Chapter 25

_Murha._--A Dravidian, caste of navvies and labourers found in Jubbulpore and the adjoining Districts, to the number of about 1500 persons. The name Murha has been held to show that the caste are connected with the Munda tribe. The Murhas, however, call themselves also Khare Bind Kewat and Lunia or Nunia (salt-maker), and in Jubbulpore they give these two names as subdivisions of the caste. And these names indicate that the caste are an offshoot of the large Bind tribe of Bengal and northern India, though in parts of the Central Provinces they have probably been recruited from the Kols or Mundas. Sir H. Risley [283] records a story related by the Binds to the effect that they and the Nunias were formerly one, and that the existing Nunias are descended from a Bind who consented to dig a grave for a Muhammadan king and was put out of caste for doing so. And he remarks that the Binds may be a true primitive tribe and the Nunias a functional group differentiated from them by taking to the manufacture of earth salt. This explanation of the relationship of the Binds and Nunias seems almost certainly correct. In the United Provinces the Binds are divided into the Khare and Dhusia or first and second subcastes, and the Khare Binds also call themselves Kewat. [284] And the Murhas of Narsinghpur call themselves Khare Bind Kewats, though the other Kewats repudiate all connection with them. There seems thus to be no doubt that the Murhas of these Provinces are another offshoot of the Bind tribe like the Nunias, who have taken up the profession of navvies and earthworkers and thus become a separate caste. Mr. Hira Lal notes that the Narsinghpur District contains a village Nonia, which is inhabited solely by Murhas who call themselves Khare Bind Kewat. As the village is no doubt named Nonia or Nunia after them, we thus have an instance of all the three designations being applied to the same set of persons. The Murhas say that they came into Narsinghpur from Rewah, and they still speak the Bagheli dialect, though the current vernacular of the locality is Bundeli. The Binds themselves derive their name from the Vindhya (Bindhya) hills. [285] They relate that a traveller passing by the Vindhya hills heard a strange flute-like sound coming out of a clump of bamboos. He cut a shoot and took from it a fleshy substance, which afterwards grew into a man, the supposed ancestor of the Binds. In Mandla the Murhas say that the difference between themselves and the Nunias is that the latter make field-embankments and other earthwork, while the Murhas work in stone and build bridges. According to their own story they were brought to Mandla from their home in Eastern Oudh more than ten generations ago by a Gond king of the Garha-Mandla dynasty for the purpose of building his fort or castle. He gave them two villages for their maintenance which they have now lost. The caste has, however, probably received some local accretions and in Mandla some Murhas appear to be Kols; members of this tribe are generally above the average in bodily strength and are in considerable request for employment on earth- and stone-work.

2. Marriage customs

In Narsinghpur the Murhas appear to have no regular exogamous divisions. Some of them remember the names of their _kheros_ or ancestral villages and do not marry with families belonging to the same _khero_, but this is not a regular rule of the caste. Generally speaking, persons descended through males from a common ancestor do not intermarry so long as they remember the relationship. In Mandla they have five divisions, of which the highest is Purbia. The name Purbia (Eastern) is commonly applied in the Central Provinces to persons coming from Oudh, and in this case the Purbia Murhas are probably the latest immigrants from home and have a superior status on this account. Up till recently they practised hypergamy with the other groups, taking daughters from them in marriage, but not giving their daughters to them. This rule is now, however, breaking down on account of the difficulty they find in getting their daughters married. The children of brothers and sisters may marry in some places, but in others neither they nor their children may marry with each other. Anta Santa or the exchange of girls between two families is permitted. The bridegroom's father has to pay from five to twenty rupees as a _chari_ or bride-price to the girl's father, which sum is regarded as the remuneration of the latter for having brought up his daughter. In the case of the daughter of a headman the bride-price is sometimes as high as Rs. 150. In Damoh a curious survival of marriage by capture remains. The bridegroom's party give a ram or he-goat to the bride's party and these take it to their shed, cut its head off and hang it by the side of the _kham_ or marriage-pole. The brother-in-law of the bridegroom or of his father then sallies forth to bring back the head of the animal, but is opposed by the women of the bride's party, who belabour him and his friends with sticks, brooms and rolling-pins. But in the end the head is always taken away. The binding portion of the marriage is the _bhanwar_ or walking round the sacred post. When the bride is leaving for her husband's house the women of her party take seven balls of flour with burning wicks thrust into them, and place them in a winnowing-fan. They wave this round the bride's head and then throw the balls and after them the fan over the litter in which the bride is seated. The bridegroom's party must catch the fan, and if they let it fall to the ground they are much laughed at for their clumsiness. When the pair arrive at the bridegroom's house, the fan is again waved over their heads; and a cloth is spread before the house, on which seven burning wicks are placed like the previous ones. The bride walks quickly over the cloth to the house and the bridegroom must keep pace with her, picking up the burning flour balls as he goes. When the pair arrive at the house the bridegroom's sister shuts the door and will not open it until she is given a present. Divorce and the remarriage of widows are permitted.

