Darji: Deccan
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Darji
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 |
Darji, Simpi, Meerolu, Chipollu — the tailor caste of the Hyderabad Dominions — descended, according to ancient authorities, from a Sudra father and a Bhanda mother. Some trace their origin to Chaundaka Devi, the patron goddess of the Devanga Koshtis ; but the caste clearly appears to be a functional group, recruited from among the respectable members of Hindu society.
Internal Structure
The Darjis are divided into five sub-castes. Namdeva Darji, Lingayit Darji, Marwadi Darji, Jain Darji, and Jingar Darji. The last three divisions indicate the castes from which they are formed, and have been treated in separate articles. The Lingayit Darjis v^fere originally members of the Darji caste who were converted to Lingayitism after its foundation by Basava. They are mostly to be found in the Carnatic Districts and have entirely con- formed to the customs and usages of the sect. The Namdeva Darjis claim their descent from the great Maratha saint Namdeva, who sprang from a shimpa (shell) found by his mother Gonai in the Bhima or Chandrabhaga river. They include two classes, Telugu Chippolu and Maratha Shimpi, based upon territorial distinctions. The name ' Chippollu ' is derived from the Telugu word chimpi meaning " to cut ' and refers to their occupation of cutting clothes. In physical characteristics, the Namdeva Darjis appear to be originally of Telugu or Dravidian origin and to have, in later times, spread over the Maratha country. The Namdeva Darjis have a double set of exo- gamous groups, the one consisting of gotras and the other of family names. A close examination of their gotra system lends support to the theory of their mixed origin.
The gotra system appears to be ornamental and the regulation of marriage is based upon family names. The marriage of persons ■belonging to the same section is prohibited. A man may marry the daughter of his maternal uncle or elder sister. Two sisters may be married to the same man, but two brothers cannot marry two sisters. Namdeva Darjis marry their daughters as infants between the ages of 5 and 10 years. A bride-price of Rs. 20 to Rs. 30 is paid to the parents of the girl. Polygamy is permitted, but rarely practised on a large scale.
Marriage
The marriage ceremony is of the standard type and includes : —
(1) Choti Mangani — at which certain people, on behalf of the bridegroom, go formally to the house of the girl and present her with a sari, a choir and some sweetmeat. The gods Ganpati ap.d Waruna are next worshipped by a Brahman priest, whereupon the girl dons the garments presented to her.
(2) Badi Mangani or betrothal — ornaments such as anklets, bracelets and a nose-ring are ceremonially placed on the girl's body by the boy's people.
(3) The worship of Pochamma, or the smallpox deity — after an auspicious day has been fixed for the wedding, some married women, bearing water jars on their heads, others carrying flowers, betel-leaves and areca-nuts and some men taking a goat and liquor, proceed to the temple of the goddess, situated generally outside the village. The goat is sacrificed, its head and one leg with some of the liquor being placed before the goddess. The goddess is then worshipped and the bride's wedding clothes, dyed with turmeric, are put on her. The clothes are then taken off and the company return home. The flesh of the sacrificed animal and the liquor provide the feast for the day. The same ceremony is separately performed at the bridegroom's house.
(4) Deoak installation— twigs of the salai {Boswellia thurijera) and shami (Prosopis spicigera) trees and 9 new earthen vessels are brought by married women to the marriage booth, accompanied by tom-toms and music. Two of the pots are buried, with their mouths open, near the sacred salai post, to which are tied the twigs of the salai and shami. This is called Devak. One earthen pot is tied to another post of the pandal, and covered with an oil lamp.
(5) Bir Procession— two men belonging to the bridegroom's section, each dressed to the waist in women's clothes, and grasping in his right hand a sword and in his left a bhande, are taken in procession to the temple of Maruti, before whom the bhandes are placed. The procession then returns home. This ceremony is separately performed at the bride's house also.
An earthen platform having been erected beneath the marriage booth, the bridegroom, at the auspicious moment, is escorted on horseback to the bride's house. On his arrival, the women of each party amuse themselves by throwing coloured water and cotton seed at one another. The actual ceremony corresponds in every respect to that in vogue among all the Telugu castes. This is followed by Kanyadan (the formal gift of the bride and his formal acceptance of her by the bridegroom) and Kankan Bandhanam, or the lying to the wrists of the bridal pair of yellow bracelets, made of five threads in the case of the bridegroom and four in the case of the bride, with a piece of turmeric and a betel-leaf fastened to each. The Brahman then, on behalf of the husband, places a ring on the bride's finger and ties the lucky thread of small black beads around her nect On the third day the Jhenda, also called Dhenda or Dandya, and Nagbali take place. The caste people are entertained with a feast every day. The last ceremony is that of Mahadeoachi Gadi Pujan, or the adoration of the god Mahadeva's seat. On the earthen plat- form is placed a bullock's saddle, which is covered with a white cloth. A square of rice is then formed and a water pot is placed over it and worshipped. All the people present then stand when Arti (the great God's hymn) is recited in union, 25 areca nuts are placed by each person present before the seat, and the ceremony terminates. The tying of mangalsutra forms the essential portion of the ritual. This form of marriage ceremony is also observed by those settled in the Maratha country. In Telingana it differs slightly, but closely conesponds to that in vogue among other Telugu castes of about the same social standing.
Widow-Marriage
A widow is permitted to marry again, but not the younger brother of her late husband. The ceremony is as follows. In the darkness of the night, the bridegroom, sword in hand, goes to Maruti's temple, places areca nuts and betel leaves before the god, and proceeds thence to the bride's house. There he removes with the sword an areca nut placed on a wooden stool, which he then occupies. The bride joins him and sits by his side. With their clothes knotted together they salute the family gods and elderly persons. Caste people are entertained at a feast cind the ceremony ends.
Divorce
Divorce is permitted, divorced women being allowed to re-marry by the same rites as widows.
Religion
The Namdeva Darjis belong both to the Vaishnava and Saiva sects. Their special deity is Chaundika, worshipped on Ganesh Chouth with offerings of sweetmeat, flesh aijd win^-, the offerings being eaten by the votciries. On the same dciy they honour the implements of their craft. They pay reverence to all the gods of the Hindu pantheon. Brahmans are engaged on religious and ceremonial occasions.
Disposal of the Dead
The Shaivas bury their dead in a sittmg posture, with the face towards the east. A Jangam performs the funeral rites and, after the grave is filled, stands on it and blows a conch. He is then induced to leave the place with presfents, and by doing so indicates that the soul of the dead has obtained absolution. The Vaishnawas carry the dead body, bathed and clothed in white, and burn it on a pyre with its head towards the south. Mourning is 10 days for a married adult and 3 for unmarried adults and children. The ashes are collected and thrown into the waters of the Ganges, if possible, or into the nearest river. On the 10th day after death, the caste people are fed, and the ptrincipal mourner performs kshoura, i.e., he shaves his head and moustache. Sradha is celebrated each month during the first year. Ancestors in general are propitiated in the months of Vaishakha and Bhadrapad.
Social Status
Socially, the caste stands below the Kapus and above the Mangalas (barbers) and Chaklas (washermen). They eat mutton, fowl and fish, and indulge in strong drinks. The original occupation of the caste is tailoring, to which they still cling, and only a few of them have taken to agriculture and other pursuits. Their women help them in their work.
