Kunbi

“ In Bombay it is considered that the majority of the Kunbi caste are sprung from the non-Aryan or indigenous tribes, and this may be the reason why Marātha Brāhmans do not take water from them. But they have now become one caste with a status equal to that of the other good cultivating castes. In many tracts of Berār and elsewhere practically all the cultivators of the village belong to the Kunbi caste, and there is every reason to suppose that this was once the general rule and that the Kunbis or ‘householders’ are simply the cultivators of the Marātha country who lived in village communities. ”

“ Mahādeo took pity on the few men who were left alive, and gave them some grain for sowing. In those days men used to drag the plough through the earth themselves. But when a Kunbi, to whom Mahādeo had given some seed, went to try and sow it, he and his family were so emaciated by hunger that they were unable, in spite of their united efforts, to get the plough through the ground. In this pitiable case the Kunbi besought Mahādeo to give him some further assistance, and Mahādeo then appeared, and, bringing with him the bull Nandi, upon which he rode, told the Kunbi to yoke it to the plough. ”

“ The internal structure of the Kunbi caste in the Central Provinces shows that it is a mixed occupational body recruited from different classes of the population. The Jhāre or jungly5 Kunbis are the oldest immigrants and have no doubt an admixture of Gond blood. They do not break their earthen vessels after a death in the house. With them may be classed the Mānwa Kunbis of the Nāgpur District; these appear to be a group recruited from the Mānas, a primitive tribe who were dominant in Chānda perhaps even before the advent of the Gonds. ”

“ And hence it was decided that they should always eat first and go home before nightfall. The Kunbi is fairly liberal in the matter of food. He will eat the flesh [46] of goats, sheep and deer, all kinds of fish and fowls, and will drink liquor. In Hoshangābād and Nimār the higher subcastes abstain from flesh and wine. The caste will take food cooked without water from Brāhmans, Banias and Sunārs, and that mixed with water only from Marātha Brāhmans. All castes except Marātha Brāhmans will take water from the hands of a Kunbi.
Throwing stilts into the water at the Pola festival ”

“ An ordinary Kunbi village26 contains between 70 and 80 houses or some 400 souls. The village generally lies on a slight eminence near a nullah or stream, and is often nicely planted with tamarind or pīpal trees. The houses are now generally tiled for fear of fire, and their red roofs may be seen from a distance forming a little cluster on high lying ground, an elevated site being selected so as to keep the roads fairly dry, as the surface tracks in black-soil country become almost impassable sloughs of mud as soon as the rains have broken. ”

“ No Kunbi will lie on the ground, [44] probably because a dying man is always laid on the ground to breathe his last; and so every one has a cot consisting of a wooden frame with a bed made of hempen string or of the root-fibres of the palās tree (Butea frondosa) . These cots are always too short for a man to lie on them at full length, and are in consequence supremely uncomfortable. The reason may perhaps be found in the belief that a man should always lie on a bed a little shorter than himself so that his feet project over the end. ”

“ In some localities the Guraos will take food from Kunbis. And further, as will be seen subsequently, the caste have no proper gotras or exogamous sections, but in arranging their marriages they simply avoid persons having a common surname. All these considerations point to the fact that the caste is not of Brāhmanical origin but belongs to a lower class of the population. Nevertheless in Wardha they are known as Shaiva Brāhmans and rank above the Kunbis. They may study the Sāma Veda only and not the others, and may repeat the Rudra Gayatri or sacred verse of Siva. ”

“ The burning of the bridles would appear to be a substitute for the previous sacrifice of the horse.235 The Pola ceremony of the Kunbis resembles the Roman Suovetaurilia inasmuch as all the cultivators participate in it according to their status, just as the rank of Roman citizens was determined by their position at the ceremony. Formerly, if a bull was sacrificed and eaten sacramentally it would have been practically an exact parallel to the Roman rite. ”

“ At the same time the refusal of the Marātha Brāhmans to take water to drink from Kunbis may perhaps have been due to the recognition of their non-Aryan origin. Most of the Kunbis also eat fowls, which the cultivating castes of northern India would not usually do.
6. Restrictions on marriage of relatives
A man is forbidden to marry within his own sept or kul, or in that of his mother or either of his grandmothers. He may marry his wife’s younger sister but not her elder sister. ”

