Mutrasi: Deccan
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Mutrasi
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 |
Mutrasi, Mut-Raj, Modi-Raj, Koli, Nailc, Bantu, Telgaund, Tengaud, Telaga — a large cultivating, hunting and labouring tribe of Dravjdian descent, members of which are engaged as village watch- men under the title of Mannepod. They were, in ancient times, en- gaged as soldiers, which has won for them the military title Bantu. Their numerical preponderance in all the Telugu-speaking districts, their wild aboriginal physiognomy and the absence of any traditional occupation among them, suggest the inference that they are the oldest inhabitants of the country. This view is also borne out by the fact that throughout Telingana members of this tribe are popularly desig- nated as Telagas (inhabitants of Telingana, or the Telugu-speaking districts).
Origin
The origin of the word Mutrasi is uncertain. The Mutrasia themselves derive their name from Mut-Raj, a corruption of Modi-Raj (old king), a term applied, as they say, to the king Yayati's youngest son who took ufKin himself his father's old age. The legend, evidently taken from the Mahabharata, is thus related : —
Dewyani, daughter of Shukra Charya, preceptor of demons, was married to the Kshtriya king Yayati of the solar race and was accom- panied to her husband's house by the Daitya princess Sharmistha as her life-long attendant. After Dewyani had borne two sons, she discovered that the king had maintained an illicit connection with the charming Sharmistha, by whom he had had three sons. Dewyani appealed to her father, who cursed the king and doomed him to decrepitude. Instantly the king was seized with extreme old age, his hair became grey, his teeth fell from his head and every sign of infirmity came upon him. Yayati appealed, in vain, for mercy, but Shukra was relentless. "Your daughter is still in the prime of youth," remonstrated the king at length, "who will enjoy her now that you have brought this old age upon me?" These words had the desired effect and Shukra ordained that the king might be restored to youth if he could induce one of his sons to take the curse on him. The sons were asked, but none consented except Sharmistha's _ youngest son, who volunteered to help his father out of the difficulty. The father's old age descended upon the son, who was subsequently nick-named Modi-Raj and whom the Mutrasis regarq to be their progenitor. The Mutrasis alsc claim that they figured pro- minently in the wars of the Mahabharata and their relations with the Pandayas and Kowravas have formed the 'subject of many a curious and interesting legend among them. Another' tradition states that Yayati had four wives (I) Dewyani, (2) Sharmistha, (3) Nilawati, (4) Padmini. From Dewyani's sons sprang the Gollas, from Shar- mistha's the Mutrasis, while the Bestas and Naikalu castes were the offspring of the sons of Yayati by Nilawati and Padmini respectively. This may be an attempt to show that the four groups enumerated above at one time belonged to a single tribe.
Internal Structure
The Mutrasis, like the Munnurs, have been very prolific in increasing branches, and numerous sub-divisions of the tribe are known to exist, of which the following deserve special mention : —
Mutrasis : — Mutrasis represent the original nucleus from which other divisions of the tribe are derived. Members o^ this sub- tribe pride themselves on being called Bantus' (sepoys), and cherish a tradition that the ancient armies were composed of soldiers recruited mostly from their caste.
Parikiti
Parikitis take their name from Pargi Taluka of the Mahbubnagar district. They have adopted the profession oi: fishing and have been, in consequence, separated from the parent stock.
Jathi-kartha
Jathi Kartha.also called Bahurupias, or those who assume various characters and disguises and beg alms from dooi to door, amusing people by their mimicries, humorous dialogues md gestures.
Padmal-Wandlu
Dewarwandlu or Ellamawandlu, a class of beggars who wander from village to village carrying on their heads the image of the deity EUama, set up in a painted wooden box. They attire themselves fantastically, wearing a long flowing gown, putting jingling anklets on their feet, their foreheads and the upper parts of their bodies smeared with stripes of various colours and grasping in their hands a long whip. Thus they represent the terrific form of the goddess EUama, and dancing, singing and lashing themselves with the long lash, they move from house to house soliciting alms.
Pana-katoda
Pandava Kathawandlu, or Pandolawadlu, claim to be the descendents of those Mutrasis who accompanied the Pandavas in their wanderings and sang, in princely courts and noble assemblies, of their heroic deeds, especially their escape from the lac prison house at Warnawati. These minstrel beggars are frequently seen sitting by the side of public roads and attracting a large audience by their songs in praise of the Pandavas, which they sing in a sonorous voice to the sound or a one sided earthen drum and to the music of a sort of one wired harp and a jingling hollow brass ring worn on the thumb. Kaki-padgawadu, or Kaki Puta Kunna-wadu (literally crow-catchers), a low class of beggars, degraded from the parent tribe for a profane act in which their ancestor was alleged to have been fortuitously involved. "In the days of Sri Ramchandra," says a legend current among them, "a Shabari, or fruit-vendor oi the Mutrasi caste, once happened to go to a Panchdayi's house, when the mistress of the house took a fruit from the basket and gave it to the child playing in her lap. While the price of the fruit was being settled, the child ate a portion and threw the remainder into the basket, thus spoiling all the rest. The Shabari flew into rage and vehemently attacked and abused the Panchdayani who, in revenge, sent a big iron crow to destroy the Mutrasini's orchard. The crow was wounded and while effecting its escape, was pursued by the Shabari's second son for nearly three months and v/as at 'last taken with great difE- culty and brought home. Meanwhile the Shabari, think- ing her son daad, performed his funeral obsequies. The boy could not be admitted into the family as he was theoretically dead, nor could he be admitted into the caste as he had degraded himself by touching the rnost impure bird. Fallen and forlorn, the unhappy youth wandered about begging alms and bemoaning his fate in plaintive notes. His descendants have since followed the same occupation.
