The Project Gutenberg EBook of The Tribes and Castes of the Central Provinces of India, by R. V. Russell This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Tribes and Castes of the Central Provinces of India Volume II Author: R. V. Russell Release Date: July 6, 2007 [EBook #22010] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK TRIBES AND CASTES *** Produced by Jeroen Hellingman and the Online Distributed Proofreading Team at http://www.pgdp.net/ The Tribes and Castes of the Central Provinces of India By R.V. Russell Of the Indian Civil Service Superintendent of Ethnography, Central Provinces Assisted by Rai Bahadur Hira Lal Extra Assistant Commissioner Published Under the Orders of the Central Provinces Administration In Four Volumes Vol. II. Macmillan and Co., Limited St. Martin's Street, London. 1916 CONTENTS OF VOLUME II Articles on Castes and Tribes of the Central Provinces in Alphabetical Order The articles which are considered to be of most general interest are shown in capitals Agaria (_Iron-worker_) 3 Agharia (_Cultivator_) 8 Aghori (_Religious mendicant_) 13 AHIR (_Herdsman and milkman_) 18 Andh (_Tribe, now cultivators_) 38 Arakh (_Hunter_) 40 Atari (_Scent-seller_) 42 Audhelia (_Labourer_) 45 BADHAK (_Robber_) 49 BAHNA (_Cotton-cleaner_) 69 Baiga (_Forest tribe_) 77 Bairagi (_Religious mendicants_) 93 Balahi (_Labourer and village watchman_) 105 Balija (_Cultivator_) 108 BANIA (_Merchant and moneylender_) 111 Subcastes of Bania Agarwala. Agrahari. Ajudhiabasi. Asathi. Charnagri. Dhusar. Dosar. Gahoi. Golapurab. Kasarwani. Kasaundhan. Khandelwal. Lad. Lingayat. Maheshri. Nema. Oswal. Parwar. Srimali. Umre. BANJARA (_Pack-carrier_) 162 Barai (_Betel-vine grower and seller_) 192 Barhai (_Carpenter_) 199 Bari (_Maker of leaf-plates_) 202 Basdewa (_Cattle-dealer and religious mendicant_) 204 Basor (_Bamboo-worker_) 208 Bedar (_Soldier and public service_) 212 Beldar (_Digger and navvy_) 215 Beria (_Vagabond gipsy_) 220 Bhaina (_Forest tribe_) 225 Bhamta (_Criminal tribe and labourers_) 234 Bharbhunja (_Grain-parcher_) 238 Bharia (_Forest tribe_) 242 BHAT (_Bard and genealogist_) 251 Bhatra (_Forest tribe_) 271 BHIL (_Forest tribe_) 278 Bhilala (_Landowner and cultivator_) 293 Bhishti (_Water-man_) 298 Bhoyar (_Cultivator_) 301 Bhuiya (_Forest tribe_) 305 Bhulia (_Weaver_) 319 Bhunjia (_Forest tribe_) 322 Binjhwar (_Cultivator_) 329 Bishnoi (_Cultivator_) 337 Bohra (_Trader_) 345 BRAHMAN (_Priest_) 351 Subcastes of Brahman Ahivasi. Jijhotia. Kanaujia, Kanyakubja. Khedawal. Maharashtra. Maithil. Malwi. Nagar. Naramdeo. Sanadhya. Sarwaria. Utkal. Chadar (_Village watchman and labourer_) 400 CHAMAR (_Tanner and labourer_) 403 Chasa (_Cultivator_) 424 Chauhan (_Village watchman and labourer_) 427 Chhipa (_Dyer and calico-printer_) 429 CHITARI (_Painter_) 432 Chitrakathi (_Picture showman_) 438 Cutchi (_Trader and shopkeeper_) 440 DAHAIT (_Village watchman and labourer_) 444 Daharia (_Cultivator_) 453 Dangi (_Landowner and cultivator_) 457 Dangri (_Vegetable-grower_) 463 DARZI (_Tailor_) 466 Dewar (_Beggar and musician_) 472 Dhakar (_Illegitimate, cultivator_) 477 Dhangar (_Shepherd_) 480 Dhanuk (_Bowman, labourer_) 484 Dhanwar (_Forest tribe_) 488 DHIMAR (_Fisherman, water-carrier, and household servant_) 502 Dhoba (_Forest tribe, cultivator_) 515 DHOBI (_Washerman_) 519 Dhuri (_Grain-parcher_) 527 Dumal (_Cultivator_) 530 Fakir (_Religious mendicant_) 537 ILLUSTRATIONS IN VOLUME II 31. Aghori mendicant 14 32. Ahirs decorated with cowries for the Stick Dance at Diwali 18 33. Image of Krishna as Murlidhar or the flute-player, with attendant deities 28 34. Ahir dancers in Diwali costume 32 35. Pinjara cleaning cotton 72 36. Baiga village, Balaghat District 88 37. Hindu mendicants with sect-marks 94 38. Anchorite sitting on iron nails 98 39. Pilgrims carrying water of the river Nerbudda 100 40. _Coloured Plate_: Examples of Tilaks or sect-marks worn on the forehead 102 41. Group of Marwari Bania women 112 42. Image of the god Ganpati carried in procession 116 43. The elephant-headed god Ganpati. His conveyance is a rat, which can be seen as a little blob between his feet 120 44. Mud images made and worshipped at the Holi festival 126 45. Bania's shop 128 46. Banjara women with the _singh_ or horn 184 47. Group of Banjara women 188 48. Basors making baskets of bamboo 210 49. Bhat with his _putla_ or doll 256 50. Group of Bhils 278 51. Tantia Bhil, a famous dacoit 282 52. Group of Bohras at Burhanpur (Nimar) 346 53. Brahman worshipping his household gods 380 54. Brahman bathing party 384 55. Brahman Pujaris or priests 390 56. Group of Maratha Brahman men 392 57. Group of Naramdeo Brahman women 396 58. Group of Naramdeo Brahman men 398 59. Chamars tanning and working in leather 416 60. Chamars cutting leather and making shoes 418 61. Chhipa or calico-printer at work 430 62. Dhimar or fisherman's hut 502 63. Fishermen in dug-outs or hollowed tree trunks 506 64. Group of Gurujwale Fakirs 538 PRONUNCIATION _a_ has the sound of _u_ in _but_ or _murmur_. _a_ has the sound of _a_ in _bath_ or _tar_. _e_ has the sound of _é_ in _écarté_ or _ai_ in _maid_. _i_ has the sound of _i_ in _bit_, or (as a final letter) of _y_ in _sulky_ _i_ has the sound of _ee_ in _beet_. _o_ has the sound of _o_ in _bore_ or _bowl_. _u_ has the sound of _u_ in _put_ or _bull_. _u_ has the sound of _oo_ in _poor_ or _boot_. The plural of caste names and a few common Hindustani words is formed by adding _s_ in the English manner according to ordinary usage, though this is not, of course, the Hindustani plural. Note.--The rupee contains 16 annas, and an anna is of the same value as a penny. A pice is a quarter of an anna, or a farthing. Rs. 1-8 signifies one rupee and eight annas. A lakh is a hundred thousand, and a krore ten million. PART II ARTICLES ON CASTES AND TRIBES AGARIA--FAKIR Agaria 1. Origin and subdivisions. Agaria. [1]--A small Dravidian caste, who are an offshoot of the Gond tribe. The Agarias have adopted the profession of iron-smelting and form a separate caste. They numbered 9500 persons in 1911 and live on the Maikal range in the Mandla, Raipur and Bilaspur Districts. The name probably signifies a worker with _ag_ or fire. An Agaria subcaste of Lohars also exists, many of whom are quite probably Gonds, but they are not included in the regular caste. Similar Dravidian castes of Agarias are to be found in Mirzapur and Bengal. The Agarias are quite distinct from the Agharia cultivating caste of the Uriya country. The Raipur Agarias still intermarry with the Rawanbansi Gonds of the District. The Agarias think that their caste has existed from the beginning of the world, and that the first Agaria made the ploughshare with which the first bullocks furrowed the primeval soil. The caste has two endogamous divisions, the Patharia and the Khuntia Agarias. The Patharias place a stone on the mouth of the bellows to fix them in the ground for smelting, while the Khuntias use a peg. The two subcastes do not even take water from one another. Their exogamous sections have generally the same names as those of the Gonds, as Sonwani, Dhurua, Tekam, Markam, Uika, Purtai, Marai, and others. A few names of Hindi origin are also found, as Ahindwar, Ranchirai and Rathoria, which show that some Hindus have probably been amalgamated with the caste. Ahindwar or Aindwar and Ranchirai mean a fish and a bird respectively in Hindi, while Rathoria is a _gotra_ both of Rajputs and Telis. The Gond names are probably also those of animals, plants or other objects, but their meaning has now generally been forgotten. Tekam or _teka_ is a teak tree. Sonwani is a sept found among several of the Dravidian tribes, and the lower Hindu castes. A person of the Sonwani sept is always chosen to perform the ceremony of purification and readmission into caste of persons temporarily excommunicated. His duty often consists in pouring on such a person a little water in which gold has been placed to make it holy, and hence the name is considered to mean Sonapani or gold-water. The Agarias do not know the meanings of their section names and therefore have no totemistic observances. But they consider that all persons belonging to one _gotra_ are descended from a common ancestor, and marriage within the _gotra_ is therefore prohibited. As among the Gonds, first cousins are allowed to marry. 2. Marriage. Marriage is usually adult. When the father of a boy wishes to arrange a marriage he sends emissaries to the father of the girl. They open the proceedings by saying, 'So-and-so has come to partake of your stale food.' [2] If the father of the girl approves he gives his consent by saying, 'He has come on foot, I receive him on my head.' The boy's father then repairs to the girl's house, where he is respectfully received and his feet are washed. He is then asked to take a drink of plain water, which is a humble method of offering him a meal. After this, presents for the girl are sent by a party accompanied by tomtom players, and a date is fixed for the marriage, which, contrary to the usual Hindu rule, may take place in the rains. The reason is perhaps because iron-smelting is not carried on during the rains and the Agarias therefore have no work to do. A few days before the wedding the bride-price is paid, which consists of 5 seers each of _urad_ and til and a sum of Rs. 4 to Rs. 12. The marriage is held on any Monday, Tuesday or Friday, no further trouble being taken to select an auspicious day. In order that they may not forget the date fixed, the fathers of the parties each take a piece of thread in which they tie a knot for every day intervening between the date when the marriage day is settled and the day itself, and they then untie one knot for every day. Previous to the marriage all the village gods are propitiated by being anointed with oil by the Baiga or village priest. The first clod of earth for the ovens is also dug by the Baiga, and received in her cloth by the bride's mother as a mark of respect. The usual procedure is adopted in the marriage. After the bridegroom's arrival his teeth are cleaned with tooth-sticks, and the bride's sister tries to push _saj_ leaves into his mouth, a proceeding which he prevents by holding his fan in front of his face. For doing this the girl is given a small present. A _paili_ [3] measure of rice is filled alternately by the bride and bridegroom twelve times, the other upsetting it each time after it is filled. At the marriage feast, in addition to rice and pulse, mutton curry and cakes of _urad_ pulse fried in oil are provided. _Urad_ is held in great respect, and is always given as a food at ceremonial feasts and to honoured guests. The greater part of the marriage ceremony is performed a second time at the bridegroom's house. Finally, the decorations of the marriage-shed and the palm-leaf crowns of the bride and bridegroom are thrown into a tank. The bride and bridegroom go into the water, and each in turn hides a jar under water, which the other must find. They then bathe, change their clothes, and go back to the bridegroom's house, the bride carrying the jar filled with water on her head. The boy is furnished with a bow and arrows and has to shoot at a stuffed deer over the girl's shoulder. After each shot she gives him a little sugar, and if he does not hit the deer in three shots he must pay 4 annas to the _sawasa_ or page. After the marriage the bridegroom does not visit his wife for a month in order to ascertain whether she is already pregnant. They then live together. The marriage expenses usually amount to Rs. 15 for the bridegroom's father and Rs. 40 for the bride's father. Sometimes the bridegroom serves his father-in-law for his wife, and he is then not required to pay anything for the marriage, the period of service being three years. If the couple anticipate the ceremony, however, they must leave the house, and then are recalled by the bride's parents, and readmitted into caste on giving a feast, which is in lieu of the marriage ceremony. If they do not comply with the first summons of the parents, the latter finally sever connection with them. Widow marriage is freely permitted, and the widow is expected to marry her late husband's younger brother, especially if he is a bachelor. If she marries another man with his consent, the new husband gives him a turban and shoulder-cloth. The children by the first husband are made over to his relatives if there are any. Divorce is permitted for adultery or extravagance or ill-treatment by either party. A divorced wife can marry again, but if she absconds with another man without being divorced the latter has to pay Rs. 12 to the husband. 