Golla Ganga muggu.
Some Karna Gollas earn their living by selling poultry, or by going about the country carrying on their head a small box containing idols and Vīrathādlu. Placing this at the end of a street, they do puja (worship) before it, and walk up and down with a rope, with which they flagellate themselves. As they carry the gods (Dēvarlu) about, these people are called Dēvara vallu.
As the Gollas belong to the left-hand section, the Pedda Golla, or headman, has only a Mādiga as his assistant.
At the marriages of Mutrāchas, Mādigas, and some other classes, a form of worship called Vīrala pūja is performed with the object of propitiating heroes or ancestors (vīralu). A kindred ceremony, called Ganga pūja, is carried out by the Gollas, the expenses of which amount to about a hundred rupees. This Ganga worship lasts over three days, during which nine patterns, called muggu, are drawn on the floor in five colours, and represent dhāmarapadmam (lotus flower), pālāvili (booth), sulālu (tridents), sesha panpu (serpent’s play?), alugula simhāsanam (throne of Sakti), Vīradu pērantālu (hero and his wife), Rānivasam (Rāni’s palace), bōnala (food), and Ganga. The last is a female figure, and probably represents Ganga, the goddess of water, though one of the Golla ancestors was named Gangi Rāju. The patterns must be drawn by Mādigas or Mālas. Three Pambalas, or Mādigas skilled in this work, and in reciting the stories of various gods and goddesses, commence their work on the afternoon of the third day, and use white powder (rice flour), and powders coloured yellow (turmeric), red (turmeric and chunam), green (leaves of Cassia auriculata), and black (charred rice husk). On an occasion when my assistant was present, the designs were drawn on the floor of the courtyard of the house, which was roofed over. During the preparation of the designs, people were excluded from the yard, as some ill-luck, especially an attack of fever, would befall more particularly boys and those of feeble mind, if they caught sight of the muggu before the drishti thīyadam, or ceremony for removing the evil eye has been performed. Near the head of the figure of Ganga, when completed, was placed an old bamboo box, regarded as a god, containing idols, ropes, betel, flowers, and small swords. Close to the box, and on the right side of the figure, an earthen tray, containing a lighted wick fed with ghī (clarified butter) was set. On the left side were deposited a kalasam (brass vessel) representing Siva, a row of chembus (vessels) called bōnalu (food vessels), and a small empty box tied up in a cloth dyed with turmeric, and called Brammayya. Between these articles and the figure, a sword was laid. Several heaps of food were piled up on the figure, and masses of rice placed near the head and feet. In addition, a conical mass of food was heaped up on the right side of the figure, and cakes were stuck into it. All round this were placed smaller conical piles of food, into which broomsticks decorated with betel leaves were thrust. Masses of food, scooped out and converted into lamps, were arranged in various places, and betel leaves and nuts scattered all over the figure. Towards the feet were set a chembu filled with water, a lump of food coloured red, and incense. The preparations concluded, three Gollas stood near the feet of the figure, and took hold of the red food, over which water had been sprinkled, the incense and a fowl. The food and incense were then waved in front of the figure, and the fowl, after it had been smoked by the incense, and waved over the figure, had its neck wrung. This was followed by the breaking of a cocoanut, and offering fruits and other things. The three men then fell prostrate on the ground before the figure, and saluted the goddess. One of them, an old man, tied little bells round his legs, and stood mute for a time. Gradually he began to perspire, and those present exclaimed that he was about to be possessed by the spirit of an ancestor. Taking up a sword, he began to cut himself with it, especially in the back, and then kept striking himself with the blunt edge. The sword was wrested from him, and placed on the figure. The old man then went several times round the muggu, shaking and twisting his body into various grotesque attitudes. While this was going on, the bridegroom appeared on the scene, and seated himself near the feet of the figure. Throwing off his turban and upper cloth, he fell on the floor, and proceeded to kick his legs about, and eventually, becoming calmer, commenced to cry. Being asked his name, he replied that he was Kariyavala Rāju. Further questions were put to him, to which he made no response, but continued crying. Incense and lights were then carried round the image, and the old man announced that the marriage would be auspicious, and blessed the bride and bridegroom and the assembled Gollas. The ceremony concluded with the burning of camphor. The big mass of food was eaten by Pūni Gollas.
It is stated in the Manual of the Nellore district that, when a Golla bridegroom sets out for the house of his mother-in-law, he is seized on the way by his companions, who will not release him until he has paid a piece of gold.
The custom of illatom, or application of a son-in-law, obtains among the Gollas, as among the Kāpus and some other Telugu-classes.[23]
In connection with the death ceremonies, it may be noted that the corpse, when it is being washed, is made to rest on a mortar, and two pestles are placed by its side, and a lighted lamp near the head.
There is a proverb to the effect that a Golla will not scruple to water the milk which he sells to his own father. Another proverb refers to the corrupt manner in which he speaks his mother-tongue.
The insigne of the caste at Conjeeveram is a silver churning stick.[24]