12. Disposal of the dead.
The dead are always buried by the Kabīrpanthis and usually by other Halbas, cremation being reserved by the latter as a special mark of respect for elders and heads of families. A dead body is wrapped in a new white cloth and laid on an inverted cot. The Kabīrpanthis lay plantain leaves at the sides of the cot and over the body to cover it. One of the mourners carries a burning cowdung cake with the party. Before burial the thread which every male wears round his waist is broken, the clothes are taken off the corpse and given to a sweeper, and the body is wrapped in the shroud and laid in the grave, salt being sprinkled under and over it. If the dead body should be touched by any person of another caste, the deceased’s family has to pay a fine or give a penal caste-feast. After the interment the mourners bathe and return to the deceased’s house in their wet clothes. Before entering it they wash their feet in water, which is kept for that purpose at the door, and chew the leaves of the nīm tree (Melia indica). They smoke their chongis or leaf-pipes and console the deceased’s family and then return home, washing their feet again and changing their clothes at their own houses. On the third day, known as Tīj Nahān, the male members of the family with the relatives and mourners walk in Indian file to a river or tank, where they are all shaved by the barber, the sons of the dead man or woman having the entire head and face cleared of hair, while in the case of other relatives, the scalp-lock and moustache may be left, and the mourning friends are only shaved as on ordinary occasions. For his services the barber receives a cow or a substantial cash present, which he divides with the washerman. The latter subsequently washes all clothes worn at the funeral and on this occasion. On the Akti festival, or commencement of the agricultural year, libations of water and offerings of urad[8] cakes are made to the spirits of ancestors. A feast is given to women in honour of all departed female ancestors on the ninth day of the Pitripaksh or mourning fortnight of Kunwār (September), and feasts for male ancestors may be held on the same day of the fortnight as that on which they died at any other time of the year.[9] Such observances are practised only by the well-to-do. Nothing is done for persons who die before their marriage or without children, unless they trouble some member of the family and appear in a dream to demand that these honours be paid to them. During an epidemic of cholera all funeral and mourning ceremonies are suspended, and a general purification of the village takes place on its conclusion.
13. Propitiating the spirits of those who have died a violent death.
If a person has been killed by a tiger, the people go out, and if any remains of the body are found, these are burnt on the spot. The Baiga is then invoked to bring back the spirit of the deceased, a most essential precaution as will shortly be seen. In order to do this he suspends a copper ring on a long thread above a vessel of water and then burns butter and sugar on the fire, muttering incantations, while the people sing songs and call on the spirit of the dead man to return. The thread swings to and fro, and at length the copper ring falls into the pot, and this is taken as a sign that the spirit has come and entered the vessel. The mouth of this is immediately covered and it is buried or kept in some secure place. The people believe that unless the dead man’s spirit is secured it will accompany the tiger and lure solitary travellers to destruction. This is done by calling out and offering them tobacco to smoke, and when they proceed in the direction of the voice the tiger springs out and kills them. And they think that a tiger directed in this manner grows fiercer and fiercer with every person whom it kills. When somebody has been killed by a tiger the relatives will not even remove the ornaments from the corpse, for they think that these would constitute a link by which its spirit would cause the tiger to track them down. The malevolence thus attributed to persons killed by tigers is explained by their bitter wrath at having encountered such an untimely death and consequent desire to entice others to the same.
14. Impurity of women.
During the monthly period of menstruation women are spoken of as ‘Mund maili’ or having the head dirty, and are considered to be impure for four or five days, for which time they sleep on the ground and not on cots. In Kānker they are secluded in a separate room, and forbidden to cook or to touch the clothes or persons of other members of the family. They must not walk on a ploughed field, nor will the men of their family drive the plough or sow seed during the time of their impurity. On the fifth day they wash their heads with earth and boil their clothes in water mixed with wood ashes. Cloth stained with the menstrual blood is usually buried underground; if it is burnt it is supposed that the woman to whom it belonged will become barren, and if a barren woman should swallow the ashes of the cloth the fertility of its owner would be transferred to her.