Anthropos: Anthropos, 45.1950,1-3

Anthropos, 45.1950,1-3

Bibliographic Data

Journal

Structure Type:: Journal

Works URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714789

URN:: urn:nbn:de:kobv:11-714789

Persistent identifier:: BV041701500

Title:: Anthropos

Other Titles:: Anthropos

Place of Publication:: Fribourg

Publisher:: Ed. St. Paul, Anthropos-Institut

Year of Publication:: 1906

Collection:: Journals and Newspapers > Journals of Ethnology

Domain:: Social and cultural anthropology > General overview

Journal Volume

Structure Type:: Journal Volume

Works URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-709559

URN:: urn:nbn:de:kobv:11-709559

Persistent identifier:: DE-11-001871424

Title:: Anthropos, 45.1950,1-3

Year of Publication:: 1950

Call Number:: LA 1118-45,1-3

Collection:: Journals and Newspapers > Journals of Ethnology

Journal Issue

Structure Type:: Journal Issue

Title:: Bd. 45, 1950, Heft 1 - 3

Collection:: Journals and Newspapers > Journals of Ethnology

Journal Article

Structure Type:: Journal Article

Title:: Burial Rites of the Gonds

Other person:: Helvert, L. F. van

Collection:: Journals and Newspapers > Journals of Ethnology

210 L. F. VAN Helvert, [45, 1950J the sickness has a natural cause, therefore the gunia starts to question the spirit as to the nature of the disease. He questions all the deva’s and bhut’s 4 till he gets the answer. As soon as the gunia has found the answer for the cause he continues to question the evil spirit as to how he can be appeased, and the patient relieved from his trouble, v. g. The gunia will ask : “Is it the Bara dev a? Is it Diilha dev a?” etc. Receiving the answer he continues : "What do you demand, a black goat, a white chicken ?” etc. When the sorcerer has received the answer he will tell the patient or his relatives what is required, and if they agree to offer the requested sacrifice, the gunia makes the promise of the sacrifice, provided the patient is cured after a certain period (usually one or two days). If the patient does not recover within that period the promise is not kept. The gunia takes the lamp from the supa and puts it in front of him. He asks for some wheat, which is put somewhere to the right of the lamp. He takes at random a few grains between his index, thumb and middle finger and puts these in front of him. He counts them and if there happen to be 5 grains, he is satisfied and starts again till he has an other separate heap of 5 grains. He has to repeat this till he has two separate heaps of 5 grains each. Then he puts the first 5 grains on the head of the patient. The second 5 grains he throws away through the door. The spirit is asked to cure the patient and the promise is made. The work of the gunia is now finished. No further notice is taken of the grains, the lamp is blown and put away. It is not known why there must be 5 grains. They are put on the head of the patient as an expression of faith and in the hope that the patient may be cured. To indicate that the spirit should leave and not return the 5 other grains are thrown away. The gunia will question first the deva’s and then the bhuts, and that first the deva’s of the house and if he is not succesful there then the others. Some of the deva’s and spirits to be questioned are : Bara Deva, Dtdha Deva, Nira Deva (who remains in the fire place), Ratwala Deva, Suraj- Narayan, Holy Ray, Poitar Poi, Mata. If there is no answer from these house deva’s then he asks the deva’s of the village, v. g. Thakur Deva — conneoted with him are Hardolala and Marethan; Kila Muta the place where the cattle remains ; Sath se Jogni or Paniwala — who resides near the well ; Sath se Paniharan — this is the companion of Paniwala ; Sath se Jogni is the protector of the well, and Sath se Paniharan is the servant of those who draw water. Hardolala is the same as Hardo Baba. Chitla Mai is the Khermai or village goddess. If there is no answer from these either, then he starts with the bhut’s or evil spirits, v. g. Marha Deva, Marhi-Marha. These are usually called in one name. It seems that Marha deva is the single male and Marhi-Marha a pair. Dev or deva — spirit; bhut — spirit (a bad one).

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