The Tribes and Castes of the Central Provinces of India Volume II Part 21

5. Social customs.

The customs of the Bhats resemble those of other castes of corresponding status. The higher Bhats forbid the remarriage of widows, and expel a girl who becomes pregnant before marriage. They carry a dagger, the special emblem of the Charans, in order to be distinguished from low-cla.s.s Bhats. The Bhats generally display the _chaur_ or yak-tail whisk and the _chhadi_ or silver-plated rod on ceremonial occasions, and they wors.h.i.+p these emblems of their calling on the princ.i.p.al festivals. The former is waved over the bridegroom at a wedding, and the latter is borne before him. The Brahman Bhats abstain from flesh of any kind and liquor, and other Bhats usually have the same rules about food as the caste whom they serve. Brahman Bhats and Charans alone wear the sacred thread. The high status sometimes a.s.signed to this division of the caste is shown in the saying:

Age Brahman pichhe Bhat take pichhe aur jat,

or, 'First comes the Brahman, then the Bhat, and after them the other castes.'

6. The Bhat's business.

The business of a Bhat in former times is thus described by Forbes: [289] "When the rainy season closes and travelling becomes practicable, the bard sets off on his yearly tour from his residence in the Bhatwara or bard's quarter of some city or town. One by one he visits each of the Rajput chiefs who are his patrons, and from whom he has received portions of land or annual grants of money, timing his arrival, if possible, to suit occasions of marriage or other domestic festivals. After he has received the usual courtesies he produces the Wai, a book written in his own crabbed hieroglyphics or in those of his father, which contains the descent of the house from its founder, interspersed with many a verse or ballad, the dark sayings contained in which are chanted forth in musical cadence to a delighted audience, and are then orally interpreted by the bard with many an ill.u.s.trative anecdote or tale. The Wai, however, is not merely a source for the gratification of family pride or even of love of song; it is also a record by which questions of relations.h.i.+p are determined when a marriage is in prospect, and disputes relating to the division of ancestral property are decided, intricate as these last necessarily are from the practice of polygamy and the rule that all the sons of a family are ent.i.tled to a share. It is the duty of the bard at each periodical visit to register the births, marriages and deaths which have taken place in the family since his last circuit, as well as to chronicle all the other events worthy of remark which have occurred to affect the fortunes of his patron; nor have we ever heard even a doubt suggested regarding the accurate, much less the honest fulfilment of this duty by the bard. The manners of the bardic tribe are very similar to those of their Rajput clients; their dress is nearly the same, but the bard seldom appears without the _katar_ or dagger, a representation of which is scrawled beside his signature, and often rudely engraved upon his monumental stone, in evidence of his death in the sacred duty of _traga_ (suicide)." [290]

7. Their extortionate practices.

The Bhat thus fulfilled a most useful function as registrar of births and marriages. But his merits were soon eclipsed by the evils produced by his custom of extolling liberal patrons and satirising those who gave inadequately. The desire of the Rajputs to be handed down to fame in the Bhat's songs was such that no extravagance was spared to satisfy him. Chand, the great Rajput bard, sang of the marriage of Prithwi Raj, king of Delhi, that the bride's father emptied his coffers in gifts, but he filled them with the praises of mankind. A lakh of rupees [291] was given to the chief bard, and this became a precedent for similar occasions. "Until vanity suffers itself to be controlled,"

