Chapter 58

_Waghya,_ [722] _Vaghe, Murli._--An order of mendicant devotees of the god Khandoba, an incarnation of Siva; they belong to the Maratha Districts and Bombay where Khandoba is worshipped. The term Waghya is derived from _vagh_, a tiger, and has been given to the order on account of the small bag of tiger-skin, containing _bhandar_, or powdered turmeric, which they carry round their necks. This has been consecrated to Khandoba and they apply a pinch of it to the foreheads of those who give them alms. Murli, signifying 'a flute' is the name given to female devotees. Waghya is a somewhat indefinite term and in the Central Provinces does not strictly denote a caste. The order originated in the practice followed by childless mothers of vowing to Khandoba that if they should bear a child, their first-born should be devoted to his service. Such a child became a Waghya or Murli according as it was a boy or a girl. But they were not necessarily severed from their own caste and might remain members of it and marry in it. Thus there are Waghya Telis in Wardha, who marry with other Telis. The child might also be kept in the temple for a period and then withdrawn, and nowadays this is always done. The children of rich parents sometimes simply remain at home and worship Khandoba there. But they must beg on every Sunday from at least five persons all their lives. Another practice, formerly existing, was for the father and mother to vow that if a child was born they would be swung. They were then suspended from a wooden post on a rope by an iron hook inserted in the back and swung round four or five times. The sacred turmeric was applied to the wound and it quickly healed up. Others would take a Waghya child to Mahadeo's cave in Pachmarhi and let it fall from the top of a high tree. If it lived it was considered to be a Raja of Mahadeo, and if it died happiness might confidently be anticipated for it in the next birth. Besides the children who are dedicated to Khandoba, a man may become a Waghya either for life or for a certain period in fulfilment of a vow, and in the latter case will be an ordinary member of his own caste again on its termination. The Waghyas and Murlis who are permanent members of the order sometimes also live together and have children who are brought up in it. The constitution of the order is therefore in several respects indefinite, and it has not become a self-contained caste, though there are Waghyas who have no other caste.

The following description of the dedication of children to Khandoba is taken from the _Bombay Gazetteer_ [723]. When parents have to dedicate a boy to Khandoba they go to his temple at Jejuri in Poona on any day in the month of Chaitra (March-April). They stay at a Gurao's house and tell him the object of their visit. The boy's father brings offerings and they go in procession to Khandoba's temple. There the Gurao marks the boy's brow with turmeric, throws turmeric over his head, fastens round his neck a deer-or tiger-skin wallet hung from a black woollen string and throws turmeric over the god, asking him to take the boy. The Murlis or girls dedicated to the god are married to him between one and twelve years of age. The girl is taken to the temple by her parents accompanied by the Gurao priest and other Murlis. At the temple she is bathed and her body rubbed with turmeric, with which the feet of the idol are also anointed. She is dressed in a new robe and bodice, and green glass bangles are put on her wrists. A turban and sash are presented to the god, and the _guru_ taking a necklace of nine cowries (shells) fastens it round the girl's neck. She then stands before the god, a cloth being held between them as at a proper wedding, and the priest repeats the marriage verses. Powdered turmeric is thrown on the heads of the girl and of the idol, and from that day she is considered to be the wife of Khandoba and cannot marry any other man. When a Murli comes of age she sits by herself for four days. Then she looks about for a patron, and when she succeeds in getting one she calls a meeting of her brethren, the Waghyas, and in their presence the patron says, 'I will fill the Murli's lap.' The Waghyas ask him what he will pay and after some haggling a sum is agreed on, which thirty years ago varied between twenty-five and a hundred rupees. If it is more than Rs. 50 a half of the money goes to the community, who spend it on a feast. With the balance the girl buys clothes for herself. She lives with her patron for as long as he wishes to keep her, and is then either attached to the temple or travels about as a female mendicant. Sometimes a married woman will leave her home and become a Murli, with the object as a rule of leading a vicious life.