3. Birth and death ceremonies. When a woman becomes pregnant for the first time, her mother goes to her taking a new cloth and cakes and a preparation of milk, which is looked on as a luxurious food, and which, it is supposed, will strengthen the child in the womb. After birth the mother is impure for five days. The dead are usually burnt, but children under six whose ears have not been pierced, and persons dying a violent death or from cholera or smallpox are buried. When the principal man of the family dies, the caste-fellows at the mourning feast tie a cloth round the head of his successor to show that they acknowledge his new position. They offer water to the dead in the month of Kunwar (September-October). 4. Religion and social customs. They have a vague belief in a supreme God but do not pay much attention to him. Their family god is Dulha Deo, to whom they offer goats, fowls, cocoanuts and cakes. In the forest tracts they also worship Bura Deo, the chief god of the Gonds. The deity who presides over their profession is Loha-Sur, the Iron demon, who is supposed to live in the smelting-kilns, and to whom they offer a black hen. Formerly, it is said, they were accustomed to offer a black cow. They worship their smelting implements on the day of Dasahra and during Phagun, and offer fowls to them. They have little faith in medicine, and in cases of sickness requisition the aid of the village sorcerer, who ascertains what deity is displeased with them by moving grain to and fro in a winnowing-fan and naming the village gods in turn. He goes on repeating the names until his hand slackens or stops at some name, and the offended god is thus indicated. He is then summoned and enters into the body of one of the persons present, and explains his reason for being offended with the sick person, as that he has passed by the god's shrine without taking off his shoes, or omitted to make the triennial offering of a fowl or the like. Atonement is then promised and the offering made, while the sick person on recovery notes the deity in question as one of a vindictive temper, whose worship must on no account be neglected. The Agarias say that they do not admit outsiders into the caste, but Gonds, Kawars and Ahirs are occasionally allowed to enter it. They refuse to eat monkeys, jackals, crocodiles, lizards, beef and the leavings of others. They eat pork and fowls and drink liquor copiously. They take food from the higher castes and from Gonds and Baigas. Only Bahelias and other impure castes will take food from them. Temporary excommunication from caste is imposed for conviction of a criminal offence, getting maggots in a wound, and killing a cow, a dog or a cat. Permanent excommunication is imposed for adultery or eating with a very low caste. Readmission to caste after temporary exclusion entails a feast, but if the offender is very poor he simply gives a little liquor or even water. The Agarias are usually sunk in poverty, and their personal belongings are of the scantiest description, consisting of a waist-cloth, and perhaps another wisp of cloth for the head, a brass _lota_ or cup and a few earthen vessels. Their women dress like Gond women, and have a few pewter ornaments. They are profusely tattooed with representations of flowers, scorpions and other objects. This is done merely for ornament. 5. Occupation. The caste still follow their traditional occupation of iron-smelting and also make a few agricultural implements. They get their ore from the Maikal range, selecting stones of a dark reddish colour. They mix 16 lbs. of ore with 15 lbs. of charcoal in the furnace, the blast being produced by a pair of bellows worked by the feet and conveyed to the furnace through bamboo tubes; it is kept up steadily for four hours. The clay coating of the kiln is then broken down and the ball of molten slag and charcoal is taken out and hammered, and about 3 lbs. of good iron are obtained. With this they make ploughshares, mattocks, axes and sickles. They also move about from village to village with an anvil, a hammer and tongs, and building a small furnace under a tree, make and repair iron implements for the villagers. Agharia 1. Origin. _Agharia_ [4] (a corruption of Agaria, meaning one who came from Agra).--A cultivating caste belonging to the Sambalpur District [5] and adjoining States. They number 27,000 persons in the Raigarh and Sarangarh States and Bilaspur District of the Central Provinces, and are found also in some of the Chota Nagpur States transferred from Bengal. According to the traditions of the Agharias their forefathers were Rajputs who lived near Agra. They were accustomed to salute the king of Delhi with one hand only and without bending the head. The king after suffering this for a long time determined to punish them for their contumacy, and summoned all the Agharias to appear before him. At the door through which they were to pass to his presence he fixed a sword at the height of a man's neck. The haughty Agharias came to the door, holding their heads high and not seeing the sword, and as a natural consequence they were all decapitated as they passed through. But there was one Agharia who had heard about the fixing of the sword and who thought it better to stay at home, saying that he had some ceremony to perform. When the king heard that there was one Agharia who had not passed through the door, he sent again, commanding him to come. The Agharia did not wish to go but felt it impossible to decline. He therefore sent for a Chamar of his village and besought him to go instead, saying that he would become a Rajput in his death and that he would ever be held in remembrance by the Agharia's descendants. The Chamar consented to sacrifice himself for his master, and going before the king was beheaded at the door. But the Agharia fled south, taking his whole village with him, and came to Chhattisgarh, where each of the families in the village founded a clan of the Agharia caste. And in memory of this, whenever an Agharia makes a libation to his ancestors, he first pours a little water on the ground in honour of the dead Chamar. According to another version of the story three brothers of different families escaped and first went to Orissa, where they asked the Gajpati king to employ them as soldiers. The king caused two sheaths of swords to be placed before them, and telling them that one contained a sword and the other a bullock-goad, asked them to select one and by their choice to determine whether they would be soldiers or husbandmen. From one sheath a haft of gold projected and from the other one of silver. The Agharias pulled out the golden haft and found that they had chosen the goad. The point of the golden and silver handles is obvious, and the story is of some interest for the distant resemblance which it bears to the choice of the caskets in _The Merchant of Venice_. Condemned, as they considered, to drive the plough, the Agharias took off their sacred threads, which they could no longer wear, and gave them to the youngest member of the caste, saying that he should keep them and be their Bhat, and they would support him with contributions of a tenth of the produce of their fields. He assented, and his descendants are the genealogists of the Agharias and are termed Dashanshi. The Agharias claim to be Somvansi Rajputs, a claim which Colonel Dalton says their appearance favours. "Tall, well-made, with high Aryan features and tawny complexions, they look like Rajputs, though they are more industrious and intelligent than the generality of the fighting tribe." [6] 2. Subdivisions. Owing to the fact that with the transfer of the Sambalpur District, a considerable portion of the Agharias have ceased to be residents of the Central Provinces, it is unnecessary to give the details of their caste organisation at length. They have two subdivisions, the Bad or superior Agharias and the Chhote, Sarolia or Sarwaria, the inferior or mixed Agharias. The latter are a cross between an Agharia and a Gaur (Ahir) woman. The Bad Agharias will not eat with or even take water from the others. Further local subdivisions are now in course of formation, as the Ratanpuria, Phuljharia and Raigarhia or those living round Ratanpur, Phuljhar and Raigarh. The caste is said to have 84 _gotras_ or exogamous sections, of which 60 bear the title of Patel, 18 that of Naik, and 6 of Chaudhri. The section names are very mixed, some being those of eponymous Brahman _gotras_, as Sandilya, Kaushik and Bharadwaj; others those of Rajput septs, as Karchhul; while others are the names of animals and plants, as Barah (pig), Baram (the pipal tree), Nag (cobra), Kachhapa (tortoise), and a number of other local terms the meaning of which has been forgotten. Each of these sections, however, uses a different mark for branding cows, which it is the religious duty of an Agharia to rear, and though the marks now convey no meaning, they were probably originally the representations of material objects. In the case of names whose meaning is understood, traces of totemism survive in the respect paid to the animal or plant by members of the sept which bears its name. This analysis of the structure of the caste shows that it was a very mixed one. Originally consisting perhaps of a nucleus of immigrant Rajputs, the offspring of connections with inferior classes have been assimilated; while the story already quoted is probably intended to signify, after the usual Brahmanical fashion, that the pedigree of the Agharias at some period included a Chamar. 3. Marriage customs. Marriage within the exogamous section and also with first cousins is forbidden, though in some places the union of a sister's son with a brother's daughter is permitted. Child marriage is usual, and censure visits a man who allows an unmarried daughter to arrive at adolescence. The bridegroom should always be older than the bride, at any rate by a day. When a betrothal is arranged some ornaments and a cloth bearing the _swastik_ or lucky mark are sent to the girl. Marriages are always celebrated during the months of Magh and Phagun, and they are held only once in five or six years, when all children whose matches can be arranged for are married off. This custom is economical, as it saves expenditure on marriage feasts. Colonel Dalton also states that the Agharias always employ Hindustani Brahmans for their ceremonies, and as very few of these are available, they make circuits over large areas, and conduct all the weddings of a locality at the same period. Before the marriage a kid is sacrificed at the bride's house to celebrate the removal of her status of maidenhood. When the bridegroom arrives at the bride's house he touches with his dagger the string of mango-leaves suspended from the marriage-shed and presents a rupee and a hundred betel-leaves to the bride's _sawasin_ or attendant. Next day the bridegroom's father sends a present of a bracelet and seven small earthen cups to the bride. She is seated in the open, and seven women hold the cups over her head one above the other. Water is then poured from above from one cup into the other, each being filled in turn and the whole finally falling on the bride's head. This probably symbolises the fertilising action of rain. The bride is then bathed and carried in a basket seven times round the marriage-post, after which she is seated in a chair and seven women place their heads together round her while a male relative winds a thread seven times round the heads of the women. The meaning of this ceremony is obscure. The bridegroom makes his appearance alone and is seated with the bride, both being dressed in clothes coloured yellow with turmeric. The bridegroom's party follows, and the feet of the couple are washed with milk. The bride's brother embraces the bridegroom and changes cloths with him. Water is poured over the hands of the couple, the girl's forehead is daubed with vermilion, and a red silk cloth is presented to her and the couple go round the marriage-post. The bride is taken for four days to the husband's house and then returns, and is again sent with the usual _gauna_ ceremony, when she is fit for conjugal relations. No price is usually paid for the bride, and each party spends about Rs. 100 on the marriage ceremony. Polygamy and widow marriage are generally allowed, the widow being disposed of by her parents. The ceremony at the marriage of a widow consists in putting vermilion on the parting of her hair and bangles on her wrists. Divorce is allowed on pain of a fine of Rs. 50 if the divorce is sought by the husband, and of Rs. 25 if the wife asks for it. In some localities divorce and also polygamy are said to be forbidden, and in such cases a woman who commits adultery is finally expelled from the caste, and a funeral feast is given to symbolise her death. 