The Tribes and Castes of the Central Provinces of India, Volume 2

by R. V. Russell

3. Marriage.

Marriages are adult, and the proposal comes from the boy’s father, who has it conveyed to the girl’s father through some friend in his village. If a betrothal is arranged the bride’s father invites the father and friends of the bridegroom to dinner; on this occasion the boy’s father brings some necklaces of lac beads and spangles and presents them to the bride’s female relatives, who then come out and tie the necklaces round his neck and those of his friends, place the spangles on their foreheads, and then, catching hold of their cheeks, press and twist them violently. Some turmeric powder is also thrown on their faces. This is the binding portion of the betrothal ceremony. The date of marriage is fixed by a Brāhman, this being the only purpose for which he is employed, and a bride-price varying from six to twelve rupees is paid. On this occasion the women draw caricatures with turmeric or charcoal on the loin-cloth of the boy’s father, which they manage to purloin. The marriage ceremony follows generally the Hindu form. The bridegroom puts on women’s ornaments and carries with him an iron nut-cracker or dagger to keep off evil spirits. After the wedding, the midua, a sort of burlesque dance, is held. The girl’s mother gets the dress of the boy’s father and puts it on, together with a false beard and moustaches, and dances, holding a wooden ladle in one hand and a packet of ashes in the other. Every time she approaches the bridegroom’s father on her rounds she spills some of the ashes over him, and occasionally gives him a crack on the head with her ladle, these actions being accompanied by bursts of laughter from the party and frenzied playing by the musicians. When the party reach the bridegroom’s house on their return, his mother and the other women come out and burn a little mustard and human hair in a lamp, the unpleasant smell emitted by these articles being considered potent to drive away evil spirits. Every time the bride leaves her father’s house she must weep, and must cry separately with each one of her caste-sisters when taking leave of them. When she returns home she must begin weeping loudly on the boundary of the village, and continue doing so until she has embraced each of her relatives and friends, a performance which in a village containing a large number of Bharias may take from three to six hours. These tears are, however, considered to be a manifestation of joy, and the girl who cannot produce enough of them is often ridiculed. A prospective son-in-law who serves for his wife is known as Gharjiān. The work given him is always very heavy, and the Bharias have a saying which compares his treatment with that awarded to an ox obtained on hire. If a girl is seduced by a man of the tribe, she may be married to him by the ceremony prescribed for the remarriage of a widow, which consists merely in the placing of bangles on the wrists and a present of a new cloth, together with a feast to the caste-fellows. Similarly if she is seduced by a man of another caste who would be allowed to become a Bharia, she can be married as a widow to any man of the tribe. A widow is expected to marry her late husband’s younger brother, but no compulsion is exercised. If a bachelor espouses a widow, he first goes through the ceremony of marriage with a ring to which a twig of the date-palm is tied, by carrying the ring seven times round the marriage post. This is necessary to save him from the sin of dying unmarried, as the union with a widow is not reckoned as a true marriage. In Jubbulpore divorce is said to be allowed only for conjugal misbehaviour, and a Bharia will pass over three transgressions on his wife’s part before finally turning her out of his house. A woman who wishes to leave her husband simply runs away from him and lives with somebody else. In this case the third party must pay a goat to the husband by way of compensation and give a feast to the caste-fellows.

4. Childbirth.

The carelessness of the Bharias in the matter of childbirth is notorious, and it is said that mothers commonly went on working up to the moment of childbirth and were delivered of children in the fields. Now, however, the woman lies up for three days, and some ceremonies of purification are performed. In Chhattīsgarh infants are branded on the day of their birth, under the impression that this will cause them to digest the food they have taken in the womb. The child is named six months after birth by the father’s sister, and its lips are then touched with cooked food for the first time.

5. Funeral ceremonies.

The tribe both burn and bury the dead, and observe mourning for an adult for ten days, during which time they daily put out a leaf-cup containing food for the use of the deceased. In the third year after the death, the mangan or caste beggar visits the relatives of the deceased, and receives what they call one limb (ang), or half his belongings; the ang consists of a loin-cloth, a brass vessel and dish, an axe, a scythe and a wrist-ring.