A man who takes a vow to become a Waghya must be initiated by a _guru_, who is some elder member of the order. The initiation takes place early on a Sunday morning, and after the disciple is shaved, bathed and newly clad, the _guru_ places a string of cowries round his neck and gives him the tiger-skin bag in which the turmeric is kept. He always retains much reverence for his _guru_, and invokes him with the exclamation, 'Jai Guru,' before starting out to beg in the morning. The following articles are carried by the Waghyas when begging. The _dapdi_ a circular single drum of wood, covered with goat-skin, and suspended to the shoulder. The _chouka_ consists of a single wire suspended from a bar and passing inside a hollow wooden conical frame. The wire is struck with a stick to produce the sound. The _ghati_ is an ordinary temple bell; and the _kutumba_ is a metal saucer which serves for a begging-bowl. This is considered sacred, and sandalwood is applied to it before starting out in the morning. The Waghyas usually beg in parties of four, each man carrying one of these articles. Two of them walk in front and two behind, and they sing songs in praise of Khandoba and play on the instruments. Every Waghya has also the bag made of tiger-skin, or, if this cannot be had, of deer-skin, and the cowrie necklace, and a _seli_ or string of goat-hair round the neck. Alms, after being received in the _kutumba_ or saucer, are carried in a bag, and before setting out in the morning they put a little grain in this bag, as they think that it would be unlucky to start with it empty. At the end of the day they set out their takings on the ground and make a little offering of fire to them, throwing a pinch of turmeric in the air in the name of Khandoba. The four men then divide the takings and go home. Marathas, Murlis and Telis are the castes who revere Khandoba, and they invite the Waghyas to sing on the Dasahra and also at their marriages. In Bombay the Waghyas force iron bars through their calves and pierce the palms of their hands with needles. To the needle a strip of wood is attached, and on this five lighted torches are set out, and the Waghya waves them about on his hand before the god. [724] Once in three years each Waghya makes a pilgrimage to Khandoba's chief temple at Jejuri near Poona, and there are also local temples to this deity at Hinganghat and Nagpur. The Waghyas eat flesh and drink liquor, and their social and religious customs resemble those of the Marathas and Kunbis.

Yerukala

_Yerukala._--A vagrant gipsy tribe of Madras of whom a small number are returned from the Chanda District. They live by thieving, begging, fortune-telling and making baskets, and are usually treated as identical with the Koravas or Kuravas, who have the same occupations. Both speak a corrupt Tamil, and the Yerukalas are said to call one another Kurru or Kura. It has been supposed that Korava was the Tamil name which in the Telugu country became Yerukalavandlu or fortune-teller. Mr. (Sir H.) Stewart thought there could be no doubt of the identity of the two castes, [725] though Mr. Francis points out differences between them. [726] The Yerukalas are expert thieves. They frequent villages on the pretence of begging, and rob by day in regular groups under a female leader, who is known as Jemadarin. Each gang is provided with a bunch of keys and picklocks. They locate a locked house in an unfrequented lane, and one of them stands in front as if begging; the remainder are posted as watchers in the vicinity, and the Jemadarin picks the lock and enters the house. When the leader comes out with the booty she locks the door and they all walk away. If any one comes up while the leader is in the house the woman at the door engages him in conversation by some device, such as producing a silver coin and asking if it is good. She then begins to dispute, and laying hold of him calls out to her comrades that the man has abused her or been taking liberties with her. The others run up and jostle him away from the door, and while they are all occupied with the quarrel the thief escapes. Or an old woman goes from house to house pretending to be a fortune-teller. When she finds a woman at home alone, she flatters and astonishes her by relating the chief events in her life, how many children she has, how many more are coming, and so on. When the woman of the house is satisfied that the fortune-teller has supernatural powers, she allows the witch to cover her face with her robe, and shuts her eyes while the fortune-teller breathes on them, and blows into her ears and sits muttering charms. Meanwhile one or two of the latter's friends who have been lurking close by walk into the house and carry away whatever they can lay their hands on. When they have left the house the woman's face is uncovered and the fortune-teller takes her fee and departs, leaving her dupe to find out that her house has been robbed. [727] The conjugal morals of these people are equally low. They sell or pledge their wives and unmarried daughters, and will take them back on the redemption of the pledge with any children born in the interval, as though nothing out of the ordinary had happened. When a man is sentenced to imprisonment his wife selects another partner for the period of her husband's absence, going back to him on his release with all her children, who are considered as his. Mr. Thurston gives the following story of a gang of Koravas or Yerukalas in Tinnevelly: "One morning, in Tinnevelly, while the butler in a missionary's house was attending to his duties, an individual turned up with a fine fowl for sale. The butler, finding that he could purchase it for about half the real price, bought it, and showed it to his wife with no small pride in his ability in making a bargain. But he was distinctly crestfallen when his wife pointed out that it was his own bird, which had been lost on the previous night. The seller was a Korava." [728] In Madras they have also now developed into expert railway thieves. They have few restrictions as to food, eating cats and mice, though not dogs. [729] The Yerukalas practised the custom of the Couvade as described by the Rev. John Cain, of Dumagudem: [730] "Directly the woman feels the birth-pangs she informs her husband, who immediately takes some of her clothes, puts them on, places on his forehead the mark which the women usually place on theirs, retires into a dark room where there is only a very dim lamp, and lies down on the bed, covering himself up with a long cloth. When the child is born it is washed and placed on the cot beside the father. Asafoetida, jaggery and other articles are then given, not to the mother but to the father. During the days of ceremonial impurity the man is treated as other Hindus treat their women on such occasions. He is not allowed to leave his bed, but has everything needful brought to him.