Colonel Tod wrote, [292] "and the aristocratic Rajputs submit to republican simplicity, the evils arising from nuptial profusion will not cease. Unfortunately those who should check it find their interest in stimulating it, namely, the whole crowd of _mangtas_ or beggars, bards, minstrels, jugglers, Brahmans, who a.s.semble on these occasions, and pour forth their epithalamiums in praise of the virtue of liberality. The bards are the grand recorders of fame, and the volume of precedent is always resorted to by citing the liberality of former chiefs; while the dread of their satire [293] shuts the eyes of the chief to consequences, and they are only anxious to maintain the reputation of their ancestors, though fraught with future ruin." Owing to this insensate liberality in the desire to satisfy the bards and win their praises, a Rajput chief who had to marry a daughter was often practically ruined; and the desire to avoid such obligations led to the general practice of female infanticide, formerly so prevalent in Rajputana. The importance of the bards increased their voracity; Mr. Nesfield describes them as "Rapacious and conceited mendicants, too proud to work but not too proud to beg." The Dholis [294] or minstrels were one of the seven great evils which the famous king Sidhraj expelled from Anhilwada Patan in Gujarat; the Dakans or witches were another. [295] Malcolm states that "They give praise and fame in their songs to those who are liberal to them, while they visit those who neglect or injure them with satires in which the victims are usually reproached with illegitimate birth and meanness of character. Sometimes the Bhat, if very seriously offended, fixes an effigy of the person he desires to degrade on a long pole and appends to it a slipper as a mark of disgrace. In such cases the song of the Bhat records the infamy of the object of his revenge. This image usually travels the country till the party or his friends purchase the cessation of the curses and ridicule thus entailed. It is not deemed in these countries within the power of the prince, much less any other person, to stop a Bhat or even punish him for such a proceeding. In 1812 Sevak Ram Seth, a banker of Holkar's court, offended one of these Bhats, pus.h.i.+ng him rudely out of the shop where the man had come to ask alms. The man made a figure [296] of him to which he attached a slipper and carried it to court, and everywhere sang the infamy of the Seth. The latter, though a man of wealth and influence, could not prevent him, but obstinately refused to purchase his forbearance. His friends after some months subscribed Rs. 80 and the Bhat discontinued his execrations, but said it was too late, as his curses had taken effect; and the superst.i.tious Hindus ascribe the ruin of the banker, which took place some years afterwards, to this unfortunate event." The loquacity and importunity of the Bhats are shown in the saying, 'Four Bhats make a crowd'; and their insincerity in the proverb quoted by Mr. Crooke, "The bard, the innkeeper and the harlot have no heart; they are polite when customers arrive, but neglect those leaving (after they have paid)" [297] The Bhat women are as bold, voluble and ready in retort as the men. When a Bhat woman pa.s.ses a male caste-fellow on the road, it is the latter who raises a piece of cloth to his face till the woman is out of sight. [298]

8. The Jasondhis.

Some of the lower cla.s.ses of Bhats have become religious mendicants and musicians, and perform ceremonial functions. Thus the Jasondhis, who are considered a cla.s.s of Bhats, take their name from the _jas_ or hymns sung in praise of Devi. They are divided into various sections, as the Nakib or flag-bearers in a procession, the n.a.z.ir or ushers who introduced visitors to the Raja, the Nagaria or players on kettle-drums, the Karaola who pour sesamum oil on their clothes and beg, and the Panda, who serve as priests of Devi, and beg carrying an image of the G.o.ddess in their hands. There is also a section of Muhammadan Bhats who serve as bards and genealogists for Muhammadan castes. Some Bhats, having the rare and needful qualification of literacy so that they can read the old Sanskrit medical works, have, like a number of Brahmans, taken to the practice of medicine and are known as Kaviraj.

9. The Charans as carriers.

As already stated, the persons of the Charans in the capacity of bard and herald were sacred, and they travelled from court to court without fear of molestation from robbers or enemies. It seems likely that the Charans may have united the breeding of cattle to their calling of bard; but in any case the advantage derived from their sanct.i.ty was so important that they gradually became the chief carriers and traders of Rajputana and the adjoining tracts. They further, in virtue of their holy character, enjoyed a partial exemption from the perpetual and hara.s.sing imposts levied by every petty State on produce entering its territory; and the combination of advantages thus obtained was such as to give them almost a monopoly in trade. They carried merchandise on large droves of bullocks all over Rajputana and the adjoining countries; and in course of time the carriers restricted themselves to their new profession, splitting off from the Charans and forming the caste of Banjaras.

10. Suicide and the fear of ghosts.

But the mere reverence for their calling would not have sufficed for a permanent safeguard to the Charans from dest.i.tute and unscrupulous robbers. They preserved it by the customs of _Chandi_ or _Traga_ and _Dharna_. These consisted in their readiness to mutilate, starve or kill themselves rather than give up property entrusted to their care; and it was a general belief that their ghosts would then haunt the persons whose ill deeds had forced them to take their own lives. It seems likely that this belief in the power of a suicide or murdered man to avenge himself by haunting any persons who had injured him or been responsible for his death may have had a somewhat wide prevalence and been partly accountable for the reprobation attaching in early times to the murderer and the act of self-slaughter. The haunted murderer would be impure and would bring ill-fortune on all who had to do with him, while the injury which a suicide would inflict on his relatives in haunting them would cause this act to be regarded as a sin against one's family and tribe. Even the ordinary fear of the ghosts of people who die in the natural course, and especially of those who are killed by accident, is so strong that a large part of the funeral rites is devoted to placating and laying the ghost of the dead man; and in India the period of observance of mourning for the dead is perhaps in reality that time during which the spirit of the dead man is supposed to haunt his old abode and render the survivors of his family impure. It was this fear of ghosts on which the Charans relied, nor did they hesitate a moment to sacrifice their lives in defence of any obligation they had undertaken or of property committed to their care. When plunderers carried off any cattle belonging to the Charans, the whole community would proceed to the spot where the robbers resided; and in failure of having their property restored would cut off the heads of several of their old men and women. Frequent instances occurred of a man dressing himself in cotton-quilted cloths steeped in oil which he set on fire at the bottom, and thus danced against the person against whom _traga_ was performed until the miserable creature dropped down and was burnt to ashes. On one occasion a Cutch chieftain, attempting to escape with his wife and child from a village, was overtaken by his enemy when about to leap a precipice; immediately turning he cut off his wife's head with his scimitar and, flouris.h.i.+ng his reeking blade in the face of his pursuer, denounced against him the curse of the _traga_ which he had so fearfully performed. [299]