6. Religion and magic.

The Bharias call themselves Hindus and worship the village deities of the locality, and on the day of Diwāli offer a black chicken to their family god, who may be Bura Deo, Dūlha Deo or Karua, the cobra. For this snake they profess great reverence, and say that he was actually born in a Bharia family. As he could not work in the fields he was usually employed on errands. One day he was sent to the house, and surprised one of his younger brother’s wives, who had not heard him coming, without her veil. She reproached him, and he retired in dudgeon to the oven, where he was presently burnt to death by another woman, who kindled a fire under it not knowing that he was there. So he has been deified and is worshipped by the tribe. The Bharias also venerate Bāgheshwar, the tiger god, and believe that no tiger will eat a Bharia. On the Diwāli day they invite the tiger to drink some gruel which they place ready for him behind their houses, at the same time warning the other villagers not to stir out of doors. In the morning they display the empty vessels as a proof that the tiger has visited them. They practise various magical devices, believing that they can kill a man by discharging at him a mūth or handful of charmed objects such as lemons, vermilion and seeds of urad. This ball will travel through the air and, descending on the house of the person at whom it is aimed, will kill him outright unless he can avert its power by stronger magic, and perhaps even cause it to recoil in the same manner on the head of the sender. They exorcise the Sudhiniyas or the drinkers of human blood. A person troubled by one of these is seated near the Bharia, who places two pots with their mouths joined over a fire. He recites incantations and the pots begin to boil, emitting blood. This result is obtained by placing a herb in the pot whose juice stains the water red. The blood-sucker is thus successfully exorcised. To drive away the evil eye they burn a mixture of chillies, salt, human hair and the husks of kodon, which emits a very evil smell. Such devices are practised by members of the tribe who hold the office of Bhumia or village priest. The Bharias are well-known thieves, and they say that the dark spots on the moon are caused by a banyan tree, which God planted with the object of diminishing her light and giving thieves a chance to ply their trade. If a Bhumia wishes to detect a thief, he sits clasping hands with a friend, while a pitcher is supported on their hands. An oblation is offered to the deity to guide the ordeal correctly, and the names of suspected persons are recited one by one, the name at which the pitcher topples over being that of the thief. But before employing this method of detection the Bhumia proclaims his intention of doing so on a certain date, and in the meantime places a heap of ashes in some lonely place and invites the thief to deposit the stolen article in the ashes to save himself from exposure. By common custom each person in the village is required to visit the heap and mingle a handful of ashes with it, and not infrequently the thief, frightened at the Bhumia’s powers of detection, takes the stolen article and buries it in the ash-heap where it is duly found, the necessity for resorting to the further method of divination being thus obviated. Occasionally the Bharia in his character of a Hindu will make a vow to pay for a recitation of the Satya Nārāyan Katha or some other holy work. But he understands nothing of it, and if the Brāhman employed takes a longer time than he had bargained for over the recitation he becomes extremely bored and irritated.

7. Social life and customs.

The scantiness of the Bharia’s dress is proverbial, and the saying is ‘Bharia bhwāka, pwānda langwāta’, or ‘The Bharia is verily a devil, who only covers his loins with a strip of cloth.’ But lately he has assumed more clothing. Formerly an iron ring carried on the wrist to exorcise the evil spirits was his only ornament. Women wear usually only one coarse cloth dyed red, spangles on the forehead and ears, bead necklaces, and cheap metal bracelets and anklets. Some now have Hindu ornaments, but in common with other low castes they do not usually wear a nose-ring, out of respect to the higher castes. Women, though they work in the fields, do not commonly wear shoes; and if these are necessary to protect the feet from thorns, they take them off and carry them in the presence of an elder or a man of higher caste. They are tattooed with various devices, as a cock, a crown, a native chair, a pitcher stand, a sieve and a figure called dhandha, which consists of six dots joined by lines, and appears to be a representation of a man, one dot standing for the head, one for the body, two for the arms and two for the legs. This device is also used by other castes, and they evince reluctance if asked to explain its meaning, so that it may be intended as a representation of the girl’s future husband. The Bharia is considered very ugly, and a saying about him is: ‘The Bharia came down from the hills and got burnt by a cinder, so that his face is black.’ He does not bathe for months together, and lives in a dirty hovel, infested by the fowls which he loves to rear. His food consists of coarse grain, often with boiled leaves as a vegetable, and he consumes much whey, mixing it with his scanty portion of grain. Members of all except the lowest castes are admitted to the Bharia community on presentation of a pagri and some money to the headman, together with a feast to the caste-fellows. The Bharias do not eat monkeys, beef or the leavings of others, but they freely consume fowls and pork. They are not considered as impure, but rank above those castes only whose touch conveys pollution. For the slaughter of a cow the Bilāspur Bharias inflict the severe punishment of nine daily feasts to the caste, or one for each limb of the cow, the limbs being held to consist of the legs, ears, horns and tail. They have an aversion for the horse and will not remove its dung. To account for this they tell a story to the effect that in the beginning God gave them a horse to ride and fight upon. But they did not know how to mount the horse because it was so high. The wisest man among them then proposed to cut notches in the side of the animal by which they could climb up, and they did this. But God, when he saw it, was very angry with them, and ordered that they should never be soldiers, but should be given a winnowing-fan and broom to sweep the grain out of the grass and make their livelihood in that way.