"The Yerukalas marry when quite young. At the birth of a daughter the father of an unmarried little boy often brings a rupee and ties it in the cloth of the father of a newly-born girl. When the girl is grown up he can then claim her for his son."

NOTES

[1] _Tribes and Castes of Bengal_, art. Kumhar.

[2] Gods and demons.

[3] _Hath_, hand and _garhna_ to make or mould.

[4] _Gora_, white or red, applied to Europeans.

[5] _History of the Marathas_, edition 1878, vol. i. p. 26.

[6] The above description is taken from the Central Provinces _Monograph on Pottery and Glassware_ by Mr. Jowers, p. 4.

[7] _Golden Bough,_ ii. pp. 299, 301.

[8] _Rajasthan_, ii. p. 524.

[9] _Orphèus_, p. 152.

[10] The sacrifice is now falling into abeyance, as landowners refuse to supply the buffalo.

[11] Dr. Jevons, _Introduction to the History of Religion_, p. 368.

[12] _Vide_ article on Lakhera.

[13] _Rasmala_, i. p. 100.

[14] _Ibidem_, p. 241.

[15] _Khandesh Gazetteer_, p. 62.

[16] _Bombay Gazetteer_, vol. i. part ii. p. 34.

[17] From _jihar_, a tree or shrub.

[18] _Acacia catechu_.

[19] _Dhan_ properly means wealth, _cf._ the two meanings of the word stock in English.

[20] _Berar Census Report_ (1881), para. 180.

[21] _Ibidem_.

[22] _Bawan_ = fifty-two.

[23] _Bombay Gazetteer, Hindus of Gujarat_ p. 490, App. B, Gujar.

[24] _Eugenia jambolana_.

[25] _Ficus glomerata_.

[26] See the article entitled 'An Anthropoid.'

[27] _Bombay Gazetteer; Nasik_ p. 26.

[28] This is the rule in the Nagpur District.

[29] From a note by Mr. A. K. Smith, C.S.

[30] Circle Inspector Ganesh Prasad.

[31] _Semicarpus anacardium_.

[32] 'Oh, Lord Mahabir, give me a child, only one child.'

[33] _Beast and Man in India_, p. 44. But, according to the same writer, the Hindus do say, 'Drunk as an owl' and also 'Stupid as an owl.'

[34] _Crotalaria juncea_.

[35] The 3rd Baisakh (May) Sudi, the commencement of the agricultural year. The name means, 'The day of immortality.'

[36] Furnished by Inspector Ganesh Prasad.

