Volume 2 / Part 2 — Bhatra

List of Paragraphs

1. General notice and structure of the caste.

2. Admission of outsiders.

3. Arrangement of marriages.

4. The Counter of Posts.

5. Marriage customs.

6. Propitiation of ghosts.

7. Religion. Ceremonies at hunting.

8. Superstitious remedies.

9. Occupation.

10. Names.

1. General notice and structure of the caste.

2. Admission of outsiders.

Outsiders are not as a rule admitted. But a woman of equal or higher caste who enters the house of a Bhatra will be recognised as his wife, and a man of the Panāra, or gardener caste, can also become a member of the community if he lives with a Bhatra woman and eats from her hand.

3. Arrangement of marriages.

In Raipur a girl should be married before puberty, and if no husband is immediately available, they tie a few flowers into her cloth and consider this as a marriage. If an unmarried girl becomes pregnant she is debarred from going through the wedding ceremony, and will simply go and live with her lover or any other man. Matches are usually arranged by the parents, but if a daughter is not pleased with the prospective bridegroom, who may sometimes be a well-to-do man much older than herself, she occasionally runs away and goes through the ceremony on her own account with the man of her choice.

If no one has asked her parents for her hand she may similarly select a husband for herself and make her wishes known, but in that case she is temporarily put out of caste until the chosen bridegroom signifies his acquiescence by giving the marriage feast. What happens if he definitely fails to respond is not stated, but presumably the young woman tries elsewhere until she finds herself accepted.

4. The Counter of Posts.

The date and hour of the wedding are fixed by an official known as the Meda Gantia, or Counter of Posts. He is a sort of illiterate village astrologer, who can foretell the character of the rainfall, and gives auspicious dates for sowing and harvest. He goes through some training, and as a test of his capacity is required by his teacher to tell at a glance the number of posts in an enclosure which he has not seen before. Having done this correctly he qualifies as a Meda Gantia. Apparently the Bhatras, being unable at one time to count themselves, acquired an exaggerated reverence for the faculty of counting, and thought that if a man could only count far enough he could reckon into the future; or it might be thought that as he could count and name future days, he thus obtained power over them, and could tell what would happen on them just as one can obtain power over a man and work him injury by knowing his real name.

5. Marriage customs.

6. Propitiation of ghosts.

The dead are buried, the corpse being laid on its back with the head to the north. Some rice, cowrie-shells, a winnowing-fan and other articles are placed on the grave. The tribe probably consider the winnowing-fan to have some magical property, as it also forms one of the presents given to the bride at the betrothal. If a man is killed by a tiger his spirit must be propitiated. The priest ties strips of tiger-skin to his arms, and the feathers of the peacock and blue jay to his waist, and jumps about pretending to be a tiger. A package of a hundred seers (200 lbs.) of rice is made up, and he sits on this and finally takes it away with him. If the dead man had any ornaments they must all be given, however valuable, lest his spirit should hanker after them and return to look for them in the shape of the tiger. The large quantity of rice given to the priest is also probably intended as a provision of the best food for the dead man’s spirit, lest it be hungry and come in the shape of the tiger to satisfy its appetite upon the surviving relatives. The laying of the ghosts of persons killed by tigers is thus a very profitable business for the priests.

7. Religion. Ceremonies at hunting.

The tribe worship the god of hunting, who is known as Māti Deo and resides in a separate tree in each village. At the Bījphūtni (threshing) or harvest festival in the month of Chait (March) they have a ceremonial hunting party. All the people of the village collect, each man having a bow and arrow slung to his back and a hatchet on his shoulder. They spread out a long net in the forest and beat the animals into this, usually catching a deer, wild pig or hare, and quails and other birds. They return and cook the game before the shrine of the god and offer to him a fowl and a pig. A pit is dug and water poured into it, and a person from each house must stand in the mud. A little seed taken from each house is also soaked in the mud, and after the feast is over this is taken and returned to the householder with words of abuse, a small present of two or three pice being received from him. The seed is no doubt thus consecrated for the next sowing. The tribe also have joint ceremonial fishing excursions. Their ideas of a future life are very vague, and they have no belief in a place of reward or punishment after death. They propitiate the spirits of their ancestors on the 15th of Asārh (June) with offerings of a little rice and incense.

8. Superstitious remedies.

To cure the evil eye they place a little gunpowder in water and apply it to the sufferer’s eyes, the idea perhaps being that the fiery glance from the evil eye which struck him is quenched like the gunpowder. To bring on rain they perform a frog marriage, tying two frogs to a pestle and pouring oil and turmeric over them as in a real marriage. The children carry them round begging from door to door and finally deposit them in water. They say that when rain falls and the sun shines together the jackals are being married. Formerly a woman suspected of being a witch was tied up in a bag and thrown into a river or tank at various places set apart for the purpose. If she sank she was held to be innocent, and if she floated, guilty. In the latter case she had to defile herself by taking the bone of a cow and the tail of a pig in her mouth, and it was supposed that this drove out the magic-working spirit. In the case of illness of their children or cattle, or the failure of crops, they consult the Pujāri or priest and make an offering. He applies some flowers or grains of rice to the forehead of the deity, and when one of these falls down he diagnoses from it the nature of the illness, and gives it to the sufferer to wear as a charm.

9. Occupation.

The tribe are cultivators and farmservants, and practise shifting cultivation. They work as village watchmen and also as the Mājhi or village headman and the Pujāri or village priest. These officials are paid by contributions of grain from the cultivators. And as already seen, the Bhatras are employed as household servants and will clean cooking-vessels. Since they act as village priests, it may perhaps be concluded that the Bhatras like the Parjas are older residents of Bastar than the bulk of the Gonds, and they have become the household servants of the Hindu immigrants, which the Gonds would probably disdain to do. Some of them wear the sacred thread, but in former times the Bastar Rāja would invest any man with this for a fee of four or five rupees, and the Bhatras therefore purchased the social distinction. They find it inconvenient, however, and lay it aside when proceeding to their work or going out to hunt. If a man breaks his thread he must wait till a Brāhman comes round, when he can purchase another.

10. Names.

Among a list of personal names given by Mr. Baijnāth the following are of some interest: Pillu, one of short stature; Matola, one who learnt to walk late; Phagu, born in Phāgun (February); Ghinu, dirty-looking; Dasru, born on the Dasahra festival; Ludki, one with a fleshy ear; Dalu, big-bellied; Mudi, a ring, this name having been given to a child which cried much after birth, but when its nose was pierced and a ring put in it stopped crying; Chhi, given to a child which sneezed immediately after birth; Nunha, a posthumous child; and Bhuklu, a child which began to play almost as soon as born. The above instances indicate that it is a favourite plan to select the name from any characteristic displayed by the child soon after birth, or from any circumstance or incident connected with its birth. Among names of women are: Cherangi, thin; Fundi, one with swollen cheeks; Kandri, one given to crying; Mahīna (month), a child born a month late; Batai, one with large eyes; Gaida, fat; Pakli, of fair colour; Boda, one with crooked legs; Jhunki, one with small eyes; Rupi, a girl who was given a nose-ring of silver as her brothers had died; Paro, born on a field-embankment; Dango, tall. A woman must not call by their names her father-in-law, mother-in-law, her husband’s brothers and elder sisters and the sons and daughters of her husband’s brothers and sisters.