(8) Suddho (good).
It has been noted that the pure Savara tribes have restricted themselves to the tracts of hill and jungle-covered valleys. But, as the plains are approached, traces of amalgamation become apparent, resulting in a hybrid race, whose appearance and manners differ but little from those of the ordinary denizens of the low country. The Kāpu Savaras are said to retain many of the Savara customs, whereas the Suddho Savaras have adopted the language and customs of the Oriya castes. The Kāpu section is sometimes called Kudunga or Baseng, and the latter name is said by Mr. Ramamurti to be derived from the Savara word basi, salt. It is, he states, applied to the plains below the ghāts, as, in the fairs held there, salt is purchased by the Savaras of the hills, and the name is used to designate the Savaras living there. A class name Kampu is referred to by Mr. Ramamurti, who says that the name “implies that the Savaras of this class have adopted the customs of the Hindu Kampus (Oriya for Kāpu). Kudumba is another name by which they are known, but it is reported that there is a sub-division of them called by this name.” He further refers to Bobbili and Bhīma as the names of distinct sub-divisions. Bobbili is a town in the Vizagapatam district, and Bhīma was the second of the five Pāndava brothers.
In an account of the Māliya Savarulu, published in the ‘Catalogue Raisonné of Oriental Manuscripts,’[25] it is recorded that “they build houses over mountain torrents, previously throwing trees across the chasms; and these houses are in the midst of forests of fifty or more miles in extent. The reason of choosing such situations is stated to be in order that they may more readily escape by passing underneath their houses, and through the defile, in the event of any disagreement and hostile attack in reference to other rulers or neighbours. They cultivate independently, and pay tax or tribute to no one. If the zemindar of the neighbourhood troubles them for tribute, they go in a body to his house by night, set it on fire, plunder, and kill; and then retreat, with their entire households, into the wilds and fastnesses. They do in like manner with any of the zemindar’s subordinates, if troublesome to them. If they are courted, and a compact is made with them, they will then abstain from any wrong or disturbance. If the zemindar, unable to bear with them, raise troops and proceed to destroy their houses, they escape underneath by a private way, as above mentioned. The invaders usually burn the houses, and retire. If the zemindar forego his demands, and make an agreement with them, they rebuild their houses in the same situations, and then render assistance to him.”
The modern Savara settlement is described by Mr. Fawcett as having two rows of huts parallel and facing each other. “Huts,” he writes, “are generally built of upright pieces of wood stuck in the ground, 6 or 8 inches apart, and the intervals filled in with stones and mud laid alternately, and the whole plastered over with red mud. Huts are invariably built a few feet above the level of the ground, often, when the ground is very uneven, 5 feet above the ground in front. Roofs are always thatched with grass. There is usually but one door, near one end wall; no windows or ventilators, every chink being filled up. In front of the doorway there is room for six or eight people to stand, and there is a loft, made by cross-beams, about 5 feet from the floor, on which grain is stored in baskets, and under which the inmates crawl to do their cooking. Bits of sun-dried buffalo meat and bones, not smelling over-sweet, are suspended from the rafters, or here and there stuck in between the rafters and the thatch; knives, a tangi (battle-axe), a sword, and bows and arrows may also be seen stuck in somewhere under the thatch. Agricultural implements may be seen, too, small ones stuck under the roof or on the loft, and larger ones against the wall. As in Ireland, the pig is of sufficient importance to have a room in the house. There is generally merely a low wall between the pig’s room and the rest of the house, and a separate door, so that it may go in and out without going through that part of the house occupied by the family. Rude drawings are very common in Saora houses. They are invariably, if not always, in some way that I could never clearly apprehend, connected with one of the fetishes in the house.” “When,” Mr. Ramamurti writes, “a tiger enters a cottage and carries away an inmate, the villages are deserted, and sacrifices are offered to some spirits by all the inhabitants. The prevalence of small-pox in a village requires its abandonment. A succession of calamities leads to the same result. If a Savara has a number of wives, each of them sometimes requires a separate house, and the house sites are frequently shifted according to the caprice of the women. The death or disease of cattle is occasionally followed by the desertion of the house.”