[37] _Dam_: breath or life.

[38] These paragraphs are largely based on a description of a Wardha village by Mr. A.K. Smith, C.S.

[39] _Nagpur Settlement Report_, para. 45.

[40] The references to English farming in this paragraph are taken from an article in the _Saturday Review_ of 22nd August 1908.

[41] _Report on the Territories of the Raja of Nagpur_.

[42] _Rasmala_, ii. 242.

[43] A freebooting tribe who gave their name to Kathiawar.

[44] This article is partly based on papers by Nanhe Khan, Sub-Inspector of Police, Khurai, Saugor, and Kesho Rao, Headmaster, Middle School, Seoni-Chhapara.

[45] Literally 'The Month of Separatica.' It is the eighth month of the Muhammadan year and is said to be so called because in this month the Arabs broke up their encampments and scattered in search of water. On the night of Shab-i-Barat God registers all the actions of men which they are to perform during the year; and all the children of men who are to be born and die in the year are recorded. Though properly a fast, it is generally observed with rejoicings and a display of fireworks. Hughes' _Dictionary of Islam_, p. 570.

[46] _Tribes and Castes of the N.W.P.,_ art. Kunjra.

[47] _Tribes and Castes of Bengal_, _ibidem_.

[48] This article is compiled from notes taken by Mr. Hira Lal and by Pyare Lal Misra, Ethnographic clerk.

[49] _North Arcot Manual_, vol. i. p. 220.

[50] Vol. i. p. 224.

[51] _Hindu Manners, Customs and Ceremonies_.

[52] In this article some account of the houses, clothes and food of the Hindus generally of the northern Districts has been inserted, being mainly reproduced from the District Gazetteers.

[53] _Tribes and Castes of Bengal_, art. Kurmi.

[54] _Indian Folk Tales_, p. 8.

[55] _Crotalaria juncea_. See article on Lorha for a discussion of the Hindus' prejudice against this crop.

[56] There are several Chaurasis, a grant of an estate of this special size being common under native rule.

[57] _Boswellia serrata_.

[58] _Eugenia Jambolana_.

[59] 2 lbs.

[60] Elliot, _Hoshangabad Settlement Report_, p. 115.

[61] The custom is pointed out by Mr. A. K. Smith, C.S.

[62] _Central Provinces Census Report_ (1911), p. 153.

[63] _C.P. Census Report_ (1911), p. 153.

[64] Or his big toe.

[65] _C.P. Census Report_ (1911), p. 158.

[66] In _Indian Folk Tales_.

[67] _Ficus R_.

[68] He is also known as Katia or Kattaha Brahman and as Mahapatra.

[69] _Indian Folk Tales_, p. 54.

[70] _Sorghum vulgare_, a large millet.

[71] Dr. Jevons, _Introduction to the History of Religion_, p. 365.

[72] A measure of 400 lbs.

[73] _Butea frondosa_.

[74] A measure containing 9 lb. 2 oz. of rice.

[75] _Ficus glomerata_.

[76] From Ganga, or the Ganges, and _ala_ a pot.

[77] _Cajanus indicus_.

[78] _Phaseolus mungo_.

[79] _Phaseolus radiatus_.

[80] _Bombax malabaricum_.

[81] _Acacia arabica_.

[82] _Cassia tora_.

[83] _Punjab Census Report_ (1881), p. 340.

[84] _Schleichera trijuga_.

[85] _Hindus of Gujarat_, App., art. Vaghri, footnote.

[86] _Religion of the Semites_.

[87] Mackintosh, _Report on the Manbhaos._.

[88] See articles on Khairwar and Kewat.

[89] Colonel Ward's _Mandia Settlement Report_ p. 29.

[90] _Brief View of the Caste System_, p. 14.

[91] _Symplocos racemosa_.

[92] Raja Lachman Singh's _Bulandshahr Memo,_ p. 182, quoted in Mr. Crooke's _Tribes and Castes_, art. Lodha.

[93] _Narsinghpur Settlement Report_ (1866), p. 28.