4. Religious and social customs. The family god of the Agharias is Dulha Deo, who exists in every household. On the Haraiti day or the commencement of the agricultural year they worship the implements of cultivation, and at Dasahra the sword if they have one. They have a great reverence for cows and feed them sumptuously at festivals. Every Agharia has a _guru_ or spiritual guide who whispers the _mantra_ or sacred verse into his ear and is occasionally consulted. The dead are usually burnt, but children and persons dying of cholera or smallpox are buried, males being placed on the pyre or in the grave on their faces and females on their backs, with the feet pointing to the south. On the third day the ashes are thrown into a river and the bones of each part of the body are collected and placed under the pipal tree, while a pot is slung over them, through which water trickles continually for a week, and a lighted lamp, cooked food, a leaf-cup and a tooth-stick are placed beside them daily for the use of the deceased during the same period. Mourning ends on the tenth day, and the usual purification ceremonies are then performed. Children are mourned for a shorter period. Well-to-do members of the caste feed a Brahman daily for a year after a death, believing that food so given passes to the spirit of the deceased. On the anniversary of the death the caste-fellows are feasted, and after that the deceased becomes a _purkha_ or ancestor and participates in devotions paid at the _shradhh_ ceremony. When the head of a joint family dies, his successor is given a turban and betel-leaves, and his forehead is marked by the priest and other relations with sandalwood. After a birth the mother is impure for twenty-one days. A feast is given on the twelfth day, and sometimes the child is named then, but often children are not named until they are six years old. The names of men usually end in _Ram_, _Nath_ or _Singh_, and those of women in _Kunwar_. Women do not name their husbands, their elderly relations, nor the sons of their husband's eldest brother. A man does not name his wife, as he thinks that to do so would tend to shorten his life in accordance with the Sanskrit saying, 'He who is desirous of long life should not name himself, his _guru_, a miser, his eldest son, or his wife.' The Agharias do not admit outsiders into the caste. They will not take cooked food from any caste, and water only from a Gaur or Rawat. They refuse to take water from an Uriya Brahman, probably in retaliation for the refusal of Uriya Brahmans to accept water from an Agharia, though taking it from a Kolta. Both the Uriya Brahmans and Agharias are of somewhat doubtful origin, and both are therefore probably the more concerned to maintain the social position to which they lay claim. But Kewats, Rawats, Telis and other castes eat cooked food from Agharias, and the caste therefore is admitted to a fairly high rank in the Uriya country. The Agharias do not drink liquor or eat any food which a Rajput would refuse. 5. Occupation. As cultivators they are considered to be proficient. In the census of 1901 nearly a quarter of the whole caste were shown as malguzars or village proprietors and lessees. They wear a coarse cloth of homespun yarn which they get woven for them by Gandas; probably in consequence of this the Agharias do not consider the touch of the Ganda to pollute them, as other castes do. They will not grow turmeric, onions, garlic, _san_-hemp or tomatoes, nor will they rear tasar silk-cocoons. Colonel Dalton says that their women do no outdoor work, and this is true in the Central Provinces as regards the better classes, but poor women work in the fields. Aghori 1. General accounts of the caste. _Aghori, Aghorpanthi._ [7]--The most disreputable class of Saiva mendicants who feed on human corpses and excrement, and in past times practised cannibalism. The sect is apparently an ancient one, a supposed reference to it being contained in the Sanskrit drama _Malati Madhava_, the hero of which rescues his mistress from being offered as a sacrifice by one named Aghori Ghanta. [8] According to Lassen, quoted by Sir H. Risley, the Aghoris of the present day are closely connected with the Kapalika sect of the Middle Ages, who wore crowns and necklaces of skulls and offered human sacrifices to Chamunda, a form of Devi. The Aghoris now represent their filthy habits as merely giving practical expression to the abstract doctrine that the whole universe is full of Brahma, and consequently that one thing is as pure as another. By eating the most horrible food they utterly subdue their natural appetites, and hence acquire great power over themselves and over the forces of nature. It is believed that an Aghori can at will assume the shapes of a bird, an animal or a fish, and that he can bring back to life a corpse of which he has eaten a part. The principal resort of the Aghoris appears to be at Benares and at Girnar near Mount Abu, and they wander about the country as solitary mendicants. A few reside in Saugor, and they are occasionally met with in other places. They are much feared and disliked by the people owing to their practice of extorting alms by the threat to carry out their horrible practices before the eyes of their victims, and by throwing filth into their houses. Similarly they gash and cut their limbs so that the crime of blood may rest on those who refuse to give. "For the most part," Mr. Barrow states, [9] "the Aghorpanthis lead a wandering life, are without homes, and prefer to dwell in holes, clefts of rocks and burning-_ghats_. They do not cook, but eat the fragments given them in charity as received, which they put as far as may be into the cavity of the skull used as a begging-bowl. The bodies of _chelas_ (disciples) who die in Benares are thrown into the Ganges, but the dead who die well off are placed in coffins. As a rule, Aghoris do not care what becomes of their bodies, but when buried they are placed in the grave sitting cross-legged. The Aghori _gurus_ keep dogs, which may be of any colour, and are said to be maintained for purposes of protection. The dogs are not all pariahs of the streets, although some _gurus_ are followed by three or four when on pilgrimage. Occasionally the dogs seem to be regarded with real affection by their strange masters. The Aghori is believed to hold converse with all the evil spirits frequenting the burning-_ghats_, and funeral parties must be very badly off who refuse to pay him something. In former days he claimed five pieces of wood at each funeral in Benares; but the Doms interfere with his perquisites, and in some cases only let him carry off the remains of the unburned wood from each pyre. When angered and excited, Aghoris invoke Kali and threaten to spread devastation around them. Even among the educated classes, who should know better, they are dreaded, and as an instance of the terror which they create among the ignorant, it may be mentioned that in the Lucknow District it is believed that if alms are refused them the Aghoris will cause those who refuse to be attacked with fever. "On the other hand, their good offices may secure benefits, as in the case of a zamindar of Muzaffarnagar, who at Allahabad refused to eat a piece of human flesh offered to him by an Aghori; the latter thereupon threw the flesh at the zamindar's head, on which it stuck. The zamindar afterwards became so exceedingly wealthy that he had difficulty in storing his wealth." 2. Instances of cannibalism. In former times it is believed that the Aghoris used to kidnap strangers, sacrifice them to the goddess and eat the bodies, and Mr. Barrow relates the following incident of the murder of a boy: [10] "Another horrible case, unconnected with magic and apparently arising from mere blood-thirst, occurred at Neirad in June 1878. An Aghori mendicant of Dwarka staying at the temple of Sitaram Laldas seized a boy of twelve, named Shankar Ramdas, who was playing with two other boys, threw him down on the _oatla_ of the temple, ripped open his abdomen, tore out part of his entrails, and, according to the poor little victim's dying declaration, began to eat them. The other boys having raised an alarm, the monster was seized. When interrogated by the magistrate as to whether he had committed the crime in order to perform Aghorbidya, the prisoner said that as the boy was Bhakshan he had eaten his flesh. He added that if he had not been interrupted he would have eaten all the entrails. He was convicted, but only sentenced to transportation for life. The High Court, however, altered the sentence and ordered the prisoner to be hanged." The following instance, quoted by Mr. Barrow from Rewah, shows how an Aghori was hoist with his own petard: "Some years ago, when Maharaja Bishnath Singh was Chief of Rewah, a man of the Aghori caste went to Rewah and sat _dharna_ on the steps of the palace; having made ineffectual demands for alms, he requested to be supplied with human flesh, and for five days abstained from food. The Maharaja was much troubled, and at last, in order to get rid of his unwelcome visitor, sent for Ghansiam Das, another Aghori, a Fakir, who had for some years lived in Rewah. Ghansiam Das went up to the other Aghori and asked him if it was true that he had asked to be supplied with human flesh. On receiving a reply in the affirmative, Ghansiam Das said: 'Very well, I too am extremely partial to this form of food; here is my hand, eat it and I will eat you'; and at the same time he seized hold of the other's hand and began to gnaw at it. The Aghori on this became much alarmed and begged to be excused. He shortly afterwards left Rewah and was not heard of again, while Ghansiam Das was rewarded for his services." The following recent instance of an Aghori devouring human corpses is reported from the Punjab: [11] "The loathsome story of a human ghoul from Patiala shows that the influence of the Aghorpanthi has not yet completely died out in this country. It is said that for some time past human graves have been found robbed of their contents, and the mystery could not be solved until the other day, when the police succeeded in arresting a man in the act of desecrating a child's grave, some forty miles distant from the capital (Patiala). The ghoul not only did not conceal the undevoured portion of the corpse he had with him, but told his captors the whole story of his gruesome career. He is a low-caste Hindu named Ram Nath, and is, according to a gentleman who saw him, 'a singularly mild and respectful-looking man, instead of a red-eyed and ravenous savage,' as he had expected to find him from the accounts of his disgusting propensities. He became an orphan at five and fell into the hands of two Sadhus of his own caste, who were evidently Aghorpanthis. They taught him to eat human flesh, which formed the staple of their food. The meat was procured from the graves in the villages they passed through. When Ram Nath was thoroughly educated in this rank the Sadhus deserted him. Since then he had been living on human carrion only, roaming about the country like a hungry vulture. He cannot eat cooked food, and therefore gets two seers of raw meat from the State every day. It is also reported that the Maharaja has now prohibited his being given anything