In this case it was supposed that the wife's ghost would haunt the enemy who had driven the husband to kill her.

11. Instances of haunting and laying ghosts.

The following account in the _Rasmala_ [300] is an instance of suicide and of the actual haunting by the ghost: A Charan a.s.serted a claim against the chief of Siela in Kathiawar, which the latter refused to liquidate. The bard thereupon, taking forty of his caste with him, went to Siela with the intention of sitting _Dharna_ at the chief's door and preventing any one from coming out or going in until the claim should be discharged. However, as they approached the town, the chief, becoming aware of their intention, caused the gates to be closed. The bards remained outside and for three days abstained from food; on the fourth day they proceeded to perform _traga_ as follows: some hacked their own arms; others decapitated three old women of the party and hung their heads up at the gate as a garland; certain of the women cut off their own b.r.e.a.s.t.s. The bards also pierced the throats of four of their old men with spikes, and they took two young girls by the heels, and dashed out their brains against the town gate. The Charan to whom the money was due dressed himself in clothes wadded with cotton which he steeped in oil and then set on fire. He thus burned himself to death. But as he died he cried out, "I am now dying; but I will become a headless ghost (_Kuvis_) in the palace, and will take the chiefs life and cut off his posterity." After this sacrifice the rest of the bards returned home.

On the third day after the Charan's death his Bhut (ghost) threw the Rani downstairs so that she was very much injured. Many other persons also beheld the headless phantom in the palace. At last he entered the chief's head and set him trembling. At night he would throw stones at the palace, and he killed a female servant outright. At length, in consequence of the various acts of oppression which he committed, none dared to approach the chief's mansion even in broad daylight. In order to exorcise the Bhut, Jogis, Fakirs and Brahmans were sent for from many different places; but whoever attempted the cure was immediately a.s.sailed by the Bhut in the chief's body, and that so furiously that the exorcist's courage failed him. The Bhut would also cause the chief to tear the flesh off his own arms with his teeth. Besides this, four or five persons died of injuries received from the Bhut; but n.o.body had the power to expel him. At length a foreign Jyotis.h.i.+ (astrologer) came who had a great reputation for charms and magic, and the chief sent for him and paid him honour. First he tied all round the house threads which he had charged with a charm; then he sprinkled charmed milk and water all round; then he drove a charmed iron nail into the ground at each corner of the mansion, and two at the door. He purified the house and continued his charms and incantations for forty-one days, every day making sacrifices at the cemetery to the Bhut's spirit. The Jos.h.i.+ lived in a room securely fastened up; but people say that while he was muttering his charms stones would fall and strike the windows. Finally the Jos.h.i.+ brought the chief, who had been living in a separate room, and tried to exorcise the spirit. The patient began to be very violent, but the Jos.h.i.+ and his people spared no pains in thras.h.i.+ng him until they had rendered him quite docile. A sacrificial fire-pit was made and a lemon placed between it and the chief. The Jos.h.i.+ commanded the Bhut to enter the lime. The possessed, however, said, 'Who are you; if one of your Deos (G.o.ds) were to come, I would not quit this person.' Thus they went on from morning till noon. At last they came outside, and, burning various kinds of incense and sprinkling many charms, the Bhut was got out into the lemon. When the lemon began to jump about, the whole of the spectators praised the Jos.h.i.+, crying out: 'The Bhut has gone into the lemon! The Bhut has gone into the lemon!' The possessed person himself, when he saw the lemon hopping about, was perfectly satisfied that the Bhut had left his body and gone out into the lemon. The Jos.h.i.+ then drove the lemon outside the city, followed by drummers and trumpeters; if the lemon left the road, he would touch it with his stick and put it into the right way again. On the track they sprinkled mustard and salt and finally buried the lemon in a pit seven cubits deep, throwing into the hole above it mustard and salt, and over these dust and stones, and filling in the s.p.a.ce between the stones with lead. At each corner, too, the Jos.h.i.+ drove in an iron nail, two feet long, which he had previously charmed. The lemon buried, the people returned home, and not one of them ever saw the Bhut thereafter. According to the recorder of the tale, the cure was effected by putting quicksilver into the lemon. When a man is attacked with fever or becomes speechless or appears to have lockjaw, his friends conclude from these indications that he is possessed by a Bhut.

