The actual marriage ceremony seems to vary considerably in the four different clans (khels) which compose the Chutiya community. With the two lower sections, i.e., the Deoris and Baráhis, it consists in a feast given by the bridegroom’s people to the friends and fellow-villagers of the bride, accompanied by much singing of songs, etc., in honour of the clan gods and goddesses, whilst with not a few even this simple ceremonial is dispensed with, and the young man claims his bride by merely placing bracelets on her wrists and a string of beads, etc., on her neck (Kháru and mani pindhoá).[14] But among the Áhom and Deori Chutiyas, who claim a somewhat higher position than the other two sections, a more elaborate ceremonial is observed. The Áhom Chutiyas to some extent still observe the form of marriage characteristic of their race, i.e., that known as the Chaklang. There is an exchange of temi and katári between bride and bridegroom, who are made formally to inhale the smell of turmeric together, and this is followed by the tying of the nuptial knot (lagun gáthi), and the distribution of simple refreshments (jal-pán) among the assembled friends and relatives; and finally the bridegroom is said to carry off his bride through a hole cut in the corner of the house, this last proceeding being perhaps a survival of the time when marriage by capture or stealth was not unknown. With the Hindu Chutiyas there is a still more elaborate ceremonial in vogue, one which approximates somewhat closely to the orthodox Hindu ideal. The chaklang form is superseded by that of the ‘hom,’ i.e., libations of clarified butter (ghi) are formally poured in sacrifice on the sacred fire, and certain special mantras are recited by the officiating priest in the presence of the bride and bridegroom, who are formally seated by his side, and formally united by the tying of the nuptial knot (lagun-gáthi). It is said, further, that matrimonial etiquette requires postponement of consummation of the marriage for a week or so after the completion of the wedding ceremonial.
Divorce, widow, remarriage, etc. Divorce, which would seem to be not very common, may and usually does follow adultery on the part of the wife, the adulterer paying a fine of Rs. 500 to the injured husband, and further being compelled to provide a home for the erring woman, whom no respectable man of the tribe would consent to marry. The form used in cases of divorce is the usual one of tearing a betel-leaf (pán-chirá) together by the husband and the wife. The remarriage of widows is permitted with few, if any, restrictions; but as a rule the full marriage ceremonial, whether ‘hom’ or ‘chaklang,’ is not observed in such widow remarriages.
Disposal of the dead. The bodies of the dead are usually disposed of by burning, except in cases of epidemics, when, through panic or like cause, they are thrown into the jungle, or left to perish where they fall. The cremation is generally followed by a funeral feast, lasting for a period of from five to nine days, either at the deceased’s house or at the river-side where the body was burnt. A shrádh with feasting of the dead man’s relatives takes place usually at the end of a month after the cremation. This shrádh marks the closing of the period of mourning, which in the case of an adult extends over about thirty days, during which period no flesh or fish may be eaten, though rice, ghi and potatoes are allowed. In the case of those who die in childhood no shrádh is observed, though the bereaved family usually go into mourning for some three days.
Gorge of the River Manas.
From a Photograph by Mrs. H. A. Colquhoun.
[1] See The Garos, by Major A. Playfair, David Nutt. 1909.—Ed. [↑]
[2] Hi-chu, i.e., hi earth, chi high: cf. Kachári há-jo, i.e., há earth, gajo, high. [↑]