Part 15

2. Caste legend

The Malis have a Brahmanical legend of the usual type indicating that their hereditary calling was conferred and ratified by divine authority. This is to the effect that the first Mali was a garland-maker attached to the household of Raja Kansa of Mathura. One day he met with Krishna, and, on being asked by him for a chaplet of flowers, at once gave it. On being told to fasten it with string, he, for want of any other, took off his sacred thread and tied it, on which Krishna most ungenerously rebuked him for his simplicity in parting with his paita, and announced that for the future his caste would be ranked among the Sudras.

The above story, combined with the derivation of Mali from mala, a garland, makes it a plausible hypothesis that the calling of the first Malis was to grow flowers for the adornment of the gods, and especially for making the garlands with which their images were and still are decorated. Thus the Malis were intimately connected with the gods and naturally became priests of the village temples, in which capacity they are often employed. Mr. Nesfield remarks of the Mali: "To Hindus of all ranks, including even the Brahmans, he acts as a priest of Mahadeo in places where no Gosain is to be found, and lays the flower offerings on the lingam by which the deity is symbolised. As the Mali is believed to have some influence with the god to whose temple he is attached, none objects to his appropriating the fee which is nominally presented to the god himself. In the worship of those village godlings whom the Brahmans disdain to recognise and whom the Gosain is not permitted to honour the Mali is sometimes employed to present the offering. He is thus the recognised hereditary priest of the lower and more ignorant classes of the population." In the Central Provinces Malis are commonly employed in the temples of Devi because goats are offered to the goddess and hence the worship cannot be conducted by Brahmans. They also work as servants in Jain temples under the priest. They sweep the temple, clean the utensils, and do other menial business. This service, however, does not affect their religion and they continue to be Hindus.

His services in providing flowers for the gods would be remunerated by contributions of grain from the cultivators, the acceptance of which would place the Mali below them in the rank of a village menial, though higher than most of the class owing to the purity of his occupation. His status was probably much the same as that of the Guraos or village priests of Mahadeo in the Maratha country. And though he has now become a cultivator, his position has not improved to the level of other cultivating castes for the reasons already given. It was probably the necessity of regularly watering his plants in order to obtain a longer and more constant supply of blooms which first taught the Mali the uses of irrigation.

3. Flowers offered to the gods

Flowers are par excellence suited for the offerings and adornment of the gods, and many Hindus have rose or other plants in their houses whose flowers are destined to the household god. There is little reason to doubt that this was the purpose for which cultivated flowers were first grown. The marigold, lotus and champak are favourite religious flowers, while the tulsi or basil is itself worshipped as the consort of Vishnu; in this case, however, the scent is perhaps the more valued feature. In many Hindu households all flowers brought into the house are offered to the household god before being put to any other use. A Brahman school-boy to whom I had given some flowers to copy in drawing said that his mother had offered them to the god Krishna before he used them. When faded or done with they should be consigned to the sacred element, water, in any stream or river. The statues of the gods are adorned with sculptured garlands or hold them in their hands. A similar state of things prevailed in classical antiquity:

Who are these coming to the sacrifice? To what green altar, O mysterious priest, Lead'st thou that heifer lowing at the skies, And all her silken flanks with garlands drest?

And,

Fairer than these, though temple thou hast none, Nor altar decked with flowers, Nor virgin choir to make delicious moan Upon the midnight hours.

M. Fustel de Coulanges describes the custom of wearing crowns or garlands of flowers in ancient Rome and Greece as follows: "It is clear that the communal feasts were religious ceremonies. Each guest had a crown on the head; it was an ancient custom to crown oneself with leaves or flowers for any solemn religious act." "The more a man is adorned with flowers," they said, "the more pleasing he is to the gods; but they turn away from him who wears no crown at his sacrifice." And again, 'A crown is the auspicious herald which announces a prayer to the gods.'

Among the Persians the flowers themselves are worshipped: "When a pure Iranian sauntered through (the Victoria Gardens in Bombay) ... he would stand awhile and meditate over every flower in his path, and always as in a vision; and when at last the vision was fulfilled, and the ideal flower found, he would spread his mat or carpet before it, and sit before it to the going down of the sun, when he would arise and pray before it, and then refold his mat or carpet and go home; and the next night, and night after night, until that bright particular flower faded away, he would return to it, bringing his friends with him in ever-increasing numbers, and sit and sing and play the guitar or lute before it--and anon they all would arise together and pray before it; and after prayers, still sit on, sipping sherbet and talking the most hilarious and shocking scandal, late into the moonlight."

