Chapter 20

Billava Toddy-Tapper.Billava Toddy-Tapper.The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line.There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.If a man has intercourse with a woman, and she becomes pregnant, he has to marry her according to the bidu dhāre rite. Before the marriage ceremony is performed, he has to grasp a plantain tree with his right hand, and the tree is then cut down.At the first menstrual period, a girl is under pollution for ten or twelve days. On the first day, she is seated within a square (muggu), and five or seven cocoanuts are tied together so as to form a seat. A new earthenware pot is placed at each corner of the square. Four girls from the Gurikāra’s house sit at the corners close to the pots. Betel leaves, areca nuts, and turmeric paste are distributed among the assembled females, and the girls pour water from the pots over the head of the girl. Again, on the eleventh or the thirteenth day, the girl sits within the square, and water is poured over her as before. She then bathes.The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood ofStrychnos Nux-vomicashould never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried onthe spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhūpe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhūpe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nīrneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nīrneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nīrneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikāra pours some water into the empty vessel, and the chief mourner places it within the Nīrneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upsidedown, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhūpe. Nalkes and Paravas (devil-dancers), dressed up as bhūtas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.If a death occurs on an inauspicious day, a ceremony called Kāle deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs ofZizyphus Œnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl’s relations go in search of a dead boy, and take from thehouse where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl’s house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhāre ceremony, and completes the marriage.The pūjāris of all the bhūthasthānas and garidis are Billavas. The bhūtha temples called garidis belong to the Billavas, and the bhūthas are the Baidērukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballāla, Kujumba Ganja, and Dēvanajiri. The Baidērkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brāhman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary.77The bhūthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baidērukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhūthas such as Jumadi, Pancha Jumadi, Hosabhūtha, Kallurti, etc.Brimmeru has been transformed, by Brāhman ingenuity, into Brahma, and all the bhūthas are converted into Gōnas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhūtha, and the other bhūthas are supposed to visit his sthāna. A bhūthasthāna never contains idols, but cots are usually found therein. A sthāna may be dedicated to a single bhūtha, or to several bhūthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhūtha. If the sthāna is dedicated to more than one bhūtha, the bhūthas are generally Kodamanithāya, Kukkinathāya, and Daiva. All the arrangements for the periodical kōla, or festival of the bhūthasthāna, are made by the pūjāri. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pūjāris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhūtha worship will be found in the articles on Bants, Nalkes, and Paravas.Bilva(jackal).—An exogamous sept of Kondra.Bindhollu(brass water-pot).—An exogamous sept of Jōgi.Binu(roll of woollen thread).—An exogamous sept of Kuruba.Bissoyi.—The Parlakimedi Māliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes78that in the Māliahs “are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each ofthem holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Rāja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination.” The story of the Parlakimedi rebellion, “a forgotten rebellion” as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.At times of census, Bissoyi has been returned as a title of Doluva, Kālingi, Kurumo, and Sondi.Biswālo.—A title of various Oriya castes.Bochchu(hairs).—An exogamous sept of Odde.Bōda.—Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.Bōda Dāsari(bald-headed mendicant).—An exogamous sept of Jōgi.Boddu(navel).—An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that “in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rāyi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it.” (SeeBāriki.)Bodo(big).—A sub-division of Bottada, Māli, Omanaito, Pentia, and other castes. Bodo Nāyak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.Bōgam.—SeeDēva-dasi and Sāni.Bōgāra.—Recorded, in the Madras Census Report, 1901, as “Canarese brass and copper-smiths: a sub-division of Pānchāla.” From a note on the Jains of the Bellary district79I gather that “there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage.” It is said that “arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains.”Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.Boggula(charcoal).—An exogamous sept of Bōya and Dēvānga.Bohora.—The Bohoras or Boras are “Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin.”80They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals,e.g., Dīpāvali, or feast of lights, at which crackers are let off.Boidyo.—Recorded under the name Boyidyo, in the Madras Census Report, 1901, as “literally a physician: a sub-caste of Pandito.” There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.Boipāri.—A synonym of Lambādi. (SeeBēpāri.)Boishnobo.—The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sūdras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengāli reformer.Boksha.—Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating theiremployment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.Bolāsi.—The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.Bolodia.—The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.Bombadai(a fish).—A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstainfrom eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.Bomma(a doll).—An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said81to exhibit shows in the Vizagapatam district.Bommali.—A sub-division of the Koronos of Ganjam.Bonda.—A sub-division of Poroja.Bondia.—A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.Bondili.—In the Madras Census Report, 1891, the Bondilis are “said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars.” The Bondilis of the North Arcot district are described by Mr. H. A. Stuart82as being “foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis,however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs.”I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.Boniya.—The Oriya name for Baniya (trader). Boniya Korono appears83as the name for traders and shopkeepers in Ganjam.Bonka.—Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.Bonthuk.—The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntūr districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra(stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intipēralu, however are Telugu. These constitute exogamous septs, and seem to be as follows:—Pasupuretti, Simhādri (the god at Simhachalam near Vizagapatam), Konēti, Dāsapatri, Gēdala (buffaloes), Kudumala (cakes), Ākula (leaves), Sunkara, and Tōta (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Konēti sept as drummers and musicians. Men belonging to the Gēdalu sept are considered as equivalent to shepherds.The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.Every settlement is said to have a headman, called Bichādi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichādi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichādi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichādi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothurāju, who are represented by stones.Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride’s money), is carried in procession to the bride’s hut on the head of a married girl belonging to a sept other than those of thecontracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride’s money is handed over to the Bichādi, and the turmeric water is poured on the ground. The bride’s money is divided between her parents and maternal uncle, the Bichādi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom’s hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango andEugenia Arnoltianaleaves. After supper, some relations of the contracting couple go to an open space, where the Bichādi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichādi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These areremoved, at the close of the marriage festivities, on the fifth day.When a girl attains maturity, she is under pollution for nine days, at the conclusion of which the Bichādi receives a small present of money from her parents. Her husband, and his agnates (people of his sept) also have to observe pollution, and, on the ninth day, the cooking pots which they have used are thrown away, and they proceed to the Bichādi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution. On the ninth day, the girl and her husband throw water over each other, and the marriage is consummated.The dead are usually buried, lying on the left side. On the second day, food is offered to crows and Brāhmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet, on which balls of food are placed. The dead person is invoked by name, as the various people deposit the food offering. The food is finally put into a winnowing basket, and taken to the bank of a tank (pond). A small hut is made there, and the food is placed therein on two leaves, one of which represents the Yama Dutas (servants of the god of death), the other the deceased.Boori(cake).—An exogamous sept of Māla.Bosantiya.—The Bosantiyas are summed up, in the Madras Census Report, 1901, as “Oriya cultivators found in the northern tāluks of Ganjam. They are said by some to have been originally dyers.” I am informed that the caste name has reference to the fact that the occupation thereof was the collection of the fruits ofMallotus philippinensis, and trade in the dye (bosonto gundi) obtained therefrom. The dye, commonly known as kamēla, or kamala, is the powdery substance obtainedas a glandular pubescence from the exterior of the fruits. The following note on the dye was published in the Indian Forester, 1892. “Among the many rich natural products of Ganjam, probably the most esteemed in commerce is the red kamēla dye, the valuable product of theMallotus philippinensis. This tree, with its lovely scarlet berries and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which constitutes the dye. This powder is collected by being brushed off into baskets made for the purpose, but the method of collection is reckless and wasteful in the extreme, the trees being often felled in order to reach the berries more easily. The industry is a monopoly of the Hill Khonds, who, however, turn it to little advantage. They are ignorant of the great commercial value of the dye, and part with the powder to the low-country dealers settled among them for a few measures of rice or a yard or two of cloth. The industry is capable of great development, and a large fortune awaits the firm or individual with sufficient enterprise to enter into rivalry with the low-country native dealers settled among the Khonds, who at present enjoy a monopoly of the trade. It is notorious that these men are accumulating vast profits in respect of this dye. The tree is cultivated largely by the Khonds in their forest villages.”The Bosantiyas seem to have no sub-divisions, but exogamous gōtras,e.g., nāgasira (cobra) and kochimo (tortoise) exist among them. Socially they are on a par with the Bhondāris, and above Pachchilia Gaudos and Sāmantiyas. They have a headman called Bissoyi, who is assisted by a Bhollobaya, and they have further a caste messenger called Jāti Naiko. The caste titles are Bissoyi and Nāhako.Most of the Bosantiyas are Saivites, but a few follow the Paramartho form of Vaishnavism. They also worship various Tākurānis (village deities), such as Kotāru and Chondi.In the Vizagapatam Manual (1869), Bosuntea is described as a caste of Paiks or fighting men in the Vizagapatam district (Jeypore).Bottada.—The Bottadas are, Mr. H. A. Stuart writes,84“a Class of Uriya cultivators and labourers, speaking Muria or Lucia, otherwise known as Basturia, a dialect of Uriya. Mr. Taylor says the caste is the same as Muria, which is shown separately in the tables, and in Mr. H. G. Turner’s notes in the Census Report of 1871. But, whether identical or distinct, it seems clear that both are sub-divisions of the great Gond tribe.”For the following note, I am indebted to Mr. C. Hayavadana Rao. There is a current tradition that the caste originally dwelt at Barthagada, and emigrated to Vizagapatam long ago. It is vaguely mentioned that Barthagada was situated towards and beyond Bastar, near which place there are still to be found people of this caste, with whom those living in the Vizagapatam Agency intermarry. The caste is divided into three endogamous divisions, viz.:—(1) Bodo, or genuine Bottadas;(2) Madhya, descendants of Bottada men and non-Bottada women;(3) Sanno, descendants of Madhya men and non-Madhya women. The Bodos will not interdine with the other two sections, but males of these will eat with Bodos.The following notes refer to the Bodo section, in which various exogamous septs, or bamsa, exist, of which the following are examples:—Kochchimo, tortoise.Bhāg, tiger.Gōyi, lizard (Varanus).Nāg, cobra.Kukkuro, dog.Mākado, monkey.Cheli, goat.Girls are married either before or after puberty. A man can claim his paternal aunt’s daughter in marriage. When a marriage is under contemplation, the prospective bridegroom’s parents take maddho (liquor) and chada (beaten rice) to the girl’s house, where they are accepted or refused, according as her parents agree to, or disapprove of the match. After a stated period, further presents of liquor, rice, black gram, dhāl, salt, chillies, and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl’s parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked rice) and Rs. 2 are taken to the bride’s house as jholla tonka, and a feast is held. At the bridegroom’s house, a pandal, made of nine sorghi or sāl (Shorca robusta) posts, is erected, with a pot of turmeric water tied to the central post. The bride is conducted thither. At the marriage rites the Dēsāri officiates. The ends of the cloths of the contracting couple are tied together, and their little fingers are linked together, while they go, with pieces of turmeric and rice in their hands, seven times round the pandal. The sacred fire, or hōmam, is raised, and into it seven or nine different kinds of wood, ghī (clarified butter), milk, rice and jaggery are thrown. Turmeric-rice dots are put on the foreheads of the bride and bridegroom by the Dēsāri, parents, and relations. Theyare anointed with castor-oil, and bathed with the water contained in the pot tied to the post. New cloths are presented to them, and a caste feast is held.Widow remarriage is permitted, and a younger brother often marries the widow of his elder brother. If, however, she marries any one else, her new husband has to pay rānd tonka, consisting of liquor, a sheep or goat, and rice, as a fine to the caste, or he may compound for payment of five rupees. Divorce is permitted, and, if a man divorces his wife, he usually gives her some paddy, a new cloth, and a rupee. If the woman divorces herself from her husband, and contracts an alliance with another man, the latter has to pay a fine of twenty rupees to the first husband, a portion of which is spent on a feast, at which the two husbands and the woman are present.The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.Bottu Kattōru(those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivatorssettled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).Bōya(seeBēdar).—Bōya has also been recorded85as a sub-division of Māla, a name for Ēkari.Bōyan.—A title of Oddē.Bōyi(seeBestha).—It is also the title of one of the chief men among the Savaras.Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtrasmentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—1. Asvalayana Sūtra of the Rig Vēda.2. ĀpasthambaSūtras of the black Yajus.3. Bhāradwaja4. Bhodayana5. Sathyāshāda6. Vaikkānasa7. Kāthyayana Sūtra of the white Yajus.8. Drahyayana Sūtra of Sāma Vēda.All Brāhmans claim descent from one or more of the following seven Rishis:—Atri, Bhrigu, Kutsa, Vashista, Gautama, Kasyapa, Angiras. According to some, the Rishis are Agasthya, Angiras, Atri, Bhrigu, Kasyapa, Vashista, and Gautama. Under these Rishis are included eighteen ganams, and under each ganam there are a number of gōtras, amounting in all to about 230. Every Brāhman is expected to salute his superiors by repeating the Abhivādhanam (salutation) which contains his lineage. As an example, the following may be given:—“I, Krishna by name, of Srivathsa gōtra, with the pravara (lineage) of the five Rishis, Bhargava, Chyāvana, Āpnuvana, Aruva, and Jamadagni, following the Āpasthamba sūtra of the Yajus Sāka, am now saluting you.” Daily, at the close of the Sandhya prayers, this Abhivādhanam formula should be repeated by every Brāhman.Taking the Brāhmans as a whole, it is customary to group them in two main divisions, the Pancha Drāvidas and Pancha Gaudas. The Pancha Drāvidas are pure vegetarians, whereas the Pancha Gaudas need not abstain from meat and fish, though some, who live amidst the Pancha Drāvidas, do so. Other differences will be noted in connection with Oriya Brāhmans, who belong to thePancha Gauda section. In South India, all Brāhmans, except those who speak the Oriya and Konkani languages, are Pancha Drāvidas, who are divided into five sections, viz.:—1.Tamil, or Drāvida proper.2.Telugu or Āndhra.3.Canarese, or Carnātaka.4.Marathi or Dēsastha.5.Guzarāti.The Tulu-speaking Shivalli Brāhmans are included among the Carnātakas; the Pattar and Nambūtiri Brāhmans (seeNambūtiri) among the Drāvidas proper.From a religious point of view, the Brāhmans are either Saivites or Vaishnavites. The Saivites are either Saivites proper, or Smarthas. The Smarthas believe that the soul of man is only a portion of the infinite spirit (ātman), and that it is capable of becoming absorbed into the ātman. They recognise the Trimurtis, Brahma, Vishnu, and Siva as separate gods, but only as equal manifestations of the supreme spirit, and that, in the end, these are to be absorbed into the infinite spirit, and so disappear. Saivas, on the other hand, do not recognise the Trimurtis, and believe only in one god, Siva, who is self-existent, and not liable to lose his personality. Of Vaishnavites there are three kinds, viz., those who are the followers of Chaitanya, Rāmānuja, and Mādhvāchārya. Like the Smarthas, the Vaishnavites recognise Brahma, Vishnu, and Siva, but Vishnu is supposed to be the chief god, to whom the others are subordinate.