but cooked food with a view to reforming him." Sir J. B. Fuller relates the following incident of the employment of an Aghori as a servant: [12] "There are actually ten thousand persons who at census time classed themselves as Aghoris. All of them do not practise cannibalism and some of them attempt to rise in the world. One of them secured service as a cook with a British officer of my acquaintance. My friend was in camp in the jungle with his wife and children, when his other servants came to him in a body and refused to remain in service unless the cook was dismissed, since they had discovered, they declared, that during the night-time he visited cemeteries and dug up the bodies of freshly buried children. The cook was absent, but they pointed to a box of his that emitted a sickening smell. The man was incontinently expelled, but for long afterwards the family were haunted by reminiscences of the curries they had eaten." Ahir List of Paragraphs 1. _General notice._ 2. _Former dominance of the Abhiras._ 3. _Ahir dialects._ 4. _The Yadavas and Krishna._ 5. _The modern Ahirs an occupational caste._ 6. _Subcastes._ 7. _The Dauwa or wet-nurse Ahirs. Fosterage._ 8. _Exogamy._ 9. _Marriage customs._ 10. _Birth customs._ 11. _Funeral rites. Bringing back the soul._ 12. _Religion. Krishna and other deified cowherds._ 13. _Caste deities._ 14. _Other deities._ 15. _The Diwali festival._ 16. _Omens._ 17. _Social customs._ 18. _Ornaments._ 19. _Occupation._ 20. _Preparations of milk._ 1. General notice. _Ahir, [13] Gaoli, Guala, Golkar, Gaolan, Rawat, Gahra, Mahakul._--The caste, of cowherds, milkmen and cattle-breeders. In 1911 the Ahirs numbered nearly 750,000 persons in the Central Provinces and Berar, being the sixth caste in point of numbers. This figure, however, excludes 150,000 Gowaris or graziers of the Maratha Districts, and if these were added the Ahirs would outnumber the Telis and rank fifth. The name Ahir is derived from Abhira, a tribe mentioned several times in inscriptions and the Hindu sacred books. Goala, a cowherd, from Gopala, [14] a protector of cows, is the Bengali name for the caste, and Gaoli, with the same signification, is now used in the Central Provinces to signify a dairyman as opposed to a grazier. The Gaolans appear to be an inferior class of Gaolis in Berar. The Golkars of Chanda may be derived from the Telugu Golars or graziers, with a probable admixture of Gond blood. They are described as wild-looking people scattered about in the most thickly forested tracts of the District, where they graze and tend cattle. Rawat, a corruption of Rajputra or a princeling, is the name borne by the Ahir caste in Chhattisgarh; while Gahra is their designation in the Uriya country. The Mahakul Ahirs are a small group found in the Jashpur State, and said to belong to the Nandvansi division. The name means 'Great family.' 2. Former dominance of the Abhiras. The Abhiras appear to have been one of the immigrant tribes from Central Asia who entered India shortly before or about the commencement of the Christian era. In the Puranas and Mahabharata they are spoken of as Dasyu or robbers, and Mlechchhas or foreigners, in the story which says that Arjuna, after he had burned the dead bodies of Krishna and Balaram at Dwarka, was proceeding with the widows of the Yadava princes to Mathura through the Punjab when he was waylaid by the Abhiras and deprived of his treasures and beautiful women. [15] An inscription of the Saka era 102, or A.D. 180, speaks of a grant made by the Senapati or commander-in-chief of the state, who is called an Abhira, the locality being Sunda in Kathiawar. Another inscription found in Nasik and assigned by Mr. Enthoven to the fourth century speaks of an Abhira king, and the Puranas say that after the Andhrabhrityas the Deccan was held by the Abhiras, the west coast tract from the Tapti to Deogarh being called by their name. [16] In the time of Samudragupta in the middle of the fourth century the Abhiras were settled in Eastern Rajputana and Malwa. [17] When the Kathis arrived in Gujarat in the eighth century, they found the greater part of the country in the possession of the Ahirs. [18] In the Mirzapur District of the United Provinces a tract known as Ahraura is considered to be named after the tribe; and near Jhansi another piece of country is called Ahirwar. [19] Elliot states that Ahirs were also Rajas of Nepal about the commencement of our era. [20] In Khandesh, Mr. Enthoven states, the settlements of the Ahirs were important. In many castes there is a separate division of Ahirs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Salis, Guraos and Kolis. The fort of Asirgarh in Nimar bordering on Khandesh is supposed to have been founded by one Asa Ahir, who lived in the beginning of the fifteenth century. It is said that his ancestors had held land here for seven hundred years, and he had 10,000 cattle, 20,000 sheep and 1000 mares, with 2000 followers; but was still known to the people, to whom his benevolence had endeared him, by the simple name of Asa. This derivation of Asirgarh is clearly erroneous, as it was known as Asir or Asirgarh, and held by the Tak and Chauhan Rajputs from the eleventh century. But the story need not on that account, Mr. Grant says, [21] be set down as wholly a fable. Firishta, who records it, has usually a good credit, and more probably the real existence of a line of Ahir chieftains in the Tapti valley suggested a convenient ethnology for the fortress. Other traditions of the past domination of the pastoral tribes remain in the Central Provinces. Deogarh on the Chhindwara plateau was, according to the legend, the last seat of Gaoli power prior to its subversion by the Gonds in the sixteenth century. Jatba, the founder of the Deogarh Gond dynasty, is said to have entered the service of the Gaoli rulers, Mansur and Gansur, and subsequently with the aid of the goddess Devi to have slain them and usurped their kingdom. But a Gaoli chief still retained possession of the fort of Narnala for a few years longer, when he also was slain by the Muhammadans. Similarly the fort of Gawilgarh on the southern crest of the Satpuras is said to be named after a Gaoli chief who founded it. The Saugor traditions bring down the Gaoli supremacy to a much later date, as the tracts of Etawa and Khurai are held to have been governed by their chieftains till the close of the seventeenth century. 3. Ahir dialects. Certain dialects called after the Abhiras or Ahirs still remain. One, known as Ahirwati, is spoken in the Rohtak and Gurgaon Districts of the Punjab and round Delhi. This is akin to Mewati, one of the forms of Rajasthani or the language of Rajputana. The Malwi dialect of Rajasthani is also known as Ahiri; and that curious form of Gujarati, which is half a Bhil dialect, and is generally known as Khandeshi, also bears the name of Ahirani. [22] The above linguistic facts seem to prove only that the Abhiras, or their occupational successors, the Ahirs, were strongly settled in the Delhi country of the Punjab, Malwa and Khandesh. They do not seem to throw much light on the origin of the Abhiras or Ahirs, and necessarily refer only to a small section of the existing Ahir caste, the great bulk of whom speak the Aryan language current where they dwell. Another authority states, however, that the Ahirs of Gujarat still retain a dialect of their own, and concludes that this and the other Ahir dialects are the remains of the distinct Abhira language. 4. The Yadavas and Krishna. It cannot necessarily be assumed that all the above traditions relate to the Abhira tribe proper, of which the modern Ahir caste are scarcely more than the nominal representatives. Nevertheless, it may fairly be concluded from them that the Abhiras were widely spread over India and dominated considerable tracts of country. They are held to have entered India about the same time as the Sakas, who settled in Gujarat, among other places, and, as seen above, the earliest records of the Abhiras show them in Nasik and Kathiawar, and afterwards widely spread in Khandesh, that is, in the close neighbourhood of the Sakas. It has been suggested in the article on Rajput that the Yadava and other lunar clans of Rajputs may be the representatives of the Sakas and other nomad tribes who invaded India shortly before and after the Christian era. The god Krishna is held to have been the leader of the Yadavas, and to have founded with them the sacred city of Dwarka in Gujarat. The modern Ahirs have a subdivision called Jaduvansi or Yaduvansi, that is, of the race of the Yadavas, and they hold that Krishna was of the Ahir tribe. Since the Abhiras were also settled in Gujarat it is possible that they may have been connected with the Yadavas, and that this may be the foundation for their claim that Krishna was of their tribe. The Dyashraya-Kavya of Hemachandra speaks of a Chordasama prince reigning near Junagarh as an Abhira and a Yadava. But this is no doubt very conjectural, and the simple fact that Krishna was a herdsman would be a sufficient reason for the Ahirs to claim connection with him. It is pointed out that the names of Abhira chieftains given in the early inscriptions are derived from the god Siva, and this would not have been the case if they had at that epoch derived their origin from Krishna, an incarnation of Vishnu. "If the Abhiras had really been the descendants of the cowherds (Gopas) whose hero was Krishna, the name of the rival god Siva would never have formed components of the names of the Abhiras, whom we find mentioned in inscriptions. Hence the conclusion may safely be drawn that the Abhiras were by no means connected with Krishna and his cowherds even as late as about A.D. 300, to which date the first of the two inscriptions mentioned above is to be assigned. Precisely the same conclusion is pointed to by the contents of the Harivansha and Bhagwat Purana. The upbringing of Krishna among the cowherds and his flirtations with the milkmaids are again and again mentioned in these works, but the word Abhira does not occur even once in this connection. The only words we find used are Gopa, Gopi and Vraja. This is indeed remarkable. For the descriptions of the removal of Krishna as an infant to Nanda, the cowherd's hut, of his childhood passed in playing with the cowherd boys, and of his youth spent in amorous sports with the milkmaids are set forth at great length, but the word Abhira is not once met with. From this only one conclusion is possible, that is, that the Abhiras did not originally represent the Gopas of Krishna. The word Abhira occurs for the first time in connection with the Krishna legend about A.D. 550, from which it follows that the Abhiras came to be identified with the Gopas shortly before that date." [23] This argument is interesting as showing that Abhira was not originally an occupational term for a herdsman, nor a caste name, but belonged to an immigrant tribe. Owing apparently to the fact that the Abhiras, like the Gujars, devoted themselves to a pastoral mode of life in India, whereas the previous Aryan immigrants had settled down to cultivation, they gave their name to the great occupational caste of herdsmen which was subsequently developed, and of which they may originally have constituted the nucleus. The Gujars, who came to India at a later period, form a parallel case; although the Gujar caste, which is derived from them, is far less important than the Ahir, the Gujars have also been the parents of several Rajput clans. The reason why the early Mathura legends of Krishna make no mention of the Ahirs may be that the deity Krishna is probably compounded of at least two if not more distinct personalities. One is the hero chief of the Yadavas, who fought in the battle of the Pandavas and Kauravas, migrated to Gujarat and was killed there. As he was chief of the Yadavas this Krishna must stand for the actual or mythical personality of some leader of the immigrant nomad tribes. The other Krishna, the boy cowherd, who grazed cattle and sported with the milkmaids of Brindaban, may very probably be some hero of the indigenous non-Aryan tribes, who, then as now, lived in the forests and were shepherds and herdsmen. His lowly birth from a labouring cowherd, and the fact that his name means black and he is represented in sculpture as being of a dark colour, lend support to this view. The cult of Krishna, Mr. Crooke points out, was comparatively late, and probably connected with the development of the worship of the cow after the decay of Buddhism. This latter Krishna, who is worshipped with his mother as a child-god, was especially attractive to women, both actual and prospective mothers. It is quite probable therefore that as his worship became very popular in Hindustan in connection with that of the cow, he was given a more illustrious origin by identification with the Yadava hero, whose first home was apparently in Gujarat. In this connection it may also be noted that the episodes connected with Krishna in the Mahabharata have been considered late interpolations. 