Part 24

The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood of Strychnos Nux-vomica should never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried on the spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhupe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhupe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nirneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nirneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nirneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikara pours some water into the empty vessel, and the chief mourner places it within the Nirneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upside down, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhupe. Nalkes and Paravas (devil-dancers), dressed up as bhutas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.

If a death occurs on an inauspicious day, a ceremony called Kale deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs of Zizyphus OEnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.

In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl's relations go in search of a dead boy, and take from the house where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl's house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhare ceremony, and completes the marriage.

The pujaris of all the bhuthasthanas and garidis are Billavas. The bhutha temples called garidis belong to the Billavas, and the bhuthas are the Baiderukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballala, Kujumba Ganja, and Devanajiri. The Baiderkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brahman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary. [146] The bhuthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baiderukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhuthas such as Jumadi, Pancha Jumadi, Hosabhutha, Kallurti, etc. Brimmeru has been transformed, by Brahman ingenuity, into Brahma, and all the bhuthas are converted into Gonas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhutha, and the other bhuthas are supposed to visit his sthana. A bhuthasthana never contains idols, but cots are usually found therein. A sthana may be dedicated to a single bhutha, or to several bhuthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhutha. If the sthana is dedicated to more than one bhutha, the bhuthas are generally Kodamanithaya, Kukkinathaya, and Daiva. All the arrangements for the periodical kola, or festival of the bhuthasthana, are made by the pujari. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pujaris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhutha worship will be found in the articles on Bants, Nalkes, and Paravas.

Bilva (jackal).--An exogamous sept of Kondra.

Bindhollu (brass water-pot).--An exogamous sept of Jogi.

Binu (roll of woollen thread).--An exogamous sept of Kuruba.

Bissoyi.--The Parlakimedi Maliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes [147] that in the Maliahs "are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each of them holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Raja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination." The story of the Parlakimedi rebellion, "a forgotten rebellion" as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.

At times of census, Bissoyi has been returned as a title of Doluva, Kalingi, Kurumo, and Sondi.

Biswalo.--A title of various Oriya castes.

Bochchu (hairs).--An exogamous sept of Odde.

Boda.--Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Boda is the name of a sub-division of the Gadabas, who use the fibre of boda luvada (Ficus glomerata) in the manufacture of their female garments.

Boda Dasari (bald-headed mendicant).--An exogamous sept of Jogi.

Boddu (navel).--An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that "in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rayi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it." (See Bariki.)

Bodo (big).--A sub-division of Bottada, Mali, Omanaito, Pentia, and other castes. Bodo Nayak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.

Bogam.--See Deva-dasi and Sani.

Bogara.--Recorded, in the Madras Census Report, 1901, as "Canarese brass and copper-smiths: a sub-division of Panchala." From a note on the Jains of the Bellary district [148] I gather that "there is a class of people called Bogaras in the Harpanahalli taluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bogaras practice the Jaina religion, have the same gotras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage." It is said that "arrangements are now being made (through the Jaina Bhattacharya at Kolhapur) to enable Bogaras to intermarry with the Jains."

Bogarlu.--Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.

Boggula (charcoal).--An exogamous sept of Boya and Devanga.

Bohora.--The Bohoras or Boras are "Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin." [149] They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals, e.g., Dipavali, or feast of lights, at which crackers are let off.

Boidyo.--Recorded under the name Boyidyo, in the Madras Census Report, 1901, as "literally a physician: a sub-caste of Pandito." There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.

Boipari.--A synonym of Lambadi. (See Bepari.)

Boishnobo.--The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sudras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengali reformer.

Boksha.--Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating their employment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.

Bolasi.--The Bolasis are a caste of Oriya cultivators, who are largely found in the Gumsur taluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolasi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sudra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.

Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhoyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolasis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhano, Nayako, Daso, Mahanti, Patro, Sahu, Jenna, and Konhoro.

Gudiyas who are engaged in agriculture are sometimes known as Bolasi Gudiyas.

Bolodia.--The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.

Bombadai (a fish).--A gotra of Medara. The equivalent Bomidi occurs as an exogamous sept of Mala. Members of the Vamma gotra of the Janappans abstain from eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.

Bomma (a doll).--An exogamous sept of Padma Sale. The equivalent Bommala occurs as an exogamous sept of Mala. The Bommalatavallu are said [150] to exhibit shows in the Vizagapatam district.

Bommali.--A sub-division of the Koronos of Ganjam.

Bonda.--A sub-division of Poroja.

Bondia.--A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rajas.

Bondili.--In the Madras Census Report, 1891, the Bondilis are "said to derive their name from Bundelkund. They claim to be Rajputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri taluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars." The Bondilis of the North Arcot district are described by Mr. H. A. Stuart [151] as being "foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sudra castes; the former having the termination Lala to their names, and the latter that of Ram. Many of the Sudra Bondilis, however, improperly take the title Singh, and say they are Kshatriyas, that is, Rajputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sudras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sudras, but the descendants of Rajputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rajputs."

I am informed that one section of the Bondilis is named Toli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Toli mitta, or Toli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.

In the Census Report, 1901, Guvalo, or traders from Sambalpur, is returned as a sub-caste of Bondili.

Boniya.--The Oriya name for Baniya (trader). Boniya Korono appears [152] as the name for traders and shopkeepers in Ganjam.

Bonka.--Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.

Bonthuk.--The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntur districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra (stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intiperalu, however are Telugu. These constitute exogamous septs, and seem to be as follows:--Pasupuretti, Simhadri (the god at Simhachalam near Vizagapatam), Koneti, Dasapatri, Gedala (buffaloes), Kudumala (cakes), Akula (leaves), Sunkara, and Tota (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Koneti sept as drummers and musicians. Men belonging to the Gedalu sept are considered as equivalent to shepherds.

The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.

Every settlement is said to have a headman, called Bichadi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichadi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichadi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichadi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.

The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothuraju, who are represented by stones.

Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride's money), is carried in procession to the bride's hut on the head of a married girl belonging to a sept other than those of the contracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride's money is handed over to the Bichadi, and the turmeric water is poured on the ground. The bride's money is divided between her parents and maternal uncle, the Bichadi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom's hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango and Eugenia Arnoltiana leaves. After supper, some relations of the contracting couple go to an open space, where the Bichadi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichadi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These are removed, at the close of the marriage festivities, on the fifth day.