Of these the last-mentioned, which is obviously of Hindu origin, is looked upon as the highest, whilst the names of the remaining four are apparently of totemistic origin. The first on the list, Mashá-arŏi (tiger folk; Mashá, tiger), still retains a certain hold on the regard of the members of its sept, all of whom go into a kind of mourning (see above) when a tiger is found lying dead near one of their villages.

Origin. Nothing definite is known as to the origin of the Meches; by some they are said to be descended from Bhim and Hidamba, whilst others maintain that they are the descendants of Turbasu, son of Raja Jajáti, who fell under his father’s curse, his children thus becoming outcasts (Mlecchas).

Religion. Their religion is distinctly of the Animistic type with a tendency towards Hinduism, Batháu being replaced by Śiva in some cases. The siju tree is regarded with much reverence, and is to be seen in the courtyard of most Mech houses, much more frequently than among the Kacháris of this district. This sacred tree is sometimes used as a means of divination or detecting crime or other misdoings in domestic life.

Marriage and funeral ceremonies.

In all ceremonies relating to marriage and funerals, what has been already said of the Kacháris holds good almost word for word of the Meches. But speaking generally it may be said that the marriage rites among the Meches are more simple than among the Kacháris, the essential features being the exchange of betel-leaves and areca-nuts between bride and bridegroom followed by the offering of a cock and hen in sacrifice to Batháu or Śiva. The funeral ceremonies, on the other hand, among the Meches are perhaps somewhat more elaborate than is the case with the Kacháris (Bårå), as an informal Shrádh has to be performed by them, by the son or daughter of the deceased Mech, seven or nine or eleven days after death, and sometimes on the day of the funeral itself, an indication that Hindu customs are creeping in among this portion of the Bårå race.

MECH GIRL

3. Rábhás (70,000). The name of this tribe (Rábhás) is of uncertain derivation and in this district (Darrang) the people themselves are sometimes called Totlás, which may perhaps be a nickname. Another term used in designating them is Dătiyál Kachári, i.e. Borderer Kacháris (dáti—border, edge, boundary); and it is held by some that their original home and Habitat.habitat was the region bordering on the northern slopes of the Garo Hills. This supposition is partly confirmed by the fact that the only words in their language to express (1) north and (2) south, respectively, are (1) Bhotá hi-chu, Bhotan Hills,[2] and (2) Tura; their physical horizon being apparently absolutely limited by the two localities thus designated; moreover, Rábhás in somewhat large numbers are still to be found at the base of the northern slope of the Garo Hills. Some 30,000 have their home in Goalpara district, whilst others are located in Kamrup, north-west Darrang, and among the Garos in their hills. Origin (traditional).Their origin is but imperfectly known, but they are said to be descended from a Hindu father who lost caste by marrying a Kachári woman. Their Language.language, which would seem to be rapidly dying out, forms a very interesting link between Garo and Kachári, having much in common with both, but with some special features peculiar to itself. Like the tongue of other branches of the Bårå race, the Rábhá language, at one time undoubtedly agglutinative, seems to be in process of becoming inflexional, through contact and intercourse with the speakers of more or less broken-down Sanskritic languages, e.g., Bengali, Assamese, etc. Some Subdivisions.seven sub-tribes are said to be still recognised among the Rábhás, i.e., Rangdaniya, Maitariyá, Páti-Koch, Bitliyá, Dáhuriyá, and Sanghá. The members of the three sub-tribes first in this list occupy a position of some eminence above the others, and are at liberty to intermarry among themselves. They are, however, so far “hypergamous” that if any one of their members should marry into any of the last four sub-tribes, the person so marrying would have to pay a fine of Rs. 100, or upwards, to the members of the lower sub-tribe concerned. As regards Social (caste) status.caste-position and status, the Rábhás hold themselves to be slightly higher than the pure Kacháris, e.g., the Rábhá will not eat rice cooked by a Kachári, though the latter freely partakes of food prepared by a Rábhá. On the other hand, the Rábhá eats and drinks quite as freely as does the Kachári, and intermarriage between the two branches of the race is not very uncommon, a young Kachári bridegroom selecting a Rábhá bride having to make his peace with her people by giving them a feast and paying a bride-price (gá-dhan) on a somewhat enhanced scale. The children born of such a “mixed marriage” belong to the father’s tribe. Kacháris sometimes formally enter the Rábhá community, though it is not necessary for them to do so, on their way to Hinduism. A Kachári wishing to be received into the Rábhá sub-tribe has to pass through a somewhat elaborate initiation, which may be briefly summarised as follows:—

Admission of a Kachári convert into the Rábhá community. “A deori (Priest) divides a pig into seven pieces in front of the convert’s door, and disposes of them by throwing away one such piece towards each of the four cardinal points; while of the remaining three pieces one is thrown skywards, a second earthwards, and the last Patálwards.[3] At the same place he then proceeds to cook a fowl and prepares therefrom a curry, which he divides into seven equal parts; and arranging these portions on the ground he leaves them there, after sprinkling them with pad-jal.[4] This part of the ceremonial is known as chíládhar, or báodhar katá, i.e., forms of making práyaś-chitta (reconciliation). The deori then lays down a plantain-leaf on the courtyard and places on it a lighted lamp, a handful of rice, a betel-leaf, and an areca-nut, together with some tulasi leaves and a few copper coins. The convert is then made to drink pad-jal in public, and after this he must pay at least one rupee to the assembled people, and treat them to two vessels full of rice-beer (mådh). He is further required to entertain liberally the members of his newly-acquired brotherhood for three successive evenings, pork and mådh forming the principal materials of the feast.”