“Vaishnavas,” Monier Williams writes,86“are believers in the one personal god Vishnu, not only as the preserver, but as above every other god, including Siva.It should be noted, too, that both Saivites and Vaishnavas agree in attributing an essential form of qualities to the Supreme Being. Their one god, in fact, exists in an eternal body, which is antecedent to his earthly incarnations, and survives all such incarnations.” He adds that “it cannot be doubted that one great conservative element of Hinduism is the many sidedness of Vaishnavism. For Vaishnavism is, like Buddhism, the most tolerant of systems. It is always ready to accommodate itself to other creeds, and delights in appropriating to itself the religious idea of all the nations of the world. It admits of every form of internal development. It has no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves together for the extension of spiritual supremacy over ever increasing masses of population.”The Oriya Brāhmans, who follow the creed of Chaitanya, are called Paramarthos, and are confined to the Ganjam district. There is no objection to intermarriage between Smartha and Paramartho Oriya Brāhmans.Sri Vaishnavas (who put on the nāmam as a sectarian mark) and Mādhvas are exclusive as regards intermarriage, but the Mādhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri Vaishnavas object to doing so.According to the Sūtras, a Brāhman has to go through the following samskāras (rites):—1.Garbhādāna.2.Pumsavanam.3.Sīmantam.4.Jātakarmam.5.Nāmakaranam.6.Annaprāsanam7.Chaulam.8.Upanayanam9.Vivāham.These rites are supposed to purify the body and spirit from the taint transmitted through the womb of the mother, but all of them are not at the present day performed at the proper time, and in regular order.The Garbhādhāna, or impregnation ceremony, should, according to the Grihya Sūtras, be performed on the fourth day of the marriage ceremonies. But, as the bride is a young girl, it is omitted, or Vēdic texts are repeated. The Garbhādhāna ceremony is performed, after the girl has attained puberty. At the time of consummation or Ritu Sānthi, the following verse is repeated:—“Let all pervading Vishnu prepare her womb; let the Creator shape its forms; let Prajāpathi be the impregnator; let the Creator give the embryo.”Pumsavanam and Sīmantam are two ceremonies, which are performed together during the seventh or ninth month of the first pregnancy, though, according to the Grihya Sūtras, the former should be performed in the third month. At the Pumsavanam, or male producing ceremony, the pregnant woman fasts, and her husband squeezes into her right nostril a little juice from the fruit and twig of the ālam tree (Ficus bengalensis), saying “Thou art a male child.” The twig selected should be one pointing, east or north; with two fruits looking like testicles. The twig is placed on a grinding-stone, and a girl, who has not attained puberty, is asked to pound it. The pulp is wrapped in a new silk cloth, and squeezed to express the juice. On the conclusion of the Pumsavanam, the Sīmantam, or parting the pregnant woman’s hair, is gone through. After oblations in the sacred fire (hōmam), the woman’s husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with fruits of the aththi tree (Ficus glomerata) are attached,and passes it over the woman’s head from before backwards, parting the hair.The Jātakarmam, Nāmakaranam, Annaprāsanam, and Chaulam rites are ordinarily celebrated, one after the other, on the Upanayanam day. Jātakarmam consists in smearing some ghī (clarified butter) and honey on the tongue of the baby, and repeating the following verses from the Rig Vēda:—“Oh! long lived one, mayst thou live a hundred years in this world, protected by the gods. Become firm as a rock, firm as an axe, pure as gold. Thou art the Vēda called a son; live thou a hundred years. May Indra bestow on thee his best treasures. May Sāvitri, may Sarasvati, may the Asvins grant thee wisdom.”At the Nāmakaranam, or naming ceremony, the parents of the child pronounce its name close to its ear, and repeat the Vēdic prayer to Indra and Agni “May Indra give you lustre, and Indra semen, wisdom, and children.”The Annaprāsanam, or food-giving ceremony, should be performed during the sixth month after birth. A little solid food is put into the child’s mouth, and the following Vēdic verses are repeated:—“Agni who lives on plants, Sōma who lives on sōma juice, Brāhmans who live on the Vēdas, and Dēvatas who live on amartam (ambrosia), may they bless you. As the earth gives food to plants and water, so I give you this food. May these waters and plants give you prosperity and health.”At the Chaulam, or tonsure ceremony, the child is seated in his mother’s lap. The father, taking a few blades of dharbha grass in his hand, sprinkles water over the child’s head. Seven times he inserts blades of dharbha in the hair of the head (three blades each time), saying “Oh! divine grass, protect him.” Hethen cuts off the tips of the blades, and throws them away. The father is expected, according to the Grihya Sūtras, to shave or cut the child’s hair. At the present day, however, the barber is called in, and shaves the head, leaving one lock or more according to local custom.The Upanayana, or leading a boy to his guru or spiritual teacher, is essentially a ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice it is deferred even up to the age of seventeen. It usually commences with the arrangement of seed-pans containing nine kinds of grain, and tying a thread or pratisaram on the boy’s wrist. After this, the Abyudayam, or invocation of ancestors, is gone through. The boy sits in front of the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the part of guru. He places over the boy’s head blades of dharbha grass so that the tips are towards the east, south, west, and north. The tips are cut off, and the following Vēdic verses are repeated:—“Please permit me to shave the head of this boy with the knife used by the sun for shaving Sōma. He is to be shaved, because it will bring him long life and old age. May the boy become great, and not die a premature death. May he outshine all in glory.” The boy is then shaved by a barber, and more Vēdic verses are repeated, which run as follows:—“You are shaving with a sharp razor, so that this shaving may enable him to live long. Brihaspathi, Sūrya, and Agni shaved the hair of the head of Varuna, and placed the hairs in the middle regions of the sky, earth, and in swarga. I shall place the hairs removed by me at the foot of the audambara tree (Ficus glomerata), or in the clumps of dharbha grass.” The boy thenbathes, and comes near the sacred fire. After ghī has been poured thereon, a bundle of palāsa (Butea frondosa) sticks is given to him, and he puts it on the fire after repeating certain Vēdic riks. A grinding-stone is placed on one side of the fire, and the boy treads on it, while the following verse is repeated:—“Tread on this stone, and may you be as firm as it is. May you subdue thy enemies.” A new cloth is given to him, which he puts on. The following verses are then repeated:—“Oh! cloth, Revathi and others have spun, woven, spread out, and put skirts on both sides of you. May these goddesses clothe the boy with long life. Blessed with life, put on this cloth. Dress the boy with this cloth. By wearing it, let him attain a hundred years of age. May his life be extended. Such a garment as this was given to Sōma by Brihaspathi to wear. Mayst thou reach old age. Put on this cloth. Be a protector to all people. May you live a hundred years with full vigour. May you have plenty of wealth.” After the boy has put on the cloth, the following is repeated:—“You have put on this cloth for the sake of blessing. You have become the protector of your friends. Live a hundred years. A noble man, blessed with life, mayst thou obtain wealth.” A girdle (minji) spun from grass is wound thrice round the boy’s body, and tied with a knot opposite the navel, or to the left of it. The following verses are repeated:—“This blessed girdle, the friend of the gods, has come to us to remove our sins, to purify and protect us, bring strength to us by the power of exhalation and inhalation. Protect, Oh! girdle, our wealth and meditation. Destroy our enemies, and guard us on all the four sides.” A small piece of deer-skin is next tied on to the sacred thread, which has been put on the boy soon after the shaving rite. The following versesare repeated:—“Oh! skin which is full of lustre because Mitra sees you, full of glory and one that is not fit for wicked people, I am now putting you on. May Aditi tuck up thy garment. Thou mayst read Vēdas, and grow wise. Thou mayst not forget what you have read. Mayst thou become holy and glorious.” The boy seats himself next to the guru, and close to the sacred fire, and repeats the following:—“I have come near the spiritual teacher, my Āchārya. May the teacher and myself become prosperous. May I also complete my Vēdic studies properly, and let me be blessed with a married life after the study.” The guru sprinkles water over the boy three times, and, taking hold of his hand, says:—“Agni, Sōman, Savitha, Sarasvati, Pūsha, Aryaman, Amsuhu, Bagadēvata, and Mitra have seized thy hand. They have taken you over to them, and you have become friends.” Then he hands over the boy to the gods by repeating:—“We give you to Agni, Sōman, Savitha, Sarasvati, Mrityu, Yaman, Gadhan, Andhakan, Abhaya, Ōshadhi, Prithvi, and Vaisvānara. With the permission of Sūrya, I am allowing you to approach me. Oh! boy, may you have children full of lustre, and capable of becoming heroes.” The boy then repeats the following:—“I am come to be a student. You that have obtained permission from the Sūrya, please take me.” The teacher asks, “Who are you? What is your name?”The boy gives out his name, and the teacher enquires of him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Ātman, and repeats the following:—“Oh! sun, the lord of all ways, through your grace I am about to begin my studies, which will do good to me.” The teacher and the boy take their seats on dharbha grass, and say:—“Oh! dharbha, a giver of royal power, a teacher’s seat, may I not withdrawfrom thee.” The boy then pours some ghī on to the sacred fire. A cloth is thrown over both the teacher and the boy, and the latter asks the former to recite the Sāvitri. The following Gāyatri is repeated into his ear:—“Let us meditate on that excellent glory of the divine vivifier. May he illumine our understandings.” The boy touches his own upper lip with his right hand, and says:—“Oh! Prāna, I have become illumined, having heard the Sāvitri. Protect and guard this wealth that has entered me, the Gāyatri or Sāvitri.” He then takes the palāsa staff, and the teacher says:—“Up with life. Oh! sun, this is thy son. I give him in charge to thee.” The boy then worships the sun thus:—“That bright eye created by the gods, which rises in the east, may we see it a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns; and may we long see the sun.” The ceremonial is brought to a close on the first day by the boy begging rice from his mother and other female relations. A basket, filled with rice, is placed in a pandal (booth), and the boy stands near it, repeating “Please give me alms.” Each woman pours some rice into a tray which he carries, and presents him with some money and betel leaves. The rice is placed in the basket. On the second and third days, the boy puts palāsa sticks into the sacred fire, and pours ghī thereon. On the fourth day, the new cloth is given to the teacher.The wearing of the sacred thread is a sign that the boy has gone through the upanayanam ceremony. It isnoted87by the Rev. A. Margöschis that “the son of Brāhman parents is not reckoned to be a Brāhman(i.e., he may not take part in religious ceremonies) until he has gone through the ceremony of assuming the sacred thread; and I have heard Brāhman boys wearing the thread taunting a boy of Brāhman birth, and calling him a Sūdra, because he had not yet assumed the holy thread.” The thread is composed of three threads of cotton secured together in one spot by a sacred knot of peculiar construction, called Brahma Grandhi. The knot in the sacred thread worn by Vaishnava Brāhmans is called Vishnu Grandhi, and that in the thread of Smarthas Rūdra Grandhi. In the preparation of the thread, cotton sold in the bazaar may not be used; the bolls ought to be secured direct from the plant. Here and there Brāhmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vēdas may be seen spinning the thread from these pads. The spinning rod is a thin piece of bamboo stick weighted with a lead or soapstone disc about half an inch in diameter. The thin thread is kept in stock, and twisted into the sacred thread whenever it is required. Three or more people usually take part in the twisting process, during which they chant Vēdic verses. In the Srutis and Sūtras, it is enjoined that the Yagnopavita (sacred thread) is to be put on only on occasions of sacrifice. It ought really to be a vestment, and is a symbolical representation thereof. Ordinarily the thread is worn over the left shoulder in the position called Upavītham. In ceremonies connected with the dead, however, it is worn over the right shoulder in theposition called prāchinavīthi. At the time of worshipping Rishis and Ganas, the thread should be over both shoulders and round the neck in the position called nivīthi.The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upākarmam day. They, and the palāsa stick, should be retained by the Brahmachāri till the close of his studentship. Nambūtiri Brāhman lads of eight or nine years old, who have gone through the Upanayanam ceremony, always carry with them the palāsa stick, and wear the grass girdle, and, in addition to the sacred thread, a thin strip of deer-skin in length equal to the thread. Round the waist he wears a narrow strip of cloth (kaupīnam) passed between the legs. He may cover his breast and abdomen with a cloth thrown over his body. He is thus clad until his marriage, or at least until he has concluded the study of the Vēdas.The marriage rites in vogue at the present day resemble those of Vēdic times in all essential particulars. All sections of Brāhmans closely follow the Grihya Sūtras relating to their sākha. The marriage ceremonies commence with the Nischyathartham or betrothal ceremony. The bridegroom being seated on a plank amidst a number of Brāhmans, Vēdic verses are repeated, and, after the bestowal of blessings, the bride’s father proclaims that he intends giving his daughter in marriage to the bridegroom, and that he may come for the purpose after the completion of the Vratam ceremony. For this ceremony, the bridegroom, after being shaved, dresses up. Meanwhile, the Brāhmans who have been invited assemble. The bridegroom sits on the marriage dais, and, after repeating certain Vēdic verses, says:—“Withthe permission of all assembled, let me begin the Vratams Prājāpathyam, Soumyam, Āgnēyam, and Vaiswadēvam, and let me also close them.” All the Vratams should be performed long before the marriage. In practice, however, this is not done, so the bridegroom performs an expiatory ceremony, to make up for the omission. This consists in offering oblations of ghī, and giving presents of money to a few Brāhmans. The bridegroom is helped throughout the Vratam ceremonies by a spiritual teacher or guru, who is usually his father or a near relation. The guru sprinkles water over the bridegroom’s body, and tells him to go on with kāndarishi tharpanam (offerings of water, gingelly, and rice, as an oblation to Rishis). A small copper or silver vessel is placed on a leaf to the north-east of the sacred fire, and is made to represent Varuna. A new cloth is placed round the vessel. The various Vratams mentioned are gone through rapidly, and consist of offerings of ghī through fire to the various Dēvatas and Pitris. The Nāndhi Srādh, or memorial service to ancestors, is then performed. The bridegroom next dresses up as a married man, and proceeds on a mock pilgrimage to a distant place. This is called Paradēsa Pravesam (going to a foreign place), or Kāsiyatra (pilgrimage to Benares). It is a remnant of the Snāthakarma rite, whereat a Brahmachāri, or student, leaves his spiritual teacher’s house at the close of his studies, performs a ceremony of ablution, and becomes an initiated householder or Snāthaka. The bridegroom carries with him an umbrella, a fan, and a bundle containing some rice, cocoanut, and areca-nut. He usually goes eastward. His future father-in-law meets him, and brings him to the house at which the marriage is to be celebrated. As soon as he has arrived there, the bride is brought, dressed up anddecorated in finery. The bridal pair are taken up on the shoulders of their maternal uncles, who dance about for a short time. Whenever they meet, the bride and bridegroom exchange garlands (mālaimāththal). The couple then sit on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel, in a tray. The pair are conducted into the house, and are seated on the marriage dais. The marriage, or Vivāham, is then commenced. A purōhit (priest) repeats certain Vēdic texts as a blessing, and says:—“Bless this couple of ... gōtras, the son and daughter of ..., grandchildren of ..., now about to be married.” At this stage, the gōtras of the contracting couple must be pronounced distinctly, so as to ensure that they are not among the prohibited degrees. The bridal couple must belong to different gōtras. The bridegroom next says that he is about to commence the worship of Visvaksēna if he is a Vaishnavite, or Ganapathi if he is a Saivite, for the successful termination of the marriage ceremonies. The Ankurarpana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified by the sprinkling of punyāham water over them, are arranged in the form of a square. Four of the pans are placed at the four cardinal points, east, west, north, and south, and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Sōman. While water is being sprinkled over the pans, the following synonyms for each of these gods are repeated:—

