Mahenî.
There is a similar case among the Hayobans Râjputs of Ghâzipur. In 1528 A.D. their Râja Bhopat Deva, or perhaps one of his sons, seduced Mahenî, a Brâhman girl, a relation of their family priest. She burned herself to death, and in dying, imprecated the most fearful curses on the Hayobans sept. In consequence of a succession of disasters which followed, the tribe completely abandoned their family settlement at Baliya, where the woman’s tomb is worshipped to this day. Even now none of the sept dares to enter the precincts of their former home. In the same way, in the case of Harshu Pânrê no pilgrim will eat or drink near his tomb, as the place is accursed through the murder of a Brâhman.34
There are numerous other cases of this deification of suicide Brâhmans in Northern India. The forms in which they sought vengeance by their death on their persecutors are diversified in the extreme. There is a case of a Brâhman in the Partâbgarh District who, when turned out of his land, to avenge himself, gathered a heap of cow-dung in the centre of one of the fields and lay down on it till he was devoured by worms. This happened sixty years ago, but his fields still stand a waste of jungle grass in the midst of rich cultivation, and neither Hindu nor Muhammadan dares to plough them.35
At the last census of the North-Western Provinces over four hundred thousand people recorded themselves as worshippers of various forms of the Brahm or malignant Brâhman ghost. Most of these are Râjputs, who were probably the most violent oppressors of Brâhmans in the olden days.