4. Custom of wearing garlands

From the custom of placing garlands on the gods as a mark of honour has no doubt arisen that of garlanding guests. This is not confined to India but obtained in Rome and probably in other countries. The word 'chaplet' originally meant a garland or wreath to be worn on the head; and a garland of leaves with four flowers at equal distances. Dryden says, 'With chaplets green upon their foreheads placed.' The word mala originally meant a garland, and subsequently a rosary or string of beads. From this it seems a legitimate deduction that rosaries or strings of beads of a sacred wood were substituted for flower-garlands as ornaments for the gods in view of their more permanent nature. Having been thus sanctified they may have come to be worn as a mark of holiness by saints or priests in imitation of the divine images, this being a common or universal fashion of Hindu ascetics. Subsequently they were found to serve as a useful means of counting the continuous repetition of prayers, whence arose the phrase 'telling one's beads.' Like the Sanskrit mala, the English word rosary at first meant a garland of roses and subsequently a string of beads, probably made from rose-wood, on which prayers were counted. From this it may perhaps be concluded that the images of the deities were decorated with garlands of roses in Europe, and the development of the rosary was the same as the Indian mala. If the rose was a sacred flower we can more easily understand its importance as a badge in the Wars of the Roses.

5. Sub-castes

The caste has numerous endogamous groups, varying in different localities. The Phulmalis, who derive their name from their occupation of growing and selling flowers (phul), usually rank as the highest. The Ghase Malis are the only subcaste which will grow and prepare turmeric in Wardha; but they will not sell milk or curds, an occupation to which the Phulmalis, though the highest subcaste, have no objection. In Chanda the Kosaria Malis, who take their name from Kosala, the classical designation of the Chhattisgarh country, are the sole growers of turmeric, while in Berar the Halde subcaste, named after the plant, occupy the same position. The Kosaria or Kosre subcaste abstain from liquor, and their women wear glass bangles only on one hand and silver ones on the other. The objection entertained to the cultivation of turmeric by Hindus generally is said to be based on the fact that when the roots are boiled numbers of small insects are necessarily destroyed; but the other Malis relate that one of the ancestors of the caste had a calf called Hardulia, and one day he said to his daughter, Haldi paka, or 'Cook turmeric.' But the daughter thought that he said 'cook Hardulia,' so she killed and roasted the calf, and in consequence of this her father was expelled from the caste, and his descendants are the Ghase or Halde subcaste. Ever since this happened the shape of a calf may be seen in the flower of turmeric. This legend has, however, no real value and the meaning of the superstition attaching to the plant is obscure. Though the growing of turmeric is tabooed yet it is a sacred plant, and no Hindu girl, at least in the Central Provinces, can be married without having turmeric powder rubbed on her body. Mr. Gordon remarks in Indian Folk-Tales: "I was once speaking to a Hindu gardener of the possibility of turmeric and garlic being stolen from his garden. 'These two vegetables are never stolen,' he replied, 'for we Hindus believe that he who steals turmeric and garlic will appear with six fingers in the next birth, and this deformity is always considered the birth-mark of a thief.'" The Jire Malis are so named because they were formerly the only subcaste who would grow cumin (jira), but this distinction no longer exists as other Malis, except perhaps the Phulmalis, now grow it. Other subcastes have territorial names, as Baone from Berar, Jaipuria, Kanaujia, and so on. The caste have also exogamous septs or bargas, with designations taken from villages, titles or nicknames or inanimate objects.

6. Marriage

Marriage is forbidden between members of the same sept and between first and second cousins. Girls are generally betrothed in childhood and should be married before maturity. In the Uriya country if no suitable husband can be found for a girl she is sometimes made to go through the marriage ceremony with a peg of mahua wood driven into the ground and covered over with a cloth. She is then tied to a tree in the forest and any member of the caste may go and release her, when she becomes his wife. The Marars of Balaghat and Bhandara have the lamjhana form of marriage, in which the prospective husband serves for his wife; this is a Dravidian custom and shows their connection with the forest tribes. The marriage ceremony follows the standard form prevalent in the locality. In Betul the couple go seven times round a slab on which a stone roller is placed, with their clothes knotted together and holding in their hands a lighted lamp. The slab and roller may be the implements used in powdering turmeric. "Among the Marars of Balaghat the maternal uncle of the bridegroom goes to the village of the bride and brings back with him the bridal party. The bride's party do not at once cross the boundary of the bridegroom's village, but will stay outside it for a few hours. Word is sent and the bridegroom's party will bring out cooked food, which they eat with the bride's party. This done, they go to the house of the bridegroom and the bride forthwith walks five times round a pounding-stone. Next day turmeric is applied to the couple, and the caste people are given a feast. The essential portion of the ceremony consists in the rubbing of vermilion on the foreheads of the couple under the cover of a cloth. The caste permit the practice of ralla-palla or exchanging sisters in marriage. They are said to have a custom at weddings known as kondia, according to which a young man of the bridegroom's party, called the Sand or bull, is shut up in a house at night with all the women of the bride's party; he is at liberty to seize and have intercourse with any of them he can catch, while they are allowed to beat him as much as they like. It is said that he seldom has much cause to congratulate himself." But the caste have now become ashamed of this custom and it is being abandoned. In Chhattisgarh the Marars, like other castes, have the forms of marriage known as the Badi Shadi and Chhoti Shadi or great and small weddings. The former is an elaborate form of marriage, taking place at the house of the bride. Those who cannot afford the expense of this have a 'Small Wedding' at the house of the bridegroom, at which the rites are curtailed and the expenditure considerably reduced.