5. The modern Ahirs an occupational caste. But though the Ahir caste takes its name and is perhaps partly descended from the Abhira tribe, there is no doubt that it is now and has been for centuries a purely occupational caste, largely recruited from the indigenous tribes. Thus in Bengal Colonel Dalton remarks that the features of the Mathuravasi Goalas are high, sharp and delicate, and they are of light-brown complexion. Those of the Magadha subcaste, on the other hand, are undefined and coarse. They are dark-complexioned, and have large hands and feet. "Seeing the latter standing in a group with some Singhbhum Kols, there is no distinguishing one from the other. There has doubtless been much mixture of blood." [24] Similarly in the Central Provinces the Ahirs are largely recruited from the Gonds and other tribes. In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond-Gowaris, are often classed as Gonds. Again, the Kaonra Ahirs of Mandla are descended from the unions of Ahirs either with the Gonds or Kawars, and many of them are probably pure Gonds. They have Gond sept-names and eat pork. Members of one of their subdivisions, the Gond-Kaonra, will take water from Gonds, and rank below the other Kaonras, from whom they will accept food and water. As cattle have to go into the thick jungles to graze in the hot weather, the graziers attending them become intimate with the forest tribes who live there, and these latter are also often employed to graze the cattle, and are perhaps after a time admitted to the Ahir caste. Many Ahirs in Mandla are scarcely considered to be Hindus, living as they do in Gond villages in sole company with the Gonds. 6. Subcastes. The principal subcastes of the Ahirs in northern India are the Jaduvansi, Nandvansi and Gowalvansi. The Jaduvansi claimed to be descended from the Yadavas, who now form the Yadu and Jadon-Bhatti clans of Rajputs. The probability of a historical connection between the Abhiras and Yadavas has already been noticed. The Nandvansi consider their first ancestor to have been Nand, the cowherd, the foster-father of Krishna; while the name of the Gowalvansi is simply Goala or Gauli, a milkman, a common synonym for the caste. The Kaonra Ahirs of Mandla and the Kamarias of Jubbulpore are considered to belong to the Nandvansi group. Other subcastes in the northern Districts are the Jijhotia, who, like the Jijhotia Brahmans, take their name from Jajhoti, the classical term for Bundelkhand; the Bharotia; and the Narwaria from Narwar. The Rawats of Chhattisgarh are divided into the Jhadia, Kosaria and Kanaujia groups. Of these the Jhadia or 'jungly,' and Kosaria from Kosala, the ancient name of the Chhattisgarh country, are the oldest settlers, while the Kanaujia are largely employed as personal servants in Chhattisgarh, and all castes will take water from their hands. The superior class of them, however, refuse to clean household cooking vessels, and are hence known as Thethwar, or exact or pure, as distinguished from the other Rawats, who will perform this somewhat derogatory work. 7. The Dauwa or wet-nurse Ahirs. Fosterage. The Dauwa or wet-nurse Ahirs are descended from the illegitimate offspring of Bundela Rajput fathers by Ahir mothers who were employed in this capacity in their families. An Ahir woman kept by a Bundela was known as Pardwarin, or one coming from another house. This is not considered a disgraceful origin; though the Dauwa Ahirs are not recognised by the Ahirs proper, they form a separate section of the caste, and Brahmans will take water from them. The children of such mothers stood in the relation of foster-brothers to the Rajputs, whom their mothers had nursed. The giving of milk, in accordance with the common primitive belief in the virtue attaching to an action in itself, was held to constitute a relation of quasi-maternity between the nurse and infant, and hence of fraternity between her own children and her foster-children. The former were called Dhai-bhais or foster-brothers by the Rajputs; they were often given permanent grants of land and employed on confidential missions, as for the arrangement of marriages. The minister of a Raja of Karauli was his Dauwa or foster-father, the husband of his nurse. Similarly, Colonel Tod says that the Dhai-bhai or foster-brother of the Raja of Boondi, commandant of the fortress of Tanagarh, was, like all his class, devotion personified. [25] A parallel instance of the tie of foster-kinship occurs in the case of the foster-brothers of Conachar or Hector in _The Fair Maid of Perth_. Thus the position of foster-brother of a Rajput was an honourable one, even though the child might be illegitimate. Ahir women were often employed as wet-nurses, because domestic service was a profession in which they commonly engaged. Owing to the comparatively humble origin of a large proportion of them they did not object to menial service, while the purity of their caste made it possible to use them for the supply of water and food. In Bengal the Uriya Ahirs were a common class of servants in European houses. The Gaolis or milkmen appear to form a distinct branch of the caste with subcastes of their own. Among them are the Nandvans, common to the Ahirs, the Malwi from Malwa and the Raghuvansi, called after the Rajput clan of that name. The Ranyas take their designation from _ran_, forest, like the Jhadia Rawats. 8. Exogamy. The caste have exogamous sections, which are of the usual low-caste type, with titular or totemistic names. Those of the Chhattisgarhi Rawats are generally named after animals. A curious name among the Mahakul Ahirs is Mathankata, or one who bit his mother's nipples. The marriage of persons belonging to the same section and of first cousins is prohibited. A man may marry his wife's younger sister while his wife is living, but not her elder sister. The practice of exchanging girls between families is permissible. 9. Marriage customs. As a rule, girls may be married before or after puberty, but the Golkars of Chanda insist on infant marriage, and fine the parents if an unmarried girl becomes adolescent. On the other hand, the Kaonra Ahirs of Mandla make a practice of not getting a girl married till the signs of puberty have appeared. It is said that in Mandla if an unmarried girl becomes pregnant by a man of the caste the _panchayat_ give her to him and fine him Rs. 20 or 30, which they appropriate themselves, giving nothing to the father. If an Ahir girl is seduced by an outsider, she is made over to him, and a fine of Rs. 40 or 50 is exacted from him if possible. This is paid to the girl's father, who has to spend it on a penalty feast to the caste. Generally, sexual offences within the community are leniently regarded. The wedding ceremony is of the type prevalent in the locality. The proposal comes from the boy's family, and a price is usually given for the bride. The Kaonra Ahirs of Mandla and the Jharia and Kosaria Rawats of Chhattisgarh employ a Brahman only to write the _lagun_ or paper fixing the date of the wedding, and the ceremony is conducted by the _sawasins_ or relatives of the parties. In Chhattisgarh the bridegroom is dressed as a girl to be taken to the wedding. In Betul the weddings of most Gaolis are held in Magh (January), and that of the Ranya subcaste in the bright fortnight of Kartik (October). At the ceremony the bride is made to stand on a small stone roller; the bridegroom then takes hold of the roller facing the bride and goes round in a circle seven times, turning the roller with him. Widow remarriage is permitted, and a widow is often expected to marry the younger brother of her deceased husband. If a bachelor wishes to marry a widow he first goes through the ceremony with a dagger or an earthen vessel. Divorce is freely permitted. In Hoshangabad a strip is torn off the clothes worn by husband and wife as a sign of their divorce. This is presumably in contrast to the knotting of the clothes of the couple together at a wedding. 10. Birth customs. Among the Rawats of Chhattisgarh, when a child is shortly to be born the midwife dips her hand in oil and presses it on the wall, and it is supposed that she can tell by the way in which the oil trickles down whether the child will be a boy or a girl. If a woman is weak and ill during her pregnancy it is thought that a boy will be born, but if she is strong and healthy, a girl. A woman in advanced pregnancy is given whatever she desires to eat, and on one occasion especially delicate kinds of food are served to her, this rite being known as Sidhori. The explanation of the custom is that if the mother does not get the food she desires during pregnancy the child will long for it all through life. If delivery is delayed, a line of men and boys is sometimes made from the door of the house to a well, and a vessel is then passed from hand to hand from the house, filled with water, and back again. Thus the water, having acquired the quality of speed during its rapid transit, will communicate this to the woman and cause her quick delivery. Or they take some of the clay left unmoulded on the potter's wheel and give it her to drink in water; the explanation of this is exactly similar, the earth having acquired the quality of swiftness by the rapid transit on the wheel. If three boys or three girls have been born to a woman, they think that the fourth should be of the same sex, in order to make up two pairs. A boy or girl born after three of the opposite sex is called Titra or Titri, and is considered very unlucky. To avert this misfortune they cover the child with a basket, kindle a fire of grass all round it, and smash a brass pot on the floor. Then they say that the baby is the fifth and not the fourth child, and the evil is thus removed. When one woman gives birth to a male and another to a female child in the same quarter of a village on the same day and they are attended by the same midwife, it is thought that the boy child will fall ill from the contagion of the girl child communicated through the midwife. To avoid this, on the following Sunday the child's maternal uncle makes a banghy, which is carried across the shoulders like a large pair of scales, and weighs the child in it against cowdung. He then takes the banghy and deposits it at cross-roads outside the village. The father cannot see either the child or its mother till after the Chathi or sixth-day ceremony of purification, when the mother is bathed and dressed in clean clothes, the males of the family are shaved, all their clothes are washed, and the house is whitewashed; the child is also named on this day. The mother cannot go out of doors until after the Barhi or twelfth-day ceremony. If a child is born at an unlucky astrological period its ears are pierced in the fifth month after birth as a means of protection. 