Billava Toddy-Tapper.Billava Toddy-Tapper.The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line.There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.If a man has intercourse with a woman, and she becomes pregnant, he has to marry her according to the bidu dhāre rite. Before the marriage ceremony is performed, he has to grasp a plantain tree with his right hand, and the tree is then cut down.At the first menstrual period, a girl is under pollution for ten or twelve days. On the first day, she is seated within a square (muggu), and five or seven cocoanuts are tied together so as to form a seat. A new earthenware pot is placed at each corner of the square. Four girls from the Gurikāra’s house sit at the corners close to the pots. Betel leaves, areca nuts, and turmeric paste are distributed among the assembled females, and the girls pour water from the pots over the head of the girl. Again, on the eleventh or the thirteenth day, the girl sits within the square, and water is poured over her as before. She then bathes.The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood ofStrychnos Nux-vomicashould never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried onthe spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhūpe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhūpe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nīrneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nīrneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nīrneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikāra pours some water into the empty vessel, and the chief mourner places it within the Nīrneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upsidedown, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhūpe. Nalkes and Paravas (devil-dancers), dressed up as bhūtas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.If a death occurs on an inauspicious day, a ceremony called Kāle deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs ofZizyphus Œnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl’s relations go in search of a dead boy, and take from thehouse where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl’s house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhāre ceremony, and completes the marriage.The pūjāris of all the bhūthasthānas and garidis are Billavas. The bhūtha temples called garidis belong to the Billavas, and the bhūthas are the Baidērukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballāla, Kujumba Ganja, and Dēvanajiri. The Baidērkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brāhman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary.77The bhūthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baidērukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhūthas such as Jumadi, Pancha Jumadi, Hosabhūtha, Kallurti, etc.Brimmeru has been transformed, by Brāhman ingenuity, into Brahma, and all the bhūthas are converted into Gōnas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhūtha, and the other bhūthas are supposed to visit his sthāna. A bhūthasthāna never contains idols, but cots are usually found therein. A sthāna may be dedicated to a single bhūtha, or to several bhūthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhūtha. If the sthāna is dedicated to more than one bhūtha, the bhūthas are generally Kodamanithāya, Kukkinathāya, and Daiva. All the arrangements for the periodical kōla, or festival of the bhūthasthāna, are made by the pūjāri. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pūjāris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhūtha worship will be found in the articles on Bants, Nalkes, and Paravas.Bilva(jackal).—An exogamous sept of Kondra.Bindhollu(brass water-pot).—An exogamous sept of Jōgi.Binu(roll of woollen thread).—An exogamous sept of Kuruba.Bissoyi.—The Parlakimedi Māliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes78that in the Māliahs “are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each ofthem holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Rāja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination.” The story of the Parlakimedi rebellion, “a forgotten rebellion” as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.At times of census, Bissoyi has been returned as a title of Doluva, Kālingi, Kurumo, and Sondi.Biswālo.—A title of various Oriya castes.Bochchu(hairs).—An exogamous sept of Odde.Bōda.—Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.Bōda Dāsari(bald-headed mendicant).—An exogamous sept of Jōgi.Boddu(navel).—An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that “in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rāyi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it.” (SeeBāriki.)Bodo(big).—A sub-division of Bottada, Māli, Omanaito, Pentia, and other castes. Bodo Nāyak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.Bōgam.—SeeDēva-dasi and Sāni.Bōgāra.—Recorded, in the Madras Census Report, 1901, as “Canarese brass and copper-smiths: a sub-division of Pānchāla.” From a note on the Jains of the Bellary district79I gather that “there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage.” It is said that “arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains.”Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.Boggula(charcoal).—An exogamous sept of Bōya and Dēvānga.Bohora.—The Bohoras or Boras are “Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin.”80They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals,e.g., Dīpāvali, or feast of lights, at which crackers are let off.Boidyo.—Recorded under the name Boyidyo, in the Madras Census Report, 1901, as “literally a physician: a sub-caste of Pandito.” There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.Boipāri.—A synonym of Lambādi. (SeeBēpāri.)Boishnobo.—The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sūdras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengāli reformer.Boksha.—Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating theiremployment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.Bolāsi.—The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.Bolodia.—The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.Bombadai(a fish).—A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstainfrom eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.Bomma(a doll).—An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said81to exhibit shows in the Vizagapatam district.Bommali.—A sub-division of the Koronos of Ganjam.Bonda.—A sub-division of Poroja.Bondia.—A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.Bondili.—In the Madras Census Report, 1891, the Bondilis are “said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars.” The Bondilis of the North Arcot district are described by Mr. H. A. Stuart82as being “foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis,however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs.”I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.Boniya.—The Oriya name for Baniya (trader). Boniya Korono appears83as the name for traders and shopkeepers in Ganjam.Bonka.—Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.Bonthuk.—The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntūr districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra(stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intipēralu, however are Telugu. These constitute exogamous septs, and seem to be as follows:—Pasupuretti, Simhādri (the god at Simhachalam near Vizagapatam), Konēti, Dāsapatri, Gēdala (buffaloes), Kudumala (cakes), Ākula (leaves), Sunkara, and Tōta (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Konēti sept as drummers and musicians. Men belonging to the Gēdalu sept are considered as equivalent to shepherds.The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.Every settlement is said to have a headman, called Bichādi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichādi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichādi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichādi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothurāju, who are represented by stones.Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride’s money), is carried in procession to the bride’s hut on the head of a married girl belonging to a sept other than those of thecontracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride’s money is handed over to the Bichādi, and the turmeric water is poured on the ground. The bride’s money is divided between her parents and maternal uncle, the Bichādi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom’s hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango andEugenia Arnoltianaleaves. After supper, some relations of the contracting couple go to an open space, where the Bichādi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichādi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These areremoved, at the close of the marriage festivities, on the fifth day.When a girl attains maturity, she is under pollution for nine days, at the conclusion of which the Bichādi receives a small present of money from her parents. Her husband, and his agnates (people of his sept) also have to observe pollution, and, on the ninth day, the cooking pots which they have used are thrown away, and they proceed to the Bichādi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution. On the ninth day, the girl and her husband throw water over each other, and the marriage is consummated.The dead are usually buried, lying on the left side. On the second day, food is offered to crows and Brāhmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet, on which balls of food are placed. The dead person is invoked by name, as the various people deposit the food offering. The food is finally put into a winnowing basket, and taken to the bank of a tank (pond). A small hut is made there, and the food is placed therein on two leaves, one of which represents the Yama Dutas (servants of the god of death), the other the deceased.Boori(cake).—An exogamous sept of Māla.Bosantiya.—The Bosantiyas are summed up, in the Madras Census Report, 1901, as “Oriya cultivators found in the northern tāluks of Ganjam. They are said by some to have been originally dyers.” I am informed that the caste name has reference to the fact that the occupation thereof was the collection of the fruits ofMallotus philippinensis, and trade in the dye (bosonto gundi) obtained therefrom. The dye, commonly known as kamēla, or kamala, is the powdery substance obtainedas a glandular pubescence from the exterior of the fruits. The following note on the dye was published in the Indian Forester, 1892. “Among the many rich natural products of Ganjam, probably the most esteemed in commerce is the red kamēla dye, the valuable product of theMallotus philippinensis. This tree, with its lovely scarlet berries and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which constitutes the dye. This powder is collected by being brushed off into baskets made for the purpose, but the method of collection is reckless and wasteful in the extreme, the trees being often felled in order to reach the berries more easily. The industry is a monopoly of the Hill Khonds, who, however, turn it to little advantage. They are ignorant of the great commercial value of the dye, and part with the powder to the low-country dealers settled among them for a few measures of rice or a yard or two of cloth. The industry is capable of great development, and a large fortune awaits the firm or individual with sufficient enterprise to enter into rivalry with the low-country native dealers settled among the Khonds, who at present enjoy a monopoly of the trade. It is notorious that these men are accumulating vast profits in respect of this dye. The tree is cultivated largely by the Khonds in their forest villages.”The Bosantiyas seem to have no sub-divisions, but exogamous gōtras,e.g., nāgasira (cobra) and kochimo (tortoise) exist among them. Socially they are on a par with the Bhondāris, and above Pachchilia Gaudos and Sāmantiyas. They have a headman called Bissoyi, who is assisted by a Bhollobaya, and they have further a caste messenger called Jāti Naiko. The caste titles are Bissoyi and Nāhako.Most of the Bosantiyas are Saivites, but a few follow the Paramartho form of Vaishnavism. They also worship various Tākurānis (village deities), such as Kotāru and Chondi.In the Vizagapatam Manual (1869), Bosuntea is described as a caste of Paiks or fighting men in the Vizagapatam district (Jeypore).Bottada.—The Bottadas are, Mr. H. A. Stuart writes,84“a Class of Uriya cultivators and labourers, speaking Muria or Lucia, otherwise known as Basturia, a dialect of Uriya. Mr. Taylor says the caste is the same as Muria, which is shown separately in the tables, and in Mr. H. G. Turner’s notes in the Census Report of 1871. But, whether identical or distinct, it seems clear that both are sub-divisions of the great Gond tribe.”For the following note, I am indebted to Mr. C. Hayavadana Rao. There is a current tradition that the caste originally dwelt at Barthagada, and emigrated to Vizagapatam long ago. It is vaguely mentioned that Barthagada was situated towards and beyond Bastar, near which place there are still to be found people of this caste, with whom those living in the Vizagapatam Agency intermarry. The caste is divided into three endogamous divisions, viz.:—(1) Bodo, or genuine Bottadas;(2) Madhya, descendants of Bottada men and non-Bottada women;(3) Sanno, descendants of Madhya men and non-Madhya women. The Bodos will not interdine with the other two sections, but males of these will eat with Bodos.The following notes refer to the Bodo section, in which various exogamous septs, or bamsa, exist, of which the following are examples:—Kochchimo, tortoise.Bhāg, tiger.Gōyi, lizard (Varanus).Nāg, cobra.Kukkuro, dog.Mākado, monkey.Cheli, goat.Girls are married either before or after puberty. A man can claim his paternal aunt’s daughter in marriage. When a marriage is under contemplation, the prospective bridegroom’s parents take maddho (liquor) and chada (beaten rice) to the girl’s house, where they are accepted or refused, according as her parents agree to, or disapprove of the match. After a stated period, further presents of liquor, rice, black gram, dhāl, salt, chillies, and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl’s parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked rice) and Rs. 2 are taken to the bride’s house as jholla tonka, and a feast is held. At the bridegroom’s house, a pandal, made of nine sorghi or sāl (Shorca robusta) posts, is erected, with a pot of turmeric water tied to the central post. The bride is conducted thither. At the marriage rites the Dēsāri officiates. The ends of the cloths of the contracting couple are tied together, and their little fingers are linked together, while they go, with pieces of turmeric and rice in their hands, seven times round the pandal. The sacred fire, or hōmam, is raised, and into it seven or nine different kinds of wood, ghī (clarified butter), milk, rice and jaggery are thrown. Turmeric-rice dots are put on the foreheads of the bride and bridegroom by the Dēsāri, parents, and relations. Theyare anointed with castor-oil, and bathed with the water contained in the pot tied to the post. New cloths are presented to them, and a caste feast is held.Widow remarriage is permitted, and a younger brother often marries the widow of his elder brother. If, however, she marries any one else, her new husband has to pay rānd tonka, consisting of liquor, a sheep or goat, and rice, as a fine to the caste, or he may compound for payment of five rupees. Divorce is permitted, and, if a man divorces his wife, he usually gives her some paddy, a new cloth, and a rupee. If the woman divorces herself from her husband, and contracts an alliance with another man, the latter has to pay a fine of twenty rupees to the first husband, a portion of which is spent on a feast, at which the two husbands and the woman are present.The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.Bottu Kattōru(those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivatorssettled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).Bōya(seeBēdar).—Bōya has also been recorded85as a sub-division of Māla, a name for Ēkari.Bōyan.—A title of Oddē.Bōyi(seeBestha).—It is also the title of one of the chief men among the Savaras.Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtrasmentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—1. Asvalayana Sūtra of the Rig Vēda.2. ĀpasthambaSūtras of the black Yajus.3. Bhāradwaja4. Bhodayana5. Sathyāshāda6. Vaikkānasa7. Kāthyayana Sūtra of the white Yajus.8. Drahyayana Sūtra of Sāma Vēda.All Brāhmans claim descent from one or more of the following seven Rishis:—Atri, Bhrigu, Kutsa, Vashista, Gautama, Kasyapa, Angiras. According to some, the Rishis are Agasthya, Angiras, Atri, Bhrigu, Kasyapa, Vashista, and Gautama. Under these Rishis are included eighteen ganams, and under each ganam there are a number of gōtras, amounting in all to about 230. Every Brāhman is expected to salute his superiors by repeating the Abhivādhanam (salutation) which contains his lineage. As an example, the following may be given:—“I, Krishna by name, of Srivathsa gōtra, with the pravara (lineage) of the five Rishis, Bhargava, Chyāvana, Āpnuvana, Aruva, and Jamadagni, following the Āpasthamba sūtra of the Yajus Sāka, am now saluting you.” Daily, at the close of the Sandhya prayers, this Abhivādhanam formula should be repeated by every Brāhman.Taking the Brāhmans as a whole, it is customary to group them in two main divisions, the Pancha Drāvidas and Pancha Gaudas. The Pancha Drāvidas are pure vegetarians, whereas the Pancha Gaudas need not abstain from meat and fish, though some, who live amidst the Pancha Drāvidas, do so. Other differences will be noted in connection with Oriya Brāhmans, who belong to thePancha Gauda section. In South India, all Brāhmans, except those who speak the Oriya and Konkani languages, are Pancha Drāvidas, who are divided into five sections, viz.:—1.Tamil, or Drāvida proper.2.Telugu or Āndhra.3.Canarese, or Carnātaka.4.Marathi or Dēsastha.5.Guzarāti.The Tulu-speaking Shivalli Brāhmans are included among the Carnātakas; the Pattar and Nambūtiri Brāhmans (seeNambūtiri) among the Drāvidas proper.From a religious point of view, the Brāhmans are either Saivites or Vaishnavites. The Saivites are either Saivites proper, or Smarthas. The Smarthas believe that the soul of man is only a portion of the infinite spirit (ātman), and that it is capable of becoming absorbed into the ātman. They recognise the Trimurtis, Brahma, Vishnu, and Siva as separate gods, but only as equal manifestations of the supreme spirit, and that, in the end, these are to be absorbed into the infinite spirit, and so disappear. Saivas, on the other hand, do not recognise the Trimurtis, and believe only in one god, Siva, who is self-existent, and not liable to lose his personality. Of Vaishnavites there are three kinds, viz., those who are the followers of Chaitanya, Rāmānuja, and Mādhvāchārya. Like the Smarthas, the Vaishnavites recognise Brahma, Vishnu, and Siva, but Vishnu is supposed to be the chief god, to whom the others are subordinate.“Vaishnavas,” Monier Williams writes,86“are believers in the one personal god Vishnu, not only as the preserver, but as above every other god, including Siva.It should be noted, too, that both Saivites and Vaishnavas agree in attributing an essential form of qualities to the Supreme Being. Their one god, in fact, exists in an eternal body, which is antecedent to his earthly incarnations, and survives all such incarnations.” He adds that “it cannot be doubted that one great conservative element of Hinduism is the many sidedness of Vaishnavism. For Vaishnavism is, like Buddhism, the most tolerant of systems. It is always ready to accommodate itself to other creeds, and delights in appropriating to itself the religious idea of all the nations of the world. It admits of every form of internal development. It has no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves together for the extension of spiritual supremacy over ever increasing masses of population.”The Oriya Brāhmans, who follow the creed of Chaitanya, are called Paramarthos, and are confined to the Ganjam district. There is no objection to intermarriage between Smartha and Paramartho Oriya Brāhmans.Sri Vaishnavas (who put on the nāmam as a sectarian mark) and Mādhvas are exclusive as regards intermarriage, but the Mādhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri Vaishnavas object to doing so.According to the Sūtras, a Brāhman has to go through the following samskāras (rites):—1.Garbhādāna.2.Pumsavanam.3.Sīmantam.4.Jātakarmam.5.Nāmakaranam.6.Annaprāsanam7.Chaulam.8.Upanayanam9.Vivāham.These rites are supposed to purify the body and spirit from the taint transmitted through the womb of the mother, but all of them are not at the present day performed at the proper time, and in regular order.The Garbhādhāna, or impregnation ceremony, should, according to the Grihya Sūtras, be performed on the fourth day of the marriage ceremonies. But, as the bride is a young girl, it is omitted, or Vēdic texts are repeated. The Garbhādhāna ceremony is performed, after the girl has attained puberty. At the time of consummation or Ritu Sānthi, the following verse is repeated:—“Let all pervading Vishnu prepare her womb; let the Creator shape its forms; let Prajāpathi be the impregnator; let the Creator give the embryo.”Pumsavanam and Sīmantam are two ceremonies, which are performed together during the seventh or ninth month of the first pregnancy, though, according to the Grihya Sūtras, the former should be performed in the third month. At the Pumsavanam, or male producing ceremony, the pregnant woman fasts, and her husband squeezes into her right nostril a little juice from the fruit and twig of the ālam tree (Ficus bengalensis), saying “Thou art a male child.” The twig selected should be one pointing, east or north; with two fruits looking like testicles. The twig is placed on a grinding-stone, and a girl, who has not attained puberty, is asked to pound it. The pulp is wrapped in a new silk cloth, and squeezed to express the juice. On the conclusion of the Pumsavanam, the Sīmantam, or parting the pregnant woman’s hair, is gone through. After oblations in the sacred fire (hōmam), the woman’s husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with fruits of the aththi tree (Ficus glomerata) are attached,and passes it over the woman’s head from before backwards, parting the hair.The Jātakarmam, Nāmakaranam, Annaprāsanam, and Chaulam rites are ordinarily celebrated, one after the other, on the Upanayanam day. Jātakarmam consists in smearing some ghī (clarified butter) and honey on the tongue of the baby, and repeating the following verses from the Rig Vēda:—“Oh! long lived one, mayst thou live a hundred years in this world, protected by the gods. Become firm as a rock, firm as an axe, pure as gold. Thou art the Vēda called a son; live thou a hundred years. May Indra bestow on thee his best treasures. May Sāvitri, may Sarasvati, may the Asvins grant thee wisdom.”At the Nāmakaranam, or naming ceremony, the parents of the child pronounce its name close to its ear, and repeat the Vēdic prayer to Indra and Agni “May Indra give you lustre, and Indra semen, wisdom, and children.”The Annaprāsanam, or food-giving ceremony, should be performed during the sixth month after birth. A little solid food is put into the child’s mouth, and the following Vēdic verses are repeated:—“Agni who lives on plants, Sōma who lives on sōma juice, Brāhmans who live on the Vēdas, and Dēvatas who live on amartam (ambrosia), may they bless you. As the earth gives food to plants and water, so I give you this food. May these waters and plants give you prosperity and health.”At the Chaulam, or tonsure ceremony, the child is seated in his mother’s lap. The father, taking a few blades of dharbha grass in his hand, sprinkles water over the child’s head. Seven times he inserts blades of dharbha in the hair of the head (three blades each time), saying “Oh! divine grass, protect him.” Hethen cuts off the tips of the blades, and throws them away. The father is expected, according to the Grihya Sūtras, to shave or cut the child’s hair. At the present day, however, the barber is called in, and shaves the head, leaving one lock or more according to local custom.The Upanayana, or leading a boy to his guru or spiritual teacher, is essentially a ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice it is deferred even up to the age of seventeen. It usually commences with the arrangement of seed-pans containing nine kinds of grain, and tying a thread or pratisaram on the boy’s wrist. After this, the Abyudayam, or invocation of ancestors, is gone through. The boy sits in front of the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the part of guru. He places over the boy’s head blades of dharbha grass so that the tips are towards the east, south, west, and north. The tips are cut off, and the following Vēdic verses are repeated:—“Please permit me to shave the head of this boy with the knife used by the sun for shaving Sōma. He is to be shaved, because it will bring him long life and old age. May the boy become great, and not die a premature death. May he outshine all in glory.” The boy is then shaved by a barber, and more Vēdic verses are repeated, which run as follows:—“You are shaving with a sharp razor, so that this shaving may enable him to live long. Brihaspathi, Sūrya, and Agni shaved the hair of the head of Varuna, and placed the hairs in the middle regions of the sky, earth, and in swarga. I shall place the hairs removed by me at the foot of the audambara tree (Ficus glomerata), or in the clumps of dharbha grass.” The boy thenbathes, and comes near the sacred fire. After ghī has been poured thereon, a bundle of palāsa (Butea frondosa) sticks is given to him, and he puts it on the fire after repeating certain Vēdic riks. A grinding-stone is placed on one side of the fire, and the boy treads on it, while the following verse is repeated:—“Tread on this stone, and may you be as firm as it is. May you subdue thy enemies.” A new cloth is given to him, which he puts on. The following verses are then repeated:—“Oh! cloth, Revathi and others have spun, woven, spread out, and put skirts on both sides of you. May these goddesses clothe the boy with long life. Blessed with life, put on this cloth. Dress the boy with this cloth. By wearing it, let him attain a hundred years of age. May his life be extended. Such a garment as this was given to Sōma by Brihaspathi to wear. Mayst thou reach old age. Put on this cloth. Be a protector to all people. May you live a hundred years with full vigour. May you have plenty of wealth.” After the boy has put on the cloth, the following is repeated:—“You have put on this cloth for the sake of blessing. You have become the protector of your friends. Live a hundred years. A noble man, blessed with life, mayst thou obtain wealth.” A girdle (minji) spun from grass is wound thrice round the boy’s body, and tied with a knot opposite the navel, or to the left of it. The following verses are repeated:—“This blessed girdle, the friend of the gods, has come to us to remove our sins, to purify and protect us, bring strength to us by the power of exhalation and inhalation. Protect, Oh! girdle, our wealth and meditation. Destroy our enemies, and guard us on all the four sides.” A small piece of deer-skin is next tied on to the sacred thread, which has been put on the boy soon after the shaving rite. The following versesare repeated:—“Oh! skin which is full of lustre because Mitra sees you, full of glory and one that is not fit for wicked people, I am now putting you on. May Aditi tuck up thy garment. Thou mayst read Vēdas, and grow wise. Thou mayst not forget what you have read. Mayst thou become holy and glorious.” The boy seats himself next to the guru, and close to the sacred fire, and repeats the following:—“I have come near the spiritual teacher, my Āchārya. May the teacher and myself become prosperous. May I also complete my Vēdic studies properly, and let me be blessed with a married life after the study.” The guru sprinkles water over the boy three times, and, taking hold of his hand, says:—“Agni, Sōman, Savitha, Sarasvati, Pūsha, Aryaman, Amsuhu, Bagadēvata, and Mitra have seized thy hand. They have taken you over to them, and you have become friends.” Then he hands over the boy to the gods by repeating:—“We give you to Agni, Sōman, Savitha, Sarasvati, Mrityu, Yaman, Gadhan, Andhakan, Abhaya, Ōshadhi, Prithvi, and Vaisvānara. With the permission of Sūrya, I am allowing you to approach me. Oh! boy, may you have children full of lustre, and capable of becoming heroes.” The boy then repeats the following:—“I am come to be a student. You that have obtained permission from the Sūrya, please take me.” The teacher asks, “Who are you? What is your name?”The boy gives out his name, and the teacher enquires of him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Ātman, and repeats the following:—“Oh! sun, the lord of all ways, through your grace I am about to begin my studies, which will do good to me.” The teacher and the boy take their seats on dharbha grass, and say:—“Oh! dharbha, a giver of royal power, a teacher’s seat, may I not withdrawfrom thee.” The boy then pours some ghī on to the sacred fire. A cloth is thrown over both the teacher and the boy, and the latter asks the former to recite the Sāvitri. The following Gāyatri is repeated into his ear:—“Let us meditate on that excellent glory of the divine vivifier. May he illumine our understandings.” The boy touches his own upper lip with his right hand, and says:—“Oh! Prāna, I have become illumined, having heard the Sāvitri. Protect and guard this wealth that has entered me, the Gāyatri or Sāvitri.” He then takes the palāsa staff, and the teacher says:—“Up with life. Oh! sun, this is thy son. I give him in charge to thee.” The boy then worships the sun thus:—“That bright eye created by the gods, which rises in the east, may we see it a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns; and may we long see the sun.” The ceremonial is brought to a close on the first day by the boy begging rice from his mother and other female relations. A basket, filled with rice, is placed in a pandal (booth), and the boy stands near it, repeating “Please give me alms.” Each woman pours some rice into a tray which he carries, and presents him with some money and betel leaves. The rice is placed in the basket. On the second and third days, the boy puts palāsa sticks into the sacred fire, and pours ghī thereon. On the fourth day, the new cloth is given to the teacher.The wearing of the sacred thread is a sign that the boy has gone through the upanayanam ceremony. It isnoted87by the Rev. A. Margöschis that “the son of Brāhman parents is not reckoned to be a Brāhman(i.e., he may not take part in religious ceremonies) until he has gone through the ceremony of assuming the sacred thread; and I have heard Brāhman boys wearing the thread taunting a boy of Brāhman birth, and calling him a Sūdra, because he had not yet assumed the holy thread.” The thread is composed of three threads of cotton secured together in one spot by a sacred knot of peculiar construction, called Brahma Grandhi. The knot in the sacred thread worn by Vaishnava Brāhmans is called Vishnu Grandhi, and that in the thread of Smarthas Rūdra Grandhi. In the preparation of the thread, cotton sold in the bazaar may not be used; the bolls ought to be secured direct from the plant. Here and there Brāhmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vēdas may be seen spinning the thread from these pads. The spinning rod is a thin piece of bamboo stick weighted with a lead or soapstone disc about half an inch in diameter. The thin thread is kept in stock, and twisted into the sacred thread whenever it is required. Three or more people usually take part in the twisting process, during which they chant Vēdic verses. In the Srutis and Sūtras, it is enjoined that the Yagnopavita (sacred thread) is to be put on only on occasions of sacrifice. It ought really to be a vestment, and is a symbolical representation thereof. Ordinarily the thread is worn over the left shoulder in the position called Upavītham. In ceremonies connected with the dead, however, it is worn over the right shoulder in theposition called prāchinavīthi. At the time of worshipping Rishis and Ganas, the thread should be over both shoulders and round the neck in the position called nivīthi.The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upākarmam day. They, and the palāsa stick, should be retained by the Brahmachāri till the close of his studentship. Nambūtiri Brāhman lads of eight or nine years old, who have gone through the Upanayanam ceremony, always carry with them the palāsa stick, and wear the grass girdle, and, in addition to the sacred thread, a thin strip of deer-skin in length equal to the thread. Round the waist he wears a narrow strip of cloth (kaupīnam) passed between the legs. He may cover his breast and abdomen with a cloth thrown over his body. He is thus clad until his marriage, or at least until he has concluded the study of the Vēdas.The marriage rites in vogue at the present day resemble those of Vēdic times in all essential particulars. All sections of Brāhmans closely follow the Grihya Sūtras relating to their sākha. The marriage ceremonies commence with the Nischyathartham or betrothal ceremony. The bridegroom being seated on a plank amidst a number of Brāhmans, Vēdic verses are repeated, and, after the bestowal of blessings, the bride’s father proclaims that he intends giving his daughter in marriage to the bridegroom, and that he may come for the purpose after the completion of the Vratam ceremony. For this ceremony, the bridegroom, after being shaved, dresses up. Meanwhile, the Brāhmans who have been invited assemble. The bridegroom sits on the marriage dais, and, after repeating certain Vēdic verses, says:—“Withthe permission of all assembled, let me begin the Vratams Prājāpathyam, Soumyam, Āgnēyam, and Vaiswadēvam, and let me also close them.” All the Vratams should be performed long before the marriage. In practice, however, this is not done, so the bridegroom performs an expiatory ceremony, to make up for the omission. This consists in offering oblations of ghī, and giving presents of money to a few Brāhmans. The bridegroom is helped throughout the Vratam ceremonies by a spiritual teacher or guru, who is usually his father or a near relation. The guru sprinkles water over the bridegroom’s body, and tells him to go on with kāndarishi tharpanam (offerings of water, gingelly, and rice, as an oblation to Rishis). A small copper or silver vessel is placed on a leaf to the north-east of the sacred fire, and is made to represent Varuna. A new cloth is placed round the vessel. The various Vratams mentioned are gone through rapidly, and consist of offerings of ghī through fire to the various Dēvatas and Pitris. The Nāndhi Srādh, or memorial service to ancestors, is then performed. The bridegroom next dresses up as a married man, and proceeds on a mock pilgrimage to a distant place. This is called Paradēsa Pravesam (going to a foreign place), or Kāsiyatra (pilgrimage to Benares). It is a remnant of the Snāthakarma rite, whereat a Brahmachāri, or student, leaves his spiritual teacher’s house at the close of his studies, performs a ceremony of ablution, and becomes an initiated householder or Snāthaka. The bridegroom carries with him an umbrella, a fan, and a bundle containing some rice, cocoanut, and areca-nut. He usually goes eastward. His future father-in-law meets him, and brings him to the house at which the marriage is to be celebrated. As soon as he has arrived there, the bride is brought, dressed up anddecorated in finery. The bridal pair are taken up on the shoulders of their maternal uncles, who dance about for a short time. Whenever they meet, the bride and bridegroom exchange garlands (mālaimāththal). The couple then sit on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel, in a tray. The pair are conducted into the house, and are seated on the marriage dais. The marriage, or Vivāham, is then commenced. A purōhit (priest) repeats certain Vēdic texts as a blessing, and says:—“Bless this couple of ... gōtras, the son and daughter of ..., grandchildren of ..., now about to be married.” At this stage, the gōtras of the contracting couple must be pronounced distinctly, so as to ensure that they are not among the prohibited degrees. The bridal couple must belong to different gōtras. The bridegroom next says that he is about to commence the worship of Visvaksēna if he is a Vaishnavite, or Ganapathi if he is a Saivite, for the successful termination of the marriage ceremonies. The Ankurarpana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified by the sprinkling of punyāham water over them, are arranged in the form of a square. Four of the pans are placed at the four cardinal points, east, west, north, and south, and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Sōman. While water is being sprinkled over the pans, the following synonyms for each of these gods are repeated:—

