LITMIR.BIZ

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it to represent sparrows is tied over the door. The binding portion of the wedding is the procession seven times round the marriage altar or post. In some Jain subcastes the bridegroom stands beside the post and the bride walks seven times round him, while he throws sugar over her head at each turn. After the wedding the couple are made to draw figures out of flour sprinkled on a brass plate in token of the bridegroom’s occupation of keeping accounts. It is customary for the bride’s family to give sīdha or uncooked food sufficient for a day’s consumption to every outsider who accompanies the marriage party, while to each member of the caste provisions for two to five days are given. This is in addition to the evening feasts and involves great expense. Sometimes the wedding lasts for eight days, and feasts are given for four days by the bridegroom’s party and four days by the bride’s. It is said that in some places before a Bania has a wedding he goes before the caste panchāyat and they ask him how many people he is going to invite. If he says five hundred, they prescribe the quantity of the different kinds of provisions which he must supply. Thus they may say forty maunds (3200 lbs.) of sugar and flour, with butter, spices, and other articles in proportion. He says, ‘Gentlemen, I am a poor man; make it a little less’; or he says he will give gur or cakes of raw cane sugar instead of refined sugar. Then they say, ‘No, your social position is too high for gur; you must have sugar for all purposes.’ The more guests the host invites the higher is his social consideration; and it is said that if he does not maintain this his life is not worth living. Sometimes the exact amount of entertainment to be given at a wedding is fixed, and if a man cannot afford it at the time he must give the balance of the feasts at any subsequent period when he has money; and if he fails to do this he is put out of caste. The bride’s father is often called on to furnish a certain sum for the travelling expenses of the bridegroom’s party, and if he does not send this money they do not come. The distinctive feature of a Bania wedding in the northern Districts is that women accompany the marriage procession, and the Banias are the only high caste in which they do this. Hence a high-caste wedding party in which women are present can be recognised to be a Bania’s. In the Marātha Districts women also go, but here this custom obtains among other high castes. The bridegroom’s party hire or borrow a house in the bride’s village, and here they erect a marriage-shed and go through the preliminary ceremonies of the wedding on the bridegroom’s side as if they were at home.

      12. Polygamy and widow-marriage.

      Polygamy is very rare among the Banias, and it is generally the rule that a man must obtain the consent of his first wife before taking a second one. In the absence of this precaution for her happiness, parents will refuse to give him their daughter. The remarriage of widows is nominally prohibited, but frequently occurs, and remarried widows are relegated to the inferior social groups in each subcaste as already described. Divorce is also said to be prohibited, but it is probable that women put away for adultery are allowed to take refuge in such groups instead of being finally expelled.

      13. Disposal of the dead and mourning.

      The dead are cremated as a rule, and the ashes are thrown into a sacred river or any stream. The bodies of young children and of persons dying from epidemic disease are buried. The period of mourning must be for an odd number of days. On the third day a leaf plate with cooked food is placed on the ground where the body was burnt, and on some subsequent day a feast is given to the caste. Rich Banias will hire people to mourn. Widows and young girls are usually employed, and these come and sit before the house for an hour in the morning and sometimes also in the evening, and covering their heads with their cloths, beat their breasts and make lamentations. Rich men may hire as many as ten mourners for a period of one, two or three months. The Mārwāris, when a girl is born, break an earthen pot to show that they have had a misfortune; but when a boy is born they beat a brass plate in token of their joy.

      14. Religion: the god Ganpati or Ganesh.

      Nearly all the Banias are Jains or Vaishnava Hindus. An account of the Jain religion has been given in a separate article, and some notice of the retention of Hindu practices by the Jains is contained in the subordinate article on Parwār Bania. The Vaishnava Banias no less than the Jains are strongly averse to the destruction of animal life, and will not kill any living thing. Their principal deity is the god Ganesh or Ganpati, the son of Mahādeo and Pārvati, who is the god of good-luck, wealth and prosperity. Ganesh is represented in sculpture with the head of an elephant and riding on a rat, though the rat is now covered by the body of the god and is scarcely visible. He has a small body like a child’s with a fat belly and round plump arms. Perhaps his body signifies that he is figured as a boy, the son of Pārvati or Gauri. In former times grain was the main source of wealth, and from the appearance of Ganesh it can be understood why he is the god of overflowing granaries, and hence of wealth and good fortune. The elephant is a sacred animal among Hindus, and that on which the king rides. To have an elephant was a mark of wealth and distinction among Banias, and the Jains harness the cars of their gods to elephants at their great rath or chariot festival. Gajpati or ‘lord of elephants’ is a title given to a king; Gajānand or ‘elephant-faced’ is an epithet of the god Ganesh and a favourite Hindu name. Gajvīthi or the track of the elephant is a name of the Milky Way, and indicates that there is believed to be a divine elephant who takes this course through the heavens. The elephant eats so much grain that only a comparatively rich man can afford to keep one; and hence it is easy to understand how the attribute of plenty or of wealth was associated with the divine elephant as his special characteristic. Similarly the rat is connected with overflowing granaries, because when there is much corn in a Hindu house or store-shed there will be many rats; thus a multitude of rats implied a rich household, and so this animal too came to be a symbol of wealth. The Hindus do not now consider the rat sacred, but they have a tenderness for it, especially in the Marātha country. The more bigoted of them objected to rats being poisoned as a means of checking plague, though observation has fully convinced them that rats spread the plague; and in the Bania hospitals, formerly maintained for preserving the lives of animals, a number of rats were usually to be found. The rat, in fact, may now be said to stand to Ganpati in the position of a disreputable poor relation. No attempt is made to deny his existence, but he is kept in the background as far as possible. The god Ganpati is also associated with wealth of grain through his parentage. He is the offspring of Siva or Mahādeo and his wife Devi or Gauri. Mahādeo is in this case probably taken in his beneficent character of the deified bull; Devi in her most important aspect as the great mother-goddess is the earth, but as mother of Ganesh she is probably imagined in her special form of Gauri, the yellow one, that is, the yellow corn. Gauri is closely associated with Ganesh, and every Hindu bridal couple worship Gauri Ganesh together as an important rite of the wedding. Their conjunction in this manner lends colour to the idea that they are held to be mother and son. In Rājputāna Gauri is worshipped as the corn goddess at the Gangore festival about the time of the vernal equinox, especially by women. The meaning of Gauri, Colonel Tod states, is yellow, emblematic of the ripened harvest, when the votaries of the goddess adore her effigies, in the shape of a matron painted the colour of ripe corn. Here she is seen as Ana-pūrna (the corn-goddess), the benefactress of mankind. “The rites commence when the sun enters Aries (the opening of the Hindu year), by a deputation to a spot beyond the city to bring earth for the image of Gauri. A small trench is then excavated in which barley is sown; the ground is irrigated and artificial heat supplied till the grain germinates, when the females join hands and dance round it, invoking the blessings of Gauri on their husbands. The young corn is then taken up, distributed and presented by the females to the men, who wear it in their turbans.”128 Thus if Ganesh is the son of Gauri he is the offspring of the bull and the growing corn; and his genesis from the elephant and the rat show him equally as the god of full granaries, and hence of wealth and good fortune. We can understand therefore how he is the special god of the Banias, who formerly must have dealt almost entirely in grain, as coined money had not come into general use.

      15. Diwāli festival.

      At the Diwāli festival the Banias worship Ganpati or Ganesh, in conjunction with Lakshmi, the goddess of wealth. Lakshmi is considered to be the deified cow, and, as such, the other main source of wealth, both as mother of the bull, the tiller of the soil, and the giver of milk from which ghī (clarified butter) is made; this is another staple of

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