The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 08 of 12). Frazer James George
At sunset the whole household takes a hot bath and then goes to the rice-field, where the chosen reaper cuts an armful of rice with a new sickle, and distributes two or more stalks to all present. Then all return to the threshing-floor. A bundle of leaves is adorned with a stalk of rice and fastened to the post in the centre of the threshing-floor. Enough of the new rice is now threshed, cleaned, and ground to provide flour for the dough-cakes which each member of the household is to eat. Then they go to the door of the house, where the mistress washes the feet of the sheaf-cutter, and presents to him, and after him to all the rest, a brass vessel full of milk, honey, and sugar, from which each person takes a draught. Next the man who cut the sheaf kneads a cake of rice-meal, plantains, milk, honey, seven new rice corns, seven pieces [pg 056] of coco-nut, and so on. Every one receives a little of his cake on an Ashvatha leaf, and eats it. The ceremony is then over and the sheaf-cutter mixes with the company. When he was engaged in cutting the rice no one might touch him.187 Among the Hindoos of Southern India the eating of the new rice is the occasion of a family festival called Pongol. The new rice is boiled in a new pot on a fire which is kindled at noon on the day when, according to Hindoo astrologers, the sun enters the tropic of Capricorn. The boiling of the pot is watched with great anxiety by the whole family, for as the milk boils, so will the coming year be. If the milk boils rapidly, the year will be prosperous; but it will be the reverse if the milk boils slowly. Some of the new boiled rice is offered to the image of Gaṇeṣa; then every one partakes of it.188 In some parts of Northern India the festival of the new crop is known as Navan, that is, “new grain.” When the crop is ripe, the owner takes the omens, goes to the field, plucks five or six ears of barley in the spring crop and one of the millets in the autumn harvest. This is brought home, parched, and mixed with coarse sugar, butter, and curds. Some of it is thrown on the fire in the name of the village gods and deceased ancestors; the rest is eaten by the family.189 At Gilgit, in the Hindoo Koosh, before wheat-harvest begins, a member of every household gathers a handful of ears of corn secretly at dusk. A few of the ears are hung up over the door of the house, and the rest are roasted next morning, and eaten steeped in milk. The day is spent in rejoicings, and next morning the harvest begins.190
The Chams of Binh-Thuan, in Indo-China, may not reap the rice-harvest until they have offered the first-fruits to Po-Nagar, the goddess of agriculture, and have consumed them sacramentally. These first-fruits are gathered from certain sacred fields called Hamou-Klêk-Laoa or “fields of [pg 057] secret tillage,” which are both sown and reaped with peculiar ceremonies. Apparently the tilling of the earth is considered a crime which must be perpetrated secretly and afterwards atoned for. On a lucky day in June, at the first cock-crow, two men lead the buffaloes and the plough to the sacred field, round which they draw three furrows in profound silence and then retire. Afterwards at dawn the owner of the land comes lounging by, as if by the merest chance. At sight of the furrows he stops, pretends to be much surprised, and cries out, “Who has been secretly ploughing my field this night?” Hastening home, he kills a kid or some fowls, cooks the victuals, and prepares five quids of betel, some candles, a flask of oil, and lustral water of three different sorts. With these offerings and the plough drawn by the buffaloes, he returns to the field, where he lights the candles and spreading out the victuals worships Po-Nagar and the other deities, saying: “I know not who has secretly ploughed my field this night. Pardon, ye gods, those who have done this wrong. Accept these offerings. Bless us. Suffer us to proceed with this work.” Then, speaking in the name of the deities, he gives the reassuring answer, “All right. Plough away!” With the lustral water he washes or sprinkles the buffaloes, the yoke, and the plough. The oil serves to anoint the plough and to pour libations on the ground. The five quids of betel are buried in the field. Thereupon the owner sows a handful of rice on the three furrows that have been traced, and eats the victuals with his people. After all these rites have been duly performed, he may plough and sow his land as he likes. When the rice has grown high enough in this “field of secret tillage” to hide pigeons, offerings of ducks, eggs, and fowls are made to