7. Widow-marriage, divorce and polygamy

Widow-marriage is permitted. The widower, accompanied by his relatives and a horn-blower, goes to the house of the widow, and here a space is plastered with cowdung and the couple sit on two wooden boards while their clothes are knotted together. In Balaghat the bridegroom and bride bathe in a tank and on emerging the widow throws away her old cloth and puts on a new one. After this they walk five times round a spear planted in the ground. Divorce is permitted and can be effected by mutual consent of the parties. Like other castes practising intensive cultivation the Malis marry several wives when they can afford it, in order to obtain the benefit of their labour in the vegetable garden; a wife being more industrious and honest than a hired labourer. But this practice results in large families and household dissensions, leading to excessive subdivision of property, and wealthy members of the caste are rare. The standard of sexual morality is low, and if an unmarried girl goes wrong her family conceal the fact and sometimes try to procure an abortion. If these efforts are unsuccessful a feast must be given to the caste and a lock of the woman's hair is cut off by way of punishment. A young hard-working wife is never divorced, however bad her character may be, but an old woman is sometimes abandoned for very little cause.

8. Disposal of the dead

The dead may be either buried or burnt; in the former case the corpse is laid with the feet to the north. Mourning is observed only for three days and propitiatory offerings are made to the spirits of the dead. If a man is killed by a tiger his family make a wooden image of a tiger and worship it.

9. Religion

Devi is the principal deity of the Malis. Weddings are celebrated before her temple and large numbers of goats are sacrificed to the favourite goddess at her festival in the month of Magh (January). Many of the Marars of Balaghat are Kabirpanthis and wear the necklace of that sect; but they appear none the less to intermarry freely with their Hindu caste-fellows. After the birth of a child it is stated that all the members of the sept to which the parents belong remain impure for five days, and no one will take food or water from them.

10. Occupation

The Mali combines the callings of a gardener and nurseryman. "In laying out a flower-garden and in arranging beds," Mr. Shearing remarks, "the Mali is exceedingly expert. His powers in this respect are hardly surpassed by gardeners in England. He lacks of course the excellent botanical knowledge of many English gardeners, and also the peculiar skill displayed by them in grafting and crossing, and in watching the habits of plants. Yet in manipulative labour, especially when superintended by a European, he is, though much slower in execution, almost if not quite equal to gardeners at home." They are excellent and very laborious cultivators, and show much skill in intensive cultivation and the use of water. Malis are the best sugarcane growers of Betul and their holdings usually pay a higher rental than those of other castes. "In Balaghat," Mr. Low remarks, "they are great growers of tobacco and sugarcane, favouring the alluvial land on the banks of rivers. They mostly irrigate by a dhekli or dipping lift, from temporary wells or from water-holes in rivers. The pole of the lift has a weight at one end and a kerosene tin suspended from the other. Another form of lift is a hollowed tree trunk worked on a fulcrum, but this only raises the water a foot or two. The Marars do general cultivation as well; but as a class are not considered skilled agriculturists. The proverb about their cultivating status is:

Marar, Mali jote tali Tali margayi, dhare kudali

or, 'The Marar yokes cows; if the cow dies he takes to the pickaxe'; implying that he is not usually rich enough to keep bullocks." The saying has also a derogatory sense, as no good Hindu would yoke a cow to the plough. Another form of lift used by the Kachhis is the Persian wheel. In this two wheels are fixed above the well or tank and long looped ropes pass over them and down into the well, between which a line of earthen pots is secured. As the ropes move on the wheels the pots descend into the well, are filled with water, brought up, and just after they reach the apex of the wheel and turn to descend again, the water pours out to a hollow open tree-trunk, from which a channel conveys it to the field. The wheel which turns the rope is worked by a man pedalling, but he cannot do more than about three hours a day. The common lift for gardens is the mot or bag made of the hide of a bullock or buffalo. This is usually worked by a pair of bullocks moving forwards down a slope to raise the mot from the well and backwards up the slope to let it down when empty.

11. Traits and character