“ Gunbei, choking with rage, flung off Jurobei and rushed upon his abhorred rival.
Sakurai skilfully parried the onslaught, seized Gunbei, and with a prodigious effort hurled him out into the garden.
"Dotetsuke!" called Sakurai, "come and help us!"
"Yes, yes!" answered the man, as he ran to Jurobei's assistance in holding the wretch down.
Gunbei started.
"What? Are you also on Shusen's side?" and he gnashed his teeth in impotent fury.
"You have won!" He turned to Shusen. "It is useless for me to attempt to conceal the truth. I stole the sword, thereby hoping to bring about your ruin. ”

“ Gunbei, who had watched the execution of his cruel order from the veranda, retired into the room to meditate sulkily on his ill-success. His heart was bitter within him with chagrin and baffled desire.
Suddenly, through a small side gate, there appeared a priest of sinister appearance who, approaching the balcony, saluted Gunbei.
"According to your wishes I have prayed seven days in succession for the Daimio of Tokushima to be seized with mortal illness. Where is my reward?"
"Do not speak so loudly!" reproved Gunbei. "You may be overheard! You shall be duly compensated for your services later. ”

“ Now is a good opportunity. Gunbei is madly in love with you. For a time pretend to listen to his wooing—whatever he may say do not let it anger you—then while he is off his guard draw out the sword he is wearing from its sheath: if the habaki (the ring which secures the guard to the blade) is of gold, ornamented with carven butterflies and flowers, and the markings on the edge of the blade is the midare-yake, [8] be sure that it is the missing Kunitsugu sword. ”

“ Kwaiba's rage grew and grew with the reading. At Iémon's name he sprang up and made a movement toward the stand on which reposed his swords. Laying a hand on the larger weapon he turned with a scowl—"Ah! This Kwaiba is old, but in vigour he is young. It is for Kwaiba to sport with the women. They are not to make a fool of him." Kibei sharply interposed. "Does Kwaiba Dono gain satisfaction by such a vengeance? To Kibei it seems a poor one. A matter so easily to be settled is not to be made a scandal in the ward. Deign, honoured Sir, so to regard it. To punish both at once with death is proper. ”

“ Namu Amida Butsu! Namu Amida Butsu!... Kibei! Kibei!" The appeal to the man would bring quicker response than that to the Buddha. Indeed there was a sound, as of hair rubbing across the paper screens, of some one or something trying to peer through the opaque material. There was a rattle and dash of rain. A gust swept through the corridor, the shōji slightly parted. Kwaiba gave a shriek—"O'Iwa! O'Iwa San! Ah! The bloated face, the drooping eyelid, the corpse taint in the air. It catches Kwaiba's throat. O'Iwa the O'Baké would force away Kwaiba the living. ”

“ He had reached the precincts of the temple when one of these men came hurrying up:
"My lord! Jurobei, the man for whom you are constantly on the look out, is in that tea-house close by. I have just recognized him. What steps shall we take?"
"Very good!" said his master. "You have done well. Let us hide ourselves, and when he leaves the place rush upon him unawares and seize him."
Jurobei, after a short time, walked out from the hostelry. His mind was entirely engrossed with the thought that the sword must be retrieved from Gunbei's possession before the morrow, the third of the third month. ”

“ Kibei was in great straits, financial and domestic. The death of Kwaiba had brought him anything but freedom. In Nippon the headship of a House is much more than the simple heirship of our western law. Relieved of his obligation in office the old man's hands were wide open to shower benefice or caprice on the most worthless. Endorsement for cash and goods to Natsumé, Imaizumi, and Kamimura; donations to the temples of Teramachi and the Yotsuyazaka; favours in every direction except that of Akiyama Chōzaémon, in the pursuit of whom Kwaiba found much amusement ”

“ Ma! Ma! What's this? From some woman: a lascivious jade indeed!... Eh! Kibei Dono, apology is due your ears. This Kwaiba laughed at your suspicions." He threw down the scroll, as in a fury. Kibei picked it up. He began to read: [Pg 102]
"Night is the source of pleasure, but greater that pleasure at sight of Iémon. ”

