Part 31

"There is no other ceremony until the night of the twelfth day. On this day, not only is the floor plastered with cow-dung, but the whole house is cleaned outside and in. All the inmates of the house bathe, shave, and put on clean clothes. Then, as on the fifth day, an animal is killed, and the flesh is cooked exactly as before. In the north-east or god's corner, the panchakshari (five cornered) diagram is inscribed, and a handful of rice is put in the middle. As before, cocoanuts, etc., are placed at the five corners, and before the drawing are placed five copper images. The Dasari who performs the ceremony places two leaf plates before these images, and, breaking a couple of cocoanuts, sacrifices to them. After this, the Nambi, Dasaris, Kondigadu, corpse-bearers, and bearers of the pots, each drink two measures of toddy, and eat some of the flesh cooked in the second pot. The party, consisting entirely of males, now take as much food as will be required for the forthcoming ceremony, and proceed towards the grave, which has been previous to this plastered and decorated, and a little shrine erected at the head. On their arrival, a diagram, called panchakshari is drawn on the grave in black, yellow, and white. At the five corners are placed cocoanut, lime, etc. In the middle is placed a leaf plate with food on it, and a cocoanut is offered, the two halves being placed one on each side of the plate. A lamp is now lighted, and placed in the little shrine at the head of the grave, which the Nambi worships. It may be noted that the ashtakshari diagram is the sign of Vishnu or Narayanamurti, and the panchakshari is the sign of Siva. The reason for both being used is that Vishnu is the preserver, and Siva the destroyer. If Siva alone is worshipped, he will only cease from destroying; if Vishnu alone is worshipped, he cannot keep from destruction. Hence there is a sort of compromise, so that the benefits rendered by each god may be reaped. The Nambi now invests all the males present with the namam, and, if there is a widow, she is made to put on the bottu or small circular mark, the symbol most often being associated with Siva. The widow is made to sit in the middle of the house, with a leaf plate set before her. There she is stripped of all the jewels she wore as a married woman. Afterwards she is taken inside by some widows, and, after bathing, dons a cloth which has been brought for her by her brothers. Her own cloth is left outside, and must be sent from there to the washerman. It afterwards becomes a perquisite of the Dasari. If the deceased was a married woman, the widower would be deprived of his toe-ring, bathed, and clothed in a new cloth.

"On the occasion of Divasalu, blood relatives are all supposed to be present, and the ceremony is an expensive one, poor people often spending on this occasion alone as much as they can earn in a couple of months. The first ceremony is not so expensive, and will only cost about five rupees. All the male relatives of the dead man, or the brothers-in-law of a dead woman, must bring a little rice and some sticks of incense. If they are quite unable to attend the ceremony, they will clean their own houses, and will then perform some ceremony to the deceased. The relatives of the wife who come to the ceremony will not proceed to the house, or even to the caste quarters, but will go to the toddy shop, whence they send word of their arrival. As soon as the head of the house hears of this, he also proceeds to the toddy shop, and each one treats the other to drink. If they do not wish to drink, the one will pour a little liquor into the palm of the other. This ceremony is called chedupaputa (the taking away of bitterness), and without it they cannot visit one another's houses. These relatives must only partake of food on the night of their arrival and next day, but on no account must they linger till the light is lit on the thirteenth day.

"The above ceremony is that performed by the Namdaris or Vishnuvites, who are not afraid of pollution, but who must do all things according to a prescribed ritual. We will now consider the ceremonies of the Mondis or Saivites, who think little of ceremony, but much of defilement. These take the dying person outside, and, as soon as it is realised that the end is near, all arrangements are made as to who is to cook, carry the corpse, etc. Before the breath has left the body, some go to the bazaar to purchase a new cloth. The women smear themselves with turmeric as at a wedding, and put a circular red mark (bottu) on the forehead, whilst the men smear ashes on their foreheads. As soon as the food is cooked, the dead body is washed, and placed upon a bier. Most of the Vishnuvites do not use a bier. The corpse is carried to the grave, accompanied with fire and water as in the Vishnuvite ceremony. Shortly before the grave-yard is reached, a halt is made. The cloth which has been placed over the face is torn, and a cooking pot is broken, after which the body is taken to the grave, and buried without covering, lying prone on the face. After the earth has been filled in, the son of the deceased takes an earthen water-pot full of water, and bores a hole in it, so that the water may escape. He then makes three circuits of the grave, allowing the water to flow on the ground. After each circuit, he makes a fresh hole in the pot. He then goes away without looking back on the grave. When the funeral party, which consists only of men, reaches the house, they find that some of the old women have made a heap of cow-dung, at the top of which is a little hollow filled with water. Those who have returned from the grave dip their great toes in this water, and then linger on the threshold to worship the lamp which is inside. After this, the lamp is taken, and thrown outside the village, and, on their return, they bathe in hot water. The Saivites perform the first ceremony for the dead on the third day, and they have neither Nambi nor priest, but perform the whole ceremony themselves. Like the Vishnuvites, they thoroughly cleanse and plaster the house. There is no animal sacrifice, but food is prepared with vegetables. A tray is plaited from the twigs of the tamarind tree (Tamarindus indica), and in this is placed a leaf plate containing food, frankincense, betel, etc. This food offering is carried to the grave along with fire and water at about eight o'clock in the morning. The man who carries the food must wear only a torn cloth, and yet with this he must manage to cover his head. On reaching the grave, they worship. The tray is left at the head of the grave, and the people retire a short distance, and there wait until a crow or a kite comes, and takes food from the tray. The more quickly this occurs, the greater the merit obtained by the deceased. They never go away until either the one or the other of these birds comes. They afterwards proceed to the well, and bathe fully. On the twelfth day, another ceremony is performed. In the morning, all those taking part in the ceremony proceed to some place outside the village where they shave, and put on clean clothes which have come direct to that place from the washerman. They then go to some temple, and there obtain a little holy water, with which they afterwards sprinkle themselves, the widow, and the house of the deceased. The widow is then arrayed in all her clothes and jewels, and is taken weeping to the 'widow's harbour.' There a stone image is set up, and worshipped. Then the woman's jewels are taken off, and her bracelets broken. Sweet food is cooked and partaken of, all bathe, and return to their homes. After this ceremony, poor people will stay in their houses for three days, and rich people for a much longer period. For several years, on the anniversary of the death, some little ceremony is usually performed."

In connection with Mala Dasaris, to whom reference has already been made, Mr. Nicholson writes as follows. "There is a considerable number of individuals who obtained their living through religious mendicancy. They are known as Dasaris. There is usually a Nambi or Dasari for every three or four villages. Some few Dasaris have inam (rent-free) lands, but the majority live on the charity of the people. They do not ask alms, but sing hymns in honour of Chennudu or Pedda Muni. They also officiate as a sort of priest, and their services are requisitioned at the time of death, marriage, hair-cutting, and the creation of Basavis and Dasaris. The Dasari who officiates at a wedding ceremony cannot act in a case of death. There is, in the west Telugu country, a class called Varapu Dasari, who act as pujaris for the Sudras, and in all places the Dasari receives certain emoluments from Sudras for singing at weddings and funerals. They receive alms from all classes. Occasionally disturbances take place on account of the Saivites objecting to the Dasaris coming into their streets, and it is at such times as these that pavadamu is said to take place. It is firmly believed that, if a Dasari is offended, he will revenge himself in smaller offences by piercing his cheeks or side, for a serious offence by killing himself, generally by severing the head from the body. If one kills himself in this way, the news is said to be immediately and miraculously communicated to every Dasari and Nambi in the country. They all come to the place where the body lies. Until their arrival, this has been kept covered with a new cloth, and water is constantly sprinkled over it, to keep the wounds from drying up. When the Gurus, Dasaris, and others are collected, they show their magic power by frying fish, which come to life again on being placed in water, and by cutting limes in two and making them join together, while the remainder sing hymns to Chennudu, and call on the name of Govinda. The Gurus then dig a hole, and in it light the sacred fire of sandal-wood, which must be kindled by the friction of two pieces of wood. All assemble before this sacred fire, and join in singing or reciting the Dandakamu, after which the Dasaris dance a dance called the request dance. A lotus flower is simulated by arranging betel leaves in a small chembu (metal vessel), and this is placed in a plate along with the severed head. The tray is then carried three times round the corpse by the wife of the deceased if he was married; if not, by his mother; and, if he had no kin, by a Basavi. The head is then taken by the Guru, and fixed properly to the trunk, the junction being plentifully daubed with sacred earth (tirumani). A new cloth is then spread over the corpse, and a network of flowers over all. The Dasaris again walk round the corpse, calling on Tembaru Manara, repeating at the same time a mantram. Then Kurumayya, the caste Guru, strokes the corpse from head to foot three times with his staff, after which he places his foot on the head of the corpse, and calls on the body to rise. The ability of the Dasaris to perform this marvel is implicitly believed in. Some I have asked have seen it attempted, but on one occasion it failed because the wife was unwell (under menstrual pollution). On another occasion, the ceremony was not carried out with fitting reverence, and failed in consequence.

