Part 30

"There are slight differences in the ceremonies described above according to the district and sect of the people. In the eastern Telugu country, during the marriage ceremonies, there is a sort of bridesmaid, who accompanies the bride on the day of the wedding. In the western country, largely under the influence of the Canarese, the bridesmaid is scarcely distinguishable from the real bride, but she is not, as at home, an unmarried girl, but must be a mature woman following the functions of a married life. There is another slight difference between the two sections concerning the Bhumala ceremony. The Vaishnavites, after the arranged people have partaken of the feast, distribute the remainder of the food; the Saivites, on the other hand, if any food is left, bury it somewhere inside the house.

"Malas may be married many times, and indeed it is not considered respectable to remain a widower. A widower is unable to make arrangements for the marriage of others, to take part in any of the ceremonies connected therewith, except in the capacity of a spectator. It is not the correct thing for a man to have two wives at one time unless the first one is barren, or unless there is other good cause. A woman must on no account marry again. She need not, according to Telugu morals, be ashamed of living, after she is widowed, with another man as his concubine, but, at the very mention of marriage, she covers her face with shame. If such people become Christians, it is a most difficult thing to overcome their prejudice, and persuade them to become legally man and wife. Almost the only way to do so is by refusing to marry their children. In the Canarese country, there is a kind of half marriage (chira kattinchinaru, they have tied her cloth), which may be attained by widows. It is not reckoned as a proper marriage, nor is the woman considered a concubine. The ceremony for this is not performed at the great length of an ordinary marriage, but it must receive the sanction of the elders. In spite of their sanction, the man must pay a fine imposed by the caste guru. The woman is permitted to wear the tali or marriage token, but not bangles or other jewels usually worn by a married woman. The children are part inheritors, and are not entirely without rights, as the children of concubines are. A man's second wife must wear two talis--that of the first wife as well as her own."

The following variants of the Pedda Tambulam ceremony, which is performed during the marriage rites, may be noted. As soon as all are assembled in the front yard of the bride's house, a blanket is spread on the floor, and covered with a cloth. About ten seers of cholam (millet: Sorghum) are heaped up, and a brass vessel (kalasam) is placed thereon. By its side, a lamp is kept burning. A Dasari, or a Mala priest, stands on one side of it, and a married woman on the other. The names of the gods are mentioned, one after the other, and the woman throws two betel leaves and a nut on the kalasam for each name uttered. The bride is then brought from within the house, and the leaves and nuts are tied up in a cloth. This, with the kalasam, is put in the bride's cloth, and she is led inside. In some places, the ceremony is more elaborate. For the betrothal ceremony some leading men of the village, and the headmen of the bride and bridegroom's villages, are required to be present. The Chalavati (caste servant) hands over a bag containing betel leaves, areca nuts, pieces of turmeric, and Rs. 4-6, to the headman of the bride's village. All these articles are displayed on a new bamboo sieve, or on the lid of a bamboo box. The two headmen discuss the proposed match, and exchange betel and nut thrice. After this, the bride-elect (chinnapapa) is brought from the house, and seated on a plank or on a cloth roller (dhone). Three handfuls of betel leaves and areca nuts are placed in her lap. Her maternal uncle then puts on her neck a string of unwoven unbleached cotton thread dyed with turmeric. The bride's headman asks the assembly if he may proceed with the thonuku ceremony. With their permission, he takes from a sieve betel leaves, nuts, and a cocoanut with his right hand, using only the thumb, first, and ring fingers. While doing this, he is expected to stand on one leg, and to take up the various things, without letting even a single leaf or nut fall. In some places, the headman has the privilege of doing this seated near the sieve. In other places, he is said to hold a knife in his hand, with a blade passed below the middle finger, and over the first ring finger.