3. Funeral rites

The caste worship the ordinary Hindu deities. Well-to-do members burn their dead and the poorer ones bury them. The corpse is usually placed with the head to the south as is the custom among the primitive tribes, but in some localities the Hindu fashion of laying the head to the north has been adopted. Two pice are thrown down by the grave or burning-_ghat_ to buy the site, and these are taken by the sweeper. The ashes are collected on the third day and thrown into a river. The usual period of mourning is only three days, but it is sometimes extended to nine days when the chief mourner is unable to feed the caste-fellows on the third day, and the feast may in case of necessity be postponed to any time within six months of the death. The chief mourner puts on a new white cloth and eats nothing but rice and pulse without salt.

4. Occupation

The caste are employed on all kinds of earthwork, such as building walls, excavating trenches, and making embankments in fields. Their trade implements consist of a pickaxe, a basket, and a thin wooden hod to fill the earth into the basket. The Murha invokes these as follows: "Oh! my lord the basket, my lord the pickaxe shaped like a snake, and my lady the hod, come and eat up those who do not pay me for my work!" The Murhas are strict in their rules about food and will not accept cooked food even from a Brahman, but notwithstanding this, their social position is so low that not even a sweeper would take food from them. The caste eat flesh and drink liquor, but abstain from fowls, pork and beef. They engage Brahmans on the occasion of births and marriages, but not usually for funerals. The women tattoo their bodies after marriage, and the charge for this should always be paid by the maternal uncle's wife, the paternal aunt, or some other similar relation of the girl. The fact that among most Hindus a girl must be tattooed before leaving for her husband's house, and that the cost of the operation must always be paid for by her own family, seems to indicate that tattooing was formerly a rite of puberty for the female sex. A wife must not mention the name of her husband or of any person who stands in the relation of father, mother, uncle or aunt to him. Parents do not call their eldest son by his proper name, but by some pet name. Women are impure for five days during menstruation and are not allowed to cook for that period. The Murhas have a caste _panchayat_ or committee, the head of which is known as Patel or Mukhia, the office being hereditary. He receives a part of all fines levied for the commission of social offences. In appearance the caste are dark and short of stature, and have some resemblance to the Kols.

5. Women's song

In conclusion, I reproduce one of the songs which the women sing as they are carrying the basketfuls of earth or stones at their work; in the original each line consists of two parts, the last words of which sometimes rhyme with each other:

Our mother Nerbudda is very kind; blow, wind, we are hot with labour. He said to the Maina: Go, carry my message to my love. The red ants climb up the mango-tree; and the daughter follows her mother's way. I have no money to give her even lime and tobacco; I am poor, so how can I tell her of my love. The boat has gone down on the flood of the Nerbudda; the fisherwoman is weeping for her husband. She has no bangles on her arm nor necklace on her neck; she has no beauty, but seeks her lovers throughout the village. Bread from the girdle, curry from the _lota_; let us go, beloved, the moon is shining. The leaves of gram have been plucked from the plants; I think much on Dadaria, but she does not come. The love of a stranger is as a dream; think not of him, beloved, he cannot be yours. Twelve has struck and it is thirteen time (past the time of labour); oh, overseer, let your poor labourers go. The betel-leaf is pressed in the mouth (and gives pleasure); attractive eyes delight the heart. Catechu, areca and black cloves; my heart's secret troubles me in my dreams. The Nerbudda came and swept away the rubbish (from the works); fly away, bees, do not perch on my cloth. The colour does not come on the wheat; her youth is passing, but she cannot yet drape her cloth on her body. Like the sight of rain-drops splashing on the ground; so beautiful is she to look upon. It rains and the hidden streams in the woodland are filled (and come to view); hide as long as you may, some day you must be seen. The mahua flowers are falling from the trees on the hill; leave me your cloth so that I may know you will return. He went to the bazar and brought back a cocoanut; it is green without, but insects are eating the core. He went to the hill and cut strings of bamboo; you cannot drape your cloth, you have wound it round your body. The coral necklace hangs on the peg; if you become the second wife of my husband I shall give you clothes. She put on her clothes and went to the forest; she met her lover and said you are welcome to me. He went to the bazar and bought potatoes; but if he had loved me he would have brought me liquor. The fish in the river are on the look-out; the Brahman's daughter is bathing with her hair down. The arhar-stumps stand in the field; I loved one of another caste, but must give him up. He ate betel and coloured his teeth; his beloved came from without and knew him. The ploughmen are gone to the field; my clever writer is gone to the court-house. The Nerbudda flows like a bent bow; a beautiful youth is standing in court. [286] The broken areca-nuts lie in the forest; when a man comes to misfortune no one will help him. The broken areca-nuts cannot be mended; and two hearts which are sundered cannot be joined. Ask me for five rupees and I will give you twenty-five; but I will not give my lover for the whole world. I will put bangles on my arm; when the other wife sees me she will die of jealousy. Break the bangles which your husband gave you; and put others on your wrists in my name. O my lover, give me bangles; make me armlets, for I am content with you. My lover went to the bazar at Lakhanpur; but he has not brought me even a _choli_ [287] that I liked. I had gone to the bazar and bought fish; she is so ugly that the flies would not settle on her.

