He is probably a deification of some powerful Rāja or aboriginal chieftain, who made himself useful to the Brāhmans. He is now regarded as an incarnation of Siva in his form Mallāri. The legend is that the god Siva descended in this form to destroy a powerful demon named Mallāsura, who lived on the hill, and was a terror to the neighbourhood. Pārvatī descended at the same time to become Khando-bā's wife. His worship is very popular among the people of low caste in the Marātha country. Sheep are sacrificed at the principal temple on the Jejuri hill, and a bad custom prevails of dedicating young girls to the god's service. Khando-ba is some-times represented with his wife on horseback, attended by a dog. A sect existed in Sankara's time, who worshipped Mallāri as lord of dogs.'] At the marriages of the Khāsgis, an unusual custom, called Vīra Pūja, or the worship of warriors, is observed. Before the ceremony, the men form themselves into two parties, each under a leader, and march to the banks of the Narihalla river, engaging in mock combat as they go. At the river an offering is made to Siva in his form as the warrior Martānda, and his blessing is invoked. The goddess Gangā is also worshipped, and then both parties march back, indulging on the way in more pretended fighting. The second division of the Marāthas, the Kunbis, are generally agriculturists, though some are servants to the first division. They cannot intermarry with the Khāsgis, or dine with them except in separate rows, and their womanfolk are not gosha; but they have Brāhmanical gōtras and Brāhman purōhits. Some of them use the Rāja's name of Ghōrpade, but this is only because they are servants in his household. The third division, the Lēkāvalis, are said to be the offspring of irregular unions among other Marāthas, and are many
