The Tribes and Castes of the Central Provinces of India, Volume 4. Robert Vane Russell

147 Here the Majhwārs also hold an oath taken when touching a broadsword as most binding, and the Kawars of the Central Provinces worship a sword as one of their principal deities.148 Not improbably the Mānjhis may include some Kewats, as this caste also use Mānjhi for a title; and Mānjhi is both a subcaste and title of the Khairwārs. The general conclusion from the above evidence appears to be that the caste is a very heterogeneous group whose most important constituents come from the Gond, Munda, Santāl and Kawar tribes. Whether the original bond of connection among the various people who call themselves Mānjhi was the common occupation of boating and fishing is a doubtful point.

      4. Exogamy and totemism

      The Mānjhis of Sargūja, like those of Raigarh, appear to be of Munda and Santāl rather than of Gond origin. They have no subdivisions, but a number of totemistic septs. Those of the Bhainsa or buffalo sept are split into the Lotan and Singhan subsepts, lotan meaning a place where buffaloes wallow and singh a horn. The Lotan Bhainsa sept say that their ancestor was born in a place where a buffalo had wallowed, and the Singhan Bhainsa that their ancestor was born while his mother was holding the horn of a buffalo. These septs consider the buffalo sacred and will not yoke it to a plough or cart, though they will drink its milk. They think that if one of them killed a buffalo their clan would become extinct. The Bāghani Majhwārs, named after the bāgh or tiger, think that a tiger will not attack any member of their sept unless he has committed an offence entailing temporary excommunication from caste. Until this offence has been expiated his relationship with the tiger as head of his sept is in abeyance and the tiger will eat him as he would any other stranger. If a tiger meets a member of the sept who is free from sin, he will run away. When the Bāghani sept hear that any Majhwār has killed a tiger they purify their houses by washing them with cowdung and water. Members of the Khoba or peg sept will not make a peg or drive one into the ground. Those of the Dūmar149 or fig-tree sept say that their first ancestor was born under this tree. They consider the tree to be sacred and never eat its fruit, and worship it once a year. Members of the sept named after the shiroti tree worship the tree every Sunday.

      5. Marriage customs

      Marriage within the sept is prohibited and for three generations between persons related through females. Marriage is adult, but matches are arranged by the parents of the parties. At betrothal the elders of the caste must be regaled with cheora or parched rice and liquor. A bride-price of Rs. 10 is paid, but a suitor who cannot afford this may do service to his father-in-law for one or two years in lieu of it. At the wedding the bridegroom puts a copper ring on the bride’s finger and marks her forehead with vermilion. The couple walk seven times round the sacred post, and seven little heaps of rice and pieces of turmeric are arranged so that they may touch one of them with their big toes at each round. The bride’s mother and seven other women place some rice in the skirts of their cloths and the bridegroom throws this over his shoulder. After this he picks up the rice and distributes it to all the women present, and the bride goes through the same ceremony. The rice is no doubt an emblem of fertility, and its presentation to the women may perhaps be expected to render them fertile.

      6. Birth and funeral rites

      On the birth of a child the navel-string is buried in front of the house. When a man is at the point of death they place a little cooked rice and curds in his mouth so that he may not go hungry to the other world, in view of the fact that he has probably eaten very little during his illness. Some cotton and rice are also placed near the head of the corpse in the grave so that he may have food and clothing in the next world. Mourning is observed for five days, and at the end of this period the mourners should have their hair cut, but if they cannot get it done on this day, the rite may be performed on the same day in the following year.

      7. Religious dance

      The tribe worship Dūlha Deo, the bridegroom god, and also make offerings to their ploughs at the time of eating the new rice and at the Holi and Dasahra festivals. They dance the karma dance in the months of Asārh and Kunwār or at the beginning and end of the rains. When the time has come the Gaontia headman or the Baiga priest fetches a branch of the karma tree from the forest and sets it up in his yard as a notice and invitation to the village. After sunset all the people, men, women and children, assemble and dance round the tree, to the accompaniment of a drum known as Māndar. The dancing continues all night, and in the morning the host plucks up the branch of the karma tree and consigns it to a stream, at the same time regaling the dancers with rice, pulse and a goat. This dance is a religious rite in honour of Karam Rāja, and is believed to keep sickness from the village and bring it prosperity. The tribe eat flesh, but abstain from beef and pork. Girls are tattooed on arrival at puberty with representations of the tulsi or basil, four arrow-heads in the form of a cross, and the foot-ornament known as pairi.

      Māl

      Māl, Māle, Māler, Māl Pahāria. 150—A tribe of the Rājmahal hills, who may be an isolated branch of the Savars. In 1911 about 1700 Māls were returned from the Chota Nāgpur Feudatory States recently transferred to the Central Provinces. The customs of the Māls resemble those of the other hill tribes of Chota Nāgpur. Sir H. Risley states that the average stature is low, the complexion dark and the figure short and sturdy. The following particulars are reproduced from Colonel Dalton’s account of the tribe: