The Tribes and Castes of the Central Provinces of India Volume IV Part 10

Among the const.i.tuents of the Sohag or lucky _trousseau_ without which no Hindu girl of good caste can be married are _sendur_ or vermilion, _kunku_ or red powder or a spangle (_tikli_), and _mahawar_ or red b.a.l.l.s of cotton-wool. In Chhattisgarh and Bengal the princ.i.p.al marriage rite is usually the smearing of vermilion by the bridegroom on the parting of the bride's hair, and elsewhere this is commonly done as a subsidiary ceremony. Here also there is little reason to doubt that vermilion is a subst.i.tute for blood; indeed, in some castes in Bengal, as noted by Sir H. Risley, the blood of the parties is actually mixed. [88] This marking of the bride with blood is a result of the sacrifice and communal feast of kinsmen already described; only those who could join in the sacrificial meal and eat the flesh of the sacred animal G.o.d were kin to it and to each other; but in quite early times the custom prevailed of taking wives from outside the clan; and consequently, to admit the wife into her husband's kin, it was necessary that she also should drink or be marked with the blood of the G.o.d. The mixing of blood at marriage appears to be a relic of this, and the marking of the forehead with vermilion is a subst.i.tute for the anointing with blood. _Kunku_ is a pink powder made of turmeric, lime-juice and borax, which last is called by the Hindus 'the milk of Anjini,' the mother of Hanuman. It seems to be a more agreeable subst.i.tute for vermilion, whose constant use has probably an injurious effect on the skin and hair. _Kunku_ is used in the Maratha country in the same way as vermilion, and a married woman will smear a little patch on her forehead every day and never allow her husband to see her without it. She omits it only during the monthly period of impurity. The _tikli_ or spangle is worn in the Hindustani Districts and not in the south. It consists of a small piece of lac over which is smeared vermilion, while above it a piece of mica or thin gla.s.s is fixed for ornament. Other adornments may be added, and women from Rajputana, such as the Marwari Banias and Banjaras, wear large spangles set in gold with a border of jewels if they can afford it. The spangle is made and sold by Lakheras and Patwas; it is part of the Sohag at marriages and is affixed to the girl's forehead on her wedding and thereafter always worn; as a rule, if a woman has a spangle it is said that she does not smear vermilion on her forehead, though both may occasionally be seen. The name _tikli_ is simply a corruption of _tika_, which means a mark of anointing or initiation on the forehead; as has been seen, the basis of the _tikli_ is vermilion smeared on lac-clay, and it is made by Lakheras; and there is thus good reason to suppose that the spangle is also a more ornamental subst.i.tute for the smear of vermilion, the ancient blood-mark by which a married woman was admitted into her husband's clan. At her marriage a bride must always receive the gla.s.s bangles and the vermilion, _kunku_, or spangle from her husband, the other ornaments of the Sohag being usually given to her by her parents. Unmarried girls now also sometimes wear small ornamental spangles, and put _kunku_ on their foreheads. But before marriage it is optional and afterwards compulsory. A widow may not wear vermilion, _kunku_, or spangles.

7. Red dye on the feet

The Lakheras also sell b.a.l.l.s of red cotton-wool known as _mahur ki guleli_ or _mahawar_. The cotton-wool is dipped in the melted lac-gum and is rubbed on to the feet of women to colour them red or pink at marriages and festivals. This is done by the barber's wife, who will colour the feet of the whole party, at the same time drawing lines round the outside of the foot and inward from the toes. The _mahawar_ is also an essential part of the Sohag of marriage. Instead of lac the Muhammadans use _mehndi_ or henna, the henna-leaves being pounded with catechu and the mixture rubbed on to the feet and hands. After a little time it is washed off and a red dye remains on the skin. It is supposed that the similar custom which prevailed among the ancient Greeks is alluded to in the epithet of 'rosy-fingered Aurora.' The Hindus use henna dye only in the month Shrawan (July), which is a period of fasting; the auspicious _kunku_ and _mahawar_ are therefore perhaps not considered suitable at such a time, but as special protection is needed against evil spirits, the necessary red colouring is obtained from henna. When a married woman rubs henna on her hands, if the dye comes out a deep red tinge, the other women say that her husband is not in love with her; but if of a pale yellowish tinge, that he is very much in love.