Nagasia

_Nagasia, Naksia._--A primitive tribe found principally in the Chota Nagpur States. They now number 16,000 persons in the Central Provinces, being returned almost entirely from Jashpur and Sarguja. The census returns are, however, liable to be inaccurate as the Nagasias frequently call themselves Kisan, a term which is also applied to the Oraons. The Nagasias say that they are the true Kisans whereas the Oraons are only so by occupation. The Oraons, on the other hand, call the Nagasias Kisada. The tribe derive their name from the Nag or cobra, and they say that somebody left an infant in the forest of Setambu and a cobra came and spread its hood over the child to protect him from the rays of the sun. Some Mundas happened to pass by and on seeing this curious sight they thought the child must be destined to greatness, so they took him home and made him their king, calling him Nagasia, and from him the tribe are descended. The episode of the snake is, of course, a stock legend related by many tribes, but the story appears to indicate that the Nagasias are an offshoot of the Mundas; and this hypothesis is strengthened by the fact that Nagbasia is often used as an alternative name for the Mundas by their Hindu neighbours. The term Nagbasia is supposed to mean the original settlers (_basia_) in Nag (Chota Nagpur).

The tribe are divided into the Telha, Dhuria and Senduria groups. The Telhas are so called because at the marriage ceremony they mark the forehead of the bride with _tel_ (oil), while the Dhurias instead of oil use dust (_dhur_) taken from the sole of the bridegroom's foot, and the Sendurias like most Hindu castes employ vermilion (_sendur_) for this purpose. The Telhas and Dhurias marry with each other, but not with the Sendurias, who consider themselves to be superior to the others and use the term Nagbansia or 'Descendants of the Snake' as their tribal name. The Telha and Dhuria women do not wear glass bangles on their arms but only bracelets of brass, while the Sendurias wear glass bangles and also armlets above the elbow. Telha women do not wear nose-rings or tattoo their bodies, while the Sendurias do both. The Telhas say that the tattooing needle and vermilion, which they formerly employed in their marriages, were stolen from them by Wagdeo or the tiger god. So they hit upon sesamum oil as a substitute, which must be pressed for ceremonial purposes in a bamboo basket by unmarried boys using a plough-yoke. This is probably, Mr. Hira Lal remarks, merely the primitive method of extracting oil, prior to the invention of the Teli's _ghani_ or oil-press; and the practice is an instance of the common rule that articles employed in ceremonial and religious rites should be prepared by the ancient and primitive methods which for ordinary purposes have been superseded by more recent labour-saving inventions.

Nahal

1. The tribe and its subdivisions

_Nahal, Nihal._ [288]--A forest tribe who are probably a mixture of Bhils and Korkus. In 1911 they numbered 12,000 persons, of whom 8000 belonged to the Hoshangabad, Nimar and Betul Districts, and nearly 4000 to Berar. They were classed at the census as a subtribe of Korkus. According to one story they are descended from a Bhil father and a Korku mother, and the writer of the _Khandesh Gazetteer_ calls them the most savage of the Bhils. But in the Central Provinces their family or sept names are the same as those of the Korkus, and they speak the Korku language. Mr. Kitts [289] says that the Korkus who first went to Berar found the Nahals in possession of the Melghat hills. Gradually the latter caste lost their power and became the village drudges of the former. He adds that the Nahals were fast losing their language, and the younger generation spoke only Korku. The two tribes were very friendly, and the Nahals acknowledged the superior position of the Korkus. This, if it accurately represents the state of things prevailing for a long period, and was not merely an incidental feature of their relative position at the time Mr. Kitts' observations were made, would tend to show that the Nahals were the older tribe and had been subjected by the Korkus, just as the Korkus themselves and the Baigas have given way to the Gonds. Mr. Crosthwaite also states that the Nahal is the drudge of the Korku and belongs to a race which is supposed to have been glorious before the Korku star arose, and which is now fast dying out. In any case there is no doubt that the Nahals are a very mixed tribe, as they will even now admit into the community Gonds, Korkus and nearly all the Hindu castes, though in some localities they will not eat from the other tribes and the lower Hindu castes and therefore refuse to admit them. There are, moreover, two subdivisions of the caste called Korku and Marathi Nahals respectively. The latter are more Hinduised than the former and disclaim any connection with the Korkus. The Nahals have totemistic exogamous septs. Those of the Kasa sept worship a tortoise and also a bell-metal plate, which is their family god. They never eat off a bell-metal plate except on one day in the month of Magh (January), when they worship it. The members of the Nagbel sept worship the betel-vine or 'snake-creeper,' and refrain from chewing betel-leaves, and they also worship the Nag or cobra and do not kill it, thus having a sort of double totem. The Bhawaria sept, named after the _bhaunr_ or black bee, do not eat honey, and if they see a person taking the honey-comb from a nest they will run away. The Khadia sept worship the spirits of their ancestors enshrined in a heap of stones (_khad_), or according to another account they worship a snake which sits on a heap of pebbles. The Surja sept worship Surya or the sun by offering him a fowl in the month of Pus (December-January), and some members of the sept keep a fast every Sunday. The Saoner sept worship the _san_ or flax plant.

