The Tribes and Castes of the Central Provinces of India
Chapter 208 : 28. Superst.i.tions about pregnancy and childbirth.No special rites are observed durin

28. Superst.i.tions about pregnancy and childbirth.

No special rites are observed during pregnancy, and the superst.i.tions about women in this condition resemble those of the Hindus. [65]

A pregnant woman must not go near a horse or elephant, as they think that either of these animals would be excited by her condition and would a.s.sault her. In cases where labour is prolonged they give the woman water to drink from a swiftly flowing stream, or they take pieces of wood from a tree struck by lightning or by a thunder-bolt, and make a necklace of them and hang it round her neck. In these instances the swiftness of the running water, or of the lightning or thunder-bolt, is held to be communicated to the woman, and thus she will obtain a quick delivery. Or else they ask the Gunia or sorcerer to discover what ancestor will be reborn in the child, and when he has done this he calls on the ancestor to come and be born quickly. If a woman is childless they say that she should wors.h.i.+p Bura Deo and fast continually, and then on the termination of her monthly impurity, after she has bathed, if she walks across the shadow of a man she will have a child. It is thus supposed that the woman can be made fertile by the man's shadow, which will be the father of the child. Or she should go on a Sunday night naked to a saj tree [66] and pray to it, and she may have a child. The saj is the tree in which Bura Deo resides, and was probably in the beginning itself the G.o.d. Hence it is supposed that the woman is impregnated by the spirit of the tree, as Hindu women think that they can be made fertile by the spirits of unmarried Brahman boys living in pipal trees. Or she may have recourse to the village priest, the Bhumka or the Baiga, who probably finds that her barren condition is the work of an evil spirit and propitiates him. If a woman dies in the condition of pregnancy they cut her belly open before burial, so that the spirit of the child may escape. If she dies during or soon after delivery they bury her in some remote jungle spot, from which her spirit will find it difficult to return to the village. The spirit of such a woman is supposed to become a Churel and to entice men, and especially drunken men, to injury by causing them to fall into rivers or get shut up in hollow trees. The only way they can escape her is to offer her the ornaments which a married woman wears. Her enmity to men is due to the fact that she was cut off when she had just had the supreme happiness of bearing a child, and the present of these ornaments appeases her. The spirit of a woman whose engagement for marriage has been broken off, or who has deserted her husband's house for another man's, is also supposed to become a Churel. If an abortion occurs, or a child is born dead or dies very shortly after birth, they put the body in an earthen pot, and bury it under the heap of refuse behind the house. They say that this is done to protect the body from the witches, who if they get hold of it will raise the child's spirit, and make it a Bir or familiar spirit. Witches have special power over the spirits of such children, and can make them enter the body of an owl, a cat, a dog, or a headless man, and in this form cause any injury which the witch may desire to inflict on a human being. The real reason for burying the bodies of such children close to the house is probably, however, the belief that they will thus be born again in the same family. If the woman is fat and well during pregnancy they think a girl will be born, but if she is ailing and thin, that the child will be a boy. If the nipples of her b.r.e.a.s.t.s are of a reddish colour they think the birth of a boy is portended, but if of blackish colour, a girl. When a birth occurs another woman carefully observes the knots or protuberances on the navel-cord. It is supposed that the number of them indicates the further number of children which will be born to the mother. A blackish knot inclining downwards portends a boy, and a reddish one inclining upwards a girl. It is supposed that an intelligent midwife can change the order of these knots, and if a woman has only borne girl-children can arrange that the next one shall be a boy.

29. Procedure at a birth.

Professional midwives are not usually employed at childbirth, and the women look after each other. Among the Maria Gonds of Bastar the father is impure for a month after the birth of a child and does not go to his work. A Muria Gond father is impure until the navel-cord drops; he may reap his crop, but cannot thresh or sow. This is perhaps a relic of the custom of the Couvade. The rules for the treatment of the mother resemble those of the Hindus, but they do not keep her so long without food. On some day from the fifth to the twelfth after the birth the mother is purified and the child is named. On this day its hair is shaved by the son-in-law or husband's or wife's brother-in-law. The mother and child are washed and rubbed with oil and turmeric, and the house is freshly whitewashed and cleaned with cowdung. They procure a winnowing-fan full of kodon and lay the child on it, and the mother ties this with a cloth under her arm. In the Nagpur country the impurity of the mother is said to last for a month, during which time she is not allowed to cook food and no one touches her. Among the poorer Gonds the mother often does not lie up at all after a birth, but eats some pungent root as a tonic and next day goes on with her work.

30. Names.

On the Sor night, or that of purification, the women of the village a.s.semble and sing. The mother holds the child in her lap, and they each put a pice (1/4d.) in a dish as a present to it. A name is chosen, and an elderly woman announces it. Names are now often Hindu words, and are selected very much at random. [67] If the child was born on a Tuesday, Wednesday, Friday or Sunday the name of the day is often given, as Mangal, Budhu, Sukhiya, Itwari; or if born in the month of Magh (January), Phagun (February), Chait (March), Baisakh (April), Jesth (May), or Pus (December), the name may be from the month, as Mahu, Phagu, Chaitia, Baisakhu, Jetha and Puso. The names of the other months are also given, but are less common. If any Government official is in the village when the child is born it may be named after his office, as Daroga, Havildar (head-constable), Vaccinator, Patwari (village surveyor), Jemadar (head process-server), or Muns.h.i.+ (clerk). If a European officer is in the village the child may be called Gora (red) or Bhura (brown). Other names are Zamindar (landholder) or Kirsan (tenant). Or the child may be named after any peculiarity, as Ghurman, fat, Kaluta, black, Chatua, one who kicks, and so on. Or it may be given a bad name in order to deceive the evil spirits as to its value, as Ghurha, a heap of cowdung, Jharu, sweepings, Dumre or Bhangi, a sweeper, Chamari, a Chamar or tanner, and so on. If the mother has got the child after propitiating a spirit, it may be called Bhuta, from bhut, a spirit or ghost. Nicknames are also given to people when they grow up, as Dariya, long-footed, Bobdi, fat and sluggish, Putchi, having a tail or cat-like, Bera, an idiot, and so on. Such names come into general use, and the bearers accept and answer to them without objection. All the above names are Hindi. Names taken from the Gond language are rare or non-existent, and it would appear either that they have been completely forgotten, or else that the Gonds had not advanced to the stage of giving every individual a personal name prior to their contact with the Hindus.

31. Superst.i.tions about children.

If a child is born feet first its feet are supposed to have special power, and people suffering from pain in the back come and have their backs touched by the toes of the child's left foot. This power is believed to be retained in later life. If a woman gets a child when the signs of menstruation have not appeared, the child is called Lamka, and is held to be in danger of being struck by lightning. In order to avert this fate an offering of a white c.o.c.k is made to the lightning during the month of Asarh (June) following the birth, when thunderstorms are frequent, and prayer is made that it will accept this sacrifice in lieu of the life of the child. They think that the ancestors who have been mingled with Bura Deo may be born again. Sometimes such an ancestor appears in a dream and intimates that he is coming back to earth. Then if a newborn child will not drink its mother's milk, they think it is some important male ancestor, and that he is vexed at being in such a dependent position to a woman over whom he formerly had authority. So they call the Gunia or sorcerer, and he guesses what ancestor has been reborn by measuring a stick. He says that if the length of the stick is an even number of times the breadth of his hand, or more or less than half a hand-breadth over, such and such an ancestor is reborn in the child. Then he measures his hand along the stick breadthwise, and when the measurement comes to that foretold for a particular ancestor he says that this one has been reborn; or if they find any mark on the body of the child corresponding to one they remember to have been borne by a particular ancestor, they identify it with this ancestor. Then they wash the child's feet as a token of respect, and pa.s.s their hands over its head and say to it, 'Drink milk, and we will give you a ring and clothes and jewels.' Sometimes they think that an ancestor has been born again in a calf, and the Gunia ascertains who he is in the same manner. Then this calf is not castrated if a bull, nor put to the plough if it is a cow, and when it dies they will not take off its hide for sale but bury it with the hide on.

