65. Tattooing.
Both men and women were formerly much tattooed among the Gonds, though the custom is now going out among men. Women are tattooed over a large part of the body, but not on the hips or above them to the waist. Sorcerers are tattooed with some image or symbol of their G.o.d on their chest or right shoulder, and think that the G.o.d will thus always remain with them and that any magic directed against them by an enemy will fail. A woman should be tattooed at her father"s house, if possible before marriage, and if it is done after marriage her parents should pay for it. The tattooing is done with indigo in black or blue, and is sometimes a very painful process, the girl being held down by her friends while it is carried out. Loud shrieks, Forsyth says, would sometimes be heard by the traveller issuing from a village, which proclaimed that some young Gondin was being operated upon with the tattooing-needle. Patterns of animals and also common articles of household use are tattooed in dots and lines. In Mandla the legs are marked all the way up behind with sets of parallel lines, as shown above. These are called ghats or steps, and sometimes interspersed at intervals is another figure called sankal or chain. Perhaps their idea is to make the legs strong for climbing.
66. Special system of tattooing.
Tattooing seems to have been originally a magical means of protecting the body against real and spiritual dangers, much in the same manner as the wearing of ornaments. It is also supposed that people were tattooed with images of their totem in order the better to identify themselves with it. The following account is stated to have been taken from the Baiga priest of a popular shrine of Devi in Mandla. His wife was a tattooer of both Baigas and Gonds, and considered it the correct method for the full tattooing of a woman, though very few women can nowadays be found with it. The magical intent of tattooing is here clearly brought out:--
On the sole of the right foot is the annexed device:
It represents the earth, and will have the effect of preventing the woman"s foot from being bruised and cut when she walks about barefoot.
On the sole of the left foot is this pattern:
It is meant to be in the shape of a foot, and is called Padam Sen Deo or the Foot-G.o.d. This deity is represented by stones marked with two footprints under a tree outside the village. When they have a pain in the foot they go to him, rub his two stones together and sprinkle the dust from them on their feet as a means of cure. The device tattooed on the foot no doubt performs a similar protective function.
On the upper part of the foot five dots are made, one on each toe, and a line is drawn round the foot from the big toe to the little toe. This sign is said to represent Gajkaran Deo, the elephant G.o.d, who resides in cemeteries. He is a strong G.o.d, and it is probably thought that his symbol on the feet will enable them to bear weight. On the legs behind they have the images of the Baiga priest and priestess. These are also supposed to give strength for labour, and when they cannot go into the forest from fever or weakness they say that Bura Deo, as the deified priest is called, is angry with them. On the upper legs in front they tattoo the image of a horse, and at the back a saddle between the knee and the thigh. This is Koda Deo the horse-G.o.d, whose image will make their thighs as strong as those of a horse. If they have a pain or weakness in the thigh they go and worship Koda Deo, offering him a piece of saddle-cloth. On the outer side of each upper arm they tattoo the image of Hanuman, the deified monkey and the G.o.d of strength, in the form of a man. Both men and women do this, and men apply burning cowdung to the tattoo-mark in order to burn it effectually into the arm. This G.o.d makes the arms strong to carry weights. Down the back is tattooed an oblong figure, which is the house of the G.o.d Bhimsen, with an opening at the lower end just above the b.u.t.tocks to represent the gate. Inside this on the back is the image of Bhimsen"s club, consisting of a pattern of dots more or less in the shape of an Indian club. Bhimsen is the G.o.d of the cooking-place, and the image of his club, in white clay stained green with the leaves of the semar tree, is made on the wall of the kitchen. If they have no food, or the food is bad, they say that Bhimsen is angry with them. The pattern tattooed on the back appears therefore to be meant to facilitate the digestion of food, which the Gonds apparently once supposed to pa.s.s down the body along the back. On the breast in front women tattoo the image of Bura Deo, as shown, the head on her neck and the body finishing at her breast-bone. The marks round the body represent stones, because the symbol of Bura Deo is sometimes a basket plastered with mud and filled with stones. On each side of the body women have the image of Jhulan Devi, the cradle G.o.ddess, as shown by the small figures attached to Bura Deo. But a woman cannot have the image of Jhulan Devi tattooed on her till she has borne a child. The place where the image is tattooed is that where a child rests against its mother"s body when she carries it suspended in her cloth, and it is supposed that the image of the G.o.ddess supports and protects the child, while the mother"s arms are left free for work.