In another case some Bhats had been put in charge, by the chief of a small State, of a village which was coveted by a neighbouring prince, the Rana of Danta. The latter sent for the Bhats and asked them to guard one or two of his villages, and having obtained their absence by this pretext he raided their village, carrying off hostages and cattle. When the Bhats got back they collected to the number of a hundred and began to perform _Dharna_ against the Rana. They set out from their village, and at every two miles as they advanced they burned a man, so that by the time they got to the Rana's territory seven or eight men had been burnt. They were then pacified by his people and induced to go back. The Rana offered them presents, but they refused to accept them, as they said the guilt of the death of their fellows who had been burned would thereby be removed from the Rana. The Rana lost all the seven sons born to him and died childless, and it was generally held to be on account of this sin. [301]

12. The Charans as sureties.

Such was the certainty attaching to the Charan's readiness to forfeit his life rather than prove false to a trust, and the fear entertained of the offence of causing him to do so and being haunted by his ghost, that his security was eagerly coveted in every kind of transaction. "No traveller could journey unattended by these guards, who for a small sum were satisfied to conduct him in safety. [302] The guards, called Valavas, were never backward in inflicting the most grievous wounds and even causing the death of their old men and women if the robbers persisted in plundering those under their protection; but this seldom happened, as the wildest Koli, Kathi or Rajput held the person of a Charan sacred. Besides becoming safeguards to travellers and goods, they used to stand security to the amount of many lakhs of rupees. When rents and property were concerned, the Rajputs preferred a Charan's bond to that of the wealthiest banker. They also gave security for good behaviour, called _chalu zamin_, and for personal attendance in court called _hazar zamin_. The ordinary _traga_ went no farther than a cut on the arm with the _katar_ or crease; the forearms of those who were in the habit of becoming security had generally several cuts from the elbow downwards. The Charans, both men and women, wounded themselves, committed suicide and murdered their relations with the most complete self-devotion. In 1812 the Marathas brought a body of troops to impose a payment on the village of Panchpipla. [303] The Charans resisted the demand, but finding the Marathas determined to carry their point, after a remonstrance against paying any kind of revenue as being contrary to their occupation and principles, they at last cut the throats of ten young children and threw them at the feet of the Marathas, exclaiming, 'These are our riches and the only payment we can make.' The Charans were immediately seized and confined in irons at Jambusar."

As was the case with the Bhat and the Brahman, the source of the Charan's power lay in the widespread fear that a Charan's blood brought ruin on him who caused the blood to be spilt. It was also sometimes considered that the Charan was possessed by his deity, and the caste were known as Deoputra or sons of G.o.d, the favourite dwelling of the guardian spirit.

13. Suicide as a means of revenge.

Such a belief enhanced the guilt attaching to the act of causing or being responsible for a Charan's death. Suicide from motives of revenge has been practised in other countries. "Another common form of suicide which is admired as heroic in China is that committed for the purpose of taking revenge upon an enemy who is otherwise out of reach--according to Chinese ideas a most effective mode of revenge, not only because the law throws the responsibility of the deed on him who occasioned it, but also because the disembodied soul is supposed to be better able than the living man to persecute the enemy." [304]

Similarly, among the Hos or Mundas the suicide of young married women is or was extremely common, and the usual motive was that the girl, being unhappy in her husband's house, jumped down a well or otherwise made away with herself in the belief that she would take revenge on his family by haunting them after her death. The treatment of the suicide's body was sometimes directed to prevent his spirit from causing trouble. "According to Jewish custom persons who had killed themselves were left unburied till sunset, perhaps for fear lest the spirit of the deceased otherwise might find its way back to the old home." [305] At Athens the right hand of a person who had taken his own life was struck off and buried apart from the rest of the body, evidently in order to make him harmless after death. [306] Similarly, in England suicides were buried with a spike through the chest to prevent their spirits from rising, and at cross-roads, so that the ghost might not be able to find its way home. This fear appears to have partly underlain the idea that suicide was a crime or an offence against society and the state, though, as shown by Dr. Westermarck, the reprobation attaching to it was far from universal; while in the cultured communities of ancient Greece and Rome, and among such military peoples as the j.a.panese suicide was considered at all times a legitimate and, on occasion, a highly meritorious and praiseworthy act.