8. Red threads

The Lakheras and Patwas also make the _kardora_ or waist-band of red thread. This is worn by Hindu men and women, except Maratha Brahmans. After he is married, if a man breaks this thread he must not take food until he has put on a fresh one, and the same rule applies to a woman all her life. Other threads are the _rakhis_ tied round the wrists for protection against evil spirits on the day of Rakshabandhan, and the necklets of silk or cotton thread wound round with thin silver wire, which the Hindus put on at Anant Chaudas and frequently retain for the whole year. The colour of all these threads is generally red in the first place, but they soon get blackened by contact with the skin.

9. Lac toys

Toys of lac are especially made during the fast of Shrawan (July). At this time for five years after her marriage a Hindu bride receives annually from her husband a present called Shraoni, or that which is given in Shrawan. It consists of a _chakri_ or reel, to which a string is attached, and the reel is thrown up into the air and wound and unwound on the string; a _bhora_ or wooden top spun by a string; a _bansuli_ or wooden flute; a stick and ball, lac bangles and a spangle, and cloth, usually of red chintz. All these toys are made by the carpenter and coloured red with lac by the Lakhera, with the exception of the bangles which may be yellow or green. For five years the bride plays with the toys, and then they are sent to her no longer as her childhood has pa.s.sed. It is probable that some, if not all of them, are in a manner connected with the crops, and supposed to have a magical influence, because during the same period it is the custom for boys to walk on stilts and play at swinging themselves; and in these cases the original idea is to make the crops grow as high as the stilts or swing. As in the other cases, the red colour appears to have a protective influence against evil spirits, who are more than usually active at a time of fasting.

Lodhi

List of Paragraphs

1. _Origin and traditions_.

2. _Position in the Central Provinces_.

3. _Subdivisions_.

4. _Exogamous groups_.

5. _Marriage customs_.

6. _The Gauna ceremony. Fertility rites_.

7. _Widow-marriage and p.u.b.erty rite_.

8. _Mourning impurity_.

9. _Social customs_.

10. _Greetings and method of address_.

11. _Sacred thread and social status_.

1. Origin and traditions

_Lodhi, Lodha._--An important agricultural caste residing princ.i.p.ally in the Vindhyan Districts and Nerbudda valley, whence they have spread to the Wainganga valley and the Khairagarh State of Chhattisgarh. Their total strength in the Province is 300,000 persons. The Lodhis are immigrants from the United Provinces, in whose Gazetteers it is stated that they belonged originally to the Ludhiana District and took their name from it. Their proper designation is Lodha, but it has become corrupted to Lodhi in the Central Provinces. A number of persons resident in the Harda tahsil of Hoshangabad are called Lodha and say that they are distinct from the Lodhis. There is nothing to support their statement, however, and it is probable that they simply represent the separate wave of immigration which took place from Central India into the Hoshangabad and Betul Districts in the fifteenth century. They spoke a different dialect of the group known as Rajasthani, and hence perhaps the caste-name did not get corrupted. The Lodhis of the Jubbulpore Division probably came here at a later date from northern India. The Mandla Lodhis are said to have been brought to the District by Raja Hirde Sah of the Gond-Rajput dynasty of Garha-Mandla in the seventeenth century, and they were given large grants of the waste land in the interior in order that they might clear it of forest. [89] The Lodhis are a good instance of a caste who have obtained a great rise in social status on migrating to a new area. In northern India Mr. Nesfield places them lowest among the agricultural castes and states that they are little better than a forest tribe. He derives the name from _lod_, a clod, according to which Lodhi would mean clodhopper. [90] Another suggestion is that the name is derived from the bark of the _lodh_ tree, [91] which is collected by the Lodhas in northern India and sold for use as a dyeing agent. In Bulandshahr they are described as "Of short stature and uncouth appearance, and from this as well as from their want of a tradition of immigration from other parts they appear to be a mixed cla.s.s proceeding from aboriginal and Aryan parents. In the Districts below Agra they are considered so low that no one drinks water touched by them; but this is not the case in the Districts above Agra." [92] In Hamirpur they appear to have some connection with the Kurmis, and a story told of them in Saugor is that the first Lodhi was created by Mahadeo from a scarecrow in a Kurmi woman's field and given the vocation of a farmservant But the Lodhis themselves claim Rajput ancestry and say that they are descended from Lava, the eldest of the two sons of Raja Ramchandra of Ajodhya.