Round the neck they have Kanteshwar Mata, the G.o.ddess of the necklace. She consists of three to six lines of dots round the neck representing bead necklaces.
On the face below the mouth there is sometimes the image of a cobra, and it is supposed that this will protect them from the effects of eating any poisonous thing.
On the forehead women have the image of Chandi Mata. This consists of a dot at the forehead at the parting of the hair, from which two lines of dots run down to the ears on each side, and are continued along the sides of the face to the neck. This image can only be tattooed after the hair of a woman has been parted on her marriage, and they say that Chandi Mata will preserve and guard the parting of the hair, that is the life of the woman"s husband, because the parting can only be worn so long as her husband is alive. Chandi means the moon, and it seems likely that the parting of the hair may be considered to represent the bow of the moon.
The elaborate system of tattooing here described is rarely found, and it is perhaps comparatively recent, having been devised by the Baiga and Pardhan priests as their intelligence developed and their theogony became more complex.
67. Branding.
Men are accustomed to brand themselves on the joints of the wrists, elbows and knees with burning wood of the semar tree from the Holi fire in order to render their joints supple for dancing. It would appear that the idea of suppleness comes from the dancing of the flames or the swift burning of the fire, while the wood is also of very light weight. Men are also accustomed to burn two or three marks on each wrist with a piece of hare"s dung, perhaps to make the joints supple like the legs of a hare.
68. Food.
The Gonds have scarcely any restriction on diet. They will eat fowls, beef, pork, crocodiles, certain kinds of snakes, lizards, tortoises, rats, cats, red ants, jackals and in some places monkeys. Khatola and Raj-Gonds usually abstain from beef and the flesh of the buffalo and monkey. They consider field-mice and rats a great delicacy, and will take much trouble in finding and digging out their holes. The Maria Gonds are very fond of red ants, and in Bastar give them fried or roasted to a woman during her confinement. The common food of the labouring Gond is a gruel of rice or small millet boiled in water, the quant.i.ty of water increasing in proportion to their poverty. This is about the cheapest kind of food on which a man can live, and the quant.i.ty of grain taken in the form of this gruel or pej which will suffice for a Gond"s subsistence is astonishingly small. They grow the small gra.s.s-millets kodon and kutki for their subsistence, selling the more valuable crops for rent and expenses. The flowers of the mahua tree are also a staple article of diet, being largely eaten as well as made into liquor, and the Gond knows of many other roots and fruits of the forest. He likes to eat or drink his pej several times a day, and in Seoni, it is said, will not go more than three hours without a meal.
Gonds are rather strict in the matter of taking food from others, and in some localities refuse to accept it even from Brahmans. Elsewhere they will take it from most Hindu castes. In Hoshangabad the men may take food from the higher Hindu castes, but not the women. This, they say, is because the woman is a wooden vessel, and if a wooden vessel is once put on the fire it is irretrievably burnt. A woman similarly is the weaker vessel and will sustain injury from any contamination. The Raj-Gond copies Hindu ways and outdoes the Hindu in the elaboration of ceremonial purity, even having the fuel with which his Brahman cook prepares his food sprinkled with water to purify it before it is burnt. Mr. A. K. Smith states that a Gond will not eat an antelope if a Chamar has touched it, even unskinned, and in some places they are so strict that a wife may not eat her husband"s leavings of food. The Gonds will not eat the leavings of any Hindu caste, probably on account of a traditional hostility arising out of their subjection by the Hindus. Very few Hindu castes will take water or food from the Gonds, but some who employ them as farmservants do this for convenience. The Gonds are not regarded as impure, even though from a Hindu point of view some of their habits are more objectionable than those of the impure castes. This is because the Gonds have never been completely reduced to subjection, nor converted into the village drudges, who are consigned to the most degraded occupations. Large numbers of them hold land as tenants and estates as zamindars; and the greater part of the Province was once governed by Gond kings. The Hindus say that they could not consider a tribe as impure to which their kings once belonged. Brahmans will take water from Raj-Gonds and Khatola Gonds in many localities. This is when it is freshly brought from the well and not after it has been put in their houses.
