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The Popular Religion and Folk-Lore of Northern India, Vol. 1 (of 2) cover

The Popular Religion and Folk-Lore of Northern India, Vol. 1 (of 2)

Chapter 78: Mâtangî Saktî and Masân.
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About This Book

A systematic survey of popular religious beliefs and folk traditions across northern India, tracing how nature spirits, village and heroic godlings, disease deities, and cults of the sainted and malevolent dead shape rural practice. The author compiles customs, legends, rituals and local cultic forms, highlights the assimilation of major deities with indigenous practices, and documents magical usages and everyday superstitions. Organized in thematic chapters, the study blends ethnographic observation with citations and examples to reveal patterns of worship, the roles of ritual specialists, and the social functions of these popular cults.

Mâtangî Saktî and Masân.

We have already seen that Sîtalâ is in the stage of promotion to the Brâhmanical heaven. Here her special name is Mâtangî Saktî, a word which has been connected with Mâtâ and Masân, but really refers to Durgâ-Devî in her terrible elephant form. Masân or Masânî is quite a different goddess. She resides at the Masân or cremation ground, and is greatly dreaded. The same name is in the eastern district of the North-Western Provinces applied to the tomb of some low-caste man, very often a Teli or oilman, or a Dhobi or washerman, both of whose ghosts are generally obnoxious. Envious women will take the ashes from a cremation ground and throw them over an enemy’s child. This is said to cause them to be “under the influence of the shadow” (Sâya, Chhâya) and to waste away by slow decline. This idea is familiar in folk-lore. All savages believe that their shadow is a part of themselves, that if it be hurt the owner of it will feel pain, that a man may lose his shadow altogether and thus be deprived of part of his soul and strength, and that vicious people, as in the present case, can fling their shadow upon you and cause you injury.12

Mâtangî Saktî, again, appears in at least eight forms—Raukâ Devî, Ghraukâ Devî, Melâ Devî, Mandlâ Devî, Sîtalâ Devî, Durgâ Devî and Sankarâ Devî, a collection of names which indicates the extraordinary mixture of beliefs, some of them importations from the regular mythology, but others obscure and local manifestations of the deity, out of which this worship has been developed. She is described as having ears as large as a winnowing fan, projecting teeth, a hideous face with a wide open mouth. Her vehicle is the ass, an animal very often found in association with shrines of Sîtalâ. She carries a broom and winnowing fan with which she sifts mankind, and in one hand a pitcher and ewer. This fan and broom are, as we shall see later on, most powerful fetishes. All this is sheer mythology at its lowest stage, and represents the grouping of various local fetish beliefs on the original household worship.