In connection with birth ceremonies, Mr. Nicholson writes as follows. "During labour, a sickle and some nim (Melia Azadirachta) leaves are always kept upon the cot, to ward off evil spirits, which will not approach iron. Difficulty during labour is considered to be the effect of kharma, and the method employed for easing it is simple. Some mother, who has had an 'easy time,' is called in, and presents the labouring woman with betel, etc. Should this not be effective, a line of persons is drawn up from the well to the house, and water is passed from hand to hand until it reaches the 'easy time' woman, who gives the water to the sufferer. This last resort is only sought in extreme cases, but, when it is appealed to, even the caste people will join in the line and help. After the placenta has come away, the child is placed on a winnowing basket, which has been previously filled with grain, and covered with a cloth. The umbilical cord is cut, and the child is washed, and branded with a hot needle in all places, over twenty in all, which are considered vital. When the umbilical cord is cut, some coin is placed over the navel for luck. This, with the grain in the basket, is the midwife's perquisite. Should the child present with the cord round its neck, a cocoanut is immediately offered. If the child survives, a cock is offered to the gods on the day the mother takes her first bath. The placenta is put in a pot, in which are nim leaves, and the whole is buried in some convenient place, generally in the backyard. The reason for this is said to be that, unless the afterbirth was buried, dogs or other animals might carry it off, and ever after the child would be of a wandering disposition. The first bath of the mother takes place on the third, fifth, seventh, or ninth day after delivery. Every house in the particular quarter sends a potful of hot water. All the pots are placed near the spot where the afterbirth was buried. The mother then comes from the house supported by two women, carrying in her hand the sickle and nim leaves. After worshipping the four mud gods which have been placed on the spot, she takes her seat on the cot on which she was confined, and, after having her body covered with turmeric, and her head anointed with a mixture of rice, chunam (lime) and turmeric, she is bathed by the women in attendance. After the bath, both the mother and child are garlanded with a root strung on strings, and worn round the neck and wrists. One of these is eaten every day by the mother. The mother rises and enters the house, but, before doing so, she worships the four quarters on the threshold. The women who assisted in the bathing operation go to their homes, and bathe their own children, afterwards returning to take part in a feast provided by the parents of the newly-born child. On this day also a name is given to the child. If all previous children have died, the child is rolled in leaf plates and rice, after which the nose and ears are pierced. The rice is given to the dogs, and the child is named Pulligadu (used up leaf plates) or Pullamma according to sex. Should the parents consider that they have a sufficiently large family, they name the child Salayya or Salakka (enough). There are several superstitions about teething. If the teeth come quickly, people say that the afterbirth has not been buried deeply enough. Should the top teeth come first, it is supposed to imply danger to the maternal uncle, who generally gives his daughter in marriage to his nephew. He is called, and brings with him a cocoanut, the inner shell of which he crushes on the child's head. This must be done without looking on the child. In order that girls may not grow hair on their faces, their lips and chins are rubbed with the afterbirth. The dried navel is highly prized as a remedy for sterility.

In connection with death ceremonies, Mr. Nicholson writes as follows. "There is a difference in the ceremonies performed by the Vishnuvite and Saivite sects. The former allow their people to die in the house; the latter, fearing pollution, remove the person outside the door, as soon as it is recognised that death is at hand. The following description relates chiefly to the Vishnuvites or Namdaris, but, wherever possible, the difference of ceremony between the two sects is noticed. As soon as it is recognized that a person is at the point of death, the wife and children, or near relations, gather round the rough string cot, and ask what the dying person's last wishes are. However bad a life may have been led, the dying words are considered imperatively binding. If at all possible, the son or brother of the dying person will give a little food and a drink of water; and, if there is no one to perform this office--the rite which entitles the dying to heaven--great is the grief. 