DDK HistoryF.p65 - CSIR

28 PHASE PARDHIS [2.3
In each case, it will be possible to see the interaction of obsolete with
modern forms of society, to see historical processes illustrated, as well as
ethnic groups that have survived the process.
Nearest to me in location are a tent-dwelling nomadic group of
Ras Phase Plardhis whose basic costume (for the men) is a simple loincloth,
who never take a bath, but who retain the natural cleanliness,
mobility, superior senses of wild animals. They have six exogamous
clans or septs whose names have become surnames of feudal Maratha
families: Bhonsale, Powar, Cavhan, Jadhav, Sinde, Kale. The last is
actually a Citpavan brahmin surname; the penultimate once denoted
‘ son of a slave-girl’ (without acknowledged father) till it was ennobled
by rising to the kingdom of Gwalior. That the names were acquired
during the period of Maratha dominance follows from the speech of the
tribe, a Gujarathi dialect. Besides begging and petty stealing, these FSrdhis
are expert birdrsnarers. They still worship a mother-goddess, though the
main image now is an embossed silver plate simulating brahmin images;
some of them identify it with the Devl of Tuljapur. The goddess became
popular all over Maharastra fairly late in the 16th century ; her
adoption by the Pardhis seems comparatively recent, and does not match
their ritual. The sudden appearance of a superior type like the Cro-
Magnon man in Europe may have been due to such a fertile cross. It is
the function of the clan chief or head of a band to dance before the
goddess on ceremonial occasions, but to do so, he has to wear a woman’s
skirt and shoulder-cloth, of design not known in this part of the
country, and certainly not worn by women of the tribe. “ Then I am the
goddess !” says he ; the emphatic claim has to be substantiated during
the dance (in front of the rest of the band which sings the
accompaniment to the dancer) by an ordeal, usually plunging of the
right hand into boiling oil. Such is the state of ecstasy that the priest-chief
does not feel the oil, nor is any mark left on his skin thereafter ; should
the hand fester, it would be proof that the goddess had rejected
priest or rite. The chant may continue for three days, accompanied by
the sacrifice most beloved of the goddess, that of a bull calf, or buffalo
calf. Clearly, the ceremonial, whose avowed purpose is increase of
game and food, was taken over by the men from the women, though the