11. Funeral rites. Bringing back the soul. The dead are either buried or burnt. When a man is dying they put basil leaves and boiled rice and milk in his mouth, and a little piece of gold, or if they have not got gold they put a rupee in his mouth and take it out again. For ten days after a death, food in a leaf-cup and a lamp are set out in the house-yard every evening, and every morning water and a tooth-stick. On the tenth day they are taken away and consigned to a river. In Chhattisgarh on the third day after death the soul is brought back. The women put a lamp on a red earthen pot and go to a tank or stream at night. The fish are attracted towards the light, and one of them is caught and put in the pot, which is then filled with water. It is brought home and set beside a small heap of flour, and the elders sit round it. The son of the deceased or other near relative anoints himself with turmeric and picks up a stone. This is washed with the water from the pot, and placed on the floor, and a sacrifice of a cock or hen is made to it according as the deceased was a man or a woman. The stone is then enshrined in the house as a family god, and the sacrifice of a fowl is repeated annually. It is supposed apparently that the dead man's spirit is brought back to the house in the fish, and then transferred to the stone by washing this with the water. 12. Religion. Krishna and other deified cowherds. The Ahirs have a special relation to the Hindu religion, owing to their association with the sacred cow, which is itself revered as a goddess. When religion gets to the anthropomorphic stage the cowherd, who partakes of the cow's sanctity, may be deified as its representative. This was probably the case with Krishna, one of the most popular gods of Hinduism, who was a cowherd, and, as he is represented as being of a dark colour, may even have been held to be of the indigenous races. Though, according to the legend, he was really of royal birth, Krishna was brought up by Nand, a herdsman of Gokul, and Jasoda or Dasoda his wife, and in the popular belief these are his parents, as they probably were in the original story. The substitution of Krishna, born as a prince, for Jasoda's daughter, in order to protect him from destruction by the evil king Kansa of Mathura, is perhaps a later gloss, devised when his herdsman parentage was considered too obscure for the divine hero. Krishna's childhood in Jasoda's house with his miraculous feats of strength and his amorous sports with Radha and the other milkmaids of Brindawan, are among the most favourite Hindu legends. Govind and Gopal, the protector or guardian of cows, are names of Krishna and the commonest names of Hindus, as are also his other epithets, Murlidhar and Bansidhar, the flute-player; for Krishna and Balaram, like Greek and Roman shepherds, were accustomed to divert themselves with song, to the accompaniment of the same instrument. The child Krishna is also very popular, and his birthday, the Janam-Ashtami on the 8th of dark Bhadon (August), is a great festival. On this day potsful of curds are sprinkled over the assembled worshippers. Krishna, however, is not the solitary instance of the divine cowherd, but has several companions, humble indeed compared to him, but perhaps owing their apotheosis to the same reasons. Bhilat, a popular local godling of the Nerbudda Valley, was the son of an Ahir or Gaoli woman; she was childless and prayed to Parvati for a child, and the goddess caused her votary to have one by her own husband, the god Mahadeo. Bhilat was stolen away from his home by Mahadeo in the disguise of a beggar, and grew up to be a great hero and made many conquests; but finally he returned and lived with his herdsman parents, who were no doubt his real ones. He performed numerous miracles, and his devotees are still possessed by his spirit. Singaji is another godling who was a Gaoli by caste in Indore. He became a disciple of a holy Gokulastha Gosain or ascetic, and consequently a great observer of the Janam-Ashtami or Krishna's birthday. [26] On one occasion Singaji was late for prayers on this day, and the _guru_ was very angry, and said to him, 'Don't show your face to me again until you are dead.' Singaji went home and told the other children he was going to die. Then he went and buried himself alive. The occurrence was noised abroad and came to the ears of the _guru_, who was much distressed, and proceeded to offer his condolences to Singaji's family. But on the way he saw Singaji, who had been miraculously raised from the dead on account of his virtuous act of obedience, grazing his buffaloes as before. After asking for milk, which Singaji drew from a male buffalo calf, the _guru_ was able to inform the bereaved parents of their son's joyful reappearance and his miraculous powers; of these Singaji gave further subsequent demonstration, and since his death, said to have occurred 350 years ago, is widely venerated. The Gaolis pray to him for the protection of their cattle from disease, and make thank-offerings of butter if these prayers are fulfilled. Other pilgrims to Singaji's shrine offer unripe mangoes and sugar, and an annual fair is held at it, when it is said that for seven days no cows, flies or ants are to be seen in the place. In the Betul district there is a village godling called Dait, represented by a stone under a tree. He is the spirit of any Ahir who in his lifetime was credited in the locality with having the powers of an exorcist. In Mandla and other Districts when any buffalo herdsman dies at a very advanced age the people make a platform for him within the village and call it Mahashi Deo or the buffalo god. Similarly, when an old cattle herdsman dies they do the same, and call it Balki Deo or the bullock god. Here we have a clear instance of the process of substituting the spirit of the herdsman for the cow or buffalo as an object of worship. The occupation of the Ahir also lends itself to religious imaginations. He stays in the forest or waste grass-land, frequently alone from morning till night, watching his herds; and the credulous and uneducated minds of the more emotional may easily hear the voices of spirits, or in a half-sleeping condition during the heat and stillness of the long day may think that visions have appeared to them. Thus they come to believe themselves selected for communication with the unseen deities or spirits, and on occasions of strong religious excitement work themselves into a frenzy and are held to be possessed by a spirit or god. 13. Caste deities. Among the special deities of the Ahirs is Kharak Deo, who is always located at the _khirkha_, or place of assembly of the cattle, on going to and returning from pasture. He appears to be the spirit or god of the _khirkha_. He is represented by a platform with an image of a horse on it, and when cattle fall ill the owners offer flour and butter to him. These are taken by the Ahirs in charge, and it is thought that the cattle will get well. Matar Deo is the god of the pen or enclosure for cattle made in the jungle. Three days after the Diwali festival the Rawats sacrifice one or more goats to him, cutting off their heads. They throw the heads into the air, and the cattle, smelling the blood, run together and toss them with their horns as they do when they scent a tiger. The men then say that the animals are possessed by Matar Deo. Guraya Deo is a deity who lives in the cattle-stalls in the village and is worshipped once a year. A man holds an egg in his hand, and walks round the stall pouring liquid over the egg all the way, so as to make a line round it. The egg is then buried beneath the shrine of the god, the rite being probably meant to ensure his aid for the protection of the cattle from disease in their stalls. A favourite saint of the Ahirs is Haridas Baba. He was a Jogi, and could separate his soul from his body at pleasure. On one occasion he had gone in spirit to Benares, leaving his body in the house of one of his disciples, who was an Ahir. When he did not return, and the people heard that a dead body was lying there, they came and insisted that it should be burnt. When he came back and found that his body was burnt, he entered into a man and spoke through him, telling the people what had happened. In atonement for their unfortunate mistake they promised to worship him. 14. Other deities. The Mahakul Ahirs of Jashpur have three deities, whom they call Mahadeo or Siva, Sahadeo, one of the five Pandava brothers, and the goddess Lakshmi. They say that the buffalo is Mahadeo, the cow Sahadeo, and the rice Lakshmi. This also appears to be an instance of the personification of animals and the corn into anthropomorphic deities. 15. The Diwali festival. The principal festival of the Ahirs is the Diwali, falling about the beginning of November, which is also the time when the autumn crops ripen. All classes observe this feast by illuminating their houses with many small saucer-lamps and letting off crackers and fireworks, and they generally gamble with money to bring them good luck during the coming year. The Ahirs make a mound of earth, which is called Govardhan, that is the mountain in Mathura which Krishna held upside down on his finger for seven days and nights, so that all the people might gather under it and be protected from the devastating storms of rain sent by Indra. After dancing round the mound they drive their cattle over it and make them trample it to pieces. At this time a festival called Marhai is held, at which much liquor is drunk and all classes disport themselves. In Damoh on this day the Ahirs go to the standing-place for village cattle, and after worshipping the god, frighten the cattle by waving leaves of the basil-plant at them, and then put on fantastic dresses, decorating themselves with cowries, and go round the village, singing and dancing. Elsewhere at the time of the Marhai they dance round a pole with peacock feathers tied to the top, and sometimes wear peacock feathers themselves, as well as aprons sewn all over with cowries. It is said that Krishna and Balaram used to wear peacock feathers when they danced in the jungles of Mathura, but this rite has probably some connection with the worship of the peacock. This bird might be venerated by the Ahirs as one of the prominent denizens of the jungle. In Raipur they tie a white cock to the top of the pole and dance round it. In Mandla, Khila Mutha, the god of the threshing-floor, is worshipped at this time, with offerings of a fowl and a goat. They also perform the rite of _jagana_ or waking him up. They tie branches of a small shrub to a stick and pour milk over the stone which is his emblem, and sing, 'Wake up, Khila Mutha, this is the night of Amawas' (the new moon). Then they go to the cattle-shed and wake up the cattle, crying, 'Poraiya, god of the door, watchman of the window, open the door, Nand Gowal is coming.' Then they drive out the cattle and chase them with the branches tied to their sticks as far as their grazing-ground. Nand Gowal was the foster-father of Krishna, and is now said to signify a man who has a lakh (100,000) of cows. This custom of frightening the cattle and making them run is called _dhor jagana_ or _bichkana_, that is, to wake up or terrify the cattle. Its meaning is obscure, but it is said to preserve the cattle from disease during the year. In Raipur the women make an image of a parrot in clay at the Diwali and place it on a pole and go round to the different houses, singing and dancing round the pole, and receiving presents of rice and money. They praise the parrot as the bird who carries messages from a lover to his mistress, and as living on the mountains and among the green verdure, and sing: "Oh, parrot, where shall we sow _gondla_ grass and where shall we sow rice? "We will sow _gondla_ in a pond and rice in the field. "With what shall we cut _gondla_ grass, and with what shall we cut rice? "We shall cut _gondla_ with an axe and rice with a sickle." It is probable that the parrot is revered as a spirit of the forest, and also perhaps because it is destructive to the corn. The parrot is not, so far as is known, associated with any god, but the Hindus do not kill it. In Bilaspur an ear of rice is put into the parrot's mouth, and it is said there that the object of the rite is to prevent the parrots from preying on the corn. 16. Omens. On the night of the full moon of Jesth (May) the Ahirs stay awake all night, and if the moon is covered with clouds they think that the rains will be good. If a cow's horns are not firmly fixed in the head and seem to shake slightly, it is called Maini, and such an animal is considered to be lucky. If a bullock sits down with three legs under him and the fourth stretched out in front it is a very good omen, and it is thought that his master's cattle will increase and multiply. When a buffalo-calf is born