'May you have no one to give you water to drink' is a most bitter curse. As soon as life has departed, those who are standing by will close the eyes and mouth, and stop the nostrils and ears. The two great toes are tied together, whilst the wife and sons burn incense at the head of the corpse. A lamp is lit, and left in the house. Before this, the near relations have heard that things were serious, and have come to render assistance. They now bring water for the bathing, and some go to the bazar for sweetmeats, etc., required in the subsequent ceremonies. Some of the elders go to call the Dasari, or priest, and, by the time he arrives, rice will have been prepared, and the blood of a fowl sprinkled over the place where the death occurred. It should be mentioned that the head of the dying is always placed to the south. Yamudu, the god of death and lord of Hades, is god of the south. Consequently, if the dead arose, if facing south he would go to the evil place. By lying on the back with the head to the south, they rise facing north, and so escape an evil fate. When the food is prepared, the corpse is removed outside, bathed, and wrapped in a new cloth. Betel nut and leaf are ground and put into the mouth, whilst the priest puts the namam (the mark of Vishnu) upon both the forehead of the corpse and of the bearers. After the bathing of the corpse, and before it is wrapped in the new cloth, a small square piece is torn out of the cloth, and presented to the Nambi of the temple. The corpse being prepared, the priest and the wife and relations of the deceased, along with the bearers, eat a small portion of the food which has been got ready. Immediately upon rising after having eaten, the corpse is lifted, and placed upon a rough bier, wrapped in a cloth, and the party proceed to the burying ground. The priest goes first singing a funeral hymn, and at the end of each verse all the people cry Govinda (one of the names of Vishnu). Following the priest comes the Chalavadhi, carrying his belt and insignia of office. At every other step the bell is rung by coming in contact with his leg. After the Chalavadhi comes the corpse carried by men who are, according to Telugu relationship, brothers (actual brothers, or sons of father's brother or mother's sister). In the case of a married woman, the bearers must be either husband or brothers. Following the corpse comes the wife or son, bearing water and fire. Shortly before reaching the burial-ground, a halt is made. The son sprinkles a little water on the ground, and the bier is placed upon the spot with the fire at the head. The face is then uncovered, and all look upon the dead features for the last time. The reason given for the halt is that upon one occasion, according to tradition, the bearers became exhausted, and, when they rested the bier upon the ground, the corpse arose alive. In carrying a dead body, it is always carried feet first. The grave, which has been prepared beforehand, and which is usually not more than three feet deep, is reached, and the body is placed therein with the head towards the south. In the case of a male, after being placed in the grave, the waist-cord and toe-rings are removed, and left in the grave. In the case of a woman, the glass bracelets, bell-metal toe-rings, and bead necklace are left, but no jewels of value or the marriage token are left. After this is over, the body is covered with leaves of the tangedu tree (Cassia auriculata). As a rule, Vishnuvites, before covering the body with leaves, take off the cloth in which it is wrapped, leaving it naked. This is supposed to be emblematic of the nakedness with which we enter upon life. The corpse is buried face upwards, and it is considered a means of future happiness to the deceased if those assembled throw earth into the grave. The nearer the relationship of those doing so, the greater is the happiness conferred. Hence it is always desired that a son should be present. After the grave has been filled up half way with earth, three stones are placed, one at the head, one in the middle, and one at the feet. Only the Vishnuvites do this. Upon the middle of these stones stands the priest, while the relatives of the deceased wash his feet, and put upon them the namam or sign of Vishnu. Whilst standing thus, they bargain and haggle as to what fee is to be paid. After this is over, the grave is completely filled in, and great care is taken that the corpse is so covered that it may not be disturbed by jackals and other animals, at any rate before the fifth day. If it should be disturbed, heaven will not be reached. So the Telugu curse 'May the jackals eat your tongue' is a curse of damnation. The Saivites bury their dead in the cloth, face downwards. After the grave has been filled in, the fire carried by the son is placed at the head of the grave, and incense is burnt. Then the water carried from the house is sprinkled over the grave, and the procession departs homeward. On their way, they stop at some wayside well, and wash away their defilement, afterwards sitting on the edge of the well to chew betel and eat sweetmeats. They may also pay a visit to the temple, where they again sit and gossip, but perform no worship. If the deceased be a woman leaving a husband, the talk will be about arrangements for the marriage which will shortly take place. Immediately the body is taken from the house for burial, the lamp which was first lighted is extinguished, and another lighted in its place. Then those who stay at home (the women do not usually attend a funeral) clean sweep the house, plastering it with cow-dung. After this, they wait outside the house for the return of the burial party. The blood relations who have attended the burial come, and, without entering the house, glance at the newly-lighted lamp, afterwards going to their own homes, where, before entering, and without touching any of the pots, they must bathe in hot water. Toddy flows freely at the close of a funeral. Indeed, this is one of the occasions when excess is most common. From now until the fifth day, when the Divasalu ceremony takes place, fire and a lamp are lighted at the grave each evening at sunset.

