2. Marriage.
The caste, for the purpose of avoiding marriages between relations, are also divided into exogamous groups called kul or kuri, several of the names of which are of totemistic origin or derived from those of animals and plants. Members of the Jāmra kuri will not cut or burn the jāmun[2] tree; those of the Saniyār kuri will not grow san-hemp, while the Astaryas revere the sona[3] tree and the Pipalādya, the pīpal tree. Some of the kuris have Rājpūt sept names, as Mori, Baghel and Solanki. A man is forbidden to take a wife from within his own sept or that of his mother, and the union of first cousins is also prohibited. The customs of the Bhilālas resemble those of the Kunbis and other cultivating castes. At their weddings four cart-yokes are arranged in a square, and inside this are placed two copper vessels filled with water and considered to represent the Ganges and Jumna. When the sun is half set, the bride and the bridegroom clasp hands and then walk seven times round the square of cart-yokes. The water of the pots is mixed and this is considered to represent the mingling of the bride’s and bridegroom’s personalities as the Ganges and Jumna meet at Allahābād. A sum of about Rs. 60 is usually paid by the parents of the bridegroom to those of the bride and is expended on the ceremony. The ordinary Bhilālās have, Mr. Korke states, a simple form of wedding which may be gone through without consulting a Brāhman on the Ekādashi or eleventh of Kārtik (October); this is the day on which the gods awake from sleep and marks the commencement of the marriage season. A cone is erected of eleven plants of juāri, roots and all, and the couple simply walk round this seven times at night, when the marriage is complete. The remarriage of widows is permitted. The woman’s forehead is marked with cowdung by another widow, probably as a rite of purification, and the cloths of the couple are tied together.
3. Social customs.
The caste commonly bury the dead and erect memorial stones at the heads of graves which they worship in the month of Chait (April), smearing them with vermilion and making an offering of flowers. This may either be a Dravidian usage or have been adopted by imitation from the Muhammadans. The caste worship the ordinary Hindu deities, but each family has a Kul-devi or household god, Mr. Korke remarks, to which they pay special reverence. The offerings made to the Kul-devi must be consumed by the family alone, but married daughters are allowed to participate. They employ Nimāri Brāhmans as their priests, and also have gurus or spiritual preceptors, who are Gosains or Bairāgis. They will take food cooked with water from Brāhmans, Rājpūts, Munda Gūjars and Tirole Kunbis. The last two groups are principal agricultural castes of the locality and the Bhilālas are probably employed by them as farmservants, and hence accept cooked food from their masters in accordance with a common custom. The local Brāhmans of the Nāgar, Nāramdeo, Baīsa and other subcastes will take water from the hand of a Bhilāla. Temporary excommunication from caste is imposed for the usual offences, such as going to jail, getting maggots in a wound, killing a cow, a dog or a squirrel, committing homicide, being beaten by a man of low caste, selling shoes at a profit, committing adultery, and allowing a cow to die with a rope round its neck; and further, for touching the corpses of a cow, cat or horse, or a Barhai (carpenter) or Chamār (tanner). They will not swear by a dog, a cat or a squirrel, and if either of the first two animals dies in a house, it is considered to be impure for a month and a quarter. The head of the caste committee has the designation of Mandloi, which is a territorial title borne by several families in Nimār. He receives a share of the fine levied for the Sarni or purification ceremony, when a person temporarily expelled is readmitted into caste. Under the Mandloi is the Kotwāl whose business is to summon the members to the caste assemblies; he also is paid out of the fines and his office is hereditary.
4. Occupation and character.
The caste are cultivators, farmservants and field-labourers, and a Bhilāla also usually held the office of Mānkar, a superior kind of Kotwār or village watchman. The Mānkar did no dirty work and would not touch hides, but attended on any officer who came to the village and acted as a guide. Where there was a village sarai or rest-house, it was in charge of the Mānkar, who was frequently also known as zamīndār. This may have been a recognition of the ancient rights of the Bhilālas and Bhīls to the country.
5. Character.
Captain Forsyth, Settlement Officer of Nimār, had a very unfavourable opinion of the Bhilālas, whom he described as proverbial for dishonesty in agricultural engagements and worse drunkards than any of the indigenous tribes.[4] This judgment was probably somewhat too severe, but they are poor cultivators, and a Bhilāla’s field may often be recognised by its slovenly appearance.[5]
A century ago Sir J. Malcolm also wrote very severely of the Bhilālas: “The Bhilāla and Lundi chiefs were the only robbers in Mālwa whom under no circumstances travellers could trust. There are oaths of a sacred but obscure kind among those that are Rājpūts or who boast their blood, which are almost a disgrace to take, but which, they assert, the basest was never known to break before Mandrup Singh, a Bhilāla, and some of his associates, plunderers on the Nerbudda, showed the example. The vanity of this race has lately been flattered by their having risen into such power and consideration that neighbouring Rājpūt chiefs found it their interest to forget their prejudices and to condescend so far as to eat and drink with them. Hatti Singh, Grassia chief of Nowlāna, a Khīchi Rājpūt, and several others in the vicinity cultivated the friendship of Nādir, the late formidable Bhilāla robber-chief of the Vindhya range; and among other sacrifices made by the Rājpūts, was eating and drinking with him. On seeing this take place in my camp, I asked Hatti Singh whether he was not degraded by doing so; he said no, but that Nādir was elevated.”[6]