When selecting a site for a new dwelling hut, the Māliah Savaras place on the proposed site as many grains of rice in pairs as there are married members in the family, and cover them over with a cocoanut shell. They are examined on the following day, and, if they are all there, the site is considered auspicious. Among the Kāpu Savaras, the grains of rice are folded up in leaflets of the bael tree (Ægle Marmelos), and placed in split bamboo.
It is recorded by Mr. Fawcett, in connection with the use of the duodecimal system by the Savaras that, “on asking a Gōmango how he reckoned when selling produce to the Pānos, he began to count on his fingers. In order to count 20, he began on the left foot (he was squatting), and counted 5; then with the left hand 5 more; then with the two first fingers of the right hand he made 2 more, i.e., 12 altogether; then with the thumb of the right hand and the other two fingers of the same, and the toes of the right foot he made 8 more. And so it was always. They have names for numerals up to 12 only, and to count 20 always count first twelve and then eight in the manner described, except that they may begin on either hand or foot. To count 50 or 60, they count by twenties, and put down a stone or some mark for each twenty. There is a Saora story accounting for their numerals being limited to 12. One day, long ago, some Saoras were measuring grain in a field, and, when they had measured 12 measures of some kind, a tiger pounced in on them and devoured them. So, ever after, they dare not have a numeral above 12, for fear of a tiger repeating the performance.”
Savara.
The Savaras are described by Mr. Fawcett as “below the middle height; face rather flat; lips thick; nose broad and flat; cheek bones high; eyes slightly oblique. They are as fair as the Uriyas, and fairer than the Telugus of the plains. Not only is the Saora shorter and fairer than other hill people, but his face is distinctly Mongolian, the obliquity of the eyes being sometimes very marked, and the inner corners of the eyes are generally very oblique. [The Mongolian type is clearly brought out in the illustration.] The Saora’s endurance in going up and down hill, whether carrying heavy loads or not, is wonderful. Four Saoras have been known to carry a 10-stone man in a chair straight up a 3,800 feet hill without relief, and without rest. Usually, the Saora’s dress (his full dress) consists of a large bunch of feathers (generally white) stuck in his hair on the crown of his head, a coloured cloth round his head as a turban, and worn much on the back of the head, and folded tightly, so as to be a good protection to the head. When feathers are not worn, the hair is tied on the top of the head, or a little at the side of it. A piece of flat brass is another head ornament. It is stuck in the hair, which is tied in a knot at the crown of the head, at an angle of about 40° from the perpendicular, and its waving up and down motion as a man walks has a curious effect. Another head ornament is a piece of wood, about 8 or 9 inches in length and ¾ inch in diameter, with a flat button about 2 inches in diameter on the top, all covered with hair or coloured thread, and worn in the same position as the flat piece of brass. A peacock’s feather, or one or two of the tail feathers of the jungle cock, may be often seen stuck in the knot of hair on the top of the head. A cheroot or two, perhaps half smoked, may often be seen sticking in the hair of a man or woman, to be used again when wanted. They also smoke pipes, and the old women seem particularly fond of them. Round the Saora’s neck are brass and bead necklaces. A man will wear as many as thirty necklaces at a time, or rather necklaces of various lengths passed as many as thirty times round his neck. Round the Saora’s waist, and under his fork, is tied a cloth with coloured ends hanging in front and behind. When a cloth on the body is worn, it is usually worn crossed in front. The women wear necklaces like the men. Their hair is tied at the back of the head, and is sometimes confined with a fillet. They wear only one cloth, tied round the waist. During feasts, or when dancing, they generally wear a cloth over the shoulders. Every male wears a small ring, generally of silver, in the right nostril, and every female wears a similar ring in each nostril, and in the septum. As I have been told, these rings are put in the nose on the eighth or tenth day after birth. Bangles are often worn by men and women. Anklets, too, are sometimes worn by the women. Brass necklets and many other ornaments are made in Saora hills by the Gangsis, a low tribe of workers in brass. The Saora’s weapons are the bow, sometimes ornamented with peacock’s feathers, sword, dagger, and tangi. The bow used by the Saoras is much smaller than the bow used by any of the other hill people. It is generally about 3½ feet long, and the arrows from 18 to 21 inches. The bow is always made of bamboo, and so is the string. The arrows are reeds tipped with iron, and leathered on two sides only. A blunt-headed arrow is used for shooting birds. Every Saora can use the bow from boyhood, and can shoot straight up to 25 or 30 yards.”
