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III priests, who distributed the grain to all who asked for it. The packets of grain so distributed were carefully preserved as talismans till the harvest. In these ceremonies, which continued to be annually celebrated long after the Spanish conquest, the intention of keeping the finest sheaf buried in the maize field from seed-time to harvest was undoubtedly to quicken the growth of the maize.

In the Punjaub, to the east of the Jumna, when the cotton boles begin to burst, it is usual “to select the largest plant in the field, and having sprinkled it with butter-milk and rice-water, it is bound all over with pieces of cotton, taken from the other plants of the field. This selected plant is called Sirdar, or Bhogaldaí, i.e. mother-cotton, from bhogla, a name sometimes given to a large cotton-pod, and daí (for daiya) a mother, and after salutations are made to it, prayers are offered that the other plants may resemble it in the richness of their produce.”

If the reader still feels any doubts as to the original meaning of the harvest customs practised by our peasantry, these doubts may be dispelled by comparing the harvest customs of the Dyaks of Borneo. At harvest the Dyaks of Northern Borneo have a special feast, the object of which is “to secure the soul of the rice, which if not so detained, the produce of their farms would speedily rot and decay.” The mode of securing the soul of the rice varies in different tribes. Sometimes the priest catches it, in the form of a few grains of rice, in a white cloth. Sometimes a large shed is erected outside the village, and near it VOL. I