Billava Toddy-Tapper.Billava Toddy-Tapper.The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line.There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.If a man has intercourse with a woman, and she becomes pregnant, he has to marry her according to the bidu dhāre rite. Before the marriage ceremony is performed, he has to grasp a plantain tree with his right hand, and the tree is then cut down.At the first menstrual period, a girl is under pollution for ten or twelve days. On the first day, she is seated within a square (muggu), and five or seven cocoanuts are tied together so as to form a seat. A new earthenware pot is placed at each corner of the square. Four girls from the Gurikāra’s house sit at the corners close to the pots. Betel leaves, areca nuts, and turmeric paste are distributed among the assembled females, and the girls pour water from the pots over the head of the girl. Again, on the eleventh or the thirteenth day, the girl sits within the square, and water is poured over her as before. She then bathes.The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood ofStrychnos Nux-vomicashould never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried onthe spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhūpe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhūpe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nīrneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nīrneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nīrneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikāra pours some water into the empty vessel, and the chief mourner places it within the Nīrneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upsidedown, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhūpe. Nalkes and Paravas (devil-dancers), dressed up as bhūtas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.If a death occurs on an inauspicious day, a ceremony called Kāle deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs ofZizyphus Œnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl’s relations go in search of a dead boy, and take from thehouse where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl’s house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhāre ceremony, and completes the marriage.The pūjāris of all the bhūthasthānas and garidis are Billavas. The bhūtha temples called garidis belong to the Billavas, and the bhūthas are the Baidērukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballāla, Kujumba Ganja, and Dēvanajiri. The Baidērkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brāhman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary.77The bhūthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baidērukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhūthas such as Jumadi, Pancha Jumadi, Hosabhūtha, Kallurti, etc.Brimmeru has been transformed, by Brāhman ingenuity, into Brahma, and all the bhūthas are converted into Gōnas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhūtha, and the other bhūthas are supposed to visit his sthāna. A bhūthasthāna never contains idols, but cots are usually found therein. A sthāna may be dedicated to a single bhūtha, or to several bhūthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhūtha. If the sthāna is dedicated to more than one bhūtha, the bhūthas are generally Kodamanithāya, Kukkinathāya, and Daiva. All the arrangements for the periodical kōla, or festival of the bhūthasthāna, are made by the pūjāri. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pūjāris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhūtha worship will be found in the articles on Bants, Nalkes, and Paravas.Bilva(jackal).—An exogamous sept of Kondra.Bindhollu(brass water-pot).—An exogamous sept of Jōgi.Binu(roll of woollen thread).—An exogamous sept of Kuruba.Bissoyi.—The Parlakimedi Māliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes78that in the Māliahs “are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each ofthem holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Rāja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination.” The story of the Parlakimedi rebellion, “a forgotten rebellion” as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.At times of census, Bissoyi has been returned as a title of Doluva, Kālingi, Kurumo, and Sondi.Biswālo.—A title of various Oriya castes.Bochchu(hairs).—An exogamous sept of Odde.Bōda.—Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.Bōda Dāsari(bald-headed mendicant).—An exogamous sept of Jōgi.Boddu(navel).—An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that “in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rāyi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it.” (SeeBāriki.)Bodo(big).—A sub-division of Bottada, Māli, Omanaito, Pentia, and other castes. Bodo Nāyak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.Bōgam.—SeeDēva-dasi and Sāni.Bōgāra.—Recorded, in the Madras Census Report, 1901, as “Canarese brass and copper-smiths: a sub-division of Pānchāla.” From a note on the Jains of the Bellary district79I gather that “there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage.” It is said that “arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains.”Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.Boggula(charcoal).—An exogamous sept of Bōya and Dēvānga.Bohora.—The Bohoras or Boras are “Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin.”80They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals,e.g., Dīpāvali, or feast of lights, at which crackers are let off.Boidyo.—Recorded under the name Boyidyo, in the Madras Census Report, 1901, as “literally a physician: a sub-caste of Pandito.” There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.Boipāri.—A synonym of Lambādi. (SeeBēpāri.)Boishnobo.—The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sūdras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengāli reformer.Boksha.—Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating theiremployment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.Bolāsi.—The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.Bolodia.—The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.Bombadai(a fish).—A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstainfrom eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.Bomma(a doll).—An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said81to exhibit shows in the Vizagapatam district.Bommali.—A sub-division of the Koronos of Ganjam.Bonda.—A sub-division of Poroja.Bondia.—A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.Bondili.—In the Madras Census Report, 1891, the Bondilis are “said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars.” The Bondilis of the North Arcot district are described by Mr. H. A. Stuart82as being “foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis,however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs.”I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.Boniya.—The Oriya name for Baniya (trader). Boniya Korono appears83as the name for traders and shopkeepers in Ganjam.Bonka.—Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.Bonthuk.—The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntūr districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra(stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intipēralu, however are Telugu. These constitute exogamous septs, and seem to be as follows:—Pasupuretti, Simhādri (the god at Simhachalam near Vizagapatam), Konēti, Dāsapatri, Gēdala (buffaloes), Kudumala (cakes), Ākula (leaves), Sunkara, and Tōta (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Konēti sept as drummers and musicians. Men belonging to the Gēdalu sept are considered as equivalent to shepherds.The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.Every settlement is said to have a headman, called Bichādi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichādi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichādi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichādi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothurāju, who are represented by stones.Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride’s money), is carried in procession to the bride’s hut on the head of a married girl belonging to a sept other than those of thecontracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride’s money is handed over to the Bichādi, and the turmeric water is poured on the ground. The bride’s money is divided between her parents and maternal uncle, the Bichādi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom’s hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango andEugenia Arnoltianaleaves. After supper, some relations of the contracting couple go to an open space, where the Bichādi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichādi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These areremoved, at the close of the marriage festivities, on the fifth day.When a girl attains maturity, she is under pollution for nine days, at the conclusion of which the Bichādi receives a small present of money from her parents. Her husband, and his agnates (people of his sept) also have to observe pollution, and, on the ninth day, the cooking pots which they have used are thrown away, and they proceed to the Bichādi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution. On the ninth day, the girl and her husband throw water over each other, and the marriage is consummated.The dead are usually buried, lying on the left side. On the second day, food is offered to crows and Brāhmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet, on which balls of food are placed. The dead person is invoked by name, as the various people deposit the food offering. The food is finally put into a winnowing basket, and taken to the bank of a tank (pond). A small hut is made there, and the food is placed therein on two leaves, one of which represents the Yama Dutas (servants of the god of death), the other the deceased.Boori(cake).—An exogamous sept of Māla.Bosantiya.—The Bosantiyas are summed up, in the Madras Census Report, 1901, as “Oriya cultivators found in the northern tāluks of Ganjam. They are said by some to have been originally dyers.” I am informed that the caste name has reference to the fact that the occupation thereof was the collection of the fruits ofMallotus philippinensis, and trade in the dye (bosonto gundi) obtained therefrom. The dye, commonly known as kamēla, or kamala, is the powdery substance obtainedas a glandular pubescence from the exterior of the fruits. The following note on the dye was published in the Indian Forester, 1892. “Among the many rich natural products of Ganjam, probably the most esteemed in commerce is the red kamēla dye, the valuable product of theMallotus philippinensis. This tree, with its lovely scarlet berries and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which constitutes the dye. This powder is collected by being brushed off into baskets made for the purpose, but the method of collection is reckless and wasteful in the extreme, the trees being often felled in order to reach the berries more easily. The industry is a monopoly of the Hill Khonds, who, however, turn it to little advantage. They are ignorant of the great commercial value of the dye, and part with the powder to the low-country dealers settled among them for a few measures of rice or a yard or two of cloth. The industry is capable of great development, and a large fortune awaits the firm or individual with sufficient enterprise to enter into rivalry with the low-country native dealers settled among the Khonds, who at present enjoy a monopoly of the trade. It is notorious that these men are accumulating vast profits in respect of this dye. The tree is cultivated largely by the Khonds in their forest villages.”The Bosantiyas seem to have no sub-divisions, but exogamous gōtras,e.g., nāgasira (cobra) and kochimo (tortoise) exist among them. Socially they are on a par with the Bhondāris, and above Pachchilia Gaudos and Sāmantiyas. They have a headman called Bissoyi, who is assisted by a Bhollobaya, and they have further a caste messenger called Jāti Naiko. The caste titles are Bissoyi and Nāhako.Most of the Bosantiyas are Saivites, but a few follow the Paramartho form of Vaishnavism. They also worship various Tākurānis (village deities), such as Kotāru and Chondi.In the Vizagapatam Manual (1869), Bosuntea is described as a caste of Paiks or fighting men in the Vizagapatam district (Jeypore).Bottada.—The Bottadas are, Mr. H. A. Stuart writes,84“a Class of Uriya cultivators and labourers, speaking Muria or Lucia, otherwise known as Basturia, a dialect of Uriya. Mr. Taylor says the caste is the same as Muria, which is shown separately in the tables, and in Mr. H. G. Turner’s notes in the Census Report of 1871. But, whether identical or distinct, it seems clear that both are sub-divisions of the great Gond tribe.”For the following note, I am indebted to Mr. C. Hayavadana Rao. There is a current tradition that the caste originally dwelt at Barthagada, and emigrated to Vizagapatam long ago. It is vaguely mentioned that Barthagada was situated towards and beyond Bastar, near which place there are still to be found people of this caste, with whom those living in the Vizagapatam Agency intermarry. The caste is divided into three endogamous divisions, viz.:—(1) Bodo, or genuine Bottadas;(2) Madhya, descendants of Bottada men and non-Bottada women;(3) Sanno, descendants of Madhya men and non-Madhya women. The Bodos will not interdine with the other two sections, but males of these will eat with Bodos.The following notes refer to the Bodo section, in which various exogamous septs, or bamsa, exist, of which the following are examples:—Kochchimo, tortoise.Bhāg, tiger.Gōyi, lizard (Varanus).Nāg, cobra.Kukkuro, dog.Mākado, monkey.Cheli, goat.Girls are married either before or after puberty. A man can claim his paternal aunt’s daughter in marriage. When a marriage is under contemplation, the prospective bridegroom’s parents take maddho (liquor) and chada (beaten rice) to the girl’s house, where they are accepted or refused, according as her parents agree to, or disapprove of the match. After a stated period, further presents of liquor, rice, black gram, dhāl, salt, chillies, and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl’s parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked rice) and Rs. 2 are taken to the bride’s house as jholla tonka, and a feast is held. At the bridegroom’s house, a pandal, made of nine sorghi or sāl (Shorca robusta) posts, is erected, with a pot of turmeric water tied to the central post. The bride is conducted thither. At the marriage rites the Dēsāri officiates. The ends of the cloths of the contracting couple are tied together, and their little fingers are linked together, while they go, with pieces of turmeric and rice in their hands, seven times round the pandal. The sacred fire, or hōmam, is raised, and into it seven or nine different kinds of wood, ghī (clarified butter), milk, rice and jaggery are thrown. Turmeric-rice dots are put on the foreheads of the bride and bridegroom by the Dēsāri, parents, and relations. Theyare anointed with castor-oil, and bathed with the water contained in the pot tied to the post. New cloths are presented to them, and a caste feast is held.Widow remarriage is permitted, and a younger brother often marries the widow of his elder brother. If, however, she marries any one else, her new husband has to pay rānd tonka, consisting of liquor, a sheep or goat, and rice, as a fine to the caste, or he may compound for payment of five rupees. Divorce is permitted, and, if a man divorces his wife, he usually gives her some paddy, a new cloth, and a rupee. If the woman divorces herself from her husband, and contracts an alliance with another man, the latter has to pay a fine of twenty rupees to the first husband, a portion of which is spent on a feast, at which the two husbands and the woman are present.The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.Bottu Kattōru(those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivatorssettled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).Bōya(seeBēdar).—Bōya has also been recorded85as a sub-division of Māla, a name for Ēkari.Bōyan.—A title of Oddē.Bōyi(seeBestha).—It is also the title of one of the chief men among the Savaras.Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtrasmentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—1. Asvalayana Sūtra of the Rig Vēda.2. ĀpasthambaSūtras of the black Yajus.3. Bhāradwaja4. Bhodayana5. Sathyāshāda6. Vaikkānasa7. Kāthyayana Sūtra of the white Yajus.8. Drahyayana Sūtra of Sāma Vēda.All Brāhmans claim descent from one or more of the following seven Rishis:—Atri, Bhrigu, Kutsa, Vashista, Gautama, Kasyapa, Angiras. According to some, the Rishis are Agasthya, Angiras, Atri, Bhrigu, Kasyapa, Vashista, and Gautama. Under these Rishis are included eighteen ganams, and under each ganam there are a number of gōtras, amounting in all to about 230. Every Brāhman is expected to salute his superiors by repeating the Abhivādhanam (salutation) which contains his lineage. As an example, the following may be given:—“I, Krishna by name, of Srivathsa gōtra, with the pravara (lineage) of the five Rishis, Bhargava, Chyāvana, Āpnuvana, Aruva, and Jamadagni, following the Āpasthamba sūtra of the Yajus Sāka, am now saluting you.” Daily, at the close of the Sandhya prayers, this Abhivādhanam formula should be repeated by every Brāhman.Taking the Brāhmans as a whole, it is customary to group them in two main divisions, the Pancha Drāvidas and Pancha Gaudas. The Pancha Drāvidas are pure vegetarians, whereas the Pancha Gaudas need not abstain from meat and fish, though some, who live amidst the Pancha Drāvidas, do so. Other differences will be noted in connection with Oriya Brāhmans, who belong to thePancha Gauda section. In South India, all Brāhmans, except those who speak the Oriya and Konkani languages, are Pancha Drāvidas, who are divided into five sections, viz.:—1.Tamil, or Drāvida proper.2.Telugu or Āndhra.3.Canarese, or Carnātaka.4.Marathi or Dēsastha.5.Guzarāti.The Tulu-speaking Shivalli Brāhmans are included among the Carnātakas; the Pattar and Nambūtiri Brāhmans (seeNambūtiri) among the Drāvidas proper.From a religious point of view, the Brāhmans are either Saivites or Vaishnavites. The Saivites are either Saivites proper, or Smarthas. The Smarthas believe that the soul of man is only a portion of the infinite spirit (ātman), and that it is capable of becoming absorbed into the ātman. They recognise the Trimurtis, Brahma, Vishnu, and Siva as separate gods, but only as equal manifestations of the supreme spirit, and that, in the end, these are to be absorbed into the infinite spirit, and so disappear. Saivas, on the other hand, do not recognise the Trimurtis, and believe only in one god, Siva, who is self-existent, and not liable to lose his personality. Of Vaishnavites there are three kinds, viz., those who are the followers of Chaitanya, Rāmānuja, and Mādhvāchārya. Like the Smarthas, the Vaishnavites recognise Brahma, Vishnu, and Siva, but Vishnu is supposed to be the chief god, to whom the others are subordinate.“Vaishnavas,” Monier Williams writes,86“are believers in the one personal god Vishnu, not only as the preserver, but as above every other god, including Siva.It should be noted, too, that both Saivites and Vaishnavas agree in attributing an essential form of qualities to the Supreme Being. Their one god, in fact, exists in an eternal body, which is antecedent to his earthly incarnations, and survives all such incarnations.” He adds that “it cannot be doubted that one great conservative element of Hinduism is the many sidedness of Vaishnavism. For Vaishnavism is, like Buddhism, the most tolerant of systems. It is always ready to accommodate itself to other creeds, and delights in appropriating to itself the religious idea of all the nations of the world. It admits of every form of internal development. It has no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves together for the extension of spiritual supremacy over ever increasing masses of population.”The Oriya Brāhmans, who follow the creed of Chaitanya, are called Paramarthos, and are confined to the Ganjam district. There is no objection to intermarriage between Smartha and Paramartho Oriya Brāhmans.Sri Vaishnavas (who put on the nāmam as a sectarian mark) and Mādhvas are exclusive as regards intermarriage, but the Mādhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri Vaishnavas object to doing so.According to the Sūtras, a Brāhman has to go through the following samskāras (rites):—1.Garbhādāna.2.Pumsavanam.3.Sīmantam.4.Jātakarmam.5.Nāmakaranam.6.Annaprāsanam7.Chaulam.8.Upanayanam9.Vivāham.These rites are supposed to purify the body and spirit from the taint transmitted through the womb of the mother, but all of them are not at the present day performed at the proper time, and in regular order.The Garbhādhāna, or impregnation ceremony, should, according to the Grihya Sūtras, be performed on the fourth day of the marriage ceremonies. But, as the bride is a young girl, it is omitted, or Vēdic texts are repeated. The Garbhādhāna ceremony is performed, after the girl has attained puberty. At the time of consummation or Ritu Sānthi, the following verse is repeated:—“Let all pervading Vishnu prepare her womb; let the Creator shape its forms; let Prajāpathi be the impregnator; let the Creator give the embryo.”Pumsavanam and Sīmantam are two ceremonies, which are performed together during the seventh or ninth month of the first pregnancy, though, according to the Grihya Sūtras, the former should be performed in the third month. At the Pumsavanam, or male producing ceremony, the pregnant woman fasts, and her husband squeezes into her right nostril a little juice from the fruit and twig of the ālam tree (Ficus bengalensis), saying “Thou art a male child.” The twig selected should be one pointing, east or north; with two fruits looking like testicles. The twig is placed on a grinding-stone, and a girl, who has not attained puberty, is asked to pound it. The pulp is wrapped in a new silk cloth, and squeezed to express the juice. On the conclusion of the Pumsavanam, the Sīmantam, or parting the pregnant woman’s hair, is gone through. After oblations in the sacred fire (hōmam), the woman’s husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with fruits of the aththi tree (Ficus glomerata) are attached,and passes it over the woman’s head from before backwards, parting the hair.The Jātakarmam, Nāmakaranam, Annaprāsanam, and Chaulam rites are ordinarily celebrated, one after the other, on the Upanayanam day. Jātakarmam consists in smearing some ghī (clarified butter) and honey on the tongue of the baby, and repeating the following verses from the Rig Vēda:—“Oh! long lived one, mayst thou live a hundred years in this world, protected by the gods. Become firm as a rock, firm as an axe, pure as gold. Thou art the Vēda called a son; live thou a hundred years. May Indra bestow on thee his best treasures. May Sāvitri, may Sarasvati, may the Asvins grant thee wisdom.”At the Nāmakaranam, or naming ceremony, the parents of the child pronounce its name close to its ear, and repeat the Vēdic prayer to Indra and Agni “May Indra give you lustre, and Indra semen, wisdom, and children.”The Annaprāsanam, or food-giving ceremony, should be performed during the sixth month after birth. A little solid food is put into the child’s mouth, and the following Vēdic verses are repeated:—“Agni who lives on plants, Sōma who lives on sōma juice, Brāhmans who live on the Vēdas, and Dēvatas who live on amartam (ambrosia), may they bless you. As the earth gives food to plants and water, so I give you this food. May these waters and plants give you prosperity and health.”At the Chaulam, or tonsure ceremony, the child is seated in his mother’s lap. The father, taking a few blades of dharbha grass in his hand, sprinkles water over the child’s head. Seven times he inserts blades of dharbha in the hair of the head (three blades each time), saying “Oh! divine grass, protect him.” Hethen cuts off the tips of the blades, and throws them away. The father is expected, according to the Grihya Sūtras, to shave or cut the child’s hair. At the present day, however, the barber is called in, and shaves the head, leaving one lock or more according to local custom.The Upanayana, or leading a boy to his guru or spiritual teacher, is essentially a ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice it is deferred even up to the age of seventeen. It usually commences with the arrangement of seed-pans containing nine kinds of grain, and tying a thread or pratisaram on the boy’s wrist. After this, the Abyudayam, or invocation of ancestors, is gone through. The boy sits in front of the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the part of guru. He places over the boy’s head blades of dharbha grass so that the tips are towards the east, south, west, and north. The tips are cut off, and the following Vēdic verses are repeated:—“Please permit me to shave the head of this boy with the knife used by the sun for shaving Sōma. He is to be shaved, because it will bring him long life and old age. May the boy become great, and not die a premature death. May he outshine all in glory.” The boy is then shaved by a barber, and more Vēdic verses are repeated, which run as follows:—“You are shaving with a sharp razor, so that this shaving may enable him to live long. Brihaspathi, Sūrya, and Agni shaved the hair of the head of Varuna, and placed the hairs in the middle regions of the sky, earth, and in swarga. I shall place the hairs removed by me at the foot of the audambara tree (Ficus glomerata), or in the clumps of dharbha grass.” The boy thenbathes, and comes near the sacred fire. After ghī has been poured thereon, a bundle of palāsa (Butea frondosa) sticks is given to him, and he puts it on the fire after repeating certain Vēdic riks. A grinding-stone is placed on one side of the fire, and the boy treads on it, while the following verse is repeated:—“Tread on this stone, and may you be as firm as it is. May you subdue thy enemies.” A new cloth is given to him, which he puts on. The following verses are then repeated:—“Oh! cloth, Revathi and others have spun, woven, spread out, and put skirts on both sides of you. May these goddesses clothe the boy with long life. Blessed with life, put on this cloth. Dress the boy with this cloth. By wearing it, let him attain a hundred years of age. May his life be extended. Such a garment as this was given to Sōma by Brihaspathi to wear. Mayst thou reach old age. Put on this cloth. Be a protector to all people. May you live a hundred years with full vigour. May you have plenty of wealth.” After the boy has put on the cloth, the following is repeated:—“You have put on this cloth for the sake of blessing. You have become the protector of your friends. Live a hundred years. A noble man, blessed with life, mayst thou obtain wealth.” A girdle (minji) spun from grass is wound thrice round the boy’s body, and tied with a knot opposite the navel, or to the left of it. The following verses are repeated:—“This blessed girdle, the friend of the gods, has come to us to remove our sins, to purify and protect us, bring strength to us by the power of exhalation and inhalation. Protect, Oh! girdle, our wealth and meditation. Destroy our enemies, and guard us on all the four sides.” A small piece of deer-skin is next tied on to the sacred thread, which has been put on the boy soon after the shaving rite. The following versesare repeated:—“Oh! skin which is full of lustre because Mitra sees you, full of glory and one that is not fit for wicked people, I am now putting you on. May Aditi tuck up thy garment. Thou mayst read Vēdas, and grow wise. Thou mayst not forget what you have read. Mayst thou become holy and glorious.” The boy seats himself next to the guru, and close to the sacred fire, and repeats the following:—“I have come near the spiritual teacher, my Āchārya. May the teacher and myself become prosperous. May I also complete my Vēdic studies properly, and let me be blessed with a married life after the study.” The guru sprinkles water over the boy three times, and, taking hold of his hand, says:—“Agni, Sōman, Savitha, Sarasvati, Pūsha, Aryaman, Amsuhu, Bagadēvata, and Mitra have seized thy hand. They have taken you over to them, and you have become friends.” Then he hands over the boy to the gods by repeating:—“We give you to Agni, Sōman, Savitha, Sarasvati, Mrityu, Yaman, Gadhan, Andhakan, Abhaya, Ōshadhi, Prithvi, and Vaisvānara. With the permission of Sūrya, I am allowing you to approach me. Oh! boy, may you have children full of lustre, and capable of becoming heroes.” The boy then repeats the following:—“I am come to be a student. You that have obtained permission from the Sūrya, please take me.” The teacher asks, “Who are you? What is your name?”The boy gives out his name, and the teacher enquires of him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Ātman, and repeats the following:—“Oh! sun, the lord of all ways, through your grace I am about to begin my studies, which will do good to me.” The teacher and the boy take their seats on dharbha grass, and say:—“Oh! dharbha, a giver of royal power, a teacher’s seat, may I not withdrawfrom thee.” The boy then pours some ghī on to the sacred fire. A cloth is thrown over both the teacher and the boy, and the latter asks the former to recite the Sāvitri. The following Gāyatri is repeated into his ear:—“Let us meditate on that excellent glory of the divine vivifier. May he illumine our understandings.” The boy touches his own upper lip with his right hand, and says:—“Oh! Prāna, I have become illumined, having heard the Sāvitri. Protect and guard this wealth that has entered me, the Gāyatri or Sāvitri.” He then takes the palāsa staff, and the teacher says:—“Up with life. Oh! sun, this is thy son. I give him in charge to thee.” The boy then worships the sun thus:—“That bright eye created by the gods, which rises in the east, may we see it a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns; and may we long see the sun.” The ceremonial is brought to a close on the first day by the boy begging rice from his mother and other female relations. A basket, filled with rice, is placed in a pandal (booth), and the boy stands near it, repeating “Please give me alms.” Each woman pours some rice into a tray which he carries, and presents him with some money and betel leaves. The rice is placed in the basket. On the second and third days, the boy puts palāsa sticks into the sacred fire, and pours ghī thereon. On the fourth day, the new cloth is given to the teacher.The wearing of the sacred thread is a sign that the boy has gone through the upanayanam ceremony. It isnoted87by the Rev. A. Margöschis that “the son of Brāhman parents is not reckoned to be a Brāhman(i.e., he may not take part in religious ceremonies) until he has gone through the ceremony of assuming the sacred thread; and I have heard Brāhman boys wearing the thread taunting a boy of Brāhman birth, and calling him a Sūdra, because he had not yet assumed the holy thread.” The thread is composed of three threads of cotton secured together in one spot by a sacred knot of peculiar construction, called Brahma Grandhi. The knot in the sacred thread worn by Vaishnava Brāhmans is called Vishnu Grandhi, and that in the thread of Smarthas Rūdra Grandhi. In the preparation of the thread, cotton sold in the bazaar may not be used; the bolls ought to be secured direct from the plant. Here and there Brāhmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vēdas may be seen spinning the thread from these pads. The spinning rod is a thin piece of bamboo stick weighted with a lead or soapstone disc about half an inch in diameter. The thin thread is kept in stock, and twisted into the sacred thread whenever it is required. Three or more people usually take part in the twisting process, during which they chant Vēdic verses. In the Srutis and Sūtras, it is enjoined that the Yagnopavita (sacred thread) is to be put on only on occasions of sacrifice. It ought really to be a vestment, and is a symbolical representation thereof. Ordinarily the thread is worn over the left shoulder in the position called Upavītham. In ceremonies connected with the dead, however, it is worn over the right shoulder in theposition called prāchinavīthi. At the time of worshipping Rishis and Ganas, the thread should be over both shoulders and round the neck in the position called nivīthi.The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upākarmam day. They, and the palāsa stick, should be retained by the Brahmachāri till the close of his studentship. Nambūtiri Brāhman lads of eight or nine years old, who have gone through the Upanayanam ceremony, always carry with them the palāsa stick, and wear the grass girdle, and, in addition to the sacred thread, a thin strip of deer-skin in length equal to the thread. Round the waist he wears a narrow strip of cloth (kaupīnam) passed between the legs. He may cover his breast and abdomen with a cloth thrown over his body. He is thus clad until his marriage, or at least until he has concluded the study of the Vēdas.The marriage rites in vogue at the present day resemble those of Vēdic times in all essential particulars. All sections of Brāhmans closely follow the Grihya Sūtras relating to their sākha. The marriage ceremonies commence with the Nischyathartham or betrothal ceremony. The bridegroom being seated on a plank amidst a number of Brāhmans, Vēdic verses are repeated, and, after the bestowal of blessings, the bride’s father proclaims that he intends giving his daughter in marriage to the bridegroom, and that he may come for the purpose after the completion of the Vratam ceremony. For this ceremony, the bridegroom, after being shaved, dresses up. Meanwhile, the Brāhmans who have been invited assemble. The bridegroom sits on the marriage dais, and, after repeating certain Vēdic verses, says:—“Withthe permission of all assembled, let me begin the Vratams Prājāpathyam, Soumyam, Āgnēyam, and Vaiswadēvam, and let me also close them.” All the Vratams should be performed long before the marriage. In practice, however, this is not done, so the bridegroom performs an expiatory ceremony, to make up for the omission. This consists in offering oblations of ghī, and giving presents of money to a few Brāhmans. The bridegroom is helped throughout the Vratam ceremonies by a spiritual teacher or guru, who is usually his father or a near relation. The guru sprinkles water over the bridegroom’s body, and tells him to go on with kāndarishi tharpanam (offerings of water, gingelly, and rice, as an oblation to Rishis). A small copper or silver vessel is placed on a leaf to the north-east of the sacred fire, and is made to represent Varuna. A new cloth is placed round the vessel. The various Vratams mentioned are gone through rapidly, and consist of offerings of ghī through fire to the various Dēvatas and Pitris. The Nāndhi Srādh, or memorial service to ancestors, is then performed. The bridegroom next dresses up as a married man, and proceeds on a mock pilgrimage to a distant place. This is called Paradēsa Pravesam (going to a foreign place), or Kāsiyatra (pilgrimage to Benares). It is a remnant of the Snāthakarma rite, whereat a Brahmachāri, or student, leaves his spiritual teacher’s house at the close of his studies, performs a ceremony of ablution, and becomes an initiated householder or Snāthaka. The bridegroom carries with him an umbrella, a fan, and a bundle containing some rice, cocoanut, and areca-nut. He usually goes eastward. His future father-in-law meets him, and brings him to the house at which the marriage is to be celebrated. As soon as he has arrived there, the bride is brought, dressed up anddecorated in finery. The bridal pair are taken up on the shoulders of their maternal uncles, who dance about for a short time. Whenever they meet, the bride and bridegroom exchange garlands (mālaimāththal). The couple then sit on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel, in a tray. The pair are conducted into the house, and are seated on the marriage dais. The marriage, or Vivāham, is then commenced. A purōhit (priest) repeats certain Vēdic texts as a blessing, and says:—“Bless this couple of ... gōtras, the son and daughter of ..., grandchildren of ..., now about to be married.” At this stage, the gōtras of the contracting couple must be pronounced distinctly, so as to ensure that they are not among the prohibited degrees. The bridal couple must belong to different gōtras. The bridegroom next says that he is about to commence the worship of Visvaksēna if he is a Vaishnavite, or Ganapathi if he is a Saivite, for the successful termination of the marriage ceremonies. The Ankurarpana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified by the sprinkling of punyāham water over them, are arranged in the form of a square. Four of the pans are placed at the four cardinal points, east, west, north, and south, and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Sōman. While water is being sprinkled over the pans, the following synonyms for each of these gods are repeated:—

