In the Central Provinces the Kirars have no regular subcastes. In
Chhindwara a subdivision is in course of formation from
the illegitimate offspring of male Kirars, who are known as
Vidur or Saoneria. The Dhakar Kirars do not marry or eat with
Saonerias. The section-names of the Kirars are not eponymous, as
might be anticipated from their claim to Rajput descent, but they
are generally territorial. Instances are Bankhedi, from Bankhedi,
a village in Hoshangabad; Garhya, from Garha, near Jubbulpore; and
Teharia, from Tehri, a State in Bundelkhand. Other section-names are
Chaudharia, from Chaudhari, headman; Khandait or swordsman, and Banda,
or tailless. Some gotras are derived from the names of other castes or
subcastes, or of Rajput septs, as Loharia, from Lohar (blacksmith);
Chauria, a subcaste of Kurmis; Lilorhia, a subcaste of Gujars;
and Solanki and Chauhan, the names of Rajput septs. These names may
probably be taken to indicate the mixed origin of the caste, and record
the admission of families from other castes. A man cannot marry in
his own gotra nor in the families of his grandmother, paternal uncle
or maternal aunt to three degrees of consanguinity. Boys and girls
are usually married between the ages of five and twelve. Marriages
take place so long as the planet Venus or Shukra is visible at
nights, i.e. between the months of Aghan (November) and Asarh
(June). The proposal for marriage proceeds from the boy's father,
who ascertains the wishes of the girl's father through a barber. If
the latter is willing, the Sagai or betrothal ceremony is performed
at the girl's house. The boy's father proceeds there with a rupee,
two pice and a cocoanut-core, which he presents to the girl, taking
her into his lap. The fathers of the boy and girl embrace, and this
seals the compact of betrothal. The date of the marriage is usually
fixed in consultation with a Brahman, who computes an auspicious
day from the ceremonial names of the couple. But if it is desired
to perform the marriage at once, it may take place on Akhatij, or
the third day of the bright fortnight of Baisakh (April-May), which
is always auspicious. The lagan or paper containing the date of the
marriage is drawn up ceremonially by a Brahman of the girl's house,
and he also writes another, giving the names of the relatives who
are selected to officiate at the ceremony. The first ceremony at the
marriage is that of Mangar Mati, or bringing earth for ovens, the
earth being worshipped by a burnt offering of butter and sugar, and
then dug up by the Sawasin or girl's attendant for the marriage, and
carried home by several women in baskets. This is done in the morning,
and in the evening the boy and girl in their respective houses are
anointed with oil and turmeric, a little being first thrown on the
ground for the family gods. This ceremony is repeated every evening
for some three to fifteen days. The mandwa or marriage-shed is then
erected at both houses, under which the ceremony of tel or touching the
feet, knees, shoulders and forehead of the boy and the girl with oil is
performed. Next day the kham or marriage-post is placed in the mandwa,
a little rice, turmeric and two pice being put in the hole in which
it is fixed, and the shed is covered with leaves. The bridegroom,
clad in a blanket and with date-leaves tied on his head, is taken
out for the binaiki or the marriage procession on horseback. Before
mounting, he bows to Mata or Devi, Mahabir, Hardaul Lala, and Patel
Deo, the spirit of the deceased malguzar of the village. He is taken
round to the houses of friends and relatives, who present him with
a few pice. On his return he bathes and puts on the marriage dress,
which consists of a red or yellow jama or gown, a pair of trousers,
a pagri, a maur or marriage crown and a cloth about his waist. A few
women's ornaments are put on his neck, and he is furnished with a katar
or dagger, and in its absence a nutcracker or knife. He then comes
out of the house and the parchhan ceremony is performed, the boy's
mother putting her nipple in his mouth and giving him a little ghi
and sugar to eat as a symbol of the termination of his infancy. The
Barat or marriage procession then sets out for the girl's village,
being met on its outskirts by the bride's father, and the forehead of
the bridegroom is marked with sandalwood paste. The bridegroom touches
the Mandwa with his hand or throws a bamboo fan over it and returns
with his followers to the Janwasa or lodging given to the Barat. Next
morning the ceremony of Chadhao or decorating the bride is performed,
and the bridegroom's party give her the clothes and ornaments which
they have brought for her, these being first offered to an image of
Ganesh made of cowdung. The bride is then mounted on a horse provided
by the bridegroom's party and goes round to the houses of the friends
of the family, accompanied by music and the women of her party, and
receives small presents. The Bhanwar ceremony is performed during the
night, the couple being seated near the marriage-post with their backs
to the house. A ball of kneaded flour is put in the girl's right hand,
which is then placed on the right hand of the bridegroom, and the
bride's brother pours water over their hands. The bride's maternal
uncle and aunt, with the skirts of their clothes tied together, step
forward and wash the feet of the couple and give them presents. The
other relatives follow suit, and this completes the ceremony of Paon
Pakhurai or Daija, that is giving the dowry. The couple then go round
the marriage-post seven times, the girl leading for the first four
rounds and the boy for the last three. This is the Bhanwar ceremony
or binding portion of the marriage, and the polar star is called
on to make it inviolable. The bridegroom's party are then feasted,
the women meantime singing obscene songs. The bride goes back to the
bridegroom's house and stays there for a few days, after which she
returns to her parents' house and does not leave it again until the
gauna ceremony is performed. On this occasion the bridegroom's party
go to the girl's house with a present of sweets and clothes which
they present to her parents, and they then take away the girl. Even
after this she is again sent back to her parents' house, and the
bridegroom comes a second time to fetch her, on which occasion the
parents of the bride have to make a present in return for the sweets
and clothes previously given to them. The marriage expenses are said
to average between Rs. 50 and Rs. 100, but the extravagance of Kirars
is notorious. Sir R. Craddock says [527] that they are much given to
display, the richer members of the caste being heavily weighted with
jewellery, while a well-to-do Kirar will think nothing of spending
Rs. 1000 on his house, or if he is a landowner Rs. 5000. Extravagance
ruins a great many of the Kirar community. This statement, however,
perhaps applies to those of the Nagpur District rather than to their
comrades of the Nerbudda valley and Satpura highlands. The remarriage
of widows is permitted, and the widow may marry either her husband's
younger brother or any other member of the caste at her choice. The
ceremony takes place at night, the woman being brought to her husband's
house by the back door and given a new cloth and bangles. Turmeric
is then applied to her body, and the clothes of the couple are tied
together. When a bachelor marries a widow, he must first be married to
an akau plant (swallow-wort). Divorce may be effected for infidelity
on the part of the wife or for serious disagreement. A divorced woman
may marry again. Polygamy is allowed, and in Chhindwara is said to
be restricted to three wives, all living within the District, but
elsewhere no such limitation is enforced. A man seldom, however,
takes more than one wife, except for the sake of children.