The Tribes and Castes of the Central Provinces of India Volume II Part 36

Chauhan

_Chauhan._ [471]--A small caste of village watchmen and labourers in the Chhattisgarh Division. They are also known as Chandel by outsiders. In 1911 the Chauhans numbered 7000 persons in the Raipur and Bilaspur Districts, and the adjoining Feudatory States. The caste claim themselves to be of Rajput origin, and say that their ancestors came from Mainpuri, which is the home of the Chauhan clan of Rajputs. A few of their section names are taken from those of Rajput clans, but the majority are of a totemistic nature, being called after animals and plants, as Nag the cobra, Neora the mongoose, Kolhia the jackal, Kamal the lotus, Pat silk, Chanwar rice, Khanda a sword, and so on. Members of each sept wors.h.i.+p the object after which it is named at the time of marriage, and if the tree or animal itself is not readily available, they make a representation of it in flour and pay their respects to that. Thus members of the Bedna or sugarcane sept make a stick of flour and wors.h.i.+p it. They will not kill or eat their sept totem, but in some cases, as in that of the Chanwar or rice sept, this rule is impossible of observance, so the members of this sept content themselves with abstaining from a single variety of rice, the kind called Nagkesar. Families who belong to septs named after heroic ancestors make an image in flour of the ancestral saint or hero and wors.h.i.+p it. The caste employ Brahmans for their marriage and other ceremonies, and will not take food from any caste except Brahmans and their Bairagi _gurus_ or spiritual preceptors. But their social position is very low, as none except the most debased castes will take food or water from their hands, and their hereditary calling of village watchman would not be practised by any respectable caste. By outsiders they are considered little, if at all, superior to the Pankas and Gandas, and the most probable theory of their origin is that they are the descendants of irregular alliances between immigrant Rajput adventurers and the women of the country. Their social customs resemble those of other low castes in Chhattisgarh. Before the bridegroom starts for a wedding, they have a peculiar ceremony known as Naodori. Seven small earthen cups full of water are placed on the boy's head, and then poured over him in succession. A piece of new cloth is laid on his head, and afterwards placed seven times in contact with the earth. During this ritual the boy keeps his eyes shut, and it is believed that if he should open them before its completion, his children would be born blind. When the bride leaves her father's house she and all her relatives mourn and weep noisily, and the bride continues doing so until she is well over a mile from her own village. Similarly on the first three or four visits which she pays to her parents after her wedding, she begins crying loudly a mile away from their house, and continues until she reaches it. It is the etiquette also that women should cry whenever they meet relatives from a distance. In such cases when two women see each other they cry together, each placing her head on the other's shoulder and her hands at her sides. While they cry they change the position of their heads two or three times, and each addresses the other according to their relations.h.i.+p, as mother, sister, and so on. Or if any member of the family has recently died, they call upon him or her, exclaiming 'O my mother! O my sister! O my father! Why did not I, unfortunate one, die instead of thee?' A woman when weeping with a man holds to his sides and rests her head against his breast. The man exclaims at intervals, 'Stop crying, do not cry.' When two women are weeping together it is a point of etiquette that the elder should stop first and then beg her companion to do so, but if it is doubtful which is the elder, they sometimes go on crying for an hour at a time, exciting the younger spectators to mirth, until at length some elder steps forward and tells one of them to stop. The Chauhans permit the remarriage of widows, and a woman is bound by no restrictions as to her choice of a second husband.

The G.o.ddess Durga or Devi is chiefly revered by the caste, who observe fasts in her honour in the months of Kunwar (September) and Chait (March). When they make a _badna_ or vow, they usually offer goats to the G.o.ddess, and sow the _Jawaras_ or Gardens of Adonis in her name, but except on such occasions they present less costly articles, as cocoanuts, betel-leaves, areca-nuts and flowers. On the Dasahra festival they wors.h.i.+p the _lathi_ or stick which is the badge of office of the village watchman. They were formerly addicted to petty theft, and it is said that they wors.h.i.+pped the _khunta_ or pointed rod for digging through the wall of a house. The caste usually burn the dead, but children whose ears or noses have not been pierced are buried. Children who die before they have begun to eat grain are not mourned at all, while for older children the period of mourning is three to seven days, and for adults ten days. On the tenth day they clean their houses, shave themselves and offer b.a.l.l.s of rice to the dead under the direction of a Brahman, to whom they present eating and drinking vessels, clothes, shoes and cattle with the belief that the articles will thus become available for the use of the dead man in the other world. The Chauhans will not eat fowls, pork or beef, and in some places they abstain from drinking liquor.

Chhipa

1. Const.i.tution of the caste.

_Chhipa, Rangari, Bhaosar, Nirali, Nilgar._--The Hindu caste of cotton printers and dyers. They are commonly known as Chhipa in the northern Districts and Rangari or Bhaosar in the Maratha country. The Chhipas and Rangaris together number about 23,000 persons. In the south of the Central Provinces and Berar cotton is a staple crop, and the cotton-weaving industry is much stronger than in the north, and as a necessary consequence the dyers also would be more numerous. Though the Chhipas and Rangaris do not intermarry or dine together, no essential distinction exists between them. They are both of functional origin, pursue exactly the same occupation, and relate the same story about themselves, and no good reason therefore exists for considering them as separate castes. Nilgar or Nirali is a purely occupational term applied to Chhipas or Rangaris who work in indigo (_nil_); while Bhaosar is another name for the Rangaris in the northern Districts.