"The chief people among the Dasaris are Guru, Annalayya, Godugulayya (umbrella men), and Tuttulayya (horn-blowers). The Dasaris have got certain badges of office, which are supposed to have been given by Chennudu on the conquest of Vijayanagar. [According to tradition, between the 8th and 11th centuries A.D. there was great rivalry between the Saivite and Vishnuvite sects, and it is supposed that Kurumayya, fighting on the side of the Vishnuvites, by the aid of the god Chennudu was able to suppress and overcome the followers of Siva. He thus became the Guru of the Malas.] The Dasari's insignia consist of an iron staff, copper pot, tiger skin, antelope skin, etc. Besides these, some of the chief Dasaris are said to possess copper inscriptions given to them by the kings of Vijayanagar, but these they refuse to allow any one to see."

Concerning the practice of making Basavis (dedicated prostitutes), Mr. Nicholson writes as follows. "The origin of the Basavis is said to be thus. In former times, the Asadhis had the duty and privilege of dancing and singing before the God, but this office was always performed by a male. On one occasion, there was no male to take up the duties, and, as there was no prospect of further children, one of the daughters was appointed to the work, so that the livelihood would not be lost. Then no one came forward to marry the girl, and she found it impossible to live a good life. The fact, however, that she was a servant of the God kept her from disgrace, and from that time it has been customary to dedicate these girls to the God's service. Nowadays, the girl goes through a ceremony with a knife, which is placed in front of the God, and, as at ordinary weddings, there are all the various ceremonies performed, and feasts eaten. If at the time of the wedding, any man wishes to have a sort of proprietary right, he may obtain the same by paying a sort of dowry. The elders of the village must give their consent to the dedication, and usually signify this by eating out of the same plate as the bride. In the west Telugu country, parents who have good looking daughters, no matter what their class, give them as Basavis. But, in the east Telugu country, only the Asadhi, Beineni, and Pambala people do so. A Basavi can never be widowed, and people say they are consecrated to the God. Consequently, their life, though a life of sin, is not considered so by the Gods. Yet by a strange inconsistency, men consorting with Basavis are immediately branded as loose men. The first few years of a Basavi's life are full of profit, and it is probably for this reason that parents are willing thus to sacrifice their daughters. Afterwards, when the charms of youth are passed, the Basavi resorts to begging, or, with two or three more, obtains a precarious livelihood by music and dancing. Their children have a share in the maternal father's property.

"The above account of a Basavi's dedication applies to the Asadhis or singing beggars. The following is a more detailed description of the ceremony as performed by the Dasaris. The girl to be dedicated is dressed in a white ravike and cloth, after which she is conducted to the priest who is to officiate. He burns the signs of a chank and chakram on the girl's shoulders, presenting to her at the same time holy water. After this, the priest receives the guruvu kanika, which consists not only of five rupees, but also five seers of rice, five cocoanuts, five garlics, and a quarter of a seer of betel nuts. The person giving the girl away now receives permission from the people and Guruvu, and attaches the marriage symbol to the girl's neck. Before the tali is tied, the girl is made to sit on a blanket, upon which has been drawn the 'throne,' with her hands which clasp the Garuda stambha tied together with a wreath of flowers. Before the hands are unbound, in place of the usual dowry of about twenty rupees, five duddu (copper coins) are given into the hand of the priest. All assembled now worship the beggar's staff, and, on proceeding to the place of lodging, food is given to the Dasaris. Usually the ceremonies are performed before the village shrine, but, at times of festival, they are performed before the God, in honour of whom the festival is being held. On returning to the village, the girl is obliged, for five consecutive Saturdays, to go round the village accompanied by a Dasari, to whose food and comfort she has to attend. This is, no doubt, a public announcement of the profession the girl has had put upon her. When puberty is arrived at, a feast is given, and thenceforward the girl is her own mistress."

