The Tribes and Castes of the Central Provinces of India Volume IV Part 25

12. Significance of removal of the hair and shaving the head

If the hair was considered to be the source of a man's strength and vigour, the removal of it would involve the loss of this and might be considered especially to debar him from fighting or governing. The instances given from the _Golden Bough_ have shown the fear felt by many people of the consequences of the removal of their hair. The custom of shaving the head might also betoken the renunciation of the world and of the pursuit of arms. This may be the reason why monks shaved the head, a practice which was followed by Buddhist as well as Christian monks. A very clear case is also given by Sir James Frazer: "When the wicked brothers Clotaire and Childebert coveted the kingdom of their dead brother Clodomir, they inveigled into their power their little nephews, the two sons of Clodomir; and having done so, they sent a messenger bearing scissors and a naked sword to the children's grandmother, Queen Clotilde, at Paris. The envoy showed the scissors and the sword to Clotilde, and bade her choose whether the children should be shorn and live, or remain unshorn and die. The proud queen replied that if her grandchildren were not to come to the throne she would rather see them dead than shorn. And murdered they were by their ruthless uncle Clotaire with his own hand." [321] In this case it appears that if their hair was shorn the children could not come to the throne but would be destined to become monks. Similarly, in speaking of the Georgians, Marco Polo remarks that they cut their hair short like churchmen. [322] When a member of the religious order of the Manbhaos is initiated his head is shaved clean by the village barber, and the scalp-lock and moustache must be cut off by his _guru_ or preceptor, this being perhaps the special mark of his renunciation of the world. The scalp-locks are preserved and made into ropes which some of them fasten round their loins. Members of the Hindu orders generally shave their scalp-locks and the head on initiation, probably for the same reason as the Manbhaos. But afterwards they often let the whole of their hair grow long. These men imagine that by the force of their austerities they will obtain divine power, so their religious character appears to be of a different order from monasticism. Perhaps, therefore, they wear their hair long in order to increase their spiritual potency. They themselves now say that they do it in imitation of the G.o.d Siva and the ancient ascetics who had long matted locks. The common Hindu practice of shaving the heads of widows may thus be interpreted as a symbol of their complete renunciation of the world and of any idea of remarriage. It was accompanied by numerous other rules designed to make a widow's life a continual penance. This barbarous custom was formerly fairly general, at least among the higher castes, but is rapidly being abandoned except by one or two of the stricter sections of Brahmans. Shaving the head might also be imposed as a punishment. Thus in the time of the reign of the Emperor Chandraguptra Maurya in the fourth century B.C. it is stated that ordinary wounding by mutilation was punished by the corresponding mutilation of the offender, in addition to the amputation of his hand. The crime of giving false evidence was visited with mutilation of the extremities; and in certain unspecified cases, serious offences were punished by the shaving of the offender's hair, a penalty regarded as specially infamous. [323] The cutting off of some or all of the hair is at the present time a common punishment for caste offences. Among the Korkus a man and woman caught in adultery have each a lock of hair cut off. If a Chamar man and woman are detected in the same offence, the heads of both are shaved clean of hair. A Dhimar girl who goes wrong before marriage has a lock of her hair cut off as a penalty, the same being done in several other castes.

13. Shaving the head by mourners

The exact significance which is to be attached to the removal by mourners of their hair after a death is perhaps doubtful. Sir James Frazer shows that the Australian aborigines are accustomed to let their own blood flow on to the corpse of a dead kinsman and to place their cut hair on the corpse. He suggests that in both cases the object is to strengthen the feeble spirit within the corpse and sustain its life, in order that it may be born again. As a development of such a rite the hair might have become an offering to the dead, and later still its removal might become a sacrifice and indication of grief. In this manner the common custom of tearing the hair in token of grief and mourning for the dead would be accounted for. Whether the Hindu custom of shaving the heads of mourners was also originally a sacrifice and offering appears to be uncertain. Professor Robertson Smith considered [324] that in this case the hair is shaved off as a means of removing impurity, and quotes instances from the Bible where lepers and persons defiled by contact with the dead are purified by shaving the hair. [325] As the father of a child is also shaved after its birth, and the shaving must here apparently be a rite of purification, it probably has the same significance in the case of mourners; it is not clear whether any element of sacrifice is also involved. The degree to which the Hindu mourner parts with his hair varies to some extent with the nearness of the relationship, and for females or distant relatives they do not always shave. The mourners are shaved on the last day of the impurity, when presents are given to the Maha-Brahman, and the latter, representing the dead man, is also shaved with them. When a Hindu is at the point of death, before he makes the gifts for the good of his soul the head is shaved with the exception of his _choti_ or scalp-lock, the chin and upper lip. Often the corpse is also shaved after death.