the deities; and fresh offerings, which generally consist of five plates of rice, two boiled fowls, a bottle of spirits, and five quids of betel, are made to Po-Nagar and the rest at the time when the rice is in bloom. Finally, when the rice in “the field of secret tillage” is ripe, it has to be reaped before any of the rest. Offerings of food, such as boiled fowls, plates of rice, cakes, and so forth, are spread out on the field; a candle is lit, and a priest or, in his absence, the owner prays to the [pg 058] guardian deities to come and partake of the food set before them. After that the owner of the land cuts three stalks of rice with a sickle in the middle of the field, then he cuts three handfuls at the side, and places the whole in a napkin. These are the first-fruits offered to Po-Nagar, the goddess of agriculture. On being taken home the rice from the three handfuls is husked, pounded in a mortar, and presented to the goddess with these words: “Taste, O goddess, these first-fruits which have just been reaped.” This rice is afterwards eaten, while the straw and husks are burned. Having eaten the first-fruits of the rice, the owner takes the three stalks cut in the middle of the field, passes them through the smoke of the precious eagle-wood, and hangs them up in his house, where they remain till the next sowing-time comes round. The grain from these three stalks will form the seed of the three furrows in “the field of secret tillage.” Not till these ceremonies have been performed is the proprietor at liberty to reap the rest of that field and all the others.191
The ceremony of eating the new yams at Onitsha, on the Niger, is thus described: “Each headman brought out six yams, and cut down young branches of palm-leaves and placed them before his gate, roasted three of the yams, and got some kola-nuts and fish. After the yam is roasted, the Libia, or country doctor, takes the yam, scrapes it into a sort of meal, and divides it into halves; he then takes one piece, and places it on the lips of the person who is going to eat the new yam. The eater then blows up the steam from the hot yam, and afterwards pokes the whole into his mouth, and says, ‘I thank God for being permitted to eat the new yam’; he then begins to chew it heartily, with fish likewise.”192
Among the Ewe negroes of West Africa the eating of the new yams is the greatest festival of the year; it usually falls at the beginning of September, and its character is predominantly religious. We possess a native account of the festival [pg 059] as it is celebrated by the tribe of the Hos in Togoland. When the yams are ripe and ready to be dug up and brought home, two days are devoted to cleansing the town of all ills, whether spiritual or material, as a solemn preparation for the ensuing celebration. When these rites of purification, which will be described in a later part of this work, have been accomplished, then, in the words of the native account, “the people make ready to eat the new yams. And the manner of making ready consists in going to the fields and digging the yams. However, they do not bring them home but lay them down somewhere on the way. The reason why they do not bring them home is that the people have not yet been on the place where they sacrifice to the deity. When they wish to go thither, the way to the sacrificial place of Agbasia must first be cleared of grass. Afterwards the people come with their drums, which they beat loudly. When they are come to the place of sacrifice, they first raise two great mounds of earth, and they bring to the place of sacrifice palm wine, uncooked and cooked yams, and meal mixed with oil. First of all the uncooked yams are cut in two through the middle, and then this prayer is offered: ‘Agbasia, thou art he who has given the yams; therefore here is thine own! We thank thee sincerely. May the eating of the yams be a great joy, and may no quarrel intervene!’ Thereupon they lay down on the ground yams mixed with oil and not mixed with oil. In doing so they say to Agbasia, ‘He who eats not the white yams, to him belong the yams mixed with oil; and he who eats not the yams mixed with oil, to him belong the white yams.’ They do the same with the meal that is mixed with oil and with the meal that is not mixed with oil. Thereby they say: ‘Here we bring thee all that thou hast given us. Eat thereof what thou pleasest!’ After that they pour palm wine into one pot and water into another, and say, ‘When one has
Ch. E. Gover,
Gover, “The Pongol Festival in Southern India,”
From notes sent to me by my friend Mr. W. Crooke.
Major J. Biddulph,
E. Aymonier, “Les Tchames et leurs religions,”
S. Crowther and J. C. Taylor,