they cover it at once with a black cloth and remove it from the mother's sight, as they think that if she saw the calf and it then died her milk would dry up. The calf is fed by hand. Cow-calves, on the other hand, are usually left with the mother, and many people allow them to take all the milk, as they think it a sin to deprive them of it. 17. Social customs. The Ahirs will eat the flesh of goats and chickens, and most of them consume liquor freely. The Kaonra Ahirs of Mandla eat pork, and the Rawats of Chhattisgarh are said not to object to field-mice and rats, even when caught in the houses. The Kaonra Ahirs are also said not to consider a woman impure during the period of menstruation. Nevertheless the Ahirs enjoy a good social status, owing to their relations with the sacred cow. As remarked by Eha: "His family having been connected for many generations with the sacred animal he enjoys a certain consciousness of moral respectability, like a man whose uncles are deans or canons." [27] All castes will take water from the hands of an Ahir, and in Chhattisgarh and the Uriya country the Rawats and Gahras, as the Ahir caste is known respectively in these localities, are the only caste from whom Brahmans and all other Hindus will take water. On this account, and because of their comparative purity, they are largely employed as personal servants. In Chhattisgarh the ordinary Rawats will clean the cooking-vessels even of Muhammadans, but the Thethwar or pure Rawats refuse this menial work. In Mandla, when a man is to be brought back into caste after a serious offence, such as getting vermin in a wound, he is made to stand in the middle of a stream, while some elderly relative pours water over him. He then addresses the members of the caste _panchayat_ or committee, who are standing on the bank, saying to them, 'Will you leave me in the mud or will you take me out?' Then they tell him to come out, and he has to give a feast. At this a member of the Meliha sept first eats food and puts some into the offender's mouth, thus taking the latter's sin upon himself. The offender then addresses the _panchayat_ saying, 'Rajas of the Panch, eat.' Then the _panchayat_ and all the caste take food with him and he is readmitted. In Nandgaon State the head of the caste _panchayat_ is known as Thethwar, the title of the highest subcaste, and is appointed by the Raja, to whom he makes a present. In Jashpur, among the Mahakul Ahirs, when an offender is put out of caste he has on readmission to make an offering of Rs. 1-4 to Balaji, the tutelary deity of the State. These Mahakuls desire to be considered superior to ordinary Ahirs, and their social rules are hence very strict. A man is put out of caste if a dog, fowl or pig touches his water or cooking-pots, or if he touches a fowl. In the latter case he is obliged to make an offering of a fowl to the local god, and eight days are allowed for procuring it. A man is also put out of caste for beating his father. In Mandla, Ahirs commonly have the title of Patel or headman of a village, probably because in former times, when the country consisted almost entirely of forest and grass land, they were accustomed to hold large areas on contract for grazing. 18. Ornaments. In Chhattisgarh the Rawat women are especially fond of wearing large _churas_ or leg-ornaments of bell-metal. These consist of a long cylinder which fits closely to the leg, being made in two halves which lock into each other, while at each end and in the centre circular plates project outwards horizontally. A pair of these _churas_ may weigh 8 or 10 lbs., and cost from Rs. 3 to Rs. 9. It is probable that some important magical advantage was expected to come from the wearing of these heavy appendages, which must greatly impede free progression, but its nature is not known. 19. Occupation. Only about thirty per cent of the Ahirs are still occupied in breeding cattle and dealing in milk and butter. About four per cent are domestic servants, and nearly all the remainder cultivators and labourers. In former times the Ahirs had the exclusive right of milking the cow, so that on all occasions an Ahir must be hired for this purpose even by the lowest castes. Any one could, however, milk the buffalo, and also make curds and other preparations from cow's milk. [28] This rule is interesting as showing how the caste system was maintained and perpetuated by the custom of preserving to each caste a monopoly of its traditional occupation. The rule probably applied also to the bulk of the cultivating and the menial and artisan castes, and now that it has been entirely abrogated it would appear that the gradual decay and dissolution of the caste organisation must follow. The village cattle are usually entrusted jointly to one or more herdsmen for grazing purposes. The grazier is paid separately for each animal entrusted to his care, a common rate being one anna for a cow or bullock and two annas for a buffalo per month. When a calf is born he gets four annas for a cow-calf and eight annas for a she-buffalo, but except in the rice districts nothing for a male buffalo-calf, as these animals are considered useless outside the rice area. The reason is that buffaloes do not work steadily except in swampy or wet ground, where they can refresh themselves by frequent drinking. In the northern Districts male buffalo-calves are often neglected and allowed to die, but the cow-buffaloes are extremely valuable, because their milk is the principal source of supply of _ghi_ or boiled butter. When a cow or buffalo is in milk the grazier often gets the milk one day out of four or five. When a calf is born the teats of the cow are first milked about twenty times on to the ground in the name of the local god of the Ahirs. The remainder of the first day's milk is taken by the grazier, and for the next few days it is given to friends. The village grazier is often also expected to prepare the guest-house for Government officers and others visiting the village, fetch grass for their animals, and clean their cooking vessels. For this he sometimes receives a small plot of land and a present of a blanket annually from the village proprietor. Malguzars and large tenants have their private herdsmen. The pasturage afforded by the village waste lands and forest is, as a rule, only sufficient for the plough-bullocks and more valuable milch-animals. The remainder are taken away sometimes for long distances to the Government forest reserves, and here the herdsmen make stockades in the jungle and remain there with their animals for months together. The cattle which remain in the village are taken by the owners in the early morning to the _khirkha_ or central standing-ground. Here the grazier takes them over and drives them out to pasture. He brings them back at ten or eleven, and perhaps lets them stand in some field which the owner wants manured. Then he separates the cows and milch-buffaloes and takes them to their masters' houses, where he milks them all. In the afternoon all the cattle are again collected and driven out to pasture. The cultivators are very much in the grazier's hands, as they cannot supervise him, and if dishonest he may sell off a cow or calf to a friend in a distant village and tell the owner that it has been carried off by a tiger or panther. Unless the owner succeeds by a protracted search or by accident in finding the animal he cannot disprove the herdsman's statement, and the only remedy is to dispense with the latter's services if such losses become unduly frequent. On this account, according to the proverbs, the Ahir is held to be treacherous and false to his engagements. They are also regarded as stupid because they seldom get any education, retain their rustic and half-aboriginal dialect, and on account of their solitary life are dull and slow-witted in company. 'The barber's son learns to shave on the Ahir's head.' 'The cow is in league with the milkman and lets him milk water into the pail.' The Ahirs are also hot-tempered, and their propensity for drinking often results in affrays, when they break each other's head with their cattle-staffs. 'A Gaoli's quarrel: drunk at night and friends in the morning.' 20. Preparations of milk. Hindus nearly always boil their milk before using it, as the taste of milk fresh from the cow is considered unpalatable. After boiling, the milk is put in a pot and a little old curds added, when the whole becomes _dahi_ or sour curds. This is a favourite food, and appears to be exactly the same substance as the Bulgarian sour milk which is now considered to have much medicinal value. Butter is also made by churning these curds or _dahi_. Butter is never used without being boiled first, when it becomes converted into a sort of oil; this has the advantage of keeping much better than fresh butter, and may remain fit for use for as long as a year. This boiled butter is known as _ghi_, and is the staple product of the dairy industry, the bulk of the surplus supply of milk being devoted to its manufacture. It is freely used by all classes who can afford it, and serves very well for cooking purposes. There is a comparatively small market for fresh milk among the Hindus, and as a rule only those drink milk who obtain it from their own animals. The acid residue after butter has been made from _dahi_ (curds) or milk is known as _matha_ or butter-milk, and is the only kind of milk drunk by the poorer classes. Milk boiled so long as to become solidified is known as _khir_, and is used by confectioners for making sweets. When the milk is boiled and some sour milk added to it, so that it coagulates while hot, the preparation is called _chhana_. The whey is expressed from this by squeezing it in a cloth, and a kind of cheese is obtained. [29] The liquid which oozes out at the root of a cow's horns after death is known as _gaolochan_ and sells for a high price, as it is considered a valuable medicine for children's cough and lung diseases. Andh _Andh._ [30]--A low cultivating caste of Berar, who numbered 52,000 persons in 1911, and belong to the Yeotmal, Akola and Buldana Districts. The Andhs appear to be a non-Aryan tribe of the Andhra or Tamil country, from which they derive their name. The territories of the Andhra dynasty extended across southern India from sea to sea in the early part of the Christian era. This designation may, however, have been given to them after migration, emigrants being not infrequently called in their new country by the name of the place from which they came, as Berari, Purdesi, Audhia (from Oudh), and so on. At present there seems to be no caste called Andh in Madras. Mr. Kitts [31] notes that they still come from Hyderabad across the Penganga river. The caste are divided into two groups, Vartati or pure and Khaltati or illegitimate, which take food together, but do not intermarry. They have a large number of exogamous septs, most of which appear to have Marathi names, either taken from villages or of a titular character. A few are called after animals or plants, as Majiria the cat, Ringni a kind of tree, Dumare from Dumar, an ant-hill, Dukare from Dukar, a pig, and Titawe from Titawa, a bird. Baghmare means tiger-killer or one killed by a tiger; members of this sept revere the tiger. Two septs, Bhoyar and Wanjari, are named after other castes. Marriage between members of the same sept is prohibited, and also between first cousins, except that a sister's son may marry a brother's daughter. Until recently marriage has been adult, but girls are now wedded as children, and betrothals are sometimes arranged before they are born. The ceremony resembles that of the Kunbis. Betrothals are arranged between October and December, and the weddings take place three or four months later, from January to April. If the bride is mature she goes at once to her husband's house. Polygamy is allowed; and as only a well-to-do man can afford to obtain more than one wife, those who have several are held to be wealthy, and treated with respect. Divorce and the remarriage of widows are permitted, but the widow may not marry her husband's brother nor any member of his clan. If an unmarried girl becomes pregnant by a man of her own or a superior caste she is fined, and can then be married as a