From a detailed account of the Bant death ceremonies, I gather that the news of a death is conveyed to the caste people by a Holeya. A carpenter, accompanied by musicians, proceeds to cut down a mango tree for the funeral pyre. The body is bathed, and laid out on a plank. Clad in new clothes, it is conveyed with music to the burning-ground. A barber carries thither a pot containing fire. The corpse is set down near the pyre and divested of the new clothes, which are distributed between a barber, washerman, carpenter, a Billava and Holeya. The pyre is kindled by a Billava, and the mat on which the corpse has been lying is thrown thereon by a son or nephew of the deceased. On the third day the relations go to the burning-ground, and a barber and washerman sprinkle water over the ashes. Some days later, the caste people are invited to attend, and a barber, washerman, and carpenter build up on the spot where the corpse was burnt a lofty structure, made of bamboo and areca palm, in an odd number of tiers, and supported on an odd number of posts. It is decorated with cloths, fruits, tender cocoanuts, sugarcane, flowers, mango leaves, areca palm flowers, etc., and a fence is set up round it. The sons and other relations of the deceased carry to the burning-ground three balls of cooked rice (pinda) dyed with turmeric and tied up in a cloth, some raw rice dyed with turmeric, pieces of green plantain fruit, and pumpkin and a cocoanut. They go thrice round the structure, carrying the various articles in trays on their heads, and deposit them therein. The relations then throw a little of the coloured rice into the structure, and one of the caste men sprinkles water contained in a mango leaf over their hands. After bathing, they return home. The clothes, jewels, etc., of the deceased are laid on a cloth spread inside the house. A piece of turmeric is suspended from the ceiling by a string, and a tray containing water coloured yellow placed beneath it. Round this the females seat themselves. A cocoanut is broken, and a barber sprinkles the water thereof contained in a mango leaf over those assembled. On the following day, various kinds of food are prepared, and placed on leaves, with a piece of new cloth, within a room of the house. The cloth remains there for a year, when it is renewed. The renewal continues until another death occurs in the family.
In the following table, the cephalic index of the Bants is compared with that of the Billavas and Shivalli Brāhmans:—
| Average. | Maximum. | Minimum. | |
| Brahman | 80.4 | 96.4 | 72 |
| Billava | 80.1 | 91.5 | 71 |
| Bant | 78 | 91.2 | 70.8 |
The headman among the Bants is generally called Guttinayya, meaning person of the guttu or site. Every village, or group of villages, possesses a guttu, and the Bant who occupies, or holds in possession the house or site set apart as the guttu is the Guttinayya. When this passes to another by sale or inheritance, the office of headman passes with it. It is said that, in some instances, the headmanship has in this way passed to classes other than Bants, e.g., Brāhmans and Jains. In some villages, the headman is, as among some other castes, called Gurikāra, whose appointment is hereditary.
A few supplementary notes may be added on the Parivara, Nād, and Māsādika Bants. The Parivaras are confined to the southern taluks of the South Canara district. They may interdine, but may not intermarry with the other section. The rule of inheritance is makkalakattu (in the male line). Brāhman priests are engaged for the various ceremonials, so the Parivaras are more Brāhmanised than the Nād or Māsādika Bants. The Parivaras may resort to the wells used by Brāhmans, and they consequently claim superiority over the other sections. Among the Nād Bants, no marriage badge is tied on the neck of the bride. At a Parivara marriage, after the dhāre ceremony, the bridegroom ties a gold bead, called dhāre mani, on the neck of the bride. The remarriage of widows is not in vogue. In connection with the death ceremonies, a car is not, as among the Nād and Māsādika sections, set up over the mound (dhūpe). On the eleventh day, the spreading of a cloth on the mound for offerings of food must be done by Nekkāras, who wash clothes for Billavas.
The Nād or Nādava and Māsādika Bants follow the aliya santāna law of succession, and intermarriage is permitted between the two sections. The names of the balis, which have already been given, are common among the Māsādikas, and do not apply to the Nāds, among whom different sept names occur, e.g., Honne, Shetti, Koudichi, etc. Elaborate death ceremonies are only performed if the deceased was old, or a respected member of the community. The corpse is generally cremated in one of the rice-fields belonging to the family. After the funeral, the male members of the family return home, and place a vessel containing water and light in a room. One or two women must remain in this room, and the light must be kept burning until the bojja, or final death ceremonies, are over. The water in the vessel must be renewed twice daily. At the final ceremonies, a feast is given to the castemen, and in some places, the headman insists on the people of the house of mourning giving him a jewel as a pledge that the bojja will be performed on the ninth, eleventh, or thirteenth day. The headman visits the house on the previous day, and, after examination of the provisions, helps in cutting up vegetables, etc. On the bojja day, copper and silver coins, and small pieces of gold, are buried or sown in the field in which the ceremony is performed. This is called hanabiththodu. The lofty structure, called gurigi or upparige, is set up over the dhūpe or ashes heaped up into a mound, or in the field in which the body was cremated, only in the event of the deceased being a person of importance. In some places, two kinds of structure are used, one called gurigi, composed of several tiers, for males, and the other called dēlagūdu, consisting of a single tier, for females. Devil-dancers are engaged, and the commonest kōla performed by them is the eru kōla, or man and hobby-horse. In the room containing the vessel of water, four sticks are planted in the ground, and tied together. Over the sticks a cloth is placed, and the vessel of water placed beneath it. A bit of string is tied to the ceiling, and a piece of turmeric or a gold ring is attached to the end of it, and suspended so as to touch the water in the vessel. This is called nīr neralu (shadow in water), and seems to be a custom among various Tulu castes. After the bojja ceremony, all those who are under death pollution stand in two rows. A Madavali (washerman) touches them with a cloth, and a Kēlasi (barber) sprinkles water over them. In this manner, they are freed from pollution.
The most common title among the Bants is Chetti or Setti, but many others occur, e.g., Heggade, Nāyaka, Bangēra, Rai, Ballālaru, etc.
Bārang Jhodia.—A sub-division of Poroja.
Bardēshkar (people of twelve countries).—Some families among Konkani Brāhmans go by this name.
Bāriki.—Bāriki is the name for village watchmen in Southern Ganjam, whose duty it further is to guide the traveller on the march from place to place. In the Bellary Manual, Bārika is given as the name for Canarese Kabbēras, who are village servants, who keep the village chāvadi (caste meeting-house) clean, look after the wants of officials halting in the village, and perform various other duties. In the Census Report, 1901, the Bārikas are said to be usually Bōyas. The Bārika of Mysore is defined by Mr. L. Rice as[37] “a menial among the village servants; a deputy talāri, who is employed to watch the crops from the growing crop to the granary.”