14. Hair offerings

Another case of the hair offering is that made in fulfilment of a vow or at a temple. In this case the hair appears to be a gift-offering which is made to the G.o.d as representing the life and strength of the donor; owing to the importance attached to the hair as the source of life and strength, it was a very precious sacrifice. Sir James Frazer also suggests that the hair so given would impart life and strength to the G.o.d, of which he stood in need, just as he needed food to nourish him. Among the Hindus it is a common practice to take a child to some well-known temple to have its hair cut for the first time, and to offer the clippings of hair to the deity. If they cannot go to the temple to have the hair cut they have it cut at home, and either preserve the whole hair or a lock of it, until an opportunity occurs to offer it at the temple. In some castes a Brahman is invited at the first cutting of a child's hair, and he repeats texts and blesses the child; the first lock of hair is then cut by the child's maternal uncle, and its head is shaved by the barber. A child's hair is cut in the first, third or fifth year after birth, but not in the second or fourth year. Among the Muhammadans when a child's hair is cut for the first time, or at least on one occasion in its life, the hair should be weighed against silver or gold and the amount distributed in charity. In these cases also it would appear that the hair as a valuable part of the child is offered to the G.o.d to obtain his protection for the life of the child. If a woman has no child and desires one, or if she has had children and lost them, she will vow her next child's hair to some G.o.d or temple. A small patch known as _chench_ is then left unshorn on the child's head until it can be taken to the temple.

15. Keeping hair unshorn during a vow

It was also the custom to keep the hair unshorn during the performance of a vow. "While his vow lasted a Nazarite might not have his hair cut: 'All the days of the vow of his separation there shall no razor come upon his head.' [326] The Egyptians on a journey kept their hair uncut till they returned home. [327] Among the Chatti tribe of the ancient Germans the young warriors never clipped their hair or their beard till they had slain an enemy. Six thousand Saxons once swore that they would not clip their hair nor shave their beards until they had taken vengeance on their enemies." [328] Similarly, Hindu religious mendicants keep their hair long while they are journeying on a pilgrimage, and when they arrive at the temple which is their goal they shave it all off and offer it to the G.o.d. In this case, as the hair is vowed as an offering, it clearly cannot be cut during the performance of the vow, but must be preserved intact. When the task to be accomplished for the fulfilment of a vow is a journey or the slaying of enemies, the retention of the hair is probably also meant to support and increase the wearer's strength for the accomplishment of his purpose.

16. Disposal of cut hair and nails

If the hair contained a part of the wearer's life and strength its disposal would be a matter of great importance, because, according to primitive belief, these qualities would remain in it after it had been severed. Hence, if an enemy obtained it, by destroying the hair or some a.n.a.logous action he might injure or destroy the life and strength of the person to whom it belonged. The Hindus usually wrap up a child's first hair in a ball of dough and throw it into a running stream, with the cuttings of his nails. Well-to-do people also place a rupee in the ball, so that it is now regarded as an offering. The same course is sometimes followed with the hair and nails cut ceremoniously at a wedding, and possibly on one or two other occasions, such as the invest.i.ture with the sacred thread; but the belief is decaying, and ordinarily no care is taken of the shorn hair. In Berar when the Hindus cut a child's hair for the first time they sometimes bury it under a water-pot where the ground is damp, perhaps with the idea that the child's hair will grow thickly and plentifully like gra.s.s in a damp place. It is a common belief that if a barren woman gets hold of a child's first hair and wears it round her waist the fertility of the child's mother will be transferred to her. The Sarwaria Brahmans shave a child's hair in its third year. A small silver razor is made specially for the occasion, costing a rupee and a quarter, and the barber first touches the child's hair with this and then shaves it ceremoniously with his own razor. [329] The Halbas think that the severed clippings of hair are of no use for magic, but if a witch can cut a lock of hair from a man's head she can use it to work magic on him. In making an image of a person with intent to injure or destroy him, it was customary to put a little of his hair into the image, by which means his life and strength were conveyed to it. A few years ago a London newspaper mentioned the case of an Ess.e.x man entering a hairdresser's and requesting the barber to procure for him a piece of a certain customer's hair. When asked the reason for this curious demand, he stated that the customer had injured him and he wished to 'work a spell' against him. [330] In the Parsi Zend-Avesta it is stated that if the clippings of hair or nails are allowed to fall in the ground or ditches, evil spirits spring up from them and devour grain and clothing in the house. It was therefore ordained for the Parsis through their prophet Zarathustra that the cuttings of hair or nails should be buried in a deep hole ten paces from a dwelling, twenty paces from fire, and fifty paces from the sacred bundles called _baresman_. Texts should be said over them and the hole filled in. Many Parsis still bury their cut hair and nails four inches under ground, and an extracted tooth is disposed of in the same manner. [331] Some Hindus think that the nail-parings should always be thrown into a frequented place, where they will be destroyed by the traffic. If they are thrown on to damp earth they will grow into a plant which will ruin the person from whose body they came. It is said that about twenty years ago a man in Nagpur was ruined by the growth of a piece of finger-nail, which had accidentally dropped into a flower-pot in his house. Apparently in this case the nail is supposed to contain a portion of the life and strength of the person to whom it belonged, and if the nail grows it gradually absorbs more and more of his life and strength, and he consequently becomes weaker and weaker through being deprived of it. The Hindu superst.i.tion against shaving the head appears to find a parallel regarding the nails in the old English saying:

Cut no horn On the Sabbath morn.

Among some Hindus it is said that the toe-nails should not be cut at all until a child is married, when they are cut ceremoniously by the barber.

17. Superst.i.tions about shaving the hair

Since the removal of the hair is held to involve a certain loss of strength and power, it should only be effected at certain seasons and not on auspicious days. A man who has male children should not have his head shaved on Monday, as this may cause his children to die. On the other hand, a man who has no children will fast on Sunday in the hope of getting them, and therefore he will neither shave his head nor visit his wife on that day. A Hindu must not be shaved on Thursday, because this is the day of the planet Jupiter, which is also known as Guru, and his act would be disrespectful to his own _guru_ or preceptor. Tuesday is Devi's day, and a man will not get shaved on that day; nor on Sat.u.r.day, because it is Hanuman's day. [332] On Sundays, Wednesdays and Fridays he may be shaved, but not if the day happens to be the new moon, full moon, or the Ashtami or Ekadashi, that is the eighth or eleventh day of the fortnight. He should not shave on the day that he is going on a journey. If all these rules were strictly observed there would be very few days on which one could get shaved, but many of them are necessarily more honoured in the breach. Wednesdays and Fridays are the best days for shaving, and by shaving on these days a man will see old age. Debtors are shaved on Wednesdays, as they think that this will help them to pay off their debts. Some Brahmans are not shaved during the month of Shrawan (July), when the crops are growing, nor during the nine days of the months of Kunwar (September) and Chait (March), when a fast is observed and the _jawaras_ [333] are sown. After they have been shaved high-caste Hindus consider themselves impure till they have bathed. They touch no person or thing in the house, and sometimes have the water thrown on them by a servant so as to avoid contact with the vessels. They will also neither eat, drink nor smoke until they have bathed. Sometimes they throw so much water over the head in order to purify themselves as to catch a bad cold. In this case, apparently, the impurity accrues from the loss of the hair, and the man feels that virtue has gone out of him. Women never shave their hair with a razor, as they think that to do so would make the body so heavy after death that it could not be carried to the place of cremation. They carefully pluck out the hair under the armpits and the pubic hair with a pair of pincers. A girl's hair may be cut with scissors, but not after she is ten years old or is married. Sometimes a girl's hair is not cut at all, but her father will take a pearl and entwine it into her hair, where it is left until she is married. It is considered very auspicious to give away a girl in marriage with hair which has never been cut, and a pearl in it. After marriage she will take out the pearl and wear it in an ornament.