“ Sun Wu Kung shouted at him: "Accursed devil, where are your eyes, that you cannot see the venerable Sun?" Then the devil looked to the ground and saw a stone ape standing before him, bare-headed, dressed in red, with a yellow girdle and black boots. So the Devil-King laughed and said: "You are not even four feet high, less than thirty years of age, and weaponless, and yet you venture to make such a commotion." Said Sun Wu Kung: "I am not too small for you; and I can make myself large at will. You scorn me because I am without a weapon, but my two fists can thresh to the very skies." ”

“ Motoöri says that any God who has done service by "making " a country or province is worshipped in that province as the Kuni-dama or Oho-kuni-dama. The Ichi no miya (No. I shrines) of later times represent the old Gods of localities.
The Kunari no kami, or Kunari-hime, were also apparently local earth-deities. Kunari is for kuni-nari (earth-become) . ”

“ As for Kwaiba, the usually astute and prying old man was so immersed in his go as to be struck blind, deaf, and dumb. The matter coming to the ears of Kondō Rokurōbei, the worthy gentleman was seriously alarmed. If true, the old man had indeed reached a parting of the ways, at which he had to satisfy Iémon, Master of Tamiya, O'Iwa, his ward, and Itō Kwaiba, the powerful influence in the daily life of all of them. That night there was a meeting at the house of Kwaiba, a competition in gidayu recitation, dancing, and poetry (uta) making. ”

“ Chōbei struggled to his feet, as one to fight for life. "Life is dear. Why kill Chōbei the leper? Is he a test for some new sword? Deign to pardon. The flesh of the leper is too rotten. It defiles the weapon. Chōbei has been the samurai; he knows.... Ah! Respite there is none. 'Tis Iémon! Iémon of Tamiya would kill Chōbei!" ”

“ The [Pg 265] mantle of Kublai had not fallen on the shoulders of any of his successors, who proved weak and degenerate monarchs, losing the firm hold which the great conqueror had kept upon the realm. It was in the year 1345 that Choo Yuen Chang, to give the young soldier his full name, joined the rebel band. Chunti, one of the weakest of the Mongol monarchs, was now upon the throne, and on every side it was evident that the empire of Kublai was in danger of falling to pieces under this incapable ruler. Fortune had brought its protégé into the field at a critical time. ”

“ Stand in the road and oppose the hillsmen. If Cumner's Son be with them, thou shalt tell him all. If he speak for the hillsmen and say that all shall be well with thee, and thy city be restored when Pango Dooni sits in the Palace of the Dakoon, then shalt thou join with them, that there may be peace in the land, for Pango Dooni and the son of Pango Dooni be brave strong men. ”

“ Could it have been the eyes of that one—— Involuntarily he glanced out past the grating. His body stiffened, his tongue clove to the roof of his mouth in his terror. The eyes were glaring at him once more.
The long night dragged endlessly through its age long length. Whenever he looked, Kundoo could see that cold unwinking glare fixed upon him. He fancied he could even make out the menacing form of his last victim in the velvety darkness. His terrorized shrieks brought him only beatings from the tall Mahbub; the light reappearing time and again showed the corridor bare of every living thing. ”

“ Then he turned to Mukuli and said to him: “When we were at Hórho Nachubur at the thick spreading tree under which Khan Kutula made merry and was dancing, Heaven bestowed wisdom and tidings which became clear to thee. I remember the words given then by thy keen father, Gunua, and I make thee prince now because of those words, and thy conduct ever after. Sit thou above other men in society, be a commander of ten thousand on the left wing, and govern on the east to the Haraun mountains. Thy descendants will inherit thy dignity.” ”

“ At the same time, it is evident that Kung, who is his brother, has committed himself to the peace policy, and that his intercourse with us has been much more satisfactory to him than he at one time expected. It is probable that the Emperor will for once hear something of the truth. Kung will claim credit for having induced us to remove from Pekin to Tientsin, while the fact that we are still as near as Tientsin will be an in terrorem argument in support of his policy of conciliation. ”