Billava Toddy-Tapper.Billava Toddy-Tapper.The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line.There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.If a man has intercourse with a woman, and she becomes pregnant, he has to marry her according to the bidu dhāre rite. Before the marriage ceremony is performed, he has to grasp a plantain tree with his right hand, and the tree is then cut down.At the first menstrual period, a girl is under pollution for ten or twelve days. On the first day, she is seated within a square (muggu), and five or seven cocoanuts are tied together so as to form a seat. A new earthenware pot is placed at each corner of the square. Four girls from the Gurikāra’s house sit at the corners close to the pots. Betel leaves, areca nuts, and turmeric paste are distributed among the assembled females, and the girls pour water from the pots over the head of the girl. Again, on the eleventh or the thirteenth day, the girl sits within the square, and water is poured over her as before. She then bathes.The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood ofStrychnos Nux-vomicashould never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried onthe spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhūpe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhūpe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nīrneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nīrneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nīrneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikāra pours some water into the empty vessel, and the chief mourner places it within the Nīrneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upsidedown, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhūpe. Nalkes and Paravas (devil-dancers), dressed up as bhūtas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.If a death occurs on an inauspicious day, a ceremony called Kāle deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs ofZizyphus Œnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl’s relations go in search of a dead boy, and take from thehouse where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl’s house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhāre ceremony, and completes the marriage.The pūjāris of all the bhūthasthānas and garidis are Billavas. The bhūtha temples called garidis belong to the Billavas, and the bhūthas are the Baidērukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballāla, Kujumba Ganja, and Dēvanajiri. The Baidērkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brāhman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary.77The bhūthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baidērukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhūthas such as Jumadi, Pancha Jumadi, Hosabhūtha, Kallurti, etc.Brimmeru has been transformed, by Brāhman ingenuity, into Brahma, and all the bhūthas are converted into Gōnas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhūtha, and the other bhūthas are supposed to visit his sthāna. A bhūthasthāna never contains idols, but cots are usually found therein. A sthāna may be dedicated to a single bhūtha, or to several bhūthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhūtha. If the sthāna is dedicated to more than one bhūtha, the bhūthas are generally Kodamanithāya, Kukkinathāya, and Daiva. All the arrangements for the periodical kōla, or festival of the bhūthasthāna, are made by the pūjāri. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pūjāris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhūtha worship will be found in the articles on Bants, Nalkes, and Paravas.Bilva(jackal).—An exogamous sept of Kondra.Bindhollu(brass water-pot).—An exogamous sept of Jōgi.Binu(roll of woollen thread).—An exogamous sept of Kuruba.Bissoyi.—The Parlakimedi Māliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes78that in the Māliahs “are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each ofthem holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Rāja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination.” The story of the Parlakimedi rebellion, “a forgotten rebellion” as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.At times of census, Bissoyi has been returned as a title of Doluva, Kālingi, Kurumo, and Sondi.Biswālo.—A title of various Oriya castes.Bochchu(hairs).—An exogamous sept of Odde.Bōda.—Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.Bōda Dāsari(bald-headed mendicant).—An exogamous sept of Jōgi.Boddu(navel).—An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that “in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rāyi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it.” (SeeBāriki.)Bodo(big).—A sub-division of Bottada, Māli, Omanaito, Pentia, and other castes. Bodo Nāyak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.Bōgam.—SeeDēva-dasi and Sāni.Bōgāra.—Recorded, in the Madras Census Report, 1901, as “Canarese brass and copper-smiths: a sub-division of Pānchāla.” From a note on the Jains of the Bellary district79I gather that “there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage.” It is said that “arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains.”Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.Boggula(charcoal).—An exogamous sept of Bōya and Dēvānga.Bohora.—The Bohoras or Boras are “Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin.”80They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals,e.g., Dīpāvali, or feast of lights, at which crackers are let off.Boidyo.—Recorded under the name Boyidyo, in the Madras Census Report, 1901, as “literally a physician: a sub-caste of Pandito.” There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.Boipāri.—A synonym of Lambādi. (SeeBēpāri.)Boishnobo.—The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sūdras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengāli reformer.Boksha.—Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating theiremployment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.Bolāsi.—The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.Bolodia.—The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.Bombadai(a fish).—A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstainfrom eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.Bomma(a doll).—An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said81to exhibit shows in the Vizagapatam district.Bommali.—A sub-division of the Koronos of Ganjam.Bonda.—A sub-division of Poroja.Bondia.—A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.Bondili.—In the Madras Census Report, 1891, the Bondilis are “said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars.” The Bondilis of the North Arcot district are described by Mr. H. A. Stuart82as being “foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis,however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs.”I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.Boniya.—The Oriya name for Baniya (trader). Boniya Korono appears83as the name for traders and shopkeepers in Ganjam.Bonka.—Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.Bonthuk.—The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntūr districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra(stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intipēralu, however are Telugu. These constitute exogamous septs, and seem to be as follows:—Pasupuretti, Simhādri (the god at Simhachalam near Vizagapatam), Konēti, Dāsapatri, Gēdala (buffaloes), Kudumala (cakes), Ākula (leaves), Sunkara, and Tōta (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Konēti sept as drummers and musicians. Men belonging to the Gēdalu sept are considered as equivalent to shepherds.The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.Every settlement is said to have a headman, called Bichādi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichādi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichādi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichādi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothurāju, who are represented by stones.Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride’s money), is carried in procession to the bride’s hut on the head of a married girl belonging to a sept other than those of thecontracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride’s money is handed over to the Bichādi, and the turmeric water is poured on the ground. The bride’s money is divided between her parents and maternal uncle, the Bichādi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom’s hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango andEugenia Arnoltianaleaves. After supper, some relations of the contracting couple go to an open space, where the Bichādi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichādi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These areremoved, at the close of the marriage festivities, on the fifth day.When a girl attains maturity, she is under pollution for nine days, at the conclusion of which the Bichādi receives a small present of money from her parents. Her husband, and his agnates (people of his sept) also have to observe pollution, and, on the ninth day, the cooking pots which they have used are thrown away, and they proceed to the Bichādi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution. On the ninth day, the girl and her husband throw water over each other, and the marriage is consummated.The dead are usually buried, lying on the left side. On the second day, food is offered to crows and Brāhmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet, on which balls of food are placed. The dead person is invoked by name, as the various people deposit the food offering. The food is finally put into a winnowing basket, and taken to the bank of a tank (pond). A small hut is made there, and the food is placed therein on two leaves, one of which represents the Yama Dutas (servants of the god of death), the other the deceased.Boori(cake).—An exogamous sept of Māla.Bosantiya.—The Bosantiyas are summed up, in the Madras Census Report, 1901, as “Oriya cultivators found in the northern tāluks of Ganjam. They are said by some to have been originally dyers.” I am informed that the caste name has reference to the fact that the occupation thereof was the collection of the fruits ofMallotus philippinensis, and trade in the dye (bosonto gundi) obtained therefrom. The dye, commonly known as kamēla, or kamala, is the powdery substance obtainedas a glandular pubescence from the exterior of the fruits. The following note on the dye was published in the Indian Forester, 1892. “Among the many rich natural products of Ganjam, probably the most esteemed in commerce is the red kamēla dye, the valuable product of theMallotus philippinensis. This tree, with its lovely scarlet berries and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which constitutes the dye. This powder is collected by being brushed off into baskets made for the purpose, but the method of collection is reckless and wasteful in the extreme, the trees being often felled in order to reach the berries more easily. The industry is a monopoly of the Hill Khonds, who, however, turn it to little advantage. They are ignorant of the great commercial value of the dye, and part with the powder to the low-country dealers settled among them for a few measures of rice or a yard or two of cloth. The industry is capable of great development, and a large fortune awaits the firm or individual with sufficient enterprise to enter into rivalry with the low-country native dealers settled among the Khonds, who at present enjoy a monopoly of the trade. It is notorious that these men are accumulating vast profits in respect of this dye. The tree is cultivated largely by the Khonds in their forest villages.”The Bosantiyas seem to have no sub-divisions, but exogamous gōtras,e.g., nāgasira (cobra) and kochimo (tortoise) exist among them. Socially they are on a par with the Bhondāris, and above Pachchilia Gaudos and Sāmantiyas. They have a headman called Bissoyi, who is assisted by a Bhollobaya, and they have further a caste messenger called Jāti Naiko. The caste titles are Bissoyi and Nāhako.Most of the Bosantiyas are Saivites, but a few follow the Paramartho form of Vaishnavism. They also worship various Tākurānis (village deities), such as Kotāru and Chondi.In the Vizagapatam Manual (1869), Bosuntea is described as a caste of Paiks or fighting men in the Vizagapatam district (Jeypore).Bottada.—The Bottadas are, Mr. H. A. Stuart writes,84“a Class of Uriya cultivators and labourers, speaking Muria or Lucia, otherwise known as Basturia, a dialect of Uriya. Mr. Taylor says the caste is the same as Muria, which is shown separately in the tables, and in Mr. H. G. Turner’s notes in the Census Report of 1871. But, whether identical or distinct, it seems clear that both are sub-divisions of the great Gond tribe.”For the following note, I am indebted to Mr. C. Hayavadana Rao. There is a current tradition that the caste originally dwelt at Barthagada, and emigrated to Vizagapatam long ago. It is vaguely mentioned that Barthagada was situated towards and beyond Bastar, near which place there are still to be found people of this caste, with whom those living in the Vizagapatam Agency intermarry. The caste is divided into three endogamous divisions, viz.:—(1) Bodo, or genuine Bottadas;(2) Madhya, descendants of Bottada men and non-Bottada women;(3) Sanno, descendants of Madhya men and non-Madhya women. The Bodos will not interdine with the other two sections, but males of these will eat with Bodos.The following notes refer to the Bodo section, in which various exogamous septs, or bamsa, exist, of which the following are examples:—Kochchimo, tortoise.Bhāg, tiger.Gōyi, lizard (Varanus).Nāg, cobra.Kukkuro, dog.Mākado, monkey.Cheli, goat.Girls are married either before or after puberty. A man can claim his paternal aunt’s daughter in marriage. When a marriage is under contemplation, the prospective bridegroom’s parents take maddho (liquor) and chada (beaten rice) to the girl’s house, where they are accepted or refused, according as her parents agree to, or disapprove of the match. After a stated period, further presents of liquor, rice, black gram, dhāl, salt, chillies, and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl’s parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked rice) and Rs. 2 are taken to the bride’s house as jholla tonka, and a feast is held. At the bridegroom’s house, a pandal, made of nine sorghi or sāl (Shorca robusta) posts, is erected, with a pot of turmeric water tied to the central post. The bride is conducted thither. At the marriage rites the Dēsāri officiates. The ends of the cloths of the contracting couple are tied together, and their little fingers are linked together, while they go, with pieces of turmeric and rice in their hands, seven times round the pandal. The sacred fire, or hōmam, is raised, and into it seven or nine different kinds of wood, ghī (clarified butter), milk, rice and jaggery are thrown. Turmeric-rice dots are put on the foreheads of the bride and bridegroom by the Dēsāri, parents, and relations. Theyare anointed with castor-oil, and bathed with the water contained in the pot tied to the post. New cloths are presented to them, and a caste feast is held.Widow remarriage is permitted, and a younger brother often marries the widow of his elder brother. If, however, she marries any one else, her new husband has to pay rānd tonka, consisting of liquor, a sheep or goat, and rice, as a fine to the caste, or he may compound for payment of five rupees. Divorce is permitted, and, if a man divorces his wife, he usually gives her some paddy, a new cloth, and a rupee. If the woman divorces herself from her husband, and contracts an alliance with another man, the latter has to pay a fine of twenty rupees to the first husband, a portion of which is spent on a feast, at which the two husbands and the woman are present.The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.Bottu Kattōru(those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivatorssettled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).Bōya(seeBēdar).—Bōya has also been recorded85as a sub-division of Māla, a name for Ēkari.Bōyan.—A title of Oddē.Bōyi(seeBestha).—It is also the title of one of the chief men among the Savaras.Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtrasmentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—1. Asvalayana Sūtra of the Rig Vēda.2. ĀpasthambaSūtras of the black Yajus.3. Bhāradwaja4. Bhodayana5. Sathyāshāda6. Vaikkānasa7. Kāthyayana Sūtra of the white Yajus.8. Drahyayana Sūtra of Sāma Vēda.All Brāhmans claim descent from one or more of the following seven Rishis:—Atri, Bhrigu, Kutsa, Vashista, Gautama, Kasyapa, Angiras. According to some, the Rishis are Agasthya, Angiras, Atri, Bhrigu, Kasyapa, Vashista, and Gautama. Under these Rishis are included eighteen ganams, and under each ganam there are a number of gōtras, amounting in all to about 230. Every Brāhman is expected to salute his superiors by repeating the Abhivādhanam (salutation) which contains his lineage. As an example, the following may be given:—“I, Krishna by name, of Srivathsa gōtra, with the pravara (lineage) of the five Rishis, Bhargava, Chyāvana, Āpnuvana, Aruva, and Jamadagni, following the Āpasthamba sūtra of the Yajus Sāka, am now saluting you.” Daily, at the close of the Sandhya prayers, this Abhivādhanam formula should be repeated by every Brāhman.Taking the Brāhmans as a whole, it is customary to group them in two main divisions, the Pancha Drāvidas and Pancha Gaudas. The Pancha Drāvidas are pure vegetarians, whereas the Pancha Gaudas need not abstain from meat and fish, though some, who live amidst the Pancha Drāvidas, do so. Other differences will be noted in connection with Oriya Brāhmans, who belong to thePancha Gauda section. In South India, all Brāhmans, except those who speak the Oriya and Konkani languages, are Pancha Drāvidas, who are divided into five sections, viz.:—1.Tamil, or Drāvida proper.2.Telugu or Āndhra.3.Canarese, or Carnātaka.4.Marathi or Dēsastha.5.Guzarāti.The Tulu-speaking Shivalli Brāhmans are included among the Carnātakas; the Pattar and Nambūtiri Brāhmans (seeNambūtiri) among the Drāvidas proper.From a religious point of view, the Brāhmans are either Saivites or Vaishnavites. The Saivites are either Saivites proper, or Smarthas. The Smarthas believe that the soul of man is only a portion of the infinite spirit (ātman), and that it is capable of becoming absorbed into the ātman. They recognise the Trimurtis, Brahma, Vishnu, and Siva as separate gods, but only as equal manifestations of the supreme spirit, and that, in the end, these are to be absorbed into the infinite spirit, and so disappear. Saivas, on the other hand, do not recognise the Trimurtis, and believe only in one god, Siva, who is self-existent, and not liable to lose his personality. Of Vaishnavites there are three kinds, viz., those who are the followers of Chaitanya, Rāmānuja, and Mādhvāchārya. Like the Smarthas, the Vaishnavites recognise Brahma, Vishnu, and Siva, but Vishnu is supposed to be the chief god, to whom the others are subordinate.“Vaishnavas,” Monier Williams writes,86“are believers in the one personal god Vishnu, not only as the preserver, but as above every other god, including Siva.It should be noted, too, that both Saivites and Vaishnavas agree in attributing an essential form of qualities to the Supreme Being. Their one god, in fact, exists in an eternal body, which is antecedent to his earthly incarnations, and survives all such incarnations.” He adds that “it cannot be doubted that one great conservative element of Hinduism is the many sidedness of Vaishnavism. For Vaishnavism is, like Buddhism, the most tolerant of systems. It is always ready to accommodate itself to other creeds, and delights in appropriating to itself the religious idea of all the nations of the world. It admits of every form of internal development. It has no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves together for the extension of spiritual supremacy over ever increasing masses of population.”The Oriya Brāhmans, who follow the creed of Chaitanya, are called Paramarthos, and are confined to the Ganjam district. There is no objection to intermarriage between Smartha and Paramartho Oriya Brāhmans.Sri Vaishnavas (who put on the nāmam as a sectarian mark) and Mādhvas are exclusive as regards intermarriage, but the Mādhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri Vaishnavas object to doing so.According to the Sūtras, a Brāhman has to go through the following samskāras (rites):—1.Garbhādāna.2.Pumsavanam.3.Sīmantam.4.Jātakarmam.5.Nāmakaranam.6.Annaprāsanam7.Chaulam.8.Upanayanam9.Vivāham.These rites are supposed to purify the body and spirit from the taint transmitted through the womb of the mother, but all of them are not at the present day performed at the proper time, and in regular order.The Garbhādhāna, or impregnation ceremony, should, according to the Grihya Sūtras, be performed on the fourth day of the marriage ceremonies. But, as the bride is a young girl, it is omitted, or Vēdic texts are repeated. The Garbhādhāna ceremony is performed, after the girl has attained puberty. At the time of consummation or Ritu Sānthi, the following verse is repeated:—“Let all pervading Vishnu prepare her womb; let the Creator shape its forms; let Prajāpathi be the impregnator; let the Creator give the embryo.”Pumsavanam and Sīmantam are two ceremonies, which are performed together during the seventh or ninth month of the first pregnancy, though, according to the Grihya Sūtras, the former should be performed in the third month. At the Pumsavanam, or male producing ceremony, the pregnant woman fasts, and her husband squeezes into her right nostril a little juice from the fruit and twig of the ālam tree (Ficus bengalensis), saying “Thou art a male child.” The twig selected should be one pointing, east or north; with two fruits looking like testicles. The twig is placed on a grinding-stone, and a girl, who has not attained puberty, is asked to pound it. The pulp is wrapped in a new silk cloth, and squeezed to express the juice. On the conclusion of the Pumsavanam, the Sīmantam, or parting the pregnant woman’s hair, is gone through. After oblations in the sacred fire (hōmam), the woman’s husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with fruits of the aththi tree (Ficus glomerata) are attached,and passes it over the woman’s head from before backwards, parting the hair.The Jātakarmam, Nāmakaranam, Annaprāsanam, and Chaulam rites are ordinarily celebrated, one after the other, on the Upanayanam day. Jātakarmam consists in smearing some ghī (clarified butter) and honey on the tongue of the baby, and repeating the following verses from the Rig Vēda:—“Oh! long lived one, mayst thou live a hundred years in this world, protected by the gods. Become firm as a rock, firm as an axe, pure as gold. Thou art the Vēda called a son; live thou a hundred years. May Indra bestow on thee his best treasures. May Sāvitri, may Sarasvati, may the Asvins grant thee wisdom.”At the Nāmakaranam, or naming ceremony, the parents of the child pronounce its name close to its ear, and repeat the Vēdic prayer to Indra and Agni “May Indra give you lustre, and Indra semen, wisdom, and children.”The Annaprāsanam, or food-giving ceremony, should be performed during the sixth month after birth. A little solid food is put into the child’s mouth, and the following Vēdic verses are repeated:—“Agni who lives on plants, Sōma who lives on sōma juice, Brāhmans who live on the Vēdas, and Dēvatas who live on amartam (ambrosia), may they bless you. As the earth gives food to plants and water, so I give you this food. May these waters and plants give you prosperity and health.”At the Chaulam, or tonsure ceremony, the child is seated in his mother’s lap. The father, taking a few blades of dharbha grass in his hand, sprinkles water over the child’s head. Seven times he inserts blades of dharbha in the hair of the head (three blades each time), saying “Oh! divine grass, protect him.” Hethen cuts off the tips of the blades, and throws them away. The father is expected, according to the Grihya Sūtras, to shave or cut the child’s hair. At the present day, however, the barber is called in, and shaves the head, leaving one lock or more according to local custom.The Upanayana, or leading a boy to his guru or spiritual teacher, is essentially a ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice it is deferred even up to the age of seventeen. It usually commences with the arrangement of seed-pans containing nine kinds of grain, and tying a thread or pratisaram on the boy’s wrist. After this, the Abyudayam, or invocation of ancestors, is gone through. The boy sits in front of the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the part of guru. He places over the boy’s head blades of dharbha grass so that the tips are towards the east, south, west, and north. The tips are cut off, and the following Vēdic verses are repeated:—“Please permit me to shave the head of this boy with the knife used by the sun for shaving Sōma. He is to be shaved, because it will bring him long life and old age. May the boy become great, and not die a premature death. May he outshine all in glory.” The boy is then shaved by a barber, and more Vēdic verses are repeated, which run as follows:—“You are shaving with a sharp razor, so that this shaving may enable him to live long. Brihaspathi, Sūrya, and Agni shaved the hair of the head of Varuna, and placed the hairs in the middle regions of the sky, earth, and in swarga. I shall place the hairs removed by me at the foot of the audambara tree (Ficus glomerata), or in the clumps of dharbha grass.” The boy thenbathes, and comes near the sacred fire. After ghī has been poured thereon, a bundle of palāsa (Butea frondosa) sticks is given to him, and he puts it on the fire after repeating certain Vēdic riks. A grinding-stone is placed on one side of the fire, and the boy treads on it, while the following verse is repeated:—“Tread on this stone, and may you be as firm as it is. May you subdue thy enemies.” A new cloth is given to him, which he puts on. The following verses are then repeated:—“Oh! cloth, Revathi and others have spun, woven, spread out, and put skirts on both sides of you. May these goddesses clothe the boy with long life. Blessed with life, put on this cloth. Dress the boy with this cloth. By wearing it, let him attain a hundred years of age. May his life be extended. Such a garment as this was given to Sōma by Brihaspathi to wear. Mayst thou reach old age. Put on this cloth. Be a protector to all people. May you live a hundred years with full vigour. May you have plenty of wealth.” After the boy has put on the cloth, the following is repeated:—“You have put on this cloth for the sake of blessing. You have become the protector of your friends. Live a hundred years. A noble man, blessed with life, mayst thou obtain wealth.” A girdle (minji) spun from grass is wound thrice round the boy’s body, and tied with a knot opposite the navel, or to the left of it. The following verses are repeated:—“This blessed girdle, the friend of the gods, has come to us to remove our sins, to purify and protect us, bring strength to us by the power of exhalation and inhalation. Protect, Oh! girdle, our wealth and meditation. Destroy our enemies, and guard us on all the four sides.” A small piece of deer-skin is next tied on to the sacred thread, which has been put on the boy soon after the shaving rite. The following versesare repeated:—“Oh! skin which is full of lustre because Mitra sees you, full of glory and one that is not fit for wicked people, I am now putting you on. May Aditi tuck up thy garment. Thou mayst read Vēdas, and grow wise. Thou mayst not forget what you have read. Mayst thou become holy and glorious.” The boy seats himself next to the guru, and close to the sacred fire, and repeats the following:—“I have come near the spiritual teacher, my Āchārya. May the teacher and myself become prosperous. May I also complete my Vēdic studies properly, and let me be blessed with a married life after the study.” The guru sprinkles water over the boy three times, and, taking hold of his hand, says:—“Agni, Sōman, Savitha, Sarasvati, Pūsha, Aryaman, Amsuhu, Bagadēvata, and Mitra have seized thy hand. They have taken you over to them, and you have become friends.” Then he hands over the boy to the gods by repeating:—“We give you to Agni, Sōman, Savitha, Sarasvati, Mrityu, Yaman, Gadhan, Andhakan, Abhaya, Ōshadhi, Prithvi, and Vaisvānara. With the permission of Sūrya, I am allowing you to approach me. Oh! boy, may you have children full of lustre, and capable of becoming heroes.” The boy then repeats the following:—“I am come to be a student. You that have obtained permission from the Sūrya, please take me.” The teacher asks, “Who are you? What is your name?”The boy gives out his name, and the teacher enquires of him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Ātman, and repeats the following:—“Oh! sun, the lord of all ways, through your grace I am about to begin my studies, which will do good to me.” The teacher and the boy take their seats on dharbha grass, and say:—“Oh! dharbha, a giver of royal power, a teacher’s seat, may I not withdrawfrom thee.” The boy then pours some ghī on to the sacred fire. A cloth is thrown over both the teacher and the boy, and the latter asks the former to recite the Sāvitri. The following Gāyatri is repeated into his ear:—“Let us meditate on that excellent glory of the divine vivifier. May he illumine our understandings.” The boy touches his own upper lip with his right hand, and says:—“Oh! Prāna, I have become illumined, having heard the Sāvitri. Protect and guard this wealth that has entered me, the Gāyatri or Sāvitri.” He then takes the palāsa staff, and the teacher says:—“Up with life. Oh! sun, this is thy son. I give him in charge to thee.” The boy then worships the sun thus:—“That bright eye created by the gods, which rises in the east, may we see it a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns; and may we long see the sun.” The ceremonial is brought to a close on the first day by the boy begging rice from his mother and other female relations. A basket, filled with rice, is placed in a pandal (booth), and the boy stands near it, repeating “Please give me alms.” Each woman pours some rice into a tray which he carries, and presents him with some money and betel leaves. The rice is placed in the basket. On the second and third days, the boy puts palāsa sticks into the sacred fire, and pours ghī thereon. On the fourth day, the new cloth is given to the teacher.The wearing of the sacred thread is a sign that the boy has gone through the upanayanam ceremony. It isnoted87by the Rev. A. Margöschis that “the son of Brāhman parents is not reckoned to be a Brāhman(i.e., he may not take part in religious ceremonies) until he has gone through the ceremony of assuming the sacred thread; and I have heard Brāhman boys wearing the thread taunting a boy of Brāhman birth, and calling him a Sūdra, because he had not yet assumed the holy thread.” The thread is composed of three threads of cotton secured together in one spot by a sacred knot of peculiar construction, called Brahma Grandhi. The knot in the sacred thread worn by Vaishnava Brāhmans is called Vishnu Grandhi, and that in the thread of Smarthas Rūdra Grandhi. In the preparation of the thread, cotton sold in the bazaar may not be used; the bolls ought to be secured direct from the plant. Here and there Brāhmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vēdas may be seen spinning the thread from these pads. The spinning rod is a thin piece of bamboo stick weighted with a lead or soapstone disc about half an inch in diameter. The thin thread is kept in stock, and twisted into the sacred thread whenever it is required. Three or more people usually take part in the twisting process, during which they chant Vēdic verses. In the Srutis and Sūtras, it is enjoined that the Yagnopavita (sacred thread) is to be put on only on occasions of sacrifice. It ought really to be a vestment, and is a symbolical representation thereof. Ordinarily the thread is worn over the left shoulder in the position called Upavītham. In ceremonies connected with the dead, however, it is worn over the right shoulder in theposition called prāchinavīthi. At the time of worshipping Rishis and Ganas, the thread should be over both shoulders and round the neck in the position called nivīthi.The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upākarmam day. They, and the palāsa stick, should be retained by the Brahmachāri till the close of his studentship. Nambūtiri Brāhman lads of eight or nine years old, who have gone through the Upanayanam ceremony, always carry with them the palāsa stick, and wear the grass girdle, and, in addition to the sacred thread, a thin strip of deer-skin in length equal to the thread. Round the waist he wears a narrow strip of cloth (kaupīnam) passed between the legs. He may cover his breast and abdomen with a cloth thrown over his body. He is thus clad until his marriage, or at least until he has concluded the study of the Vēdas.The marriage rites in vogue at the present day resemble those of Vēdic times in all essential particulars. All sections of Brāhmans closely follow the Grihya Sūtras relating to their sākha. The marriage ceremonies commence with the Nischyathartham or betrothal ceremony. The bridegroom being seated on a plank amidst a number of Brāhmans, Vēdic verses are repeated, and, after the bestowal of blessings, the bride’s father proclaims that he intends giving his daughter in marriage to the bridegroom, and that he may come for the purpose after the completion of the Vratam ceremony. For this ceremony, the bridegroom, after being shaved, dresses up. Meanwhile, the Brāhmans who have been invited assemble. The bridegroom sits on the marriage dais, and, after repeating certain Vēdic verses, says:—“Withthe permission of all assembled, let me begin the Vratams Prājāpathyam, Soumyam, Āgnēyam, and Vaiswadēvam, and let me also close them.” All the Vratams should be performed long before the marriage. In practice, however, this is not done, so the bridegroom performs an expiatory ceremony, to make up for the omission. This consists in offering oblations of ghī, and giving presents of money to a few Brāhmans. The bridegroom is helped throughout the Vratam ceremonies by a spiritual teacher or guru, who is usually his father or a near relation. The guru sprinkles water over the bridegroom’s body, and tells him to go on with kāndarishi tharpanam (offerings of water, gingelly, and rice, as an oblation to Rishis). A small copper or silver vessel is placed on a leaf to the north-east of the sacred fire, and is made to represent Varuna. A new cloth is placed round the vessel. The various Vratams mentioned are gone through rapidly, and consist of offerings of ghī through fire to the various Dēvatas and Pitris. The Nāndhi Srādh, or memorial service to ancestors, is then performed. The bridegroom next dresses up as a married man, and proceeds on a mock pilgrimage to a distant place. This is called Paradēsa Pravesam (going to a foreign place), or Kāsiyatra (pilgrimage to Benares). It is a remnant of the Snāthakarma rite, whereat a Brahmachāri, or student, leaves his spiritual teacher’s house at the close of his studies, performs a ceremony of ablution, and becomes an initiated householder or Snāthaka. The bridegroom carries with him an umbrella, a fan, and a bundle containing some rice, cocoanut, and areca-nut. He usually goes eastward. His future father-in-law meets him, and brings him to the house at which the marriage is to be celebrated. As soon as he has arrived there, the bride is brought, dressed up anddecorated in finery. The bridal pair are taken up on the shoulders of their maternal uncles, who dance about for a short time. Whenever they meet, the bride and bridegroom exchange garlands (mālaimāththal). The couple then sit on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel, in a tray. The pair are conducted into the house, and are seated on the marriage dais. The marriage, or Vivāham, is then commenced. A purōhit (priest) repeats certain Vēdic texts as a blessing, and says:—“Bless this couple of ... gōtras, the son and daughter of ..., grandchildren of ..., now about to be married.” At this stage, the gōtras of the contracting couple must be pronounced distinctly, so as to ensure that they are not among the prohibited degrees. The bridal couple must belong to different gōtras. The bridegroom next says that he is about to commence the worship of Visvaksēna if he is a Vaishnavite, or Ganapathi if he is a Saivite, for the successful termination of the marriage ceremonies. The Ankurarpana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified by the sprinkling of punyāham water over them, are arranged in the form of a square. Four of the pans are placed at the four cardinal points, east, west, north, and south, and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Sōman. While water is being sprinkled over the pans, the following synonyms for each of these gods are repeated:—

