Mendicant Telegas: Deccan
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Mendicant Telegas
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
Mendicant. Telagas-^A term selected to denote the low class of beggars originally recruited from the Munnurs, Mutrasis and other Telagl castes, but found, at the present day, to be completely sepa- rated from them. They comprise several groups, each bearing a distinct name based upon the particular device which its members have adopted for the purpose of extracting alms. The members of these different classes intermarry and eat together, follow the same system of exogamy as the parent castes and imitate, as far as possible, the higher Telugu castes in marriage and other customs. Although they profess to be Saiv»its or Vibhutidharis, in actual worship more rever- ence is accorded to the animistic deities than to the great gods of the Hindu pant'heon. After being ceremonially initiated into their respective orders, they are enjoined never to cut the hair of the head and beard. They are periodical wanderers, leaving their homes after Divali (October-November) and returning to them before the rainy season has set in. It is remarkable that these different classes show a tendency towards complete dissociation from one another and may, in course of time, be developed into distinct castes.
Some of the more important of these beggar castes deserve separate description.
Masan jogi
Known as Katibaglodu, or Katipappla in Telin- gana, are religious jugglers and conjurors who beg alms by exhibiting wonderful tricks of jugglery. Their dress of mendicancy consists of a long flowing ochre-coloured gown (Kalibatta) and a crown- like turban, decorated with peacock feathers and small brass cubes one inch long and about a quarter of an inch in diameter. The crown is studded all round with brass plates, each four inches in length. Round their necks they put on a number of garlands, one being of Rudfaksha beads (Elaocarpm Ganitms), another of jingling bells and a third consisting of circular brass plates, the middle plate being embossed with the image of Krishna or Hanuman. They smear their foreheads with Vibhuti or cow-dung ashes. Thus equipped they ^o on their rounds ringing a large iron bell (Dhanman) to attract attention. When a sufficient number of spectators have assembled they take out from their zoli' (alms bag) a cowrie shell and two pieces of sheep bone. Holding the cowrie in one hand and making dexterous passes with the bones by the other, they produce from their mouths, a's if by magic or charm, all the gods of the 'Panchayatan' and, amidst the amusement and wonder of the beholders, deposit them on a small stool and wor- ship them with befitting solemnity.
Regarding their origin the Masan Jogis tell the story that once upon a time a iVIunnur boy died and his parents, being too poor to defray his burial expenses, were in great distress. Shiva and Parvati, happening to visit the place, took pity on them, recalled the boy to life and made him a Masan Jogi, or the guardian saint of the cremation ground. Since that time, it is saifl tihat the descend- ants of the boy have claimed the burial clothes of corpses.
Masan Jogis marry their daughters either as infants or as adults. Polygamy is allowed without any limit in theory. Widows may marry again and enjoy full freedom in their selection of a second husband. Divorce is recognised for adultery and divorced women are permitted to marry again by the same rite as widows.
The characteristic deity of the caste is Pochamma, to whom goats are sacrificed when any sickness befalls a family. On the Sivaratri, or the last day of Magh (middle of February), they observe a fast and offer '. Puja to their head-gear, the emblem of their subsistence. . They do not employ Brahmins for ceremonial and religious observances and the duties of the priest are executed generally by Jangams and, failing them, by selected members of the caste. The dead are buried in a sitting pasture with the face to the east. No Sradha is performed, but the funeral ceremony consists of only a feast, given to the members of the caste on the third day after death.
The caste ranks lower than all the respectable classes of Telan- gas and eat cooked food from the hands of Bhois, Kolis, Kalals, Telis and other castes higher than these. They eat fowl, fish and mutton, but abstain from pork and beef. They indulge freely in liquor. They have a caste Pancha^at which is appealed to in cases of social disputes.
Sharadakani
Another vagrant class of Telugu beggars who live by chanting songs in praise of Shri Ramchandra to the sound of two hollow brass rings called 'Andalu' worn on the left thumb, and an 'ektari' or one stringed njusica! instrument held in the right hand. They wear a necklace oi'rudraksha beads round their neck. Like Masan Jogis, Sharadakanis also claim to be descended from the Munnur caste. Another story makes them the descendants of Jangams who took to eating Hesh and drinking wine and were consequently degraded from their community. Sharadakanis admit into their caste members of Kapu, Golla, Munnur and other higher castes. Their daughters are married as infants as well as adults. Courtship prevails to a certain extent and if an unmarried girl becomes pregnant her lover is called upon to carry her. Adultery with a member of a higher caste is condoned by a fit!e and the girl i s married to a member of the caste by the 'Odaki' rite. Polygamy is permitted to any extent in theory. In the marriage ceremony an elder of the caste officiates as priest. Widow marriage is permitted and divorce is recognised. Neither Brahmins nor Jangams are employed for religious or ceremo- nial observances and the priestly functions are discharged by the elders of the caste. Special reverence is paid to Pochamma, Ellamma and other animistic deities. The dead are buried in a sitting posture, but no Sradha is performed for the benefit of the deceased. During the eight dry months they lead a wandering life, living in palmyra huts wherever they sojourn, but returning to their homes before the wet season sets in. Socially they rank very low, eating pork, fowl, fish, rats, lizards and the flesh of animals which die a natural death, and drinking strong liquors. They eat kflchi from the hands of all castes except Dhobis, Hajams, Panchadayis, Jingars, Malas, Madigas and other unclean classes. Only Malas and Madigas eat from the hands of the members of the caste.