2. Position in the central Provinces

In the Central Provinces they have become landholders and are addressed by the honorific t.i.tle of Thakur, ranking with the higher cultivating castes. Several Lodhi landholders in Damoh and Saugor formerly held a quasi-independent position under the Muhammadans, and subsequently acknowledged the Raja of Panna as their suzerain, who conferred on some families the t.i.tles of Raja and Diwan. They kept up a certain amount of state, and small contingents of soldiery, attended by whom they went to pay their respects to the representative of the ruling power. "It would be difficult," says Grant, [93] "to recognise the descendants of the peaceful cultivators of northern India in the strangely accoutred Rajas who support their style and t.i.tle by a score of ragged matchlock-men and a ruined mud fort on a hill-side." Sir B. Fuller's _Damoh Settlement Report_ says of them: "A considerable number of villages had been for long time past in the possession of certain important families, who held them by prescription or by a grant from the ruling power, on a right which approximated as nearly to the English idea of proprietors.h.i.+p as native custom permitted. The most prominent of these families were of the Lodhi caste. They have developed tastes for sport and freebooting and have become decidedly the most troublesome item in the population. During the Mutiny the Lodhis as a cla.s.s were openly disaffected, and one of their proprietors, the Talukdar of Hindoria, marched on the District headquarters and looted the treasury." Similarly the Ramgarh family of Mandla took to arms and lost the large estates till then held by them. On the other hand the village of Imjhira in Narsinghpur belonging to a Lodhi malguzar was gallantly defended against a band of marauding rebels from Saugor. Sir R. Craddock describes them as follows: "They are men of strong character, but their constant family feuds and love of faction militate against their prosperity. A cl.u.s.ter of Lodhi villages forms a hotbed of strife and the nearest relations are generally divided by bitter animosities. The Revenue Officer who visits them is beset by reckless charges and counter-charges and no communities are less amenable to conciliatory compromises. Agrarian outrages are only too common in some of the Lodhi villages." [94]

The high status of the Lodhi caste in the Central Provinces as compared with their position in the country of their origin may be simply explained by the fact that they here became landholders and ruling chiefs.

3. Sub-divisions

In the northern Districts the landholding Lodhis are divided into a number of exogamous clans who marry with each other in imitation of the Rajputs. These are the Mahdele, Kerbania, Dongaria, Narwaria, Bhadoria and others. The name of the Kerbanias is derived from Kerbana, a village in Damoh, and the Balakote family of that District are the head of the clan. The Mahdeles are the highest clan and have the t.i.tles of Raja and Diwan, while the others hold those of Rao and Kunwar, the terms Diwan and Kunwar being always applied to the younger brother of the head of the house. These t.i.tles are still occasionally conferred by the Raja of Panna, whom the Lodhi clans looked on as their suzerain. The name of the Mahdeles is said to be derived from the _mehndi_ or henna plant. The above clans sometimes practise hypergamy among themselves and also with the other Lodhis, taking daughters from the latter on receipt of a large bridegroom-price for the honour conferred by the marriage. This custom is now, however, tending to die out. There are also several endogamous subcastes ranking below the clans, of whom the princ.i.p.al are the Singrore, Jarha, Jangra and Mahalodhi. The Singrore take their name from the old town of Singraur or Shrengera in northern India, Singrore, like Kanaujia, being a common subcaste name among several castes. It is also connected more lately with the Singram Ghat or ferry of the Ganges in Allahabad District, and the t.i.tle of Rawat is said to have been conferred on the Singrore Lodhis by the emperor Akbar on a visit there. The Jarha Lodhis belong to Mandla. The name is probably a form of Jharia or jungly, but since the leading members of the caste have become large landholders they repudiate this derivation. The Jangra Lodhis are of Chhattisgarh, and the Mahalodhis or 'Great Lodhis' are an inferior group to which the offspring of irregular unions are or were relegated. The Mahalodhis are said to condone adultery either by a man or woman on penalty of a feast to the caste. Other groups are the Hardiha, who grow turmeric (_haldi_), and the Gwalhare or cowherds. The Lodhas of Hoshangabad may also be considered a separate subcaste. They disclaim connection with the Lodhis, but the fact that the parent caste in the United Provinces is known as Lodha appears to establish their ident.i.ty. They abstain from flesh and liquor, which most Lodhis consume.