Billava Toddy-Tapper.Billava Toddy-Tapper.

Billava Toddy-Tapper.

The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line.There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).

The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.

At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.

If a man has intercourse with a woman, and she becomes pregnant, he has to marry her according to the bidu dhāre rite. Before the marriage ceremony is performed, he has to grasp a plantain tree with his right hand, and the tree is then cut down.

At the first menstrual period, a girl is under pollution for ten or twelve days. On the first day, she is seated within a square (muggu), and five or seven cocoanuts are tied together so as to form a seat. A new earthenware pot is placed at each corner of the square. Four girls from the Gurikāra’s house sit at the corners close to the pots. Betel leaves, areca nuts, and turmeric paste are distributed among the assembled females, and the girls pour water from the pots over the head of the girl. Again, on the eleventh or the thirteenth day, the girl sits within the square, and water is poured over her as before. She then bathes.

The dead are usually cremated, though, in some cases, burial is resorted to. The corpse is washed and laid on a plantain leaf, and a new cloth is thrown over it. Some paddy (unhusked rice) is heaped up near the head and feet, and cocoanut cups containing lighted wicks are placed thereon. All the relations and friends assembled at the house dip leafy twigs of the tulsi (Ocimum sanctum) in water, and allow it to drop into the mouth of the corpse. The body is carried on a plank to the burning-ground. The collection of wood for the pyre, or the digging of the grave, is the duty of Holeyas. The wood ofStrychnos Nux-vomicashould never be used for the pyre. This is lighted by placing fire at the two ends thereof. When the flames meet in the middle, the plantain leaf, paddy, etc., which have been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried onthe spot. If the body has been buried, a straw figure is made, and burnt over the grave, and the ashes are buried there. A small conical mound, called dhūpe, is made there, and a tulsi plant stuck in it. By the side of the plant a tender cocoanut with its eyes opened, tobacco leaf, betel leaves and areca nuts are placed. On the thirteenth day, the final death ceremonies, or bojja, are performed. On the evening of the previous day, four poles, for the construction of the upparige or gudikattu (car), are planted round the dhūpe. At the house, on or near the spot where the deceased breathed his last, a small bamboo car, in three tiers, is constructed, and decorated with coloured cloths. This car is called Nīrneralu. A lamp is suspended from the car, and a cot placed on the ground beneath it, and the jewels and clothes of the dead person are laid thereon. On the following morning, the upparige is constructed, with the assistance of the caste barber. A small vessel, filled with water, is placed within the Nīrneralu. The sons-in-law of the deceased receive a present of new cloths, and, after bathing, they approach the Nīrneralu. The chief mourner takes the vessel from within it, and pours the water at the foot of a cocoanut tree. The chief Gurikāra pours some water into the empty vessel, and the chief mourner places it within the Nīrneralu. Then seven women measure out some rice three times, and pour the rice into a tray held by three women. The rice is taken to a well, and washed, and then brought back to the car. Jaggery (crude sugar) and cocoanut scrapings are mixed with the rice, which is placed in a cup by seven women. The cup is deposited within the car on the cot. The wife or husband of the deceased throws a small quantity of rice into the cup. She turns the cup, and a ladle placed by its side, upsidedown, and covers them with a plantain leaf. The various articles are collected, and tied up in a bundle, which is placed in a palanquin, and carried in procession, by two men to the upparige, which has been constructed over the dhūpe. Nalkes and Paravas (devil-dancers), dressed up as bhūtas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car. The near relations put rice, and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes the cloths from the car, and pulls it down. Sometimes, if the dead person has been an important member of the community, a small car is constructed, and taken in procession round the upparige. On the fourteenth day, food is offered to crows, and the death ceremonies are at an end.

If a death occurs on an inauspicious day, a ceremony called Kāle deppuni (driving away the ghost) is performed. Ashes are spread on the floor of the house, and the door is closed. After some time, or on the following day, the roof of the house is sprinkled with turmeric water, and beaten with twigs ofZizyphus Œnoplia. The door is then opened, and the ashes are examined, to see if the marks of the cloven feet of the ghost are left thereon. If the marks are clear, it is a sign that the ghost has departed; otherwise a magician is called in to drive it out. A correspondent naively remarks that, when he has examined the marks, they were those of the family cat.

In some cases, girls who have died unmarried are supposed to haunt the house, and bring trouble thereto, and they must be propitiated by marriage. The girl’s relations go in search of a dead boy, and take from thehouse where he is a quarter of an anna, which is tied up between two spoons. The spoons are tied to the roof of the girl’s house. This represents the betrothal ceremony. A day is fixed for the marriage, and, on the appointed day, two figures, representing the bride and bridegroom, are drawn on the floor, with the hands lying one on the other. A quarter-anna, black beads, bangles, and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhāre ceremony, and completes the marriage.

The pūjāris of all the bhūthasthānas and garidis are Billavas. The bhūtha temples called garidis belong to the Billavas, and the bhūthas are the Baidērukulu (Koti and Chennayya), Brimmeru (or Brahmeru) Gunda, Okka Ballāla, Kujumba Ganja, and Dēvanajiri. The Baidērkulu are believed to be fellow castemen of the Billavas, and Koti and Chennayya to be descended from an excommunicated Brāhman girl and a Billava. The legend of Koti and Chennayya is recorded at length by Mr. A. C. Burnell in the Indian Antiquary.77The bhūthas are represented by idols. Brimmeru is the most important, and the others are subordinate to him. He is represented by a plate of silver or other metal, bearing the figure of a human being, which is kept within a car-like stone structure within the shrine. On its left are two human figures made of clay or stone, which represent the Baidērukulu. On the right are a man on horseback, and another figure, representing Okka Ballala and Kujumba Ganja. Other idols are also set up at the garidi, but outside the main room. They seem to vary in different localities, and represent bhūthas such as Jumadi, Pancha Jumadi, Hosabhūtha, Kallurti, etc.Brimmeru has been transformed, by Brāhman ingenuity, into Brahma, and all the bhūthas are converted into Gōnas, or attendants on Siva. In the pardhanas (devil songs) Brimmeru is represented as the principal bhūtha, and the other bhūthas are supposed to visit his sthāna. A bhūthasthāna never contains idols, but cots are usually found therein. A sthāna may be dedicated to a single bhūtha, or to several bhūthas, and the number may be ascertained by counting the number of cots, of which each is set apart for a single bhūtha. If the sthāna is dedicated to more than one bhūtha, the bhūthas are generally Kodamanithāya, Kukkinathāya, and Daiva. All the arrangements for the periodical kōla, or festival of the bhūthasthāna, are made by the pūjāri. During the festival, he frequently becomes possessed. Only such Billavas as are liable to be possessed are recognised as pūjāris. As a sign of their office, they wear a gold bangle on the right wrist. Further details in connection with bhūtha worship will be found in the articles on Bants, Nalkes, and Paravas.

Bilva(jackal).—An exogamous sept of Kondra.

Bindhollu(brass water-pot).—An exogamous sept of Jōgi.

Binu(roll of woollen thread).—An exogamous sept of Kuruba.

Bissoyi.—The Parlakimedi Māliahs are, I am informed, divided up into muttahs, and each muttah contains many villages, all ruled over by a Bissoyi, a sort of feudal chief, who is responsible for keeping them in order. Concerning the Bissoyis, Mr. S. P. Rice writes78that in the Māliahs “are a number of forts, in which the Bissoyis, or hill chieftains, reside. Each ofthem holds a small court of his own; each has his armed retainers, and his executive staff. They were set to rule over the hill tracts, to curb the lawlessness of the aboriginal tribes of the mountains, the Khonds and the Savaras. They were, in fact, lords of the marches, and were in a measure independent, but they appear to have been under the suzerainty of the Rāja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies. Their influence among their own men was complete; their knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves in positions which were almost impenetrable. Now a road leads to every fort; the jungles have disappeared; the Bissoyis still have armed retainers, and still keep a measure of respect; but their sting is gone, and the officer of Government goes round every year on the peaceful, if prosaic occupation of examining schools and inspecting vaccination.” The story of the Parlakimedi rebellion, “a forgotten rebellion” as he calls it, in the last century, and the share which the Bissoyis took in it, is graphically told by Mr. Rice.

At times of census, Bissoyi has been returned as a title of Doluva, Kālingi, Kurumo, and Sondi.

Biswālo.—A title of various Oriya castes.

Bochchu(hairs).—An exogamous sept of Odde.

Bōda.—Recorded, in the Madras Census Report, 1901, as a small cultivating class in Ganjam. Bōda is the name of a sub-division of the Gadabas, who use the fibre of boda luvāda (Ficus glomerata) in the manufacture of their female garments.

Bōda Dāsari(bald-headed mendicant).—An exogamous sept of Jōgi.

Boddu(navel).—An exogamous sept, or sub-division of Idigas and Asilis. It is recorded in the Gazetteer of the Bellary district, that “in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the Boddu-rāyi, literally the navel stone, and so the middle stone. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it.” (SeeBāriki.)

Bodo(big).—A sub-division of Bottada, Māli, Omanaito, Pentia, and other castes. Bodo Nāyak is a title among the Gadabas, and Bodo Odiya occurs as a sub-division of Sondi.

Bōgam.—SeeDēva-dasi and Sāni.

Bōgāra.—Recorded, in the Madras Census Report, 1901, as “Canarese brass and copper-smiths: a sub-division of Pānchāla.” From a note on the Jains of the Bellary district79I gather that “there is a class of people called Bōgāras in the Harpanahalli tāluk, and in the town of Harpanahalli itself, side by side with the Jains. They are a thriving class, and trade in brass and copper wares. The Bōgāras practice the Jaina religion, have the same gōtras, freely worship in Jain temples, and are accepted into Jaina society. Evidently they are a sub-division of the Jains, though now excluded from inter-marriage.” It is said that “arrangements are now being made (through the Jaina Bhattachārya at Kolhapūr) to enable Bōgāras to intermarry with the Jains.”

Bōgarlu.—Occurs as the name of a class of agricultural labourers in the Vizagapatam Agency, who are probably workers in metal who have taken to agriculture.

Boggula(charcoal).—An exogamous sept of Bōya and Dēvānga.

Bohora.—The Bohoras or Boras are “Musalman converts from the Bombay side. They are traders. In Madras they have their own high priest and their own mosque (in Georgetown). It is said that, when one of them dies, the high priest writes a note to the archangels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the coffin.”80They consider themselves as a superior class, and, if a member of another section enters their mosque, they clean the spot occupied by him during his prayers. They take part in certain Hindu festivals,e.g., Dīpāvali, or feast of lights, at which crackers are let off.

Boidyo.—Recorded under the name Boyidyo, in the Madras Census Report, 1901, as “literally a physician: a sub-caste of Pandito.” There is said to be no difference between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter name.

Boipāri.—A synonym of Lambādi. (SeeBēpāri.)

Boishnobo.—The Boishnobos have been defined as a class of Oriya religious mendicants and priests to Sūdras. The name means worshippers of Bishnu or Vishnu. Most of them are followers of Chaitanya, the great Bengāli reformer.

Boksha.—Boksha or Boksham (treasury) is the name of a sub-division of Gollas, indicating theiremployment as treasury servants in guarding and carrying treasure. In some places, those who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some other caste. In the Census Report, 1901, Bokkisha Vadugar (treasury northerner) was returned as a Tamil synonym for Golla.

Bolāsi.—The Bolāsis are a caste of Oriya cultivators, who are largely found in the Gumsūr tāluk of Ganjam. Many of them serve as paiks or peons. The original name of the caste is said to have been Thadia, which has been changed in favour of Bolāsi (Bayalisi, forty-two) in reference to the caste being one of the recognized forty-two Oriya Sūdra castes. It is also suggested that the name is derived from bola (anklets), as the women wear heavy brass anklets.

Their ceremonial rites connected with marriage, death, etc., are similar to those of the Doluvas, Gaudos, Badhōyis, and other castes. Marriage is infant, and, if a girl does not secure a husband before she reaches maturity, she goes through a form of marriage with an arrow or a grinding stone. The Bolāsis are Vaishnavites, and observe the Paramartho or Chaitanya form thereof. The caste titles are Podhāno, Nāyako, Daso, Mahanti, Pātro, Sāhu, Jenna, and Konhoro.

Gudiyas who are engaged in agriculture are sometimes known as Bolāsi Gudiyas.

Bolodia.—The name of a section of Tellis, who use pack-bullocks (bolodo, an ox) for carrying grain about the country. Some Gaudos, at times of census, have also returned Bolodia as their sub-division.

Bombadai(a fish).—A gōtra of Mēdara. The equivalent Bomidi occurs as an exogamous sept of Māla. Members of the Vamma gōtra of the Janappans abstainfrom eating this fish, because, when some of their ancestors went to fetch water in a marriage pot, they found a number of this fish in the water collected in the pot.

Bomma(a doll).—An exogamous sept of Padma Sālē. The equivalent Bommala occurs as an exogamous sept of Māla. The Bommalātavāllu are said81to exhibit shows in the Vizagapatam district.

Bommali.—A sub-division of the Koronos of Ganjam.

Bonda.—A sub-division of Poroja.

Bondia.—A small class, inhabiting Ganjam. The name is said to be derived from bondono, meaning praise, as the Bondias are those who praise and flatter Rājas.

Bondili.—In the Madras Census Report, 1891, the Bondilis are “said to derive their name from Bundelkund. They claim to be Rājputs, but appear to have degenerated. The Sivaites of this sect are said to bury their dead, while the Vishnavaites burn. In the Kadri tāluk of Cuddapah all are said to bury. The custom in this respect appears to differ in different localities. Besides Siva and Vishnu worship, three of the eight authorities who give particulars of this section agree that they worship village deities as well. All state that remarriage of widows is not permitted. They are generally cultivators, peons, or the body-guards of Zemindars.” The Bondilis of the North Arcot district are described by Mr. H. A. Stuart82as being “foreigners from Bundelkund, from which fact their name originates, and of various Vaisya and Sūdra castes; the former having the termination Lāla to their names, and the latter that of Rām. Many of the Sūdra Bondilis,however, improperly take the title Singh, and say they are Kshatriyas, that is, Rājputs. The Vaisya Bondilis are few in number, and only found in Vellore, Chittoor and Arni, where they are usually money-lenders. The Sūdras are mostly sepoys, constables, or revenue peons. Some say that they are not even Sūdras, but the descendants of Rājputs by women of the country, and probably many of them are such. All are very particular with respect to eating with an other professed Bondili, and refuse to do so unless they are quite certain that he is of their class. In their marriage customs they resemble the Rājputs.”

I am informed that one section of the Bondilis is named Tōli, in reference to their being workers in leather. There is, at Venkatagiri, a street called Tōli mitta, or Tōli quarters, and, in former days, the inhabitants thereof were not allowed to enter the temples.

In the Census Report, 1901, Guvālo, or traders from Sambalpūr, is returned as a sub-caste of Bondili.

Boniya.—The Oriya name for Baniya (trader). Boniya Korono appears83as the name for traders and shopkeepers in Ganjam.

Bonka.—Recorded, in the Vizagapatam Manual, as cultivators in the Jeypore hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata Bonka, and Goru Bonka.

Bonthuk.—The Bonthuks or Bonthuk Savaras are scattered about the Kistna and Guntūr districts, and lead a nomad life, carrying their small dwelling-huts with them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra(stone) Savaras, who dwell further north. By Telugu people they are called Chenchu or Bontha Chenchu, though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the Telugu country. The Bonthuks, however, like the Chenchus, claim Ahobila Narasimha as their tribal deity. The Bonthuks speak the Oriya language, and they have a Mongoloid type of features, such as are possessed by the Savaras of Ganjam and Vizagapatam. Their house-names, or intipēralu, however are Telugu. These constitute exogamous septs, and seem to be as follows:—Pasupuretti, Simhādri (the god at Simhachalam near Vizagapatam), Konēti, Dāsapatri, Gēdala (buffaloes), Kudumala (cakes), Ākula (leaves), Sunkara, and Tōta (garden). At marriages, individuals of the Pasupuretti sept officiate as priests, and members of the Konēti sept as drummers and musicians. Men belonging to the Gēdalu sept are considered as equivalent to shepherds.

The Bonthuks have a very interesting way of naming their children. If a child is born when an official or person of some distinction happens to be near their encampment, it is named after him. Thus such names as Collector, Tahsildar, Kolnol (Colonel), Governor, Innes, Superintendent, and Acharlu (after one Sukracharlu) are met with. Sometimes children are named after a town or village, either because they were born there, or in the performance of a vow to some place of pilgrimage. In this way, such names as Hyderabad, Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at the time of his birth. Another child was called Beni because, at its birth, a bamboo flute (beni) was played.

Every settlement is said to have a headman, called Bichādi, who, in consultation with several elders of the tribe, settles disputes and various affairs affecting the community. If an individual has been fined, and does not accept the punishment, he may appeal to another Bichādi, who may enhance the fine. Sometimes those who do not agree to abide by the decision of the Bichādi have to undergo a trial by ordeal, by taking out an areca nut from a pot of boiling cowdung water. The dimensions of the pot, in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle finger from the base to the tip. If, in removing the nut from the pot, the hand is injured, the guilt of the individual is proved. Before the trial by ordeal, a sum of ten rupees is deposited by both complainant and accused with the Bichādi, and the person under trial may not live in his dwelling-hut. He lives in a grove or in the forest, watched by two members of the Pasupuretti sept.

The Bonthuks are engaged in collecting bamboos, and selling them after straightening them by heating them in the fire. Before the bamboos are placed in carts, for conveyance to the settlement, a goat and fowls are sacrificed to Satyamma, Dodlamma, Muthyalamma, and Pothurāju, who are represented by stones.

Girls are married before puberty, and, if a girl happens to be mated only after she has reached maturity, there is no marriage ceremonial. The marriage rites last over five days, on the first of which a brass vessel, with a thread tied round its neck, and containing turmeric water and the oyila tokka or tonko (bride’s money), is carried in procession to the bride’s hut on the head of a married girl belonging to a sept other than those of thecontracting couple. She has on her head a hood decorated with little bells, and the vessel is supported on a cloth pad. When the hut is reached, the bride’s money is handed over to the Bichādi, and the turmeric water is poured on the ground. The bride’s money is divided between her parents and maternal uncle, the Bichādi, and the caste men. A pig is purchased, and carried by two men on a pole to the scene of the marriage. The caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music. The girl, as she goes round, pours water from the vessel on the ground. A thread is tied round the neck of the pig, which is taken to the bridegroom’s hut, and cut up into two portions, for the parties of the bridegroom and bride, of which the former is cooked and eaten on the same day. At the homes of the bride and bridegroom, a pandal (booth) and dais are erected. The materials for the former are brought by seven women, and for the latter by nine men. The pandal is usually decorated with mango andEugenia Arnoltianaleaves. After supper, some relations of the contracting couple go to an open space, where the Bichādi, who has by him two pots and two bashingams (chaplets) of arka (Calotropis gigantea) flowers, is seated with a few men. The fathers of the bride and bridegroom ask the Bichādi to give them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by quarrelling. The bride and bridegroom take their seats on the dais at the home of the latter, and the officiating priest ties the bashingams on their foreheads. Nine men and seven women stand near the dais, and a thread is passed round them seven times. This thread is cut up by the priest, and used for the kankanams (wrist threads) of the bride and bridegroom. These areremoved, at the close of the marriage festivities, on the fifth day.

When a girl attains maturity, she is under pollution for nine days, at the conclusion of which the Bichādi receives a small present of money from her parents. Her husband, and his agnates (people of his sept) also have to observe pollution, and, on the ninth day, the cooking pots which they have used are thrown away, and they proceed to the Bichādi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution. On the ninth day, the girl and her husband throw water over each other, and the marriage is consummated.

The dead are usually buried, lying on the left side. On the second day, food is offered to crows and Brāhmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet, on which balls of food are placed. The dead person is invoked by name, as the various people deposit the food offering. The food is finally put into a winnowing basket, and taken to the bank of a tank (pond). A small hut is made there, and the food is placed therein on two leaves, one of which represents the Yama Dutas (servants of the god of death), the other the deceased.

Boori(cake).—An exogamous sept of Māla.

Bosantiya.—The Bosantiyas are summed up, in the Madras Census Report, 1901, as “Oriya cultivators found in the northern tāluks of Ganjam. They are said by some to have been originally dyers.” I am informed that the caste name has reference to the fact that the occupation thereof was the collection of the fruits ofMallotus philippinensis, and trade in the dye (bosonto gundi) obtained therefrom. The dye, commonly known as kamēla, or kamala, is the powdery substance obtainedas a glandular pubescence from the exterior of the fruits. The following note on the dye was published in the Indian Forester, 1892. “Among the many rich natural products of Ganjam, probably the most esteemed in commerce is the red kamēla dye, the valuable product of theMallotus philippinensis. This tree, with its lovely scarlet berries and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which constitutes the dye. This powder is collected by being brushed off into baskets made for the purpose, but the method of collection is reckless and wasteful in the extreme, the trees being often felled in order to reach the berries more easily. The industry is a monopoly of the Hill Khonds, who, however, turn it to little advantage. They are ignorant of the great commercial value of the dye, and part with the powder to the low-country dealers settled among them for a few measures of rice or a yard or two of cloth. The industry is capable of great development, and a large fortune awaits the firm or individual with sufficient enterprise to enter into rivalry with the low-country native dealers settled among the Khonds, who at present enjoy a monopoly of the trade. It is notorious that these men are accumulating vast profits in respect of this dye. The tree is cultivated largely by the Khonds in their forest villages.”

The Bosantiyas seem to have no sub-divisions, but exogamous gōtras,e.g., nāgasira (cobra) and kochimo (tortoise) exist among them. Socially they are on a par with the Bhondāris, and above Pachchilia Gaudos and Sāmantiyas. They have a headman called Bissoyi, who is assisted by a Bhollobaya, and they have further a caste messenger called Jāti Naiko. The caste titles are Bissoyi and Nāhako.

Most of the Bosantiyas are Saivites, but a few follow the Paramartho form of Vaishnavism. They also worship various Tākurānis (village deities), such as Kotāru and Chondi.

In the Vizagapatam Manual (1869), Bosuntea is described as a caste of Paiks or fighting men in the Vizagapatam district (Jeypore).

Bottada.—The Bottadas are, Mr. H. A. Stuart writes,84“a Class of Uriya cultivators and labourers, speaking Muria or Lucia, otherwise known as Basturia, a dialect of Uriya. Mr. Taylor says the caste is the same as Muria, which is shown separately in the tables, and in Mr. H. G. Turner’s notes in the Census Report of 1871. But, whether identical or distinct, it seems clear that both are sub-divisions of the great Gond tribe.”