2. Marriage

Marriage is prohibited between members of the same sept, but there are no other restrictions and first cousins may marry. Both sexes usually marry when adult, and sexual license before wedlock is tolerated. A Brahman is employed only for fixing the date of the ceremony. The principal part of the marriage is the knotting together of the bride's and bridegroom's clothes on two successive days. They also gamble with tamarind seeds, and it is considered a lucky union if the bridegroom wins. A bride-price is usually paid consisting of Rs. 1-4 to Rs. 5 in cash, some grain and a piece of cloth for the bride's mother. The remarriage of widows is allowed, and the couple go five times round a bamboo stick which is held up to represent a spear, the ceremony being called _barchhi se bhanwar phirna_ or the marriage of the spear.

3. Religion

The Nahals worship the forest god called Jharkhandi in the month of Chait, and until this rite has been performed they do not use the leaves or fruits of the _palas_, [290] _aonla_ [291] or mango trees. When the god is worshipped they collect branches and leaves of these trees and offer cooked food to them and thereafter commence using the new leaves, and the fruit and timber. They also worship the ordinary village godlings. The dead are buried, except in the case of members of the Surja or sun sept, whose corpses are burnt. Cooked food is offered at the grave for four days after the death.

4. Occupation

The Nahals were formerly a community of hill-robbers, 'Nahal, Bhil, Koli' being the phrase generally used in old documents to designate the marauding bands of the western Satpura hills. The Raja of Jitgarh and Mohkot in Nimar has a long account in his genealogy of a treacherous massacre of a whole tribe of Nahals by his ancestor in Akbar's time, in recognition of which the Jitgarh pargana was granted to the family. Mr. Kitts speaks of the Nahals of Berar as having once been much addicted to cattle-lifting, and this propensity still exists in a minor degree in the Central Provinces, accentuated probably by the fact that a considerable number of Nahals follow the occupation of graziers. Some of them are also village watchmen, and another special avocation of theirs is the collection of the oil of the marking-nut tree (_Semecarpus anacardium_). This is to some extent a dangerous trade, as the oil causes swellings on the body, besides staining the skin and leaving a peculiar odour. The workers wrap a fourfold layer of cloth round their fingers with ashes between each fold, while the rest of the body is also protected by cloth when gathering the nuts and pounding them to extract the oil. At the end of the day's work powdered tamarind and _ghi_ are rubbed on the whole body. The oil is a stimulant, and is given to women after delivery and to persons suffering from rheumatism.

5. Social status

The social status of the Nahals is very low and they eat the flesh of almost all animals, while those who graze cattle eat beef. Cow-killing is not regarded as an offence. They are also dirty and do not bathe for weeks together. To get maggots in a wound is, however, regarded as a grave offence, and the sufferer is put out of the village and has to live alone until he recovers.

Nai

List of Paragraphs

1. _Structure of the caste_. 2. _Marriage and other customs_. 3. _Occupation_. 4. _Other services_. 5. _Duties at weddings_. 6. _The barber-surgeon._ 7. _A barber at the court of Oudh_. 8. _Character and position of the barber_. 9. _Beliefs about hair_. 10. _Hair of kings and priests_. 11. _The beard_. 12. _Significance of removal of the hair and shaving the head_. 13. _Shaving the head by mourners_. 14. _Hair offerings_. 15. _Keeping hair unshorn during a vow_. 16. _Disposal of cut hair and nails_. 17. _Superstitions about shaving the hair_. 18. _Reasons why the hair was considered the source of strength._

1. Structure of the caste