This division of the superior branch of a caste into large exogamous clans and the lower one into endogamous subcastes is only found, so far as is known, among the Rajputs and one or two landholding castes who have imitated them. Its origin is discussed in the Introduction.

4. Exogamous groups

The subcastes are as usual divided into exogamous groups of the territorial, t.i.tular and totemistic cla.s.ses. Among sections named after places may be mentioned the Chandpuria from Chandpur, the Kharpuria from Kharpur, and the Nagpuriha, Raipuria, Dhamonia, Damauha and Shahgariha from Nagpur, Raipur, Dhamoni, Damoh and Shahgarh. Two-thirds of the sections have the names of towns or villages. Among t.i.tular names are Saulakhia, owner of 100 lakhs, Bhainsmar, one who killed a buffalo, Kodonchor, one who stole kodon, [95] k.u.mharha perhaps from k.u.mhar a potter, and Rajbhar and Barhai (carpenter), names of castes. Among totemistic names are Baghela, tiger, also the name of a Rajput sept; Kutria, a dog; Khajuria, the date-palm tree; Mirchaunia, chillies; Andwar, from the castor-oil plant; Bhainsaiya, a buffalo; and Nak, the nose.

5. Marriage customs

A man must not marry in his own section nor in that of his mother. He may marry two sisters. The exchange of girls between families is only in force among the Bilaspur Lodhis, who say, 'Eat with those who have eaten with you and marry with those who have married with you.' Girls are usually wedded before p.u.b.erty, but in the northern Districts the marriage is sometimes postponed from desire to marry into a good family or from want of funds to pay a bridegroom-price, and girls of twenty or more may be unmarried. A case is known of a man who had two daughters unmarried at twenty-two and twenty-three years old, because he had been waiting for good _partis_, with the result that one of them went and lived with a man and he then married off the other in the Singhast [96] year, which is forbidden among the Lodhis, and was put out of caste. The marriage and other ceremonies of the Lodhis resemble those of the Kurmis, except in Chhattisgarh where the Maratha fas.h.i.+on is followed. Here, at the wedding, the bride and bridegroom hold between them a doll made of dough with 21 cowries inside, and as the priest repeats the marriage texts they pull it apart like a cracker and see how many cowries each has got. It is considered auspicious if the bridegroom has the larger number. The priest is on the roof of the house, and before the wedding he cries out:

'Are the king and queen here?' And a man below answers, 'Yes.'

'Have they shoes on their feet?' 'Yes.'

'Have they bracelets on their hands?' 'Yes.'

'Have they rings in their ears?' 'Yes.'

'Have they crowns on their heads?' 'Yes.'

'Has she gla.s.s beads round her neck?' 'Yes.'

'Have they the doll in their hands?' 'Yes.'

And the priest then repeats the marriage texts and beats a bra.s.s dish while the doll is pulled apart In the northern Districts after the wedding the bridegroom must untie one of the festoons of the marriage-shed, and if he refuses to do this, it is an indelible disgrace on the bride's party. Before doing so he requires a valuable present, such as a buffalo.