2. Its origin and position.

The Rangaris say that when Parasurama, the Brahman, was slaying the Kshatriyas, two brothers of the warrior caste took refuge in a temple of Devi. One of them, called Bhaosar, threw himself upon the image, while the other hid behind it. The G.o.ddess saved them both and told them to adopt the vocation of dyers. The Rangaris are descended from the brother who was called Bhaosar and the Chhipas from the other brother, because he hid behind the image (_chhipna_, to hide). The word is really derived from _chhapna_, to print, because the Chhipas print coloured patterns on cotton cloths with wooden stamps. Rangari comes from the common word _rang_ or colour. The Chhipas have a slightly different version of the same story, according to which the G.o.ddess gave one brother a needle and a piece of thread, and the other some red betel-leaf which she spat at him out of her mouth; and told one to follow the vocation of a tailor, and the other that of a dyer. Hence the first was called Chhipi or s.h.i.+mpi and the second Chhipa. This story indicates a connection between the dyeing and tailoring castes in the Maratha Districts, which no doubt exists, as one subcaste of the Rangaris is named after Namdeo, the patron saint of the s.h.i.+mpis or tailors. Both the dyeing and tailoring industries are probably of considerably later origin than that of cotton-weaving, and both are urban rather than village industries. And this consideration perhaps accounts for the fact that the Chhipas and Rangaris rank higher than most of the weaving castes, and no stigma or impurity attaches to them.

3. Caste subdivisions.

The caste have a number of subdivisions, such as the Malaiyas or immigrants from Malwa, the Gujrati who come from Gujarat, the Golias or those who dye cloth with _goli ka rang_, the fugitive aniline dyes, the Namdeos who belong to the sect founded by the Darzi or tailor of that name, and the Khatris, these last being members of the Khatri caste who have adopted the profession.

4. Marriage and other customs.

Marriage is forbidden between persons so closely connected as to have a common ancestor in the third generation. In Bhandara it is obligatory on all members of the caste, who know the bride or bridegroom, to ask him or her to dine. The marriage rite is that prevalent among the Hindustani castes, of walking round the sacred post. Divorce and the marriage of widows are permitted. In Narsinghpur, when a bachelor marries a widow, he first goes through a mock ceremony by walking seven times round an earthen vessel filled with cakes; this rite being known as Langra Biyah or the lame marriage. The caste burn their dead, placing the head to the north. On the day of Dasahra the Chhipas wors.h.i.+p their wooden stamps, first was.h.i.+ng them and then making an offering to them of a cocoanut, flowers and an image consisting of a bottle-gourd standing on four sticks, which is considered to represent a goat. The Chhipas rank with the lower artisan castes, from whose hands Brahmans will not take water. Nevertheless some of them wear the sacred thread and place sect-marks on their foreheads.

5. Occupation.

The bulk of the Chhipas dye cloths in red, blue or black, with ornamental patterns picked out on them in black and white. Formerly their princ.i.p.al agent was the _al_ or Indian mulberry (_Morinda citrifolia_), from which a rich red dye is obtained. But this indigenous product has been ousted by alizarin, a colouring agent made from coal-tar, which is imported from Germany, and is about thirty per cent cheaper than the native dye. Chhipas prepare _saris_ or women's wearing-cloths, and floor and bed cloths. The dye stamps are made of teakwood by an ordinary carpenter, the flat surface of the wood being hollowed out so as to leave ridges which form either a design in curved lines or the outlines of the figures of men, elephants and tigers. There is a great variety of patterns, as many as three hundred stamps having been found in one Chhipa's shop. The stamps are usually covered with a black ink made of sulphate of iron, and this is fixed by myrobalans; the Nilgars usually dye a plain blue with indigotin. No great variety or brilliancy of colours is obtained by the Hindu dyers, who are much excelled in this branch of the art by the Muhammadan Rangrez. In Gujarat dyeing is strictly forbidden by the caste rules of the Chhipas or Bhaosars during the four rainy months, because the slaughter of insects in the dyeing vat adds to the evil and ill-luck of that sunless time. [472]

Chitari

List of Paragraphs

1. _Origin and traditions._ 2. _Social customs._ 3. _Birth and childhood._ 4. _The evil eye._ 5. _Cradle-songs._ 6. _Occupation._