69. Liquor.
Excessive drinking is the common vice of the Gonds and the princ.i.p.al cause which militates against their successfully competing with the Hindus. They drink the country spirit distilled from the flowers of the mahua tree, and in the south of the Province toddy or the fermented juice of the date-palm. As already seen, in Bastar their idea of h.e.l.l is a place without liquor. The loss of the greater part of the estates formerly held by Gond proprietors has been due to this vice, which many Hindu liquor-sellers have naturally fostered to their own advantage. No festival or wedding pa.s.ses without a drunken bout, and in Chanda at the season for tapping the date-palm trees the whole population of a village may be seen lying about in the open dead drunk. They impute a certain sanct.i.ty to the mahua tree, and in some places walk round a post of it at their weddings. Liquor is indispensable at all ceremonial feasts, and a purifying quality is attributed to it, so that it is drunk at the cemetery or bathing-ghat after a funeral. The family arranges for liquor, but mourners attending from other families also bring a bottle each with them, if possible. Practically all the events of a Gond"s life, the birth of a child, betrothals and weddings, recovery from sickness, the arrival of a guest, bringing home the harvest, borrowing money or hiring bullocks, and making contracts for cultivation, are celebrated by drinking. And when a Gond has once begun to drink, if he has the money he usually goes on till he is drunk, and this is why the habit is such a curse to him. He is of a social disposition and does not like to drink alone. If he has drunk something, and has no more money, and the contractor refuses to let him have any more on credit as the law prescribes, the Gond will sometimes curse him and swear never to drink in his shop again. Nevertheless, within a few days he will be back, and when chaffed about it will answer simply that he could not resist the longing. In spite of all the harm it does him, it must be admitted that it is the drink which gives most of the colour and brightness to a Gond"s life, and without this it would usually be tame to a degree.
When a Gond drinks water from a stream or tank, he bends down and puts his mouth to the surface and does not make a cup with his hands like a Hindu.
70. Admission of outsiders and s.e.xual morality.
Outsiders are admitted into the tribe in some localities in Bastar, and also the offspring of a Gond man or woman with a person of another caste, excepting the lowest. But some people will not admit the children of a Gond woman by a man of another caste. Not much regard is paid to the chast.i.ty of girls before marriage, though in the more civilised tracts the stricter Hindu views on the subject are beginning to prevail. Here it is said that if a girl is detected in a s.e.xual intrigue before marriage she may be taken into caste, but may not partic.i.p.ate in the worship of Bura Deo nor of the household G.o.d. But this is probably rather a counsel of perfection than a rule actually enforced. If a daughter is taken in the s.e.xual act, they think some misfortune will happen to them, as the death of a cow or the failure of crops. Similarly the Maria Gonds think that if tigers kill their cattle it is a punishment for the adultery of their wives, and hence if a man loses a head or two he looks very closely after his wife, and detection is often followed by murder. Here probably adultery was originally considered an offence as being a sin against the tribe, because it contaminated the tribal blood, and out of this att.i.tude marital jealousy has subsequently developed. Speaking generally, the enforcement of rules of s.e.xual morality appears to be comparatively recent, and there is no doubt that the Baigas and other tribes who have lived in contact with the Gonds, as well as the Ahirs and other low castes, have a large admixture of Gond blood. In Bastar a Gond woman formerly had no feelings of modesty as regards her b.r.e.a.s.t.s, but this is now being acquired. Laying the hand on a married woman"s shoulder gives great offence. Mr. Low writes: [91] "It is difficult to say what is not a legal marriage from a Gond point of view; but in spite of this laxity abductions are frequent, and Colonel Bloomfield mentions one particularly noteworthy case where the abductor, an unusually ugly Gond with a hare-lip, was stated by the complainant to have taken off first the latter"s aunt, then his sister and finally his only wife."
