Celebrating Gathamuga
Gathemangal festival is filled festival of the Newar of Kathmandu Valley.
The festival of Gathemangal is celebrated in the memory of mythical demon Ghantakarna’s death. Also known with the name ‘Gathamuga’ and ‘Ghantakarna’ or 'Gathemangal', this is the day of driving out bad spirits from our home. Effigies (Dummies) of evil creatures are made and burned amidst fanfare in a symbolic end of their reign. Offerings are also placed at crossroads around localities on the occasion. This is गथांमुगः चर्हे!
On the day of Gathamuga effigies are made in every quarter of the town. In Sankhu, they are known as bhu-dyo, the ghost god. These effigies are made voluntarily by the people of the quarter, but in a few cases they are made by a Bhu dyo-guthi. They are made from reeds and a plant called bijaha. On the top, an old clay vessel, used for roasting grain (bhajan), is put at its head and a face is drawn on it. Each quarter makes at least two effigies. On this occasion, the quarters are divided into two sections to fulfill the duties of making the effigies.
Each household has to chase ghosts out of their houses. This is done by removing the old cow dung attached above the doors of their houses in the previous year in order to prevent intrusion of a ghost, and at the same time attaching a new piece of cow dung and a piece of flower called bhusvam at the same spot. The old cow dung is carried away on a plate together with some broken beaten rice, the bhusvam flower to be disposed of in front of the effigy of a bhu-dyo. Usually, a woman of the household accomplishes this task. When she walks towards the bhu-dyo, she carries some straw, which she burns just in front of the main entrance of her house (pikhalakhu). Then, she walks towards the effigy of the bhu-dyo, where she disposes of the things she carries. When she approaches the effigy, people start shouting at her linking her to the bhu dyo. She is associated with the bhu-dyo. Depending on her age; if she is young then the daughter of the bhut, if she is old she can be called a grandmother, mother-in-law, daughter-in-law of the bhu-dyo. If there is no woman in a house, a man may carry out the task. In such a case, he will hear similar male names from the crowd. Superficially speaking, this kind of expressions are only to tease people, but it clearly indicates that human beings are also the relatives of the evil spirits or ghosts and they too may be evil like some of the ghosts.
The festival of Gathemangal is celebrated in the memory of mythical demon Ghantakarna’s death. Also known with the name ‘Gathamuga’ and ‘Ghantakarna’ or 'Gathemangal', this is the day of driving out bad spirits from our home. Effigies (Dummies) of evil creatures are made and burned amidst fanfare in a symbolic end of their reign. Offerings are also placed at crossroads around localities on the occasion. This is गथांमुगः चर्हे!
Ghantakarna festival is a Newar festival in Nepal. It is observed during the month of July/August and after rice plantation. This festival marks the beginning of several other festivals of Hindu and Buddhist in Kathmandu.
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| Gathamuga-symbol of the devil as straw effigies. |
On the day of Gathamuga effigies are made in every quarter of the town. In Sankhu, they are known as bhu-dyo, the ghost god. These effigies are made voluntarily by the people of the quarter, but in a few cases they are made by a Bhu dyo-guthi. They are made from reeds and a plant called bijaha. On the top, an old clay vessel, used for roasting grain (bhajan), is put at its head and a face is drawn on it. Each quarter makes at least two effigies. On this occasion, the quarters are divided into two sections to fulfill the duties of making the effigies.
Each household has to chase ghosts out of their houses. This is done by removing the old cow dung attached above the doors of their houses in the previous year in order to prevent intrusion of a ghost, and at the same time attaching a new piece of cow dung and a piece of flower called bhusvam at the same spot. The old cow dung is carried away on a plate together with some broken beaten rice, the bhusvam flower to be disposed of in front of the effigy of a bhu-dyo. Usually, a woman of the household accomplishes this task. When she walks towards the bhu-dyo, she carries some straw, which she burns just in front of the main entrance of her house (pikhalakhu). Then, she walks towards the effigy of the bhu-dyo, where she disposes of the things she carries. When she approaches the effigy, people start shouting at her linking her to the bhu dyo. She is associated with the bhu-dyo. Depending on her age; if she is young then the daughter of the bhut, if she is old she can be called a grandmother, mother-in-law, daughter-in-law of the bhu-dyo. If there is no woman in a house, a man may carry out the task. In such a case, he will hear similar male names from the crowd. Superficially speaking, this kind of expressions are only to tease people, but it clearly indicates that human beings are also the relatives of the evil spirits or ghosts and they too may be evil like some of the ghosts.