"The Divasalu ceremony, which is observed by all castes which follow the Ramanuja matham or Satani cult, is generally performed at the dead of night, and with as much ceremony as possible. All the Namdaris in the village are invited, each being separately called by the Kondigadu, who is a kind of messenger belonging to the Dasari or Mala priest. In former days, many of the Sudras used to attend this ceremony, but of late, either through Malas more openly eating the flesh of cows, or for some other reason, they rarely attend, and, if they do so, it is with great secrecy. The Nambi, however, who is a Satani, should attend. Indeed, it is he who is the performer of the ceremony. The flesh required for the sacrifice is found by slaughtering a sheep or a goat. Before killing it, holy water is poured into its mouth, and incense is burnt before it. When the animal has been dismembered, the head, guts, and blood are cooked in one pot, the bones in another, the flesh in a third, whilst in a fourth pot bread is baked. Toddy and arrack (native spirit) are also placed in readiness. After these preparations, the Nambi draws upon the floor, on the spot where the death occurred, the ashtakshari (eight-cornered) mantram, repeating the while magical words. The mantram is usually drawn with treble lines, one black, one yellow, and one white. At each corner are placed a cocoanut, betel, dates, and a lump of molasses, whilst a rupee is placed in the middle at one side. The words repeated are in Tamil, and, roughly translated, are as follows: 'This is the mantram of Manar Nambi. This is the holy water of the sacred feet of ... Nambi. This is the secret of holiness of the 108 sacred places. These are the means for obtaining heaven. They are for the saving of the sinner. This drawing is the seal of the saints. Countless sins have I committed; yet by thought on the saints is sin cleansed.' After the completion of the drawing, the officiating priest puts the holy mark of Vishnu on the foreheads of those who bring the vessels of cooked food. Then, to the east side of the drawing, he makes two little piles of millet. He then asks (in Tamil) for the pot containing the head, and for the toddy. The two bearers bring the pots, keeping exactly together, and, as they reach the Nambi, each must exchange places with the other. The priest then inscribes on one pot the wheel (chakra), and on the other the conch shell, these being the sacred symbols of Vishnu. Before doing so, he wets the leaves of the tulasi plant (Ocimum sanctum) in a rice plate, and places them in a brass vessel containing holy water by his side. Then, with the conch shell which he carries, he pours some of the holy water into each pot, afterwards placing the pots upon the heaps of millet. Next, a leaf plate is placed in the middle of the drawing. Upon it is placed some of each variety of food cooked, along with milk and ghi. Over all, another plate is placed as a cover. During this time, so that no one may see the ceremony, a sheet or blanket is held up before the Nambi as a screen. He then takes two little sticks with cotton-wool in a notch at the end, and puts them to steep in castor-oil. Whilst they are steeping, he takes a cocoanut, and, after breaking it, pours the milk into the vessel containing holy water, and places the two pieces by the side of the heaps of grain upon which are the two pots. Then, taking up the two sticks, and having made passes with them over the whole drawing, he lights them and holds them aloft above the screen, so that the people on the other side may see them. All then bow down, and worship the two lights. Then the bearers of the corpse are invested with the namam, after which the whole of those assembled drink of the holy water in the brass vessel. A little holy water, betel, etc., are now put into the rice plate, which is afterwards covered with soil upon the top of the grave. The party then eat the small portion of food which may be left, and, after trimming the lamp, proceed to their homes. The Nambi who officiates is supposed to be particularly holy. If he is wicked and unclean, and yet draws and sits upon the magic diagrams, he will bring loss and sorrow upon his own head.