[94] _Nagpur Settlement Report_, p. 24.

[95] A small millet.

[96] Every twelfth year when the planet Jupiter is in conjunction with the constellation Sinh (Leo).

[97] _Butea Frondosa_.

[98] This is known as _lodha_.

[99] The Rajjhars are a low caste of farmservants and labourers, probably an offshoot of the Bhar tribe.

[100] _Tribes and Castes of the N.W.P. and Oudh_, art. Lohar.

[101] Dowson, _Classical Dictionary, s.v._

[102] In Uriya the term, _Ghantrabela_ means a person who has illicit intercourse with another. The Ghantra Lohars are thus probably of bastard origin, like the groups known as half-castes and others which are frequently found.

[103] _Punjab Census Report_ (1881), para. 624. (Ibbetson.)

[104] _Tribes and Castes of Bengal,_ art. Lohar

[105] About 15 acres.

[106] _Berar Census Report_, 1881 (Kitts).

[107] _Punjab Ethnography_, para. 624.

[108] _Bombay Gazetteer_, xvi. 82.

[109] This article is partly based on papers by Mr. P.B. Telang, Munsiff Seoni-Malwa, and Mr. Waman Rao Mandloi, naib-tahsildar, Harda.

[110] This derivation is also negatived by the fact that the name Maharatta was known in the third century B.C., or long before the Rastrakutas became prominent.

[111] _Bombay Gazetteer; Gujarat Hindus_, p. 338.

[112] Ibbetson, _Punjab Census Report_ (1881).

[113] _Bombay Gazetteer, l.c._ text and footnote by R. v. J. S. Taylor.

[114] Kitts' _Berar Census Report_ (1881), p. 143.

[115] See article on Panwar Rajput.

[116] _Berar Census Report_ (1881), p. 144.

[117] Kitts' _Berar Census Report_ p. 144.

[118] Described in the articles on Kurmi and Kunbi.

[119] _Loc. cit_.

[120] _Bombay Gazetteer, Gujarat Hindus, loc. cit._

[121] In Berar for ten days--Kitts' _Berar Census Report, l.c._

[122] 3rd Baisakh (April) Sudi, commencement of agricultural year.

[123] _Berar Census Report, l.c._

[124] _Berar Census Report, l.c._

[125] _Bombay Gazetteer, Gujarat Hindus_.

[126] It was formerly suggested that the fact of the Mahars being the chief worshippers at the shrines of Sheikh Farid indicated that the places themselves had been previously held sacred, and had been annexed by the Muhammadan priests; and the legend of the giant, who might represent the demonolatry of the aboriginal faith, being slain by the saint might be a parable, so to say, expressing this process. But in view of the way in which the Mehtars worship Musalman saints, it seems quite likely that the Mahars might do so for the same reason, that is, because Islam partly frees them from the utter degradation imposed by Hinduism. Both views may have some truth. As regards the legends themselves, it is highly improbable that Sheikh Farid, a well-known saint of northern India, can ever have been within several hundred miles of either of the places with which they connect him.

[127] From Mr. C. Brown's notes.

[128] _C.P. Police Gazette_.

[129] Kitts, _l.c._

[130] _Ibidem_.

[131] Stated by Mr. C. Brown.

[132] Vol. ii. p. 237.

[133] _Bombay Gazetteer_, vol. xii. p. 175.

[134] Rev. A. Taylor in _Bombay Gazetteer, Gujarat Hindus_, p. 341 f.

[135] The following passage is taken from Forbes, _Rasmala_, i. p. 112.

[136] _Bombay Gazetteer_, vol. xi p. 73.

[137] _Bombay Gazetteer_, vol. xi. p. 73.

[138] Grant Duff; _History of the Marathas_, vol. i. p. 24.

[139] _Nagpur Settlement Report_ (1899), p. 29.

[140] This article consists of extracts from Sir H. Risley's account of the caste in the _Tribes and Castes of Bengal_.

[141] See lists of exogamous septs of Mahli, Sandal, Munda and Puri in Appendix to _Tribes and Castes cf Bengal_.