Balasantosha
literally 'those who please children' — are beggars and story-tellers, who go about wearing a long patchy gown decked with glass pieces and solicit alms by ringing a bell, blowing a conch and singing songs which end monotonously in the, word 'balasan- tosh.' They claim descent from Lakshman, the brother of Rama, and allege that they wear the same garb in which Lakshman yas clothed while amusing Lava and Kusha, the sons of Rama. For the trans- port of their burdens from place to place they use Kavadis (bamboo sticks with slings at either end) carrying them on their shoulders.
Adult marriage is practised and the marriage ceremony closely resembles that in use among the Sanyasi caste. A f5rice, amounting to Rs. 9, is paid for the bride. Having bathed and dressed in new clothes the bridal pair are seabed face to face and the bridegroom ties the N alla-poosulu (chain of black-beads) and Rudraksha ' necklace about the bride's neck, which constitutes the essential portion of the ceremony. The functions of the priest are performed by caste elders. Polygamy is allowed, a widow may marry again and divorce is recog- nised. The dead are taken in baskets to the place of burial. No Sradha is celebrated. Pochamma is their principal deity, worshipped with the sacrifice of sheep and offerings of cooked "rice. Socially they rank with Sanyasi, Masan Jogi and Sharadakani and eat the flesh of jackals, field rats, crocodiles, wild cats, pigs and animals that have died a natural death.
Bahurupya
Jathikartha (lit. one who puts on many forms), recruited from the Mutrasi caste, are, vagrant beggars who collect alms by assuming various disguises and characters. Sometimes they appear in the disguise of a Lambada or a Marwadi and sometimes they are dressed up as an old woman or a dancing girl. Some of them are very skilful actors and earn a great amount of money and clothing. There are two classes of these beggars — Turki Jathi-Kartha, who are Mahomedans, and Telaga Jathi Kartha or Hindu Bahurupyas. In their customs and usages the Hindu Bahurupyas differ little from the other beggar castes. They are Saivas and worship Pochamma as their special deity. The dead are buried in a sitting posture, being carried to the grave in a gunny bag.
Gorpalwad
These are said to have been recruited from Puja GoUas. They beg alms exhibiting the goddess Amlawaru or El- lamma, whose image they carry on their heads in a bamboo basket. Putting on female attire and decked from head to foot in brass jewels, they sing songs, in honour of their patron deity and, filled with the spirit of the goddess, they pretend to unfold the past and reveal the future. ,
Tolubowalawaru
Also called Badgi Jangam, earn money by exhibiting idols of leather and by a skilful contrivance making them dance to the music of cymbals and drums. They are recruited from the Munnur caste. They are. also said to be the illegitimate descen- dants of a Jangam father>and a Golla mother.
Katti Bomalawaru
So named because they exhibit wooden insteadi of leather idols. The word 'Katti' means wood in Telugu.
Katbo
A class of Carnatic beggars, identical with the Tollu Bomalawaru of Tehngana and following the same pursuit. They trace their origin to the attendants of Pandawas who, being unable to accompany their masters in exile, were advised to maintain them- selves by making the idols of Kauravas dance before the public. The Katbos are divided into two sub-castes, Katbo and Deshwar Katbo, between whom neither interdining nor inter-marriage is al- lowed. They admit into their community members of higher castes. Their special goddess is Ambabai, to whom mutton and cooked rice are offered, -the offerings being subsequently partaken of by the members of the household. At the Dasera festival they offer worship to leather dolls, the symbols of their profession. The dead are buried. No ' Sradha ' is performed but relatives are fed on the third day after death. Their social rank is as low as that of the other mendicant castes described under this section.
Manda Buchawad
Beg only from Gollas by dancing round their herds of cattle to the sound of a 'Tutari,' or a musical pipe, and a 'Nagara,' or large drum.
Bhagwat
Entertain the public with dramatic performances based upon the life of Sri Krishna, as detailed in the Bhagv/at Purana. These simple religious dramas are in great favour with the masses.
Vipranoru
Are jugglers, performing their tricks only when a Brahman is present. They beg only from the Brahmin caste.
Bairagis
Are beggars who receive alms by performing on an 'Ekatari,' or one stringed fiddle. They dress in ochre coloured clothes.
