Page:Primitive Culture Vol 2.djvu/284

270 The Earth-deity takes an important place in polytheistic religion. The Algonquins would sing medicine-songs to Mesukkummik Okwi, the Earth, the Great-Grandmother of all. In her charge (and she must be ever at home in her lodge) are left the animals whose flesh and skins are man's food and clothing, and the roots and medicines of sovereign power to heal sickness and kill game in time of hunger; therefore good Indians never dig up the roots of which their medicines are made, without depositing an offering in the earth for Mesukkummik Okwi. In the list of fetish-deities of Peruvian tribes, the Earth, adored as Mamapacha, Mother Earth, took high subordinate rank below Sun and Moon in the pantheon of the Incas, and at harvest-time ground corn and libations of chicha were offered to her that she might grant a good harvest. Her rank is similar in the Aquapim theology of West Africa; first the Highest God in the firmament, then the Earth as universal mother, then the fetish. The negro, offering his libation before some great undertaking, thus calls upon the triad: 'Creator, come drink! Earth, come drink! Bosumbra, come drink!'

Among the indigenes of India, the Bygah tribes of Seonee show a well-marked worship of the Earth. They call her 'Mother Earth' or Dhurteemah, and before praying or eating their food, which is looked on always as a daily sacrifice, they invariably offer some of it to the earth, before using the name of any other god. Of all religions of the world, perhaps that of the Khonds of Orissa gives the Earth-goddess her most remarkable place and function. Boora Pennu or Bella Pennu, the Light-god or Sun-god, created Tari Pennu the Earth-goddess for his