18. Reasons why the hair was considered the source of strength

The above evidence appears to indicate that the belief of a man's strength and vigour being contained in his hair is by no means confined to the legend of Samson, but is spread all over the world. This has been pointed out by Professor Robertson Smith, [334] Professor Wilken and others. Sir J.G. Frazer also adduces several instances in the _Golden Bough_ to show that the life or soul was believed to be contained in the hair. This may well have been the case, but the hair was also specialised, so to speak, as the seat of bodily vigour and strength. The same idea appears to have applied in a minor measure to the nails and teeth. The rules for disposing of the cut hair usually apply to the parings of nails, and the first teeth are also deposited in a rat's hole or on the roof of the house. As suggested by Professor Robertson Smith it seems likely that the strength and vigour of the body was believed to be located in the hair, and also to a less extent in the nails and teeth, because they grew more visibly and quickly than the body and continued to do so after it had attained to maturity. The hair and nails continue to grow all through life, and though the teeth do not grow when fully formed, the second teeth appear when the body is considerably developed and the wisdom teeth after it is fully developed. The hair grows much more palpably and vigorously than the nails and teeth, and hence might be considered especially the source of strength. Other considerations which might confirm the idea are that men have more hair on their bodies than women, and strongly built men often have a large quant.i.ty of hair. Some of the stronger wild animals have long hair, as the lion, bear and wild boar; and the horse, often considered the embodiment of strength, has a long mane. And when anger is excited the hair sometimes appears to rise, as it were, from the skin. The nails and teeth were formerly used on occasion as weapons of offence, and hence might be considered to contain part of the strength and vigour of the body.

Finally, it may be suggested as a possibility that the Roundheads cut their hair short as a protest against the superst.i.tion that a soldier's hair must be long, which originated in the idea that strength is located in the hair and may have still been current in their time. We know that the Puritans strove vainly against the veneration of the Maypole as the spirit of the new vegetation, [335]

and against the old nature-rites observed at Christmas, the veneration of fire as the preserver of life against cold, and the veneration of the evergreen plants, the fir tree, the holly, and the mistletoe, which retained their foliage through the long night of the northern winter, and were thus a pledge to man of the return of warmth and the renewal of vegetation in the spring. And it therefore seems not altogether improbable that the Puritans may have similarly contended against the superst.i.tion as to the wearing of long hair.

Naoda

_Naoda._ [336]--A small caste found in the Nimar District and in Central India. The name means a rower and is derived from _nao_, a boat. The caste are closely connected with the Mallahs or Kewats, but have a slightly distinctive position, as they are employed to row pilgrims over the Nerbudda at the great fair held at Siva's temple on the island of Mandhata. They say that their ancestors were Rajputs, and some of their family names, as Solanki, Rawat and Mori, are derived from those of Rajput septs. But these have probably been adopted in imitation of their Kshatriya overlords. The caste is an occupational one. They have a tradition that in former times a Naoda boatman recovered the corpse of a king's daughter, who had drowned herself in the river wearing costly jewels, and the king as a reward granted them the right of ferrying pilgrims at Mandhata, which they still continue to enjoy, keeping their earnings for themselves. They have a division of impure blood called the Gate or b.a.s.t.a.r.d Naodas, who marry among themselves, and any girl who reaches the age of p.u.b.erty without being married is relegated to this. In the case of a caste whose numbers are so small, irregular connections with outsiders must probably be not infrequent. Another report states that adult unmarried girls are not expelled but are married to a pipal tree. But girls are sought after, and it is customary to pay a bride-price, the average amount of which is Rs. 25. Before the bridegroom starts for his wedding his mother takes and pa.s.ses in front of him, successively from his head to his feet, a pestle, some stalks of _rusa_ gra.s.s, a churning rod and a winnowing-fan. This is done with the object of keeping off evil spirits, and it is said that by her action she threatens to pound the spirits with the pestle, to tie them up with the gra.s.s, to churn and mash them with the churning-rod, and to scatter them to the winds with the winnowing-fan. When a man wishes to divorce his wife he simply turns her out of the house in the presence of four or five respectable men of the caste. The marriage of a widow is celebrated on a Sunday or Tuesday, the clothes of the couple being tied together by another widow at night. The following day they spend together in a garden, and in the evening are escorted home by their relatives with torches and music. Next morning the woman goes to the well and draws water, and her husband, accompanying her, helps her to lift the water-pots on to her shoulder.

