The Tribes and Castes of the Central Provinces of India, Volume 3. Robert Vane Russell
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appear that the classification according to the number of gods worshipped is being forgotten, and the three lowest groups have disappeared. This conjecture is borne out by the fact that in Chhindwāra and other localities only two large classes remain who worship six and seven gods respectively, and marry with each other, the union of a man with a woman worshipping the same number of gods as himself being prohibited. Here, again, the small septs included in the groups appear to serve no purpose for regulating marriages. In Mandla the division according to the number of gods worshipped exists as in Chānda; but many Gonds have forgotten all particulars as to the gods, and say only that those septs which worship the same number of gods are bhaiband, or related to each other, and therefore cannot intermarry. In Betūl the division by numbers of gods appears to be wholly in abeyance. Here certain large septs, especially the Uika and Dhurwa, are subdivided into a number of subsepts, within each of which marriage is prohibited.
13. Totemism
Many of the septs are named after animals and plants. Among the commonest septs in all Districts are Markām, the mango tree; Tekām, the teak tree; Netām, the dog; Irpāchi, the mahua tree; Tumrāchi, the tendu tree; Warkara, the wild cat, and so on. Generally the members of a sept do not kill or injure their totem animals, but the rule is not always observed, and in some cases they now have some other object of veneration, possibly because they have forgotten the meaning of the sept name, or the object after which it is named has ceased to be sacred. Thus the Markām sept, though named after the mango, now venerate the tortoise, and this is also the case with the Netām sept in Bastar, though named after the dog. In Bastar a man revering the tortoise, though he will not catch the animal himself, will get one of his friends to catch it, and one revering the goat, if he wishes to kill a goat for a feast, will kill it not at his own house but at a friend’s. The meaning of the important sept names Marābi, Dhurwa and Uika has not been ascertained, and the members of the sept do not know it. In Mandla the Marābi sept are divided into the Eti Marābi and Padi Marābi, named after the goat and pig. The Eti or goat Marābi will not touch a goat nor sacrifice one to Bura Deo. They say that once their ancestors stole a goat and were caught by the owner, when they put a basket over it and prayed Bura Deo to change it into a pig, which he did. Therefore they sacrifice only pigs to Bura Deo, but apparently the Padi Marābi also both sacrifice and eat pigs. The Dhurwa sept are divided into the Tumrāchi and Nābalia Dhurwa, named after the tendu tree and the dwarf date-palm. The Nābalia Dhurwas will not cut a dwarf date-palm nor eat its fruit. They worship Bura Deo in this tree instead of in the sāj tree, making an iron doll to represent him and covering it with palm-leaves. The Uika sept in Mandla say that they revere no animal or plant, and can eat any animal or cut down any plant except the sāj tree,57 the tree of Bura Deo; but in Betūl they are divided into several subsepts, each of which has a totem. The Parteti sept revere the crocodile. When a marriage is finished they make a sacrifice to the crocodile, and if they see one lying dead they break their earthen pots in token of mourning. The Warkara sept revere the wild cat; they also will not touch a village cat nor keep one in their house, and if a cat comes in they drive it out at once. The Kunjām sept revere the rat and do not kill it.
14. Connection of totemism with the gods
In Betūl the Gonds explain the totemistic names of their septs by saying that some incident connected with the animal, tree or other object occurred to the ancestor or priest of the sept while they were worshipping at the Deo-khulla or god’s place or threshing-floor. Mr. Ganga Prasād Khatri has made an interesting collection of these. The reason why these stories have been devised may be that the totem animals or plants have ceased to be revered on their own merits as ancestors or kinsmen of the sept, and it was therefore felt necessary to explain the sept name or sanctity attaching to the totem by associating it with the gods. If this were correct the process would be analogous to that by which an animal or plant is first held sacred of itself, and, when this feeling begins to decay with some recognition of its true nature, it is associated with an anthropomorphic god in order to preserve its sanctity. The following are some examples recorded by Mr. Ganga Prasād Khatri. Some of the examples are not associated with the gods.
Gajjāmi, subsept of Dhurwa sept. From gaj, an arrow. Their first ancestor killed a tiger with an arrow.
Gouribans Dhurwa. Their first ancestor worshipped his gods in a bamboo clump.
Kusadya Dhurwa. (Kosa, tasar silk cocoon.) The first ancestor found a silk cocoon on the tree in which he worshipped his gods.
Kohkapath. Kohka is the fruit of the bhilawa58 or marking-nut tree, and path, a kid. The first ancestor worshipped his gods in a bhilawa tree and offered a kid to them. Members of this sept do not eat the fruit or flowers of the bhilawa tree.
Jaglya. One who keeps awake, or the awakener. The first ancestor stayed awake the whole night in the Deo-khulla, or god’s threshing-floor.
Sariyām. (Sarri, a path.) The first ancestor swept the path to the Deo-khulla.
Guddām. Gudda is a place where a hen lays her eggs. The first ancestor’s hen laid eggs in the Deo-khulla.
Irpāchi. The mahua tree. A mahua tree grew in the Deo-khulla or worshipping-place of this sept.
Admachi. The dhaura tree.59 The first ancestor worshipped his gods under a dhaura tree. Members of the sept do not cut this tree nor burn its wood.
Sarāti Dhurwa. (Sarāti, a whip.) The first ancestor whipped the priest of the gods.
Suibadiwa. (Sui, a porcupine.) The first ancestor’s wife had a porcupine which went and ate the crop of an old man’s field. He tried to catch it, but it went back to her. He asked the name of her sept, and not being able to find it out called it Suibadiwa.
Watka. (A stone.) Members of this sept worship five stones for their gods. Some say that the first ancestors were young boys who forgot where the Deo-khulla was and therefore set up five stones and offered a chicken to them. As they did not offer the usual sacrifice of a goat, members of this sept abstain from eating goats.
Tumrecha Uika. (The tendu tree.60) It is said that the original ancestor of this sept was walking in the forest with his pregnant wife. She saw some tendu fruit and longed for it and he gave it to her to eat. Perhaps the original idea may have been that she conceived through swallowing a tendu fruit. Members of this sept eat the fruit of the tendu tree, but do not cut the tree nor make any use of its leaves or branches.
Tumdan Uika. Tumdan is a kind of pumpkin or gourd. They say that this plant grows in their Deo-khulla. The members drink water out of this gourd in the house, but do not carry it out of the house.
Kadfa-chor Uika. (Stealer of the kadfa.) Kadfa is the sheaf of grain left standing in the field for the gods when the crop is cut. The first ancestor stole the kadfa and offered it to his gods.
Gadhamār Uika. (Donkey-slayer.) Some say that the gods of the sept came to the Deo-khulla riding on donkeys, and others that the first ancestor killed a donkey in the Deo-khulla.
Eti-kumra. Eti is a goat. The ancestors of the sept used to sacrifice a Brāhman boy to their gods. Once they were caught in the act by the parents of the boy they had stolen, and they prayed to the gods to save them, and the boy was turned into a goat. They do not kill a goat nor eat its flesh, nor sacrifice it to the gods.
Ahke. This word means ‘on the other side of a river.’ They say that a man of the Dhurwa sept abducted a girl of the Uika sept from the other side of a river and founded this sept.
Tirgām. The word means fire. They say that their ancestor’s hand was burnt in the Deo-khulla while cooking the sacrifice.
Tekām. (The teak tree.) The ancestor of the sept had his gods in this tree. Members of the sept will not eat food off teak leaves, but they will use them for thatching, and also cut the tree.
Manapa.