For the following note, I am indebted to Mr. C. Hayavadana Rao. There is a current tradition that the caste originally dwelt at Barthagada, and emigrated to Vizagapatam long ago. It is vaguely mentioned that Barthagada was situated towards and beyond Bastar, near which place there are still to be found people of this caste, with whom those living in the Vizagapatam Agency intermarry. The caste is divided into three endogamous divisions, viz.:—

The following notes refer to the Bodo section, in which various exogamous septs, or bamsa, exist, of which the following are examples:—

Girls are married either before or after puberty. A man can claim his paternal aunt’s daughter in marriage. When a marriage is under contemplation, the prospective bridegroom’s parents take maddho (liquor) and chada (beaten rice) to the girl’s house, where they are accepted or refused, according as her parents agree to, or disapprove of the match. After a stated period, further presents of liquor, rice, black gram, dhāl, salt, chillies, and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl’s parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked rice) and Rs. 2 are taken to the bride’s house as jholla tonka, and a feast is held. At the bridegroom’s house, a pandal, made of nine sorghi or sāl (Shorca robusta) posts, is erected, with a pot of turmeric water tied to the central post. The bride is conducted thither. At the marriage rites the Dēsāri officiates. The ends of the cloths of the contracting couple are tied together, and their little fingers are linked together, while they go, with pieces of turmeric and rice in their hands, seven times round the pandal. The sacred fire, or hōmam, is raised, and into it seven or nine different kinds of wood, ghī (clarified butter), milk, rice and jaggery are thrown. Turmeric-rice dots are put on the foreheads of the bride and bridegroom by the Dēsāri, parents, and relations. Theyare anointed with castor-oil, and bathed with the water contained in the pot tied to the post. New cloths are presented to them, and a caste feast is held.

Widow remarriage is permitted, and a younger brother often marries the widow of his elder brother. If, however, she marries any one else, her new husband has to pay rānd tonka, consisting of liquor, a sheep or goat, and rice, as a fine to the caste, or he may compound for payment of five rupees. Divorce is permitted, and, if a man divorces his wife, he usually gives her some paddy, a new cloth, and a rupee. If the woman divorces herself from her husband, and contracts an alliance with another man, the latter has to pay a fine of twenty rupees to the first husband, a portion of which is spent on a feast, at which the two husbands and the woman are present.

The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.

The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.

Bottu Kattōru(those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivatorssettled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.

Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).

Bōya(seeBēdar).—Bōya has also been recorded85as a sub-division of Māla, a name for Ēkari.

Bōyan.—A title of Oddē.

Bōyi(seeBestha).—It is also the title of one of the chief men among the Savaras.

Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.

The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtrasmentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—

1. Asvalayana Sūtra of the Rig Vēda.2. ĀpasthambaSūtras of the black Yajus.3. Bhāradwaja4. Bhodayana5. Sathyāshāda6. Vaikkānasa7. Kāthyayana Sūtra of the white Yajus.8. Drahyayana Sūtra of Sāma Vēda.

All Brāhmans claim descent from one or more of the following seven Rishis:—Atri, Bhrigu, Kutsa, Vashista, Gautama, Kasyapa, Angiras. According to some, the Rishis are Agasthya, Angiras, Atri, Bhrigu, Kasyapa, Vashista, and Gautama. Under these Rishis are included eighteen ganams, and under each ganam there are a number of gōtras, amounting in all to about 230. Every Brāhman is expected to salute his superiors by repeating the Abhivādhanam (salutation) which contains his lineage. As an example, the following may be given:—“I, Krishna by name, of Srivathsa gōtra, with the pravara (lineage) of the five Rishis, Bhargava, Chyāvana, Āpnuvana, Aruva, and Jamadagni, following the Āpasthamba sūtra of the Yajus Sāka, am now saluting you.” Daily, at the close of the Sandhya prayers, this Abhivādhanam formula should be repeated by every Brāhman.

Taking the Brāhmans as a whole, it is customary to group them in two main divisions, the Pancha Drāvidas and Pancha Gaudas. The Pancha Drāvidas are pure vegetarians, whereas the Pancha Gaudas need not abstain from meat and fish, though some, who live amidst the Pancha Drāvidas, do so. Other differences will be noted in connection with Oriya Brāhmans, who belong to thePancha Gauda section. In South India, all Brāhmans, except those who speak the Oriya and Konkani languages, are Pancha Drāvidas, who are divided into five sections, viz.:—

The Tulu-speaking Shivalli Brāhmans are included among the Carnātakas; the Pattar and Nambūtiri Brāhmans (seeNambūtiri) among the Drāvidas proper.

From a religious point of view, the Brāhmans are either Saivites or Vaishnavites. The Saivites are either Saivites proper, or Smarthas. The Smarthas believe that the soul of man is only a portion of the infinite spirit (ātman), and that it is capable of becoming absorbed into the ātman. They recognise the Trimurtis, Brahma, Vishnu, and Siva as separate gods, but only as equal manifestations of the supreme spirit, and that, in the end, these are to be absorbed into the infinite spirit, and so disappear. Saivas, on the other hand, do not recognise the Trimurtis, and believe only in one god, Siva, who is self-existent, and not liable to lose his personality. Of Vaishnavites there are three kinds, viz., those who are the followers of Chaitanya, Rāmānuja, and Mādhvāchārya. Like the Smarthas, the Vaishnavites recognise Brahma, Vishnu, and Siva, but Vishnu is supposed to be the chief god, to whom the others are subordinate.

“Vaishnavas,” Monier Williams writes,86“are believers in the one personal god Vishnu, not only as the preserver, but as above every other god, including Siva.It should be noted, too, that both Saivites and Vaishnavas agree in attributing an essential form of qualities to the Supreme Being. Their one god, in fact, exists in an eternal body, which is antecedent to his earthly incarnations, and survives all such incarnations.” He adds that “it cannot be doubted that one great conservative element of Hinduism is the many sidedness of Vaishnavism. For Vaishnavism is, like Buddhism, the most tolerant of systems. It is always ready to accommodate itself to other creeds, and delights in appropriating to itself the religious idea of all the nations of the world. It admits of every form of internal development. It has no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves together for the extension of spiritual supremacy over ever increasing masses of population.”

The Oriya Brāhmans, who follow the creed of Chaitanya, are called Paramarthos, and are confined to the Ganjam district. There is no objection to intermarriage between Smartha and Paramartho Oriya Brāhmans.

Sri Vaishnavas (who put on the nāmam as a sectarian mark) and Mādhvas are exclusive as regards intermarriage, but the Mādhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri Vaishnavas object to doing so.

According to the Sūtras, a Brāhman has to go through the following samskāras (rites):—

These rites are supposed to purify the body and spirit from the taint transmitted through the womb of the mother, but all of them are not at the present day performed at the proper time, and in regular order.

The Garbhādhāna, or impregnation ceremony, should, according to the Grihya Sūtras, be performed on the fourth day of the marriage ceremonies. But, as the bride is a young girl, it is omitted, or Vēdic texts are repeated. The Garbhādhāna ceremony is performed, after the girl has attained puberty. At the time of consummation or Ritu Sānthi, the following verse is repeated:—“Let all pervading Vishnu prepare her womb; let the Creator shape its forms; let Prajāpathi be the impregnator; let the Creator give the embryo.”

Pumsavanam and Sīmantam are two ceremonies, which are performed together during the seventh or ninth month of the first pregnancy, though, according to the Grihya Sūtras, the former should be performed in the third month. At the Pumsavanam, or male producing ceremony, the pregnant woman fasts, and her husband squeezes into her right nostril a little juice from the fruit and twig of the ālam tree (Ficus bengalensis), saying “Thou art a male child.” The twig selected should be one pointing, east or north; with two fruits looking like testicles. The twig is placed on a grinding-stone, and a girl, who has not attained puberty, is asked to pound it. The pulp is wrapped in a new silk cloth, and squeezed to express the juice. On the conclusion of the Pumsavanam, the Sīmantam, or parting the pregnant woman’s hair, is gone through. After oblations in the sacred fire (hōmam), the woman’s husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with fruits of the aththi tree (Ficus glomerata) are attached,and passes it over the woman’s head from before backwards, parting the hair.

The Jātakarmam, Nāmakaranam, Annaprāsanam, and Chaulam rites are ordinarily celebrated, one after the other, on the Upanayanam day. Jātakarmam consists in smearing some ghī (clarified butter) and honey on the tongue of the baby, and repeating the following verses from the Rig Vēda:—“Oh! long lived one, mayst thou live a hundred years in this world, protected by the gods. Become firm as a rock, firm as an axe, pure as gold. Thou art the Vēda called a son; live thou a hundred years. May Indra bestow on thee his best treasures. May Sāvitri, may Sarasvati, may the Asvins grant thee wisdom.”

At the Nāmakaranam, or naming ceremony, the parents of the child pronounce its name close to its ear, and repeat the Vēdic prayer to Indra and Agni “May Indra give you lustre, and Indra semen, wisdom, and children.”

The Annaprāsanam, or food-giving ceremony, should be performed during the sixth month after birth. A little solid food is put into the child’s mouth, and the following Vēdic verses are repeated:—“Agni who lives on plants, Sōma who lives on sōma juice, Brāhmans who live on the Vēdas, and Dēvatas who live on amartam (ambrosia), may they bless you. As the earth gives food to plants and water, so I give you this food. May these waters and plants give you prosperity and health.”

At the Chaulam, or tonsure ceremony, the child is seated in his mother’s lap. The father, taking a few blades of dharbha grass in his hand, sprinkles water over the child’s head. Seven times he inserts blades of dharbha in the hair of the head (three blades each time), saying “Oh! divine grass, protect him.” Hethen cuts off the tips of the blades, and throws them away. The father is expected, according to the Grihya Sūtras, to shave or cut the child’s hair. At the present day, however, the barber is called in, and shaves the head, leaving one lock or more according to local custom.

The Upanayana, or leading a boy to his guru or spiritual teacher, is essentially a ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice it is deferred even up to the age of seventeen. It usually commences with the arrangement of seed-pans containing nine kinds of grain, and tying a thread or pratisaram on the boy’s wrist. After this, the Abyudayam, or invocation of ancestors, is gone through. The boy sits in front of the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the part of guru. He places over the boy’s head blades of dharbha grass so that the tips are towards the east, south, west, and north. The tips are cut off, and the following Vēdic verses are repeated:—“Please permit me to shave the head of this boy with the knife used by the sun for shaving Sōma. He is to be shaved, because it will bring him long life and old age. May the boy become great, and not die a premature death. May he outshine all in glory.” The boy is then shaved by a barber, and more Vēdic verses are repeated, which run as follows:—“You are shaving with a sharp razor, so that this shaving may enable him to live long. Brihaspathi, Sūrya, and Agni shaved the hair of the head of Varuna, and placed the hairs in the middle regions of the sky, earth, and in swarga. I shall place the hairs removed by me at the foot of the audambara tree (Ficus glomerata), or in the clumps of dharbha grass.” The boy thenbathes, and comes near the sacred fire. After ghī has been poured thereon, a bundle of palāsa (Butea frondosa) sticks is given to him, and he puts it on the fire after repeating certain Vēdic riks. A grinding-stone is placed on one side of the fire, and the boy treads on it, while the following verse is repeated:—“Tread on this stone, and may you be as firm as it is. May you subdue thy enemies.” A new cloth is given to him, which he puts on. The following verses are then repeated:—“Oh! cloth, Revathi and others have spun, woven, spread out, and put skirts on both sides of you. May these goddesses clothe the boy with long life. Blessed with life, put on this cloth. Dress the boy with this cloth. By wearing it, let him attain a hundred years of age. May his life be extended. Such a garment as this was given to Sōma by Brihaspathi to wear. Mayst thou reach old age. Put on this cloth. Be a protector to all people. May you live a hundred years with full vigour. May you have plenty of wealth.” After the boy has put on the cloth, the following is repeated:—“You have put on this cloth for the sake of blessing. You have become the protector of your friends. Live a hundred years. A noble man, blessed with life, mayst thou obtain wealth.” A girdle (minji) spun from grass is wound thrice round the boy’s body, and tied with a knot opposite the navel, or to the left of it. The following verses are repeated:—“This blessed girdle, the friend of the gods, has come to us to remove our sins, to purify and protect us, bring strength to us by the power of exhalation and inhalation. Protect, Oh! girdle, our wealth and meditation. Destroy our enemies, and guard us on all the four sides.” A small piece of deer-skin is next tied on to the sacred thread, which has been put on the boy soon after the shaving rite. The following versesare repeated:—“Oh! skin which is full of lustre because Mitra sees you, full of glory and one that is not fit for wicked people, I am now putting you on. May Aditi tuck up thy garment. Thou mayst read Vēdas, and grow wise. Thou mayst not forget what you have read. Mayst thou become holy and glorious.” The boy seats himself next to the guru, and close to the sacred fire, and repeats the following:—“I have come near the spiritual teacher, my Āchārya. May the teacher and myself become prosperous. May I also complete my Vēdic studies properly, and let me be blessed with a married life after the study.” The guru sprinkles water over the boy three times, and, taking hold of his hand, says:—“Agni, Sōman, Savitha, Sarasvati, Pūsha, Aryaman, Amsuhu, Bagadēvata, and Mitra have seized thy hand. They have taken you over to them, and you have become friends.” Then he hands over the boy to the gods by repeating:—“We give you to Agni, Sōman, Savitha, Sarasvati, Mrityu, Yaman, Gadhan, Andhakan, Abhaya, Ōshadhi, Prithvi, and Vaisvānara. With the permission of Sūrya, I am allowing you to approach me. Oh! boy, may you have children full of lustre, and capable of becoming heroes.” The boy then repeats the following:—“I am come to be a student. You that have obtained permission from the Sūrya, please take me.” The teacher asks, “Who are you? What is your name?”The boy gives out his name, and the teacher enquires of him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Ātman, and repeats the following:—“Oh! sun, the lord of all ways, through your grace I am about to begin my studies, which will do good to me.” The teacher and the boy take their seats on dharbha grass, and say:—“Oh! dharbha, a giver of royal power, a teacher’s seat, may I not withdrawfrom thee.” The boy then pours some ghī on to the sacred fire. A cloth is thrown over both the teacher and the boy, and the latter asks the former to recite the Sāvitri. The following Gāyatri is repeated into his ear:—“Let us meditate on that excellent glory of the divine vivifier. May he illumine our understandings.” The boy touches his own upper lip with his right hand, and says:—“Oh! Prāna, I have become illumined, having heard the Sāvitri. Protect and guard this wealth that has entered me, the Gāyatri or Sāvitri.” He then takes the palāsa staff, and the teacher says:—“Up with life. Oh! sun, this is thy son. I give him in charge to thee.” The boy then worships the sun thus:—“That bright eye created by the gods, which rises in the east, may we see it a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we live a hundred autumns; may we rejoice a hundred autumns; may we be glad a hundred autumns; may we prosper a hundred autumns; may we speak a hundred autumns; may we live undecaying a hundred autumns; and may we long see the sun.” The ceremonial is brought to a close on the first day by the boy begging rice from his mother and other female relations. A basket, filled with rice, is placed in a pandal (booth), and the boy stands near it, repeating “Please give me alms.” Each woman pours some rice into a tray which he carries, and presents him with some money and betel leaves. The rice is placed in the basket. On the second and third days, the boy puts palāsa sticks into the sacred fire, and pours ghī thereon. On the fourth day, the new cloth is given to the teacher.

The wearing of the sacred thread is a sign that the boy has gone through the upanayanam ceremony. It isnoted87by the Rev. A. Margöschis that “the son of Brāhman parents is not reckoned to be a Brāhman(i.e., he may not take part in religious ceremonies) until he has gone through the ceremony of assuming the sacred thread; and I have heard Brāhman boys wearing the thread taunting a boy of Brāhman birth, and calling him a Sūdra, because he had not yet assumed the holy thread.” The thread is composed of three threads of cotton secured together in one spot by a sacred knot of peculiar construction, called Brahma Grandhi. The knot in the sacred thread worn by Vaishnava Brāhmans is called Vishnu Grandhi, and that in the thread of Smarthas Rūdra Grandhi. In the preparation of the thread, cotton sold in the bazaar may not be used; the bolls ought to be secured direct from the plant. Here and there Brāhmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vēdas may be seen spinning the thread from these pads. The spinning rod is a thin piece of bamboo stick weighted with a lead or soapstone disc about half an inch in diameter. The thin thread is kept in stock, and twisted into the sacred thread whenever it is required. Three or more people usually take part in the twisting process, during which they chant Vēdic verses. In the Srutis and Sūtras, it is enjoined that the Yagnopavita (sacred thread) is to be put on only on occasions of sacrifice. It ought really to be a vestment, and is a symbolical representation thereof. Ordinarily the thread is worn over the left shoulder in the position called Upavītham. In ceremonies connected with the dead, however, it is worn over the right shoulder in theposition called prāchinavīthi. At the time of worshipping Rishis and Ganas, the thread should be over both shoulders and round the neck in the position called nivīthi.

The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upākarmam day. They, and the palāsa stick, should be retained by the Brahmachāri till the close of his studentship. Nambūtiri Brāhman lads of eight or nine years old, who have gone through the Upanayanam ceremony, always carry with them the palāsa stick, and wear the grass girdle, and, in addition to the sacred thread, a thin strip of deer-skin in length equal to the thread. Round the waist he wears a narrow strip of cloth (kaupīnam) passed between the legs. He may cover his breast and abdomen with a cloth thrown over his body. He is thus clad until his marriage, or at least until he has concluded the study of the Vēdas.

The marriage rites in vogue at the present day resemble those of Vēdic times in all essential particulars. All sections of Brāhmans closely follow the Grihya Sūtras relating to their sākha. The marriage ceremonies commence with the Nischyathartham or betrothal ceremony. The bridegroom being seated on a plank amidst a number of Brāhmans, Vēdic verses are repeated, and, after the bestowal of blessings, the bride’s father proclaims that he intends giving his daughter in marriage to the bridegroom, and that he may come for the purpose after the completion of the Vratam ceremony. For this ceremony, the bridegroom, after being shaved, dresses up. Meanwhile, the Brāhmans who have been invited assemble. The bridegroom sits on the marriage dais, and, after repeating certain Vēdic verses, says:—“Withthe permission of all assembled, let me begin the Vratams Prājāpathyam, Soumyam, Āgnēyam, and Vaiswadēvam, and let me also close them.” All the Vratams should be performed long before the marriage. In practice, however, this is not done, so the bridegroom performs an expiatory ceremony, to make up for the omission. This consists in offering oblations of ghī, and giving presents of money to a few Brāhmans. The bridegroom is helped throughout the Vratam ceremonies by a spiritual teacher or guru, who is usually his father or a near relation. The guru sprinkles water over the bridegroom’s body, and tells him to go on with kāndarishi tharpanam (offerings of water, gingelly, and rice, as an oblation to Rishis). A small copper or silver vessel is placed on a leaf to the north-east of the sacred fire, and is made to represent Varuna. A new cloth is placed round the vessel. The various Vratams mentioned are gone through rapidly, and consist of offerings of ghī through fire to the various Dēvatas and Pitris. The Nāndhi Srādh, or memorial service to ancestors, is then performed. The bridegroom next dresses up as a married man, and proceeds on a mock pilgrimage to a distant place. This is called Paradēsa Pravesam (going to a foreign place), or Kāsiyatra (pilgrimage to Benares). It is a remnant of the Snāthakarma rite, whereat a Brahmachāri, or student, leaves his spiritual teacher’s house at the close of his studies, performs a ceremony of ablution, and becomes an initiated householder or Snāthaka. The bridegroom carries with him an umbrella, a fan, and a bundle containing some rice, cocoanut, and areca-nut. He usually goes eastward. His future father-in-law meets him, and brings him to the house at which the marriage is to be celebrated. As soon as he has arrived there, the bride is brought, dressed up anddecorated in finery. The bridal pair are taken up on the shoulders of their maternal uncles, who dance about for a short time. Whenever they meet, the bride and bridegroom exchange garlands (mālaimāththal). The couple then sit on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel, in a tray. The pair are conducted into the house, and are seated on the marriage dais. The marriage, or Vivāham, is then commenced. A purōhit (priest) repeats certain Vēdic texts as a blessing, and says:—“Bless this couple of ... gōtras, the son and daughter of ..., grandchildren of ..., now about to be married.” At this stage, the gōtras of the contracting couple must be pronounced distinctly, so as to ensure that they are not among the prohibited degrees. The bridal couple must belong to different gōtras. The bridegroom next says that he is about to commence the worship of Visvaksēna if he is a Vaishnavite, or Ganapathi if he is a Saivite, for the successful termination of the marriage ceremonies. The Ankurarpana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified by the sprinkling of punyāham water over them, are arranged in the form of a square. Four of the pans are placed at the four cardinal points, east, west, north, and south, and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Sōman. While water is being sprinkled over the pans, the following synonyms for each of these gods are repeated:—

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