They have a caste panchāyat or committee, the headman of which is known as Kursha; he has jurisdiction over ten or twenty villages, and is usually chosen from the Kotwār, Chanap or Nāik sections. It is the duty of the men of these sections to scatter the sonpāni or ‘water of gold’[10] as an act of purification over persons who have been temporarily put out of caste for social offences. They are also the first to eat food with such offenders on readmission to social intercourse, and thereby take the sins of these persons upon their own heads. In order to counteract the effect of this the purifier usually asks three or four other men to eat with him at his own house, and passes on a part of his burden to them. For such duties he receives a payment of money varying from four annas to a rupee and a half. Among the offences punished with temporary exclusion from caste are those of rearing the lac insect and tasar silk cocoons, probably because such work involves the killing of the insects and caterpillars which produce the dye and silk. In Bastar a man loses his caste if he is beaten with a shoe except by a Government servant, and is not readmitted to it. If a man seduces a married woman and is beaten with a shoe by her husband he is also finally expelled from caste. But happily, Mr. Panda Baijnāth remarks, shoes are very scarce in the State, and hence such cases do not often arise. They never yoke cows to the plough as other castes do in Bastar, nor do they tie up two cows with the same rope.
19. Dress.
The dress of the Halbas, as of other Chhattīsgarh castes, is scanty, and most of them have only a short cloth about the loins and another round the shoulders. They dispense with both shoes and head-cloth, but every man must have a thread tied round his waist. To this thread in former times, Colonel Dalton remarks, the apron of leaves was not improbably suspended. The women do not wear nose-rings, spangles on the forehead or rings on the toes; but girl children have the left nostril pierced, and this must always be done on the full moon day of the month of Pūs (December). A copper ring is inserted in the nostril and worn for a few months, but must be removed before the girl’s marriage. A married woman has a cloth over her head, and smears vermilion on the parting of her hair and also on her forehead. An unmarried girl may have the copper ring already mentioned, and may place a dab of vermilion on her forehead, but must not smear it on the parting of her hair. She goes bare-headed till marriage, as is the custom in Chhattīsgarh. A widow should not have vermilion on her face at all, nor should she use glass bangles or ornaments about the ankles. She may have a string of glass beads about her neck. A woman’s cloth is usually white with a broad red border all round it. The Gonds and Halbas tie the cloth round the waist and carry the slack end from the left side behind up the back and over the head and right shoulder; while women of higher castes take the cloth from the right side over the head and left shoulder.
20. Tattooing.
Girls are tattooed before marriage, usually at the age of four or five years, with dots on the left nostril and centre of the chin, and three dots in a line on the right shoulder. A girl is again tattooed after marriage, but before leaving for her husband’s house. On this occasion four pairs of parallel lines are made on the leg above the ankle, in front, behind, and on the sides. As a rule, the legs are not otherwise tattooed, nor the trunk of the body. Groups of dots, triangles and lines are made on the arms, and on the left arm is pricked a zigzag line known as the sikri or chain, the pattern of which is distinctive. Teli and Gahra (Ahīr) women also have the sikri, but in a slightly different form. The tattooing is done by a woman of the Dewar caste, and she receives some corn and the cloth worn by the girl at the time of the operation. If a child is slow in learning to walk they tattoo it on the loins above the hips, and believe that this is efficacious. Men who suffer from rheumatism also get the affected joints tattooed, and are said to experience much relief. The tattooing acts no doubt as a blister, and may produce a temporarily beneficial effect. It may be compared to the bee-sting cure for rheumatism now advocated in England. Tattooing is believed to enhance the beauty of women, and it is also said that the tattoo marks are the only ornament which will accompany the soul to the other world. From this belief it seems clear that they expect to have the same body in the after-life.
21. Occupation.
Nearly all the Halbas are now engaged in agriculture as tenants and labourers. Seven zamīndāri estates are held by members of the caste, six in Bhandāra and one in Chānda, and they also have some villages in the south of the Raipur and Drūg Districts. It is probable that they obtained this property in reward for military service, at the period when they were employed in the armies of the Ratanpur kings and of the Gond dynasty of Chānda. In the forest tracts of Dhamtari they are considered the best cultivators next to the Telis, and they show themselves quite able to hold their own in the open country, where their villages are usually prosperous. In Bastar they still practise shifting cultivation, sowing their crops on burnt-out patches of forest. Though hunting is not now one of their regular occupations, Mr. Gokul Prasād describes them as catching game by the following method: Six or seven men go out together at night, tying round their feet ghunghunias or two small hollow balls of brass with stones inside which tinkle as they move, such as are worn by postal runners. They move in Indian file, the first man carrying a lantern and the others walking behind him in its shadow. They walk with measured tread, and the ghunghunias give out a rhythmical harmonious sound. Hares and other small animals are attracted by the sound, and at the same time half-blinded by the light, so that they do not see the line of men. They approach, and are knocked over or caught by the men following the leader.