[142] _Ethnology of Bengal_, p. 326.

[143] This article is based on papers by Mr. Hira Lal and Suraj Baksh Singh, Assistant Superintendent, Udaipur State, with references to Mr. Crooke's exhaustive article on the Majhwars in his _Tribes and Castes_.

[144] Crooke, art Majhwar, para. 1.

[145] _Tribes and Castes of Bengal_, art. Manjhi.

[146] Crooke, _Tribes and Castes of Bengal_, art. Manjhi, para. 4.

[147] Crooke, _Tribes and Castes of Bengal,_ art. Manjhi, para. 63.

[148] _Ibidem,_ para. 54.

[149] _Ficus glomerata_.

[150] Based entirely on Colonel Dalton's account in the _Ethnology of Bengal_, and Sir H. Risley's in the _Tribes and Castes of Bengal_.

[151] See _The Khandesh Bhil Corps_, by Mr. A. H. A. Simcox, p. 62.

[152] _Hindu Manners, Customs and Ceremonies_, ed. 1897, pp. 25, 26.

[153] Page 130.

[154] _Hinduism_, in 'Religions Ancient and Modern' Series, p. 26.

[155] This article is based principally on Mr. Low's description of the Marars in the _Balaghat District Gazetteer_ and on a paper by Major Sutherland, I.M.S.

[156] _C.P. Census Report_ (1891), para. 180.

[157] Schröder, _Prehistoric Antiquities_, 121, quoted in Crooke's _Tribes and Castes_, art. Mali.

[158] _Punjab Census Report_ (1881), para. 483.

[159] _Ibidem_, para. 484.

[160] _Balaghat District Gazetteer_, para. 59.

[161] Mr. Napier's _Bhandara Settlement Report_, quoted in article on Kohli.

[162] _Tribes and Castes of Bengal_, art. Mali.

[163] _Brief View of the Caste System_, p. 15.

[164] _La Cité antique_, 21st ed., p. 181.

[165] _The Antiquity of Oriental Carpets_, Sir G. Birdwood (Society of Arts, 6th November 1908).

[166] The derivations of chaplet and rosary are taken from Ogilvy's _Dictionary_.

[167] _Balaghat District Gazetteer_ (C.E. Low), para. 59.

[168] _Ibidem, loc. cit._

[169] _Balaghat District Gazetteer_, para. 59.

[170] _Hindu Castes_, vol. i. p. 327.

[171] _Balaghat District Gazetteer, loc. cit._

[172] This article is based on papers by Mr. Shyamacharan, B.A., B.L., Pleader, Narsinghpur, and Pyare Lal Misra, Ethnographic clerk.

[173] Crooke's _Tribes and Castes of the N. W. P. and Oudh_, art. Mallah.

[174] This article is based on papers by Mr. Hira Lal and G. Padaya Naidu of the Gazetteer Office.

[175] _Papers on the Aboriginal Tribes of the Central Provinces_, p. 6.

[176] Rev. A. Wood in _Chanda District Gazetteer_, para. 96.

[177] This article is compiled from notes on the caste drawn up by Colonel Mackenzie and contributed to the _Pioneer_ newspaper by Mrs. Horsburgh; Captain Mackintosh's _Account of the Manbhaos_ (India Office Tracts); and a paper by Pyare Lal Misra, Ethnographic clerk.

[178] _Berar Census Report_ (1881), p. 62.

[179] Dattatreya was a celebrated Sivite devotee who has been deified as an incarnation of Siva.

[180] _Berar Census Report_ (1881), p. 62.

[181] This article is based partly on a paper by Mr. Achyut Sitaram Sathe, Extra Assistant Commissioner.

[182] P. 389.

[183] See also separate article Mang-Garori.

[184] _Berar Census Report_ (1881), p. 147.

[185] _Lectures on the Criminal Tribes of the Central Provinces_, p. 79.

[186] _Cynodon dactylon_.

[187] Dr, Murray Mitchell's _Great Religions of India_, p. 63.

[188] From a note by Mr. Hira Lal.