Within half an hour all the
households of the area finish presenting foods to the bhu-dyo. Then the effigy
is dragged away from the quarter to be thrown outside one of the eight gates of
the town. Only men follow the bhu-dyo. Especially young boys follow the effigy
beating it with sticks. Before they return to their homes, they have to visit
one of two ponds located in Sankhu to take a holy bath or to sprinkle the water
of the pond over their bodies to purify themselves, so that no ghosts or
spirits follow them to their homes. One pond is located at Pukhulachi quarter
and another is located at the Mahadev temple complex.
Effigies of Gathammugah are
dragged away, symbolizing the expulsion of evil spirits from the town. In
Kathmandu, together with an effigy, a Halahulu, a person from the lowest Newar
caste represents Gathammugah. He sits on the top of the effigy when it is dragged
away to throw into a nearby river. In Sankhu however, human representation is
absent.
People in Sankhu believe
that offering food to Gathammugah and dragging away them from the localities
remove evil spirits, diseases and all sorts of dangers away from every
household, quarter, and town so that people can live peacefully.
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| Moving for being burn. |
Other occasions in Sankhu
to appease such invisible dangerous spirits are the days of bau-holegu on
different occasions of the year; the night of Bauyah during the festival of
Vajrayogini; the eighth and ninth nights of Yamlaga Asṭami and Navami; the
sword procession on the tenth day of Mohani, and on the night of Sillacarhe.
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| Rally of fire-straw |
Newars'festivals startfromGathanmugah and ends in Sithi Nakhah. Therefore GathanMugah is also known as Kayahmacha Nakhah ( the son festival) and Sithi Nakhah is also known as
Mhayamacha Nakhah (the daughter festival) in
Newar culture. No festival is observed in
between Sithinakhah and Gathan Mukhah as
the farmers are busy in their work at that
time. The festivals celebrated by the Newars are related to their places and lives. Thus through the festivals observed by the Newars, one can know many things about them. One of the most important aspects of annual Newar rituals is the worship and the offering of foods to ghosts (bhut-pret) to pacify evil spirits.
Gathammugah Chare is a festival dedicated to the ghost god (bhu-dyo). Many Newar people take this day to be the beginning
of the ritual year. This is also the day that marks the beginning of playing musical instruments, rehearsing dances, and dramas. Though all Newars celebrate Gathammugah the way of celebrating it in each Newar settlement may vary. The ghosts are considered to be benevolent creatures who take care of the farmers’ homes and fields if they are appeased properly.
It will be interesting to note that in Kathmandu, the farmers throw bau twice a year: on the day of Aksayatritiya and on the day of Gathammugah to appease the ghosts. The former act to invite the ghosts to the town so that the ghosts can take care of their homes during the time the farmers are busy with sowing and transplantation in their fields. The latter one is to drive away from the ghosts to the fields so they can look after them as the farmers are returned home after finishing the rice transplantation.
Newar culture. No festival is observed in
between Sithinakhah and Gathan Mukhah as
the farmers are busy in their work at that
time. The festivals celebrated by the Newars are related to their places and lives. Thus through the festivals observed by the Newars, one can know many things about them. One of the most important aspects of annual Newar rituals is the worship and the offering of foods to ghosts (bhut-pret) to pacify evil spirits.
Gathammugah Chare is a festival dedicated to the ghost god (bhu-dyo). Many Newar people take this day to be the beginning
of the ritual year. This is also the day that marks the beginning of playing musical instruments, rehearsing dances, and dramas. Though all Newars celebrate Gathammugah the way of celebrating it in each Newar settlement may vary. The ghosts are considered to be benevolent creatures who take care of the farmers’ homes and fields if they are appeased properly.
It will be interesting to note that in Kathmandu, the farmers throw bau twice a year: on the day of Aksayatritiya and on the day of Gathammugah to appease the ghosts. The former act to invite the ghosts to the town so that the ghosts can take care of their homes during the time the farmers are busy with sowing and transplantation in their fields. The latter one is to drive away from the ghosts to the fields so they can look after them as the farmers are returned home after finishing the rice transplantation.
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| Being burnt at Tachapal tole, Bhaktapur. |