71. Common sleeping-houses.
Many Gond villages in Chhattisgarh and the Feudatory States have what is known as a gotalghar. This is a large house near the village where unmarried youths and maidens collect and dance and sing together at night. Some villages have two, one for the boys and one for the girls. In Bastar the boys have a regular organisation, their captain being called Sirdar, and the master of the ceremonies Kotwar, while they have other officials bearing the designation of the State officers. After supper the unmarried boys go first to the gotalghar and are followed by the girls. The Kotwar receives the latter and directs them to bow to the Sirdar, which they do. Each girl then takes a boy and combs his hair and ma.s.sages his hands and arms to refresh him, and afterwards they sing and dance together until they are tired and then go to bed. The girls can retire to their own house if they wish, but frequently they sleep in the boys" house. Thus numerous couples become intimate, and if on discovery the parents object to their marriage, they run away to the jungle, and it has to be recognised. In some villages, however, girls are not permitted to go to the gotalghar. In one part of Bastar they have a curious rule that all males, even the married, must sleep in the common house for the eight months of the open season, while their wives sleep in their own houses. A Maria Gond thinks it impious to have s.e.xual intercourse with his wife in his house, as it would be an insult to the G.o.ddess of wealth who lives in the house, and the effect would be to drive her away. Their solicitude for this G.o.ddess is the more noticeable, as the Maria Gond"s house and furniture probably const.i.tute one of the least valuable human habitations on the face of the globe.
72. Methods of greeting and observances between relatives.
When two Gond friends or relatives meet, they clasp each other in their arms and lean against each shoulder in turn. A man will then touch the knees of an elder male relative with his fingers, carrying them afterwards to his own forehead. This is equivalent to falling at the other"s feet, and is a token of respect shown to all elder male relatives and also to a son-in-law, sister"s husband, and a samhdi, that is the father of a son- or daughter-in-law. Their term of salutation is Johar, and they say this to each other. Another method of greeting is that each should put his fingers under the other"s chin and then kiss them himself. Women also do this when they meet. Or a younger woman meeting an elder will touch her feet, and the elder will then kiss her on the forehead and on each cheek. If they have not met for some time they will weep. It is said that Baigas will kiss each other on the cheek when meeting, both men and women. A Gond will kiss and caress his wife after marriage, but as soon as she has a child he drops the habit and never does it again. When husband and wife meet after an absence the wife touches her husband"s feet with her hand and carries it to her forehead, but the husband makes no demonstration. The Gonds kiss their children. Among the Maria Gonds the wife is said not to sleep on a cot in her husband"s house, which would be thought disrespectful to him, but on the ground. Nor will a woman even sit on a cot in her own house, as if any male relative happened to be in the house it would be disrespectful to him. A woman will not say the name of her husband, his elder or younger brother, or his elder brother"s sons. A man will not mention his wife"s name nor that of her elder sister.
73. The caste panchayat and social offences.
The tribe have panchayats or committees for the settlement of tribal disputes and offences. A member of the panchayat is selected by general consent, and holds office during good behaviour. The office is not hereditary, and generally there does not seem to be a recognised head of the panchayat. In Mandla there is a separate panchayat for each village, and every Gond male adult belongs to it, and all have to be summoned to a meeting. When they a.s.semble five leading elderly men decide the matter in dispute, as representing the a.s.sembly. Caste offences are of the usual Hindu type with some variations. Adultery, taking another man"s wife or daughter, getting vermin in a wound, being sent to jail and eating the jail food, or even having handcuffs put on, a woman getting her ear torn, and eating or even smoking with a man of very low caste, are the ordinary offences. Others are being beaten by a shoe, dealing in the hides of cattle or keeping donkeys, removing the corpse of a dead horse or donkey, being touched by a sweeper, cooking in the earthen pots of any impure caste, a woman entering the kitchen during her monthly impurity, and taking to wife the widow of a younger brother, but not of course of an elder brother.
