The Tribes and Castes of the Central Provinces of India, Volume 3. Robert Vane Russell
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say that Chāndi Māta will preserve and guard the parting of the hair, that is the life of the woman’s husband, because the parting can only be worn so long as her husband is alive. Chāndi means the moon, and it seems likely that the parting of the hair may be considered to represent the bow of the moon.
The elaborate system of tattooing here described is rarely found, and it is perhaps comparatively recent, having been devised by the Baiga and Pardhān priests as their intelligence developed and their theogony became more complex.
67. Branding
Men are accustomed to brand themselves on the joints of the wrists, elbows and knees with burning wood of the semar tree from the Holi fire in order to render their joints supple for dancing. It would appear that the idea of suppleness comes from the dancing of the flames or the swift burning of the fire, while the wood is also of very light weight. Men are also accustomed to burn two or three marks on each wrist with a piece of hare’s dung, perhaps to make the joints supple like the legs of a hare.
68. Food
The Gonds have scarcely any restriction on diet. They will eat fowls, beef, pork, crocodiles, certain kinds of snakes, lizards, tortoises, rats, cats, red ants, jackals and in some places monkeys. Khatola and Rāj-Gonds usually abstain from beef and the flesh of the buffalo and monkey. They consider field-mice and rats a great delicacy, and will take much trouble in finding and digging out their holes. The Māria Gonds are very fond of red ants, and in Bastar give them fried or roasted to a woman during her confinement. The common food of the labouring Gond is a gruel of rice or small millet boiled in water, the quantity of water increasing in proportion to their poverty. This is about the cheapest kind of food on which a man can live, and the quantity of grain taken in the form of this gruel or pej which will suffice for a Gond’s subsistence is astonishingly small. They grow the small grass-millets kodon and kutki for their subsistence, selling the more valuable crops for rent and expenses. The flowers of the mahua tree are also a staple article of diet, being largely eaten as well as made into liquor, and the Gond knows of many other roots and fruits of the forest. He likes to eat or drink his pej several times a day, and in Seoni, it is said, will not go more than three hours without a meal.
Gonds are rather strict in the matter of taking food from others, and in some localities refuse to accept it even from Brāhmans. Elsewhere they will take it from most Hindu castes. In Hoshangābād the men may take food from the higher Hindu castes, but not the women. This, they say, is because the woman is a wooden vessel, and if a wooden vessel is once put on the fire it is irretrievably burnt. A woman similarly is the weaker vessel and will sustain injury from any contamination. The Rāj-Gond copies Hindu ways and outdoes the Hindu in the elaboration of ceremonial purity, even having the fuel with which his Brāhman cook prepares his food sprinkled with water to purify it before it is burnt. Mr. A. K. Smith states that a Gond will not eat an antelope if a Chamār has touched it, even unskinned, and in some places they are so strict that a wife may not eat her husband’s leavings of food. The Gonds will not eat the leavings of any Hindu caste, probably on account of a traditional hostility arising out of their subjection by the Hindus. Very few Hindu castes will take water or food from the Gonds, but some who employ them as farmservants do this for convenience. The Gonds are not regarded as impure, even though from a Hindu point of view some of their habits are more objectionable than those of the impure castes. This is because the Gonds have never been completely reduced to subjection, nor converted into the village drudges, who are consigned to the most degraded occupations. Large numbers of them hold land as tenants and estates as zamīndārs; and the greater part of the Province was once governed by Gond kings. The Hindus say that they could not consider a tribe as impure to which their kings once belonged. Brāhmans will take water from Rāj-Gonds and Khatola Gonds in many localities. This is when it is freshly brought from the well and not after it has been put in their houses.
69. Liquor
Excessive drinking is the common vice of the Gonds and the principal cause which militates against their successfully competing with the Hindus. They drink the country spirit distilled from the flowers of the mahua tree, and in the south of the Province toddy or the fermented juice of the date-palm. As already seen, in Bastar their idea of hell is a place without liquor. The loss of the greater part of the estates formerly held by Gond proprietors has been due to this vice, which many Hindu liquor-sellers have naturally fostered to their own advantage. No festival or wedding passes without a drunken bout, and in Chānda at the season for tapping the date-palm trees the whole population of a village may be seen lying about in the open dead drunk. They impute a certain sanctity to the mahua tree, and in some places walk round a post of it at their weddings. Liquor is indispensable at all ceremonial feasts, and a purifying quality is attributed to it, so that it is drunk at the cemetery or bathing-ghāt after a funeral. The family arranges for liquor, but mourners attending from other families also bring a bottle each with them, if possible. Practically all the events of a Gond’s life, the birth of a child, betrothals and weddings, recovery from sickness, the arrival of a guest, bringing home the harvest, borrowing money or hiring bullocks, and making contracts for cultivation, are celebrated by drinking. And when a Gond has once begun to drink, if he has the money he usually goes on till he is drunk, and this is why the habit is such a curse to him. He is of a social disposition and does not like to drink alone. If he has drunk something, and has no more money, and the contractor refuses to let him have any more on credit as the law prescribes, the Gond will sometimes curse him and swear never to drink in his shop again. Nevertheless, within a few days he will be back, and when chaffed about it will answer simply that he could not resist the longing. In spite of all the harm it does him, it must be admitted that it is the drink which gives most of the colour and brightness to a Gond’s life, and without this it would usually be tame to a degree.
When a Gond drinks water from a stream or tank, he bends down and puts his mouth to the surface and does not make a cup with his hands like a Hindu.
70. Admission of outsiders and sexual morality
Outsiders are admitted into the tribe in some localities in Bastar, and also the offspring of a Gond man or woman with a person of another caste, excepting the lowest. But some people will not admit the children of a Gond woman by a man of another caste. Not much regard is paid to the chastity of girls before marriage, though in the more civilised tracts the stricter Hindu views on the subject are beginning to prevail. Here it is said that if a girl is detected in a sexual intrigue before marriage she may be taken into caste, but may not participate in the worship of Bura Deo nor of the household god. But this is probably rather a counsel of perfection than a rule actually enforced. If a daughter is taken in the sexual act, they think some misfortune will happen to them, as the death of a cow or the failure of crops. Similarly the Māria Gonds think that if tigers kill their cattle it is a punishment for the adultery of their wives, and hence if a man loses a head or two he looks very closely after his wife, and detection is often followed by murder. Here probably adultery was originally considered an offence as being a sin against the tribe, because it contaminated the tribal blood, and out of this attitude marital jealousy has subsequently developed. Speaking generally, the enforcement of rules of sexual morality appears to be comparatively recent, and there is no doubt that the Baigas and other tribes who have lived in contact with the Gonds, as well as the Ahīrs and other low castes, have a large admixture of Gond blood. In Bastar a Gond woman formerly had no feelings of modesty as regards her breasts, but this is now being acquired. Laying the hand on a married woman’s shoulder gives great offence. Mr. Low writes:91 “It is difficult to say what is not a legal marriage from a Gond point of view; but in spite of this laxity abductions are frequent, and Colonel Bloomfield mentions one particularly noteworthy case where the abductor, an unusually ugly Gond with a hare-lip, was stated by the complainant to have taken off first the latter’s aunt, then his sister and finally his only wife.”
71. Common sleeping-houses
Many Gond villages in Chhattīsgarh and the Feudatory States have what is known as a gotalghar. This is a large house near the village where unmarried youths and maidens collect and dance and sing together at night. Some villages have two, one for the boys and one for the girls. In Bastar the boys have a regular