It is believed that if a barren woman can get hold of the first hair of another woman's child or its navel-cord, she can transfer the mother's fertility to herself, so they dispose of these articles very carefully. If they wish the child to grow fat, they bury the navel-cord in a manure-heap. The upper milk teeth are thrown on to the roof, and the lower ones buried under a water-pot. They say that the upper ones should be in a high place, and the lower ones in a low place. The teeth thrown on the roof may be meant for the rats, who in exchange for them will give the child strong white teeth like their own, while those thrown under the water-pot will cause the new teeth to grow large and quickly, like the gra.s.s under a water-pot. Diseases of children are attributed to evil spirits. The illness called Sukhi, in which the body and limbs grow weak and have a dried-up appearance, is very common, and is probably caused by malnutrition. They attribute it to the machinations of an owl which has heard the child's name or obtained a piece of its soiled clothing. If a stone or piece of wood is thrown at the owl to scare it away, it will pick this up, and after wetting it in a stream, put it out in the sun to dry. As the stone or wood dries up, so will the child's body dry up and wither. In order to cure this illness they use charms and amulets, and also let the child wallow in a pig-sty so that it may become as fat as the pigs. They say that they always beat a bra.s.s dish at a birth so that the noise may penetrate the child's ears, and this will remove any obstruction there may be to its hearing. If the child appears to be deaf, they lay it several times in a deep grain-bin for about half an hour at a time; when it cries the noise echoes in the bin, and this is supposed to remove the obstruction to its power of hearing. If they wish the boy to be a good dancer, they get a little of the flesh of the kingfisher or hawk which hangs poised in the air over water by the rapid vibration of its wings, on the look-out for a fish, and give him this to eat. If they wish him to speak well, they touch his finger with the tip of a razor, and think that he will become talkative like a barber. If they want him to run fast, they look for a stone on which a hare has dropped some dung and rub this on his legs, or they get a piece of a deer's horn and hang it round his neck as a charm. If a girl or boy is very dark-coloured, they get the branches of a creeper called malkangni, and express the oil from them, and rub it on the child's face, and think it will make the face reddish. Thus they apparently consider a black colour to be ugly.

(e) Funeral Rites

32. Disposal of the dead.

Burial of the dead has probably been the general custom of the Gonds in the past, and the introduction of cremation may be ascribed to Hindu influence. The latter method of disposal involves greater expense on account of the fuel, and is an honour reserved for elders and important men, though in proportion as the body of the tribe in any locality becomes well-to-do it may be more generally adopted. The dead are usually buried with the feet pointing to the north in opposition to the Hindu practice, and this fact has been adduced in evidence of the Gond belief that their ancestors came from the north. The Maria Gonds of Bastar, however, place the feet to the west in the direction of the setting sun, and with the face upwards. In some places the Hindu custom of placing the head to the north has been adopted. Formerly it is said that the dead were buried in or near the house in which they died, so that their spirits would thus the more easily be born again in children, but this practice has now ceased. In most British Districts Hindu ceremonial [68] tends more and more to be adopted, but in Bastar State and Chanda some interesting customs remain.