1. Origin and traditions.

_Chitari, Chiter, Chitrakar, Maharana._--A caste of painters on wood and plaster. Chiter is the Hindustani, and Chitari the Marathi name, both being corruptions of the Sanskrit Chitrakar. Maharana is the term used in the Uriya country, where the caste are also known as Phal-Barhai, or a carpenter who only works on one side of the wood. Chitari is further an occupational term applied to Mochis and Jingars, or leather-workers, who have adopted the occupation of wall-painting, and there is no reason to doubt that the Chitaris were originally derived from the Mochis, though they have now a somewhat higher position. In Mandla the Chitrakars and Jingars are separate castes, and do not eat or intermarry with one another. Neither branch will take water from the Mochis, who make shoes, and some Chitrakars even refuse to touch them. They say that the founder of their caste was Biskarma, [473] the first painter, and that their ancestors were Rajputs, whose country was taken by Akbar. As they were without occupation Akbar then a.s.signed to them the business of making saddles and bridles for his cavalry and scabbards for their swords. It is not unlikely that the Jingar caste did really originate or first become differentiated from the Mochis and Chamars in Rajputana owing to the demand for such articles, and this would account for the Mochis and Jingars having adopted Rajput names for their sections, and making a claim to Rajput descent. The Chitrakars of Mandla say that their ancestors belonged to Garha, near Jubbulpore, where the tomb of a woman of their family who became _sati_ is still to be seen. Garha, which was once the seat of an important Gond dynasty with a garrison, would also naturally have been a centre for their craft.

Another legend traces their origin from Chitrarekha, a nymph who was skilled in painting and magic. She was the friend of a princess Usha, whose father was king of Sohagpur in Hoshangabad. Usha fell in love with a beautiful young prince whom she saw in a dream, and Chitrarekha drew the portraits of many G.o.ds and men for her, until finally Usha recognised the youth of her dream in the portrait of Aniruddha, the grandson of Krishna. Chitrarekha then by her magic power brought Aniruddha to Usha, but when her father found him in the palace he bound him and kept him in prison. On this Krishna appeared and rescued his grandson, and taking Usha from her father married them to each other. The Chitaris say that as a reward to Chitrarekha, Krishna promised her that her descendants should never be in want, and hence members of their caste do not lack for food even in famine time. [474] The Chitaris are declining in numbers, as their paintings are no longer in demand, the people preferring the cheap coloured prints imported from Germany and England.

2. Social customs.

The caste is a mixed occupational group, and those of Maratha, Telugu and Hindustani extraction marry among themselves. A few wear the sacred thread, and abstain from eating flesh or drinking liquor, while the bulk of them do not observe these restrictions.

Among the Jingars women accompany the marriage procession, but not with the Chitaris.

Widow-marriage is allowed, but among the Maharanas a wife who has lived with her husband may not marry any one except his younger brother, and if there are none she must remain a widow. In Mandla, if a widow marries her younger brother-in-law, half her first husband's property goes to him finally, and half to the first husband's children. If she marries an outsider she takes her first husband's property and children with her. Formerly if a wife misbehaved the Chitari sometimes sold her to the highest bidder, but this custom has fallen into abeyance, and now if a man divorces his wife her father usually repays to him the expenses of his marriage. These he realises in turn from any man who takes his daughter. A second wife wors.h.i.+ps the spirit of the dead first wife on the day of Akhatij, offering some food and a breast-cloth, so that the spirit may not trouble her.

3. Birth and childhood.

A pregnant woman must stay indoors during an eclipse; if she goes out and sees it they believe that her child will be born deformed. They think that a woman in this condition must be given any food which she takes a fancy for, so far as may be practicable, as to thwart her desires would affect the health of the child. Women in this condition sometimes have a craving for eating earth; then they will eat either the sc.r.a.pings or whitewash from the walls, or black clay soil, or the ashes of cowdung cakes to the extent of a small handful a day. A woman's first child should be born in her father-in-law's or husband's house if possible, but at any rate not in her father's house. And if she should be taken with the pangs of travail while on a visit to her own family, they will send her to some other house for her child to be born. The ears of boys and the ears and nostrils of girls are pierced, and until this is done they are not considered to be proper members of the caste and can take food from any one's hand. The Chitaris of Mandla permit a boy to do this until he is married. A child's hair is not shaved when it is born, but this should be done once before it is three years old, whether it be a boy or girl. After this the hair may be allowed to grow, and shaved off or simply cut as they prefer. Except in the case of illness a girl's hair is only shaved once, and that of an adult woman is never cut, unless she becomes a widow and makes a pilgrimage to a sacred place, when it is shaved off as an offering.

4. The evil eye.

In order to avert the evil eye they hang round a child's neck a nut called _bajar-battu_, the sh.e.l.l of which they say will crack and open if any one casts the evil eye on the child. If it is placed in milk the two parts will come together again. They also think that the nut attracts the evil eye and absorbs its effect, and the child is therefore not injured. If they think that some one has cast the evil eye on a child, they say a charm, '_Ishwar, Gauri, Parvati ke an nazar dur ho jao_,' or 'Depart, Evil Eye, in the name of Mahadeo and Parvati,' and as they say this they blow on the child three times; or they take some salt, chillies and mustard in their hand and wave it round the child's head and say, '_Telin ki lagi ho, Tamolin ki lagi ho, Mararin ki ho, Gorania (Gondin) ki ho, oke, oke, parparake phut jawe_,' 'If it be a Telin, Tambolin, Mararin or Gondin who has cast the evil eye, may her eyes crack and fall out.' And at the same time they throw the mustard, chillies and salt on the fire so that the eyes of her who cast the evil eye may crack and fall out as these things crackle in the fire.