The marriage of members of the same sept, and also that of first cousins, is forbidden. The caste do not employ Brāhmans at their marriage and other ceremonies, and they account for this somewhat quaintly by saying that their ancestors were at one time accustomed to rely on the calculations of Brāhman priests; but many marriages which the Brāhman foretold as auspicious turned out very much the reverse; and on this account they have discarded the Brāhman, and now determine the suitability or otherwise of a projected union by the common primitive custom of throwing two grains of rice into a vessel of water and seeing whether they will meet. The truth is probably that they are too backward ever to have had recourse to the Brāhman priest, but now, though they still apparently have no desire for his services, they recognise the fact to be somewhat discreditable to themselves, and desire to explain it away by the story already given. In Hoshangābād the bride still goes to the bridegroom’s house to be married as among the Gonds. A bride-price is paid, which consists of four rupees, a khandi[2] of juāri or wheat, and two pieces of cloth. This is received by the bride’s father, who, however, has in turn to pay seven rupees eight annas and a goat to the caste panchāyat or committee for the arrangement and sanction of the match. This last payment is known as Skarāb-ka-rupaya or liquor-money, and with the goat furnishes the wherewithal for a sumptuous feast to the caste. The marriage-shed must be made of freshly-cut timber, which should not be allowed to fall to the ground, but must be supported and carried off on men’s shoulders as it is cut. When the bridegroom arrives at the marriage-shed he is met by the bride’s mother and conducted by her to an inner room of the house, where he finds the bride standing. He seizes her fist, which she holds clenched, and opens her fingers by force. The couple then walk five times round the chauk or sacred space made with lines of flour on the floor, the bridegroom holding the bride by her little finger. They are preceded by some relative of the bride, who walks round the post carrying a pot of water, with seven holes in it; the water spouts from these holes on to the ground, and the couple must tread in it as they go round the post. This forms the essential and binding portion of the marriage. That night the couple sleep in the same room with a woman lying between them. Next day they return to the bridegroom’s house, and on arriving at his door the boy’s mother meets him and touches his head, breast and knees with a churning-stick, a winnowing-fan and a pestle, with the object of exorcising any evil spirits who may be accompanying the bridal couple. As the pair enter the marriage-shed erected before the bridegroom’s house they are drenched with water by a man sitting on the roof, and when they come to the door of the house the bridegroom’s younger brother, or some other boy, sits across it with his legs stretched out to prevent the bride from entering. The girl pushes his legs aside and goes into the house, where she stays for three months with her husband, and then returns to her parents for a year. After this she is sent to her husband with a basket of fried cakes and a piece of cloth, and takes up her residence with him. When a widow is to be married, the couple pour turmeric and water over each other, and then walk seven times round in a circle in an empty space, holding each other by the hand. A widow commonly marries her deceased husband’s younger brother, but is not compelled to do so. Divorce is permitted for adultery on the part of the wife.
4. Social Customs
The caste bury their dead with the head pointing to the west. This practice is peculiar, and is also followed, Colonel Dalton states, by the hill Bhuiyas of Bengal, who in so doing honour the quarter of the setting sun. When a burial takes place, all the mourners who accompany the corpse throw a little earth into the grave. On the same day some food and liquor are taken to the grave and offered to the dead man’s spirit, and a feast is given to the caste-fellows. This concludes the ceremonies of mourning, and the next day the relatives go about their business. The caste are usually petty cultivators and labourers, while they also collect grass and fuel for sale, and propagate the lac insect. In Seoni they have a special relation with the Ahīrs, from whom they will take cooked food, while they say that the Ahīrs will also eat from their hands. In Narsinghpur a similar connection has been observed between the Rājjhars and the Lodhi caste. This probably arises from the fact that the former have worked for several generations as the farm-servants of Lodhi or Ahīr employers, and have been accustomed to live in their houses and partake of their meals, so that caste rules have been abandoned for the sake of convenience. A similar intimacy has been observed between the Panwārs and Gonds, and other castes who stand in this relation to each other. The Rājjhars will also eat katcha food (cooked with water) from Kunbis and Kahārs. But in Hoshangābād some of them will not take food from any caste, even from Brāhmans. Their women wear glass bangles only on the right hand, and a brass ornament known as māthi on the left wrist. They wear no ornaments in the nose or ears, and have no breast-cloth. They are tattooed with dots on the face and patterns of animals on the right arm, but not on the left arm or legs. A liaison between a youth and maiden of the caste is considered a trifling matter, being punished only with a fine of two to four annas or pence. A married woman detected in an intrigue is mulcted in a sum of four or five rupees, and if her partner be a man of another caste a lock of her hair is cut off. The caste are generally ignorant and dirty, and are not much better than the Gonds and other forest tribes.
[1] Kitts’ Berār Census Report (1881), p. 157.
[2] About 400 lbs.
Rājpūt
[The following article is based mainly on Colonel Tod’s classical Annals and Antiquities of Rājasthān, 2nd ed., Madras, Higginbotham, 1873, and Mr. Crooke’s articles on the Rājpūt clans in his Tribes and Castes of the North-Western Provinces and Oudh. Much information as to the origin of the Rājpūt clans has been obtained from inscriptions and worked up mainly by the late Mr. A.M.T. Jackson and Messrs. B.G. and D.R. Bhandarkar; this has been set out with additions and suggestions in Mr. V.A. Smith’s Early History of India, 3rd ed., and has been reproduced in the subordinate articles on the different clans. Though many of the leading clans are very weakly represented in the Central Provinces, some notice of them is really essential in an article treating generally of the Rājpūt caste, on however limited a scale, and has therefore been included. In four cases, Panwār, Jādum, Rāghuvansi and Daharia, the original Rājpūt clans have now developed into separate cultivating castes, ranking well below the Rājpūts; separate articles have been written on these as for independent castes.]