The caste worship the ordinary Hindu deities and especially Bhairon, the guardian of the gate of Mahadeo's temple. They have a nail driven into the bow of their boat which is called 'Bhairon's nail,' and at the Dasahra festival they offer to this a white pumpkin with cocoanuts, vermilion, incense and liquor. The caste hold in special reverence the cow, the dog and the tamarind tree. The dog is sacred as being the animal on which Bhairava rides, and their most solemn oaths are sworn by a dog or a cow. They will on no account cut or burn the tamarind tree, and the women veil their faces before it. They cannot explain this sentiment, which is probably due to some forgotten belief of the nature of totemism. To kill a cow or a cat intentionally involves permanent exclusion from the caste, while the slaughter of a squirrel, dog, horse, buffalo or monkey is punished by temporary exclusion, it being equally sinful to allow any of these animals to die with a rope round its neck. The Naodas eat the flesh of pigs and fowls, but they occupy a fairly good social position and Brahmans will take water from their hands.

Nat

List of Paragraphs

1. _The Nats not a proper caste_.

2. _Muhammadan Nats_.

3. _Social customs of the Nats_. _Their low status_.

4. _Acrobatic performances_.

5. _Sliding or walking on ropes as a charm for the crops_.

6. _Snake-charmers_.

1. The Nats not a proper caste

_Nat, [337] Badi, Dang-Charha, Karnati, Bazigar, Sapera._--The term Nat (Sanskrit Nata--a dancer) appears to be applied indefinitely to a number of groups of vagrant acrobats and showmen, especially those who make it their business to do feats on the tight-rope or with poles, and those who train and exhibit snakes. Badi and Bazigar mean a rope-walker, Dang-Charha a rope-climber, and Sapera a snake-charmer. In the Central Provinces the Garudis or snake-charmers, and the Kolhatis, a cla.s.s of gipsy acrobats akin to the Berias, are also known as Nat, and these are treated in separate articles. It is almost certain that a considerable section, if not the majority, of the Nats really belong to the Kanjar or Beria gipsy castes, who themselves maybe sprung from the Doms. [338] Sir D. Ibbetson says: "They wander about with their families, settling for a few days or weeks at a time in the vicinity of large villages or towns, and constructing temporary shelters of gra.s.s. In addition to practising acrobatic feats and conjuring of a low cla.s.s, they make articles of gra.s.s, straw and reeds for sale; and in the centre of the Punjab are said to act as Mirasis, though this is perhaps doubtful. They often practise surgery and physic in a small way and are not free from suspicion of sorcery." [339]

This account would just as well apply to the Kanjar gipsies, and the Nat women sometimes do tattooing like Kanjar or Beria women. In Jubbulpore also the caste is known as Nat Beria, indicating that the Nats there are probably derived from the Beria caste. Similarly Sir H. Risley gives Bazigar and Kabutari as groups of the Berias of Bengal, and states that these are closely akin to the Nats and Kanjars of Hindustan. [340] An old account of the Nats or Bazigars [341] would equally well apply to the Kanjars; and in Mr. Crooke's detailed article on the Nats several connecting links are noticed. The Nat women are sometimes known as Kabutari or pigeon, either because their acrobatic feats are like the flight of the tumbler pigeon, or on account of the flirting manner with which they attract their male customers. [342] In the Central Provinces the women of the small Gopal caste of acrobats are called Kabutari, and this further supports the hypothesis that Nat is rather an occupational term than the name of a distinct caste, though it is quite likely that there may be Nats who have no other caste. The Badi or rope-dancer group again is an offshoot of the Gond tribe, at least in the tracts adjoining the Central Provinces. They have Gond septs as Marai, Netam, Wika, [343]

and they have the _damru_ or drum used by the Gaurias or snake-charmers and jugglers of Chhattisgarh, who are also derived from the Gonds. The Chhattisgarhi Dang-Charhas are Gonds who say they formerly belonged to Panna State and were supported by Raja Aman Singh of Panna, a great patron of their art. They sing a song lamenting his death in the flower of his youth. The Karnatis or Karnataks are a cla.s.s of Nats who are supposed to have come from the Carnatic. Mr. Crooke notes that they will eat the leavings of all high castes, and are hence known as Khushhaliya or 'Those in prosperous circ.u.mstances.' [344]

2. Muhammadan Nats

One division of the Nats are Muhammadans and seem to be to some extent a distinctive group. They have seven _gotras_--Chicharia, Damaria, Dhalbalki, Purbia, Dhondabalki, Karimki and Kalasia. They worship two Birs or spirits, Halaila Bir and Sheikh Saddu, to whom they sacrifice fowls in the months of Bhadon (August) and Baisakh (April). Hindus of any caste are freely admitted into their community, and they can marry Hindu girls.

3. Social customs of the Nats. Their low status