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-rāyi, literally the navel stone, and so the middle stone. It was planted there when the fort was built, and is affectionately regarded as being the boundary of the village site. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it. Reverence is first made to the bullocks of the village, and in the evening they are driven through the gateway past the boddu-rāyi with tom-toms, flutes, and all kinds of music. The Bārike next does pūja (worship) to the stone, and then a string of mango leaves is tied across the gateway above it. The villagers now form sides, one party trying to drive the bullocks through the gate, and the other trying to keep them out. The greatest uproar and confusion naturally follow, and, in the midst of the turmoil, some bullock or other eventually breaks through the guardians of the gate, and gains the village. If that first bullock is a red one, the red grains on the red soils will flourish in the coming season. If he is white, white crops like cotton and white cholam will prosper. If he is red-and-white, both kinds will do well. When the rains fail, and, in any case, on the first full moon in September, rude human figures drawn on the ground with powdered charcoal may be seen at cross-roads and along big thoroughfares. They represent Jōkumāra the rain-god, and are made by the Bārikes—a class of village servants, who are usually of the Gaurimakkalu sub-division of the Kabbēras. The villagers give the artists some small remuneration, and believe that luck comes to those who pass over the figures.”
Bārike.—A title of Gaudos and other Oriya castes.
Barrellu (buffaloes).—An exogamous sept of Kāpu.
Bāsala.—Recorded, in the Madras Census Report, 1901, as Telugu beggars and soothsayers in Vizagapatam. The word is apparently a corruption of Bāsa-vālu, a sage. The Bāsa-vālu pretend to be messengers of Indra, the chief of the Dēvatas, and prognosticate coming events.
Basari (fig tree).—A gōtra of Kurni.
Bāsava Golla.—A name for certain Koyis of the Godāvari district, whose grandfathers had a quarrel with some of their neighbours, and separated from them. The name Bāsava is said to be derived from bhāsha, a language, as these Koyis speak a different language from the true Gollas.[38] In like manner, Bāsa Kondhs are those who speak their proper language, in contradistinction to those who speak Oriya, or Oriya mixed with Kui.
Basavi.—See Dēva-dāsi.
Basiya Korono.—A sub-division of Korono.
Basruvōgaru (basru, belly).—An exogamous sept of Gauda.
Baththāla (rice).—An exogamous sept of Kamma.