33. Funeral ceremony.

Among the Maria Gonds a drum is beaten to announce a death, and the news is sent to relatives and friends in other villages. The funeral takes place on the second or third day, when these have a.s.sembled. They bring some pieces of cloth, and these, together with the deceased's own clothes and some money, are buried with him, so that they may accompany his spirit to the other world. Sometimes the women will put a ring of iron on the body. The body is borne on a hurdle to the burial- or burning-ground, which is invariably to the east of the village, followed by all the men and women of the place. Arrived there, the bearers with the body on their shoulders face round to the west, and about ten yards in front of them are placed three saj leaves in a line with a s.p.a.ce of a yard between each, the first representing the supreme being, the second disembodied spirits, and the third witchcraft. Sometimes a little rice is put on the leaves. An axe is struck three times on the ground, and a villager now cries to the corpse to disclose the cause of his death, and immediately the bearers, impelled, as they believe, by the dead man, carry the body to one of the leaves. If they halt before the first, then the death was in the course of nature; if before the second, it arose from the anger of offended spirits; if before the third, witchcraft was the cause. The ordeal may be thrice repeated, the arrangement of the leaves being changed each time. If witchcraft is indicated as the cause of death, and confirmed by the repeated tests, the corpse is asked to point out the sorcerer or witch, and the body is carried along until it halts before some one in the crowd, who is at once seized and disposed of as a witch. Sometimes the corpse may be carried to the house of a witch in another village to a distance of eight or ten miles. In Mandla in such cases a Gunia or exorciser formerly called on the corpse to go forward and point out the witch. The bearers then, impelled by the corpse, made one step forward and stopped. The exorciser then again adjured the corpse, and they made a step, and this was repeated again and again until they halted in front of the supposed witch. All the beholders and the bearers themselves thus thought that they were impelled by the corpse, and the episode is a good ill.u.s.tration of the power of suggestion. Frequently the detected witch was one of the deceased's wives. In Mandla the cause of the man's death was determined in the digging of his grave. When piling in the earth removed for the grave after burial, if it reached exactly to the surface of the ground, they thought that the dead man had died after living the proper span of his life. If the earth made a mound over the hole, they thought he had lived beyond his allotted time and called him Sigpur, that is a term for a measure of grain heaped as high as it will stand above the brim. But if the earth was insufficient and did not reach to the level of the ground, they held that he had been prematurely cut off, and had been killed by an enemy or by a witch through magic.

Children at breast are buried at the roots of a mahua tree, as it is thought that they will suck liquor from them and be nourished as if by their mother's milk. The mahua is the tree from whose flowers spirits are distilled. The body of an adult may also be burnt under a mahua tree so that the tree may give him a supply of liquor in the next world. Sometimes the corpse is bathed in water, sprinkled over with milk and then anointed with a mixture of mahua oil, turmeric and charcoal, which will prevent it from being reincarnated in a human body. In the case of a man killed by a tiger the body is burned, and a bamboo image of a tiger is made and thrown outside the village. None but the nearest relatives will touch the body of a man killed by a tiger, and they only because they are obliged to do so. None of the ornaments are removed from the corpse, and sometimes any other ornaments possessed by the deceased are added to them, as it is thought that otherwise the tiger into which his spirit pa.s.ses will come back to look for them and kill some other person in the house. In some localities any one who touches the body of a man killed or even wounded by a tiger or panther is put temporarily out of caste. Yet the Gonds will eat the flesh of tigers and panthers, and also of animals killed and partly devoured by them. When a man has been killed by a tiger, or when he has died of disease and before death vermin have appeared in a wound, the whole family are temporarily out of caste and have to be purified by an elaborate ceremony in which the Bhumka or village priest officiates. The method of laying the spirit of a man killed by a tiger resembles that described in the article on Baiga.

34. Mourning and offerings to the dead.

Mourning is usually observed for three days. The mourners abstain from work and indulgence in luxuries, and the house is cleaned and washed. The Gonds often take food on the spot after the burial or burning of a corpse and they usually drink liquor. On the third day a feast is given. In Chhindwara a bullock or cow is slaughtered on the death of a male or female Gond respectively. They tie it up by the horns to a tree so that its forelegs are in the air, and a man slashes it across the head once or twice until it dies. The head is buried under a platform outside the village in the name of the deceased. Sometimes the spirit of the dead man is supposed to enter into one of the persons present and inform the party how he died, whether from witchcraft or by natural causes. He also points out the place where the bullock's or cow's head is to be buried, and here they make a platform to his spirit with a memorial stone. Red lead is applied to the stone and the blood of a chicken poured over it, and the party then consume the bodies of the cow and chicken. In Mandla the mourners are shaved at the grave nine or ten days after the death by the brother-in-law or son-in-law of the deceased, and they cook and eat food there and drink liquor. Then they come home and put oil on the head of the heir and tie a piece of new cloth round his head. They give the dead man's clothes and also a cow or bullock to the Pardhan priest, and offer a goat to the dead man, first feeding the animal with rice, and saying to the dead man's spirit, 'Your son- or brother-in-law has given you this.' Sometimes the rule is that the priest should receive all the ornaments worn on the right side of a man or the left side of a woman, including those on the head, arm and leg. If they give him a cow or bullock, they will choose the one which goes last when the animals are let out to graze. Then they cook and eat it in the compound. They have no regular anniversary ceremonies, but on the new moon of Kunwar (September) they will throw some rice and pulse in front of the house and pour water on it in honour of the dead. The widow breaks her gla.s.s bangles when the funeral takes place, and if she is willing she may be married to the dead man's younger brother on the expiry of the period of mourning.

