Chapter 25

The following account in the _Rasmala_ [300] is an instance of suicide and of the actual haunting by the ghost: A Charan asserted 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 breasts. 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 assailed 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 nobody had the power to expel him. At length a foreign Jyotishi (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 Joshi 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 Joshi 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 Joshi and his people spared no pains in thrashing him until they had rendered him quite docile. A sacrificial fire-pit was made and a lemon placed between it and the chief. The Joshi commanded the Bhut to enter the lime. The possessed, however, said, 'Who are you; if one of your Deos (gods) 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 Joshi, 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 Joshi 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 space between the stones with lead. At each corner, too, the Joshi 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 God, 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 Japanese 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 associates. 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 circumstances 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._

Analogous 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 analogy 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 god 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 god 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.

Another and mild form of _Dharna_ is that known as _Khatpati_. When a woman is angry with her husband on account of his having refused her some request, she will put her bed in a corner of the room and go and lie on it, turning her face to the wall, and remain so, not answering when spoken to nor taking food. The term Khatpati signifies keeping to one side of the bed, and there she will remain until her husband accedes to her request, unless indeed he should decide to beat her instead. This is merely an exaggerated form of the familiar display of temper known as sulking. It is interesting to note the use of the phrase turning one's face to the wall, with something of the meaning attached to it in the Bible.

A custom similar to that of _Dharna_ was called _Diwala nikalna_ or going bankrupt. When a merchant had had heavy losses and could not meet his liabilities, he would place the lock of his door outside, reversing it, and sit in the veranda with a piece of sackcloth over him. Or he wrapped round him the floor-carpet of his room. When he had displayed these signs of ruin and self-abasement his creditors would not sue him, but he would never be able to borrow money again.

17. Bhat songs.

In conclusion a few specimens of Bhat songs may be given. The following is an account of the last king of Nagpur, Raghuji III., commonly known as Baji Rao:

They made a picture of Baji Rao; Baji Rao was the finest king to see; The Brahmans told lies about him, They sent a letter from Nagpur to Calcutta, They made Baji Rao go on a pilgrimage. Brothers! the great Sirdars who were with him, They brought a troop of five hundred horse! The Tuesday fair in Benares was held with fireworks, They made the Ganges pink with rose-petals. Baji Rao's gifts were splendid, His turban and coat were of brocaded silk, A pair of diamonds and emeralds He gave to the Brahmans of Benares. Oh brothers! the Raja sat in a covered howdah bound on an elephant! Many fans waved over his head; How charitable a king he was!

In the above song a note of regret is manifest for the parade and display of the old court of Nagpur, English rule being less picturesque. The next is a song about the English:

The English have taken the throne of Nagpur, The fear of the English is great. In a moment's time they conquer countries. The guns boomed, the English came strong and warlike, They give wealth to all. They ram the ramrods in the guns. They conquered also Tippoo's dominions, The English are ruling in the fort of Gawilgarh.

The following is another song about the English, not quite so complimentary:

The English became our kings and have made current the _kaldar_ (milled) rupee. The menials are favoured and the Bhats have lost their profession, The mango has lost its taste, the milk has lost its sweetness, The rose has lost its scent. Baji Rao of Nagpur he also is gone, No longer are the drums beaten at the palace gate. Poona customs have come in. Brahmans knowing the eighteen Purans have become Christians; The son thinks himself better than his father, The daughter-in-law no longer respects her mother-in-law. The wife fights with her husband. The English have made the railways and telegraphs; The people wondered at the silver rupees and all the country prospered.

The following is a song about the Nerbudda at Mandla, Rewa being another name for the river:

The stream of the world springs out breaking apart the hills; The Rewa cuts her path through the soil, the air is darkened with her spray. All the length of her banks are the seats of saints; hermits and pilgrims worship her. On seeing the holy river a man's sins fall away as wood is cut by a saw; By bathing in her he plucks the fruit of holiness. When boats are caught in her flood, the people pray: 'We are sinners, O Rewa, bring us safely to the bank!' When the Nerbudda is in flood, Mandla is an island and the people think their end has come: The rain pours down on all sides, earth and sky become dark as smoke, and men call on Rama. The bard says: 'Let it rain as it may, some one will save us as Krishna saved the people of Brindawan!'

This is a description of a beautiful woman:

A beautiful woman is loved by her neighbours, But she will let none come to her and answers them not. They say: 'Since God has made you so beautiful, open your litter and let yourself be seen!' He who sees her is struck as by lightning, she shoots her lover with the darts of her eyes, invisible herself. She will not go to her husband's house till he has her brought by the Government. When she goes her father's village is left empty. She is so delicate she faints at the sight of a flower, Her body cannot bear the weight of her cloth, The garland of jasmine-flowers is a burden on her neck, The red powder on her feet is too heavy for them.

It is interesting to note that weakness and delicacy in a woman are emphasised as an attraction, as in English literature of the eighteenth century.

The last is a gentle intimation that poets, like other people, have to live:

It is useless to adorn oneself with sandalwood on an empty belly, Nobody's body gets fat from the scent of flowers; The singing of songs excites the mind, But if the body is not fed all these are vain and hollow.

All Bhats recite their verses in a high-pitched sing-song tone, which renders it very difficult for their hearers to grasp the sense unless they know it already. The Vedas and all other sacred verses are spoken in this manner, perhaps as a mark of respect and to distinguish them from ordinary speech. The method has some resemblance to intoning. Women use the same tone when mourning for the dead.

Bhatra

List of Paragraphs

1. _General notice and structure of the caste._ 2. _Admission of outsiders._ 3. _Arrangement of marriages._ 4. _The Counter of Posts._ 5. _Marriage customs._ 6. _Propitiation of ghosts._ 7. _Religion. Ceremonies at hunting._ 8. _Superstitious remedies._ 9. _Occupation._ 10. _Names._

1. General notice and structure of the caste.

_Bhatra._ [308]--A primitive tribe of the Bastar State and the south of Raipur District, akin to the Gonds. They numbered 33,000 persons in 1891, and in subsequent enumerations have been amalgamated with the Gonds. Nothing is known of their origin except a legend that they came with the Rajas of Bastar from Warangal twenty-three generations ago. The word Bhatra is said to mean a servant, and the tribe are employed as village watchmen and household and domestic servants. They have three divisions, the Pit, Amnait and San Bhatras, who rank one below the other, the Pit being the highest and the San the lowest. The Pit Bhatras base their superiority on the fact that they decline to make grass mats, which the Amnait Bhatras will do, while the San Bhatras are considered to be practically identical with the Muria Gonds. Members of the three groups will eat with each other before marriage, but afterwards they will take only food cooked without water from a person belonging to another group. They have the usual set of exogamous septs named after plants and animals. Formerly, it is said, they were tattooed with representations of the totem plant and animal, and the septs named after the tiger and snake ate the flesh of these animals at a sacrificial meal. These customs have fallen into abeyance, but still if they kill their totem animal they will make apologies to it, and break their cooking-pots, and bury or burn the body. A man of substance will distribute alms in the name of the deceased animal. In some localities members of the Kachhun or tortoise sept will not eat a pumpkin which drops from a tree because it is considered to resemble a tortoise. But if they can break it immediately on touching the ground they may partake of the fruit, the assumption being apparently that it has not had time to become like a tortoise.