The Malas worship a variety of deities, including Gurappa, Subbarayadu, Gunnathadu, Sunkalamma, Poleramma, Gangamma, and Gontiyalamma. In connection with the worship of the goddess Gontiyalamma, Mr. F. R. Hemingway writes, in a note on the Malas of the Godavari district, that "the special caste deity is Gontiyalamma, the mother of the five Pandava brethren. They say that Bhima threatened to kill his mother, who took refuge under an avireni pot (painted pot used at weddings) in a Mala's house. For this she was solemnly cursed by her sons, who said that she should remain a Mala woman for ever. In commemoration of this story, a handful of growing paddy (rice) is pulled up every year at the Dasara festival, and, eight days later, the earth adhering to its roots is mixed with turmeric and milk, made into an image of the goddess, and hidden under the avireni pot. For the next six months this image is worshipped every Sunday by all the villagers in turn, and, on the Sivaratri night, it is taken round the village, accompanied by all the Malas bearing pots of rice and other food carried in a kavadi, and is finally thrown with much ceremony into a river or tank (pond or lake). This rite is supposed to mean that the goddess is the daughter of the caste, that she has lived with them six months, and that they are now sending her back with suitable gifts (the rice, etc.) to her husband. A common form of religious vow among Malas is to promise to send a cloth and a cow with the goddess on the last day of the rite, the gifts being afterwards presented to a married daughter." It is noted by Mr. Hemingway that both Malas and Madigas hold a feast in honour of their ancestors at Pongal--an uncommon rite.

In the Godavari district scarcity of rain is dealt with in various ways. "It is considered very efficacious if the Brahmans take in procession round the village an image of Varuna (the god of rain) made of mud from the tank of a river or tank. Another method is to pour 1,000 pots of water over the lingam in the Siva temple. Malas tie a live frog to a mortar, and put on the top of the latter a mud figure representing Gontiyalamma. They then take these objects in procession, singing 'Mother frog, playing in water, pour rain by pots full.' The villagers of other castes then come and pour water over the Malas." [158] Mr. Nicholson writes that, to produce rain in the Telugu country, "two boys capture a frog, and put it into a basket with some nim (Melia Azadirachta) leaves. They tie the basket to the middle of a stick, which they support on their shoulders. In this manner they make a circuit of the village, visiting every house, singing the praises of the god of rain. The greater the noise the captive animal makes, the better the omen, and the more gain for the boys, for, at every house, they receive something in recognition of their endeavour to bring rain upon the village fields."

Mala Arayan.--The Mala Arayans are described, in the Travancore Census Report, 1901, as "a class of hill tribes, who are a little more civilized than the Mannans, and have fixed abodes on the slopes of high mountain ranges. Their villages are fine-looking, with trees and palms all round. They are superior in appearance to most other hill tribes, but are generally short in stature. Some of the Arayans are rich, and own large plots of cultivated grounds. They seldom work for hire, or carry loads. A curious custom with them is that every man in the family has his own room separate from the rest, which only he and his wife are permitted to enter. They are very good hunters and have a partiality for monkey flesh. As wizards they stand very high, and all the low-country people cherish a peculiar dread for them. Makkathayam is the prevailing form of inheritance (from father to son), but among a few families marumakkathayam (inheritance through the female line) obtains as an exception. Their language is a corrupt form of Malayalam. Their marriage ceremony is simple. The bridegroom and bride sit and eat on the same plantain leaf, after which the tali (marriage badge) is tied. The bride then seizes any ornament or cooking vessel in the house, saying that it is her father's. The bridegroom snatches it from her, and the marriage rite is concluded. Birth pollution is of considerable importance. It lasts for a whole month for the father, and for seven days for the mother. The Arayans bury their dead. Drinking is a very common failing."

It is recorded by Mr. M. J. Walhouse [159] that "on the higher ranges in Travancore there are three of Parasurama's cairns, where the Mala Arraiyans still keep lamps burning. They make miniature cromlechs of small slabs of stone, and place within them a long pebble to represent the deceased. Dr. Livingstone noticed a similar custom in Africa. 'In various villages we observed miniature huts about two feet high, very neatly thatched and plastered. Here we noticed them in dozens. On inquiry we were told that, when a child or relative dies, one is made, and, when any pleasant food is cooked or beer brewed, a little is placed in the tiny hut for the departed soul, which is believed to enjoy it.' So the Mala Arraiyans offer arak (liquor) and sweetmeats to the departed spirit believed to be hovering near the miniature cromlech."