35. Memorial stones to the dead.

In Bastar, at some convenient time after the death, a stone is set up in memory of any dead person who was an adult, usually by the roadside. Families who have emigrated to other localities often return to their parent village for setting up these stones. The stones vary according to the importance of the deceased, those for prominent men being sometimes as much as eight feet high. In some places a small stone seat is made in front, and this is meant for the deceased to sit on, the memorial stone being his house. After being placed in position the stone is anointed with turmeric, curds, ghi and oil, and a cow or pig is offered to it. Afterwards irregular offerings of liquor and tobacco are made to the dead man at the stone by the family and also by strangers pa.s.sing by. They believe that the memorial stones sometimes grow and increase in size, and if this happens they think that the dead man's family will become extinct, as the stone and the family cannot continue to grow together. Elsewhere a long heap of stones is made in honour of a dead man, sometimes with a flat-topped post at the head. This is especially done for men who have died from epidemic disease or by an accident, and pa.s.sers-by fling stones on the heap with the idea that the dead man's spirit will thereby be kept down and prevented from returning to trouble the living. In connection with the custom of making a seat at the deceased's tomb for his spirit to sit upon, Mr. A. K. Smith writes: "It is well known to every Gond that ghosts and devils cannot squat on the bare ground like human beings, and must be given something to sit on. The white man who requires a chair to sit on is thus plainly akin to the world of demons, so one of the few effective ways of getting Gonds to open their mouths and talk freely is to sit on the ground among them. Outside every Gond house is placed a rough bench for the accommodation of any devils that may be flitting about at night, so that they may not come indoors and trouble the inmates."

36. House abandoned after a death.

If one or two persons die in a house in one year, the family often leave it and make another house. On quitting the old house they knock a hole in the back wall to go out, so as to avoid going out by the front door. This is usually done when the deaths have been due to an epidemic, and it is presumably supposed that the dead men's spirits will haunt the house and cause others to die, from spite at their own untimely end. If an epidemic visits a village, the Gonds will also frequently abandon it, and make a new village on another site.

