Page:Castes and tribes of southern India, Volume 5.djvu/167

Rh Bhūtas are regarded as ganas or attendants on Siva. Brāhmanical influence is clearly to be traced in the various Bhūta songs, and all Bhūtas are in some manner connected with Siva and Parvati. Whenever people want to propitiate the Bhūtas, a Nalke or Parava is engaged. In some places, the Nalke disguises himself as any Bhūta, but, where Paravas are also to be found, the Nalke may not dress up as the Baiderkulu, Kodamanitaya, or Rakteswari. The propitiation of the Bhūta takes the form of a ceremony called Kōla, Nēma, or Agelu Tambila. Of these. Kōla is a periodical ceremony, in which various castes take part, and is always performed near a Bhūtasthāna. Nēma is usually undertaken by a single family, and is performed at the house. Agelu Tambila is celebrated by Billavas at their homes. The Kōla ceremony is usually performed for the propitiation of Bhūtas other than the Baiderkulu. The Muktesar or chief man, with the assistance of a Brāhman, fixes an auspicious day for its celebration. The jewels, and votive offerings made to the Bhūtas, are kept in the custody of the Muktesar. On the Kōla day, the people go in procession from the sthana to the Muktesar's house, and return to the sthana with the jewels and other articles. These are arranged on cots, and a Billava pūjāri places seven plantain leaves in a row on a cot, and heaps rice thereon. On each heap, a cocoanut is placed for the propitiation of the most important Bhūta. To the minor Bhūtas, these things are offered on three or five leaves placed on cots, or on the floor of the sthana, according to the importance of the Bhūta. A seven-branched torch must be kept burning near the cot of the principal Bhūta. The pūjāri goes to the courtyard of the sthana, and piles up a conical mass of cooked rice on a stool. Over this,