a somewhat shallow one, and the nearest relatives proceed to fill it with earth. In carrying out this process a certain precaution is taken, i. e., a hollow reed or a stalk of jungle grass (kher) is placed perpendicularly in the grave extending from the nose of the deceased to a point somewhat above the natural level of the ground; and in filling the grave with earth, great care is taken not to injure or displace this reed, so that the deceased’s spirit may be able to breathe should he so desire. After filling the grave four posts are erected over it, one at each corner; and threads passed around them, in order to prevent the spirits of other men from interfering with the repose of the deceased. In the case of well-to-do people a certain number of rupees are usually buried with the corpse, and even the poorer classes make offerings of pice, &c., for this pious purpose; whilst brass and other utensils needed in every-day life are almost always left on the grave, it being supposed that the deceased may require the use of these things in the new state of existence on which he has recently entered. Finally, a rough shed of thatch is put up close by the grave to shelter the deceased’s spirit from rain and sun.