37. Bringing back the soul.

They believe that the spirits of ancestors are reincarnated in children or in animals. Sometimes they make a mark with soot or vermilion on the body of a dead man, and if some similar mark is subsequently found on any newborn child it is held that the dead man's spirit has been reborn in it. In Bastar, on some selected day a short time after the death, they obtain two small baskets and set them out at night, placing a chicken under one and some flour of wheat or kutki under the other. The householder then says, "I do the work of those old men who died. O spirits, I offer a chicken to you to-day; be true and I will perform your funeral rites to-morrow." On the next morning the basket placed over the flour is lifted up, and if a mark resembling a footprint of a man or any animal be found, they think that the deceased has become incarnate in a human being or in that animal. Subsequently they sacrifice a cow to the spirit as described. In other places on the fifth day after death they perform the ceremony of bringing back the soul. The relatives go to the riverside and call aloud the name of the dead person, and then enter the river, catch a fish or insect and, taking it home, place it among the sainted dead of the family, believing that the spirit of the dead person has in this manner been brought back to the house. The brother-in-law or son-in-law of the dead man will make a miniature gra.s.s hut in the compound and place the fish or insect inside it. He will then sacrifice a pig, killing it with a rice-husker, and with not more than three blows. The animal is eaten, and next morning he breaks down the hut and throws away the earthen pots from the house. They will spread some flour on the ground and in the morning bring a chicken up to it. If the animal eats the flour they say that the soul of the deceased has shown his wish to remain in the house, and he is enshrined there in the shape of a stone or copper coin. If it does not eat, then they say that the spirit will not remain in the house. They take the stone or coin outside the village, sacrifice a chicken to it and bury it under a heap of stones to prevent it from returning. Sometimes at the funeral ceremony one of the party is possessed by the spirit of the dead man, and a little white mark or a small caterpillar appears on his hand, and they say that it is the soul of the dead man come back. Then the caterpillar vanishes again, and they say that the dead man has been taken among the G.o.ds, and go home. Occasionally some mark may appear on the hand of the dead man's son after a period of time, and he says that his father's soul has come back, and gives another funeral feast. The good souls are quickly appeased and their veneration is confined to their descendants. But the bad ones excite a wider interest because their evil influences may be extended to others. And the same fear attaches to the spirits of persons who have died a violent or unnatural death. The soul of a man who has been eaten by a tiger must be specially propitiated, and ten or twelve days are occupied in bringing it back. To ascertain when this has been done a thread is tied to a beam and a copper ring is suspended from it, being secured by twisting the thread round it and not by a knot. A pot full of water is placed below the ring. Songs are then sung in propitiation and a watch is kept day and night. When the ring falls from the thread and drops into the water it is considered that the soul has come back. If the ring delays to fall they adjure the dead man to come back and ask where he has gone to and why he is tarrying. Animals are offered to the ring and their blood poured over it, and when it finally falls they rejoice greatly and say that the dead man has come back. The ancestors are represented by small pebbles kept in a basket in the kitchen, which is considered the holiest part of the house, or they may be pice copper coins (1/4d.) tied up in a little bundle. They are daubed with vermilion and wors.h.i.+pped occasionally. A man who has been killed by a tiger or cobra may receive general veneration, with the object of appeasing his spirit, and become a village G.o.d. And the same honour may be accorded to any prominent man, such as the founder of a village.

38. The dead absorbed in Bura Deo.

In Mandla the dead are sometimes mingled with Bura Deo or the Great G.o.d. On the occasion of a communal sacrifice to Bura Deo a stalk of charra gra.s.s is picked in the name of each of the dead ancestors, and tied to the little bundle containing a pice and a piece of turmeric, which represents the dead ancestor in the house. The stalk of gra.s.s and the bundle is called kunda; and all the kundas are then hidden in gra.s.s or under stones in the adjacent forest. Then Bura Deo comes on some man and possesses him, and he waves his arms about and goes and finds all the kundas. Some of them he throws down beside Bura Deo, and these they say have been absorbed in Bura Deo and are disposed of. Others he throws apart, and these are said not to have been absorbed into the G.o.d. For the latter, as well as for all persons who have died a violent death, a heap of stones should be made outside the village, and wine and a fowl are offered at the heap, and pa.s.sers-by cast additional stones on it to keep down their spirits, which remain unquiet because they have not been absorbed in the G.o.d, and are apt to wander about and trouble the living.

39. Belief in a future life.

The Gonds seem originally to have had no idea of a place of abode for the spirits of the dead, that is a heaven or h.e.l.l. So far as can be conjectured, their primary view of the fate of the spirits of the dead, after they had come to consider the soul or spirit as surviving the death of the body, was that they hung about the houses and village where they had dwelt, and were able to exert considerable influence on the lives and fortunes of their successors. An alternative or subsequent view was that they were reincarnated, most frequently in the bodies of children born in the same family, and less frequently in animals. Whether or no this doctrine of reincarnation is comparatively late and borrowed from Hinduism cannot be decided. In Bastar, however, they have now a conception of retribution after death for the souls of evil-doers. They say that the souls are judged after death, and the sinful are hurled down into a dense forest without any sulphi trees. The sulphi tree appears to be that variety of palm from which palm-liquor or toddy is obtained in Bastar, and the Gond idea of a place of punishment for departed sinners is, therefore, one in which no alcoholic liquor is to be had.

(f) Religion

40. Nature of the Gond religion. The G.o.ds.