That condition of mind which leads to the taking of one's own life from motives of revenge is perhaps a fruit of ignorance and solitude. The mind becomes distorted, and the sufferer attributes the unhappiness really caused by accident or his own faults or defects to the persecution of a malignant fate or the ill-will of his neighbours and a.s.sociates. And long brooding over his wrongs eventuates in his taking the extreme step. The crime known as running amok appears to be the outcome of a similar state of mind. Here too the criminal considers his wrongs or misery as the result of injury or unjust treatment from his fellow-men, and, careless of his own life, determines to be revenged on them. Such hatred of one's kind is cured by education, leading to a truer appreciation of the circ.u.mstances and environment which determine the course of life, and by the more cheerful temper engendered by social intercourse. And these crimes of vengeance tend to die out with the advance of civilisation.

14. _Dharna._

a.n.a.logous to the custom of _traga_ was that of _Dharna_, which was frequently and generally resorted to for the redress of wrongs and offences at a time when the law made little provision for either. The ordinary method of _Dharna_ was to sit starving oneself in front of the door of the person from whom redress was sought until he gave it from fear of causing the death of the suppliant and being haunted by his ghost. It was, naturally, useless unless the person seeking redress was prepared to go to extremes, and has some a.n.a.logy to the modern hunger-strike with the object of getting out of jail. Another common device was to thrust a spear-blade through both cheeks, and in this state to dance before the person against whom _Dharna_ was practised. The pain had to be borne without a sign of suffering, which, if displayed, would destroy its efficacy. Or a creditor would proceed to the door of his debtor and demand payment, and if not appeased would stand up in his presence with an enormous weight upon his head, which he had brought with him for the purpose, swearing never to alter his position until satisfaction was given, and denouncing at the same time the most horrible execrations on his debtor, should he suffer him to expire in that situation. This seldom failed to produce the desired effect, but should he actually die while in _Dharna_, the debtor's house was razed to the earth and he and his family sold for the satisfaction of the creditor's heirs. Another and more desperate form of _Dharna_, only occasionally resorted to, was to erect a large pile of wood before the house of the debtor, and after the customary application for payment had been refused the creditor tied on the top of the pile a cow or a calf, or very frequently an old woman, generally his mother or other relation, swearing at the same time to set fire to it if satisfaction was not instantly given. All the time the old woman denounced the bitterest curses, threatening to persecute the wretched debtor both here and hereafter. [307]

The word _dharna_ means 'to place or lay on,' and hence 'a pledge.' Mr. Hira Lal suggests that the standing with a weight on the head may have been the original form of the penance, from which the other and severer methods were subsequently derived. Another custom known as _dharna_ is that of a suppliant placing a stone on the shrine of a G.o.d or tomb of a saint. He makes his request and, laying the stone on the shrine, says, "Here I place this stone until you fulfil my prayer; if I do not remove it, the shame is on you." If the prayer is afterwards fulfilled, he takes away the stone and offers a cocoanut. It seems clear that the underlying idea of this custom is the same as that of standing with a stone on the head as described above, but it is difficult to say which was the earlier or original form.

15. Casting out spirits.

As a general rule, if the guilt of having caused a suicide was at a man's door, he should expiate it by going to the Ganges to bathe. When a man was haunted by the ghost of any one whom he had wronged, whether such a person had committed suicide or simply died of grief at being unable to obtain redress, it was said of him _Brahm laga_, or that Brahma had possessed him. The spirit of a Brahman boy, who has died unmarried, is also accustomed to haunt any person who walks over his grave in an impure condition or otherwise defiles it, and when a man is haunted in such a manner it is called _Brahm laga_. Then an exorcist is called, who sprinkles water over the possessed man, and this burns the Brahm Deo or spirit inside him as if it were burning oil. The spirit cries out, and the exorcist orders him to leave the man. Then the spirit states how he has been injured by the man, and refuses to leave him. The exorcist asks him what he requires on condition of leaving the man, and he asks for some good food or something else, and is given it. The exorcist takes a nail and goes to a _pipal_ tree and orders the Brahm Deo to go into the tree. Brahm Deo obeys, and the exorcist drives the nail into the tree and the spirit remains imprisoned there until somebody takes the nail out, when he will come out again and haunt him. The Hindus think that the G.o.d Brahma lives in the roots of the _pipal_ tree, Siva in its branches, and Vishnu in the _choti_ or scalp-knot, that is the topmost foliage.

16. Sulking. Going bankrupt.