In the case of septs which revere a totem animal or plant, any act committed in connection with that animal or plant by a member of the sept is an offence within the cognisance of the panchayat. Thus in Mandla the k.u.mhra sept revere the goat and the Markam sept the crocodile and crab. If a member of one of these septs touches, keeps, kills or eats the animal which his sept reveres, he is put out of caste and comes before the panchayat. In practice the offences with which the panchayat most frequently deals are the taking of another man"s wife or the kidnapping of a daughter for marriage, this last usually occurring between relatives. Both these offences can also be brought before the regular courts, but it is usually only when the aggrieved person cannot get satisfaction from the panchayat, or when the offender refuses to abide by its decision, that the case goes to court. If a Gond loses his wife he will in the ordinary course compromise the matter if the man who takes her will repay his wedding expenses; this is a very serious business for him, as his wedding is the princ.i.p.al expense of a man"s life, and it is probable that he may not be able to afford to buy another girl and pay for her wedding. If he cannot get his wedding expenses back through the panchayat he files a complaint of adultery under the Penal Code, in the hope of being repaid through a fine inflicted on the offender, and it is perfectly right and just that this should be done. When a girl is kidnapped for marriage, her family can usually be induced to recognise the affair if they receive the price they could have got for the girl in an ordinary marriage, and perhaps a little more, as a solace to their outraged feelings.
The panchayat takes no cognisance of theft, cheating, forgery, perjury, causing hurt and other forms of crime. These are not considered to be offences against the caste, and no penalty is inflicted for them. Only if a man is arrested and handcuffed, or if he is sent to jail for any such crime, he is put out of caste for eating the jail food and subjected in this latter case to a somewhat severe penalty. It is not clear whether a Gond is put out of caste for murder, though Hindu panchayats take cognisance of this offence.
74. Caste penalty feasts.
The punishments inflicted by the panchayat consist of feasts, and in the case of minor offences of a fine. This last, subject perhaps to some commission to the members for their services, is always spent on liquor, the drinking of which by the offender with the caste-fellows will purify him. The Gonds consider country liquor as equivalent to the Hindu Amrita or nectar.
The penalty for a serious offence involves three feasts. The first, known as the meal of impurity, consists of sweet wheaten cakes which are eaten by the elders on the bank of a stream or well. The second or main feast is given in the offender"s courtyard to all the castemen of the village and sometimes of other villages. Rice, pulse, and meat, either of a slaughtered pig or goat, are provided at this. The third feast is known as "The taking back into caste" and is held in the offender"s house and may be cooked by him. Wheat, rice and pulses are served, but not meat or vegetables. When the panchayat have eaten this food in the offender"s house he is again a proper member of the caste. Liquor is essential at each feast. The nature of the penalty feasts is thus very clear. They have the effect of a gradual purification of the offender. In the first meal he can take no part, nor is it served in his house, but in some neutral place. For the second meal the castemen go so far as to sit in his compound, but apparently he does not cook the food nor partake of it. At the third meal they eat with him in his house and he is fully purified. These three meals are prescribed only for serious offences, and for ordinary ones only two meals, the offender partaking of the second. The three meals are usually exacted from a woman taken in adultery with an outsider. In this case the woman"s head is shaved at the first meal by the Sharmia, that is her son-in-law, and the children put her to shame by throwing lumps of cowdung at her. She runs away and bathes in a stream. At the second meal, taken in her courtyard, the Sharmia sprinkles some blood on the ground and on the lintel of the door as an offering to the G.o.ds and in order that the house may be pure for the future. If a man is poor and cannot afford the expense of the penalty feasts imposed on him, the panchayat will agree that only a few persons will attend instead of the whole community. The procedure above described is probably borrowed to a large extent from Hinduism, but the working of a panchayat can be observed better among the Gonds and lower castes than among high-caste Hindus, who are tending to let it lapse into abeyance.
75. Special purification ceremony.