Budbudke
Beggars who collect alms by playing on a small drum of the shape of an hour glass.
Butti Telaga
separated from the Mutrasis by reason of their adopting the occupation of liquor-drawing and liquor-selling. Though they call themselves "telagas' their pretensions to this name are denied by the other Telaga castes. The etymology of the word Butti ' is uncertain, unless it be bulti, aiottle. The members of the sub-tribe now follow the occupation of manufacturing and selling fermented and spirituous liquors.
Idiga
Another sub-tribe, said to be degraded from the Mutrasis for having taken to the occupation of liquor- vending and liquor- drawing. They have of late formed a distinct caste. Marriages among the Mutrasis are governed by a rule of exogamy based upon sections, which are almost all of the totemistic character, a few being of the territorial type, while eponymic sections are scarcely met with among them. The totems, which consist of the names of trees, animals and other objects, are not taboos to the members of the sections bearing their names. This important omis- sion may be due to the Brahmanical influences to which the Mutrasis have been subjected for generations. If questioned regarding their gotras the Mutrasis say that they have got only one gotra, which is evidently inoperative in the regulation of their marriages
As with other castes, so with Mutrasis, the section name des- cends in the male line. The simple rule of exogamy that a man m?,y not marry a woman of his own section, is observed and is supple- mented by the table of prohibited degrees common among the other castes of Telingana.
Marriage
Infant marriage is the rule with the tribe. Girls are dedicated to temples and married to swords. Such girls, under the name of Basvis, become prostitutes afterwards. It is also be- lieved that the girls are sold to rich Zamindars as concubines. In the former case they are permanently attached to the households of their masters as 'Adipapa,' or hcind-maids; in the latter case they are trained as dancing girls and take subsequently to prostitution. Polygamy is permitted theoretically to any extent, but is restricted in actual life to not more than four wives. Widows are allowed to marry again! Divorce is granted on the ground of the wife's un- chastity. Divorced wives are permitted to marry again by the same form as widows. Sexual morality among the tribe is very low; adultery with members of high caste is tolerated, while with those of inferior castes it is punished only by a small fine.
The marriage ceremony is of the orthodox type and comprises the rites that are in vogue among Telaga castes of the same social standing. No price is paid either for the bride or for the bridegroom; but a Voli, ranging in amount between Rs. 20 and Rs. 25, is paid to the bride's mother. Kanyadan, or the formal gift of the bride to the bridegroom, is regarded as the binding and essential portion of the ceremony.
Religion
Very widely diffused as the Mutrasis are, their religion varies with the locality which they happen to live in. Thus the Mutrasis of the Adilabad district worship Bhimdeva, the animistic deity of the Gonds, and celebrate festivals in her honour. In other districts, primitive animism predominates among the lower classes of the community, while the upper classes are Hinduised and divided between Tirmanidharis and Vibhutidharis, the worshippers ot Vishnu and Shiva respectively. Padma is worshipped at the end of Kritika and Rohini and at the beginning of Mriga, when fowls and sheep are sacrificed to her. In the month of Shravan (July and August) Pandawas are honoured with the offerings of sweetmeats' and wine. The animistic deities Pochamma, Ellama, Maisamma and Idamma are duly propitiated with the offerings of fowls and rice, a man of the Kummara or Bhoyi caste officiating as prjest on the occasion and taking away a portion of the offerings as his perquisite. In. the worship of Maha Kalamma, Madigas are employed vho sacrifice male-buffalos to the goddess and claim the entire offerings for themselves. *
When an epidemic breaks out 'bindlas' (a sub-caste of Madigas) are called in to identify and to allay the malevolent spirit that has caused the scourge. They invoke the invisible and mysterious powers by the beating of drums and the blowing of horns. One of them be- comes possessed and grows alternately drowsy and wild assuming in the end a very frightful appearance. When this stage is reached, he reveals the name of the harassing spirit and prescri.bes certain worships and offerings for its pacification.
Brahmins are engaged in religious and ceremofiial observances. For the performance of funeral rites Satanis are employed by Tir- manidharis and Jangams by Vibhutidharis,
Disposal of the Dead
The dead are usually burnt in a lying posture with the head to the south ; the ashes are collected in an earthen pot and are either buried under a tree or thrown into a river. Infants, unmarried persons, and persons dying of cholera and small-pox are buried. Burial is also resorted to if the expenses of cremation cannot be borne by the family of the deceased. ' Sradha' is celebrated on the 10th day after death. On the Pitra Amawasya day (middle of September) all departed souls are propitiated with offerings of Til libations.
Social Status
The social position of the Mutrasis is as high as that of Kapus, Velamas, Gollas and Munnurs, with whom they will exchange ' Kachi ' food. Brahmins, Komatis, Baljas, &c., will eat pakki and sweetmeats prepared by a Mutrasi. The members of the tribe indulge freely in spirituous and fermented liquors and eat fowls, fish, lizards, pigs and certain birds. Tliey do not eat the leavings of any people.
Occupation
Military service was supposed to be the original occupation of the tribe. Most of the Mutrasis are engaged in culti- vation, as' occupeuicy, non-occupancy and landless day-labourers. They are traders, grain-dealers, cart drivers, fishermen and collectors and sellers of jungle produce. In short, they take to any means of earning a livelihood, provide that it does not entail social disgrace.