widow. Her feet are not washed nor besmeared with red powder at the wedding ceremony like those of other girls. In some localities Andh women detected in a criminal intimacy even with men of such impure castes as the Mahars and Mangs have been readmitted into the community. A substantial fine is imposed on a woman detected in adultery according to her means and spent on a feast to the caste. All the members thus have a personal interest in the detection and punishment of such offences. The dead are usually buried, and water and sugar are placed in a dying man's mouth instead of the sacred objects used by Hindus; nor are the dying urged to call on Rama. The dead are buried with the head to the south, in opposition to the Hindu custom. The Andhs will eat the flesh of fowls and pigs, and even cats, rats and snakes in some localities, though the more civilised have abjured these latter. They are very fond of pork, and drink liquor, and will take food from Kunbis, Malis and Kolis, but not from Gonds. They have a caste _panchayat_ or committee, with a headman called Mohtaria, and two officers known as Phopatia and Dukria. When a caste offence is committed the Dukria goes to call the offender, and is given the earthen pots used at the penalty-feast, while the Phopatia receives a new piece of cloth. The Mohtaria or headman goes from village to village to decide cases, and gets a share of the fine. The caste are _shikaris_ or hunters, and cultivators. They catch antelope, hares, pig and nilgai in their nets, and kill them with sticks and stones, and they dam up streams and net fish. Birds are not caught. Generally, the customs of the Andhs clearly point to an aboriginal origin, but they are rapidly being Hinduised, and in some tracts can scarcely be distinguished from Kunbis. They have Marathi names; and though only one name is given at birth, Mr. Slaney notes that this is frequently changed for some pet name, and as often as not a man goes regularly by some name other than his real one. Arakh _Arakh._--A small caste of cultivators and labourers found principally in the Chanda District and Berar and scattered over other localities. The Arakhs are considered to be an offshoot of the Pasi or Bahelia caste of hunters and fowlers. Mr. Crooke [32] writes of them: "All their traditions connect them with the Pasis and Parasurama, the sixth Avatara of Vishnu. One story runs that Parasurama was bathing in the sea, when a leech bit his foot and caused it to bleed. He divided the blood into two parts; out of one part he made the first Pasi and out of the second the first Arakh. Another story is that the Pasis were made out of the sweat (_pasina_) of Parasurama. While Parasurama was away the Pasi shot some animals with his bow, and the deity was so enraged that he cursed the Pasi, and swore that his descendants should keep pigs. This accounts for the degradation of the Pasis. Subsequently Parasurama sent for some Pasis to help him in one of his wars; but they ran away and hid in an _arhar_ [33] field and were hence called Arakhs." This connection with the Pasis is also recognised in the case of the Arakhs of Berar, of whom Mr. Kitts writes: [34] "The Arakhs found in Morsi are a race akin to the Bahelias. Their regular occupation is bird-catching and _shikar_ (hunting). They do not follow Hindu customs in their marriages, but although they keep pigs, eat flesh and drink spirits, they will not touch a Chamar. They appear to be a branch of the Pasi tribe, and are described as a semi-Hinduised class of aborigines." In the Chanda District, however, the Arakhs are closely connected with the Gond tribe, as is evident from their system of exogamy. Thus they say that they are divided into the Matia, Tekam, Tesli, Godam, Madai, Sayam and Chorliu septs, worshipping respectively three, four, five, six, seven, eight and twelve gods; and persons who worship the same number of gods cannot marry with one another. This system of divisions according to the different number of gods worshipped is found in the Central Provinces only among the Gonds and one or two other tribes like the Baigas, who have adopted it from them, and as some of the names given above are also Gondi words, no doubt need be entertained that the Arakhs of Chanda are largely of Gond descent. They are probably, in fact, the offspring of irregular connections between the Gonds and Pasis, who, being both frequenters of the forests, would naturally come much into contact with each other. And being disowned by the true Pasis on account of their defective pedigree, they have apparently set up as a separate caste and adopted the name of Arakh to hide the deficiencies of their ancestry. The social customs of the Arakhs resemble those of other low Hindu castes, and need not be given in detail. Their weddings are held near a temple of Maroti, or if there be none such, then at the place where the Holi fire was lit in the preceding year. A bride-price varying from Rs. 25 to Rs. 40 is usually paid. In the case of the marriage of a widow, the second husband goes to the house of the woman, where the couple are bathed and seated on two wooden boards, a branch of a cotton-plant being placed near them. The bridegroom then ties five strings of black glass beads round the woman's neck. The dead are mourned for one day only, and a funeral feast is given to the caste-fellows. The Arakhs are a very low caste, but their touch does not convey impurity. Atari 1. General notice. _Atari, [35] Gandhi, Bukekari._--A small Muhammadan caste of retailers of scent, incense, tooth-powder and _kunku_ or pink powder. Atari is derived from _atar_ or _itra_, attar of roses. Gandhi comes from _gandh_, a Sanskrit word for scent. Bukekari is a Marathi word meaning a seller of powder. The Ataris number about two hundred persons in Nagpur, Wardha and Berar. Both Hindus and Muhammadans follow the profession, but the Hindu Ataris are not a separate caste, and belong to the Teli, Gurao and Beldar castes. The Muhammadan Ataris, to whom this article refers, may marry with other Muhammadans, with the exception of low-class tradesmen like the Pinjaras, Kasais and Kunjras. One instance of an Atari marrying a Rangrez is known, but usually they decline to do so. But since they are not considered to be the equals of ordinary Muhammadans, they constitute more or less a distinct social group. They are of the same position as Muhammadan tin-workers, bangle-makers and pedlars, and sometimes intermarry with them. They admit Hindu converts into the community, but the women refuse to eat with them, and the better-class families will not intermarry with converts. A new convert must be circumcised, but if he is of advanced age, or if his foreskin is wanting, as sometimes happens, they take a rolled-up betel-leaf and cut it in two in substitution for the rite. 2. Marriage customs. It is essential that a girl should be married before adolescence, as it is said that when the signs of puberty appear in her before wedlock her parents commit a crime equivalent to the shedding of human blood. The father of the boy looks for a bride, and after dropping hints to the girl's family to see if his proposal is acceptable, he sends some female relatives or friends to discuss the marriage. Before the wedding the boy is presented with a _chhap_ or ring of gold or silver with a small cup-like attachment. A _mehar_ or dowry must be given to the bride, the amount of which is not below Rs. 50 or above Rs. 250. The bride's parents give her cooking vessels, bedding and a bedstead. After the wedding, the couple are seated on a cot while the women sing songs, and they see each other's face reflected in a mirror. The procession returns after a stay of four days, and is received by the women of the bridegroom's family with some humorous ceremonies bearing on the nature of marriage. A feast called Tamm Walima follows, and the couple are shut up together in an inner room, even though they may be under age. The marriage includes some Hindu customs, such as the erection of the _pandal_ or shed, rubbing the couple with turmeric and oil, and the tying on of _kankans_ or wrist-bands. A girl going wrong before marriage may be wedded with full rites so long as she has not conceived, but after conception until her child is born she cannot go through the ceremony at all. After the birth of the child she may be married simply with the rite for widows. She retains the child, but it has no claim to succeed to her husband's property. A widow may marry again after an interval of forty days from her first husband's death, and she may wed her younger brother-in-law. Divorce is permitted at the instance of either party, and for mere disagreement. A man usually divorces his wife by vowing in the presence of two witnesses that he will in future consider intercourse with her as incestuous in the same degree as with his mother. A divorced woman has a claim to her _mehar_ or dowry if not already paid, but forfeits it if she marries again. A man can marry the daughter of his paternal uncle. The services of a Kazi at weddings are paid for with a fee of Rs. 1-4, and well-to-do persons also give him a pair of turbans. 3. Religion. The Ataris are Muhammadans of the Sunni sect. They revere the Muhammadan saints, and on the night of Shabrat they let off fireworks in honour of their ancestors and make offerings of _halwa_ [36] to them and place lamps and scent on their tombs. They swear by the pig and abstain from eating its flesh. The dog is considered an unclean animal and its tail, ears and tongue are especially defiling. If the hair of a dog falls on the ground they cannot pray in that place because the souls of the prophets cannot come there. To see a dog flapping its ears is a bad omen, and a person starting on a journey should postpone his departure. They esteem the spider, because they say it spread its web over the mouth of the cave where Hasan and Husain lay concealed from their enemies and thus prevented it from being searched. Some of them have Pirs or spiritual preceptors, these being Muhammadan beggars, not necessarily celibate. The ceremony of adhesion is that a man should drink sherbet from the cup from which his preceptor has drunk. They do not observe impurity after a death nor bathe on returning from a funeral. 4. Social customs. Liquor is of course prohibited to the Ataris as to other Muhammadans, but some of them drink it nevertheless. Some of them eat beef and others abstain. The blood of animals killed must flow before death according to the rite of _halal_, but they say that fish are an exception, because when Abraham was offering up his son Ishmael and God substituted a goat, the goat bleated before it was killed, and this offended Abraham, who threw his sacrificial knife into the sea: the knife struck and killed a fish, and on this account all fish are considered to be _halal_ or lawful food without any further rite. The Ataris observe the Hindu law of inheritance, and some of them worship Hindu deities, as Mata the goddess of smallpox. As a rule their women are not secluded. The Ataris make _missi_ or tooth-powder from myrobalans, cloves and cardamoms, and other constituents. This has the effect of blackening the teeth. They also sell the _kunku_ or red powder which women rub on their foreheads, its constituents being turmeric, borax and the juice of limes. They sell scent and sometimes deal in tobacco. The scents most in demand are _gulab-pani_ or rose-water and _phulel_ or essence of tilli or sesamum. Scents are usually sold by the tola of 18 annas silver weight, [37] and a tola of attar may vary in price from 8 annas to Rs. 80. Other scents are made from _khas-khas_ grass, the mango, henna and musk, the _bela_ flower, [38] the champak [39] and cucumber. Scent is manufactured by distillation from the flowers boiled in water, and the drops of congealed vapour fall into sandalwood oil, which they say is the basis of all scents. Fragrant oils are also sold for rubbing on the hair, made from orange flowers, jasmine, cotton-seed and the flowers of the _aonla_ tree. [40] Scent is sold in tiny circular glass bottles, and the oils in little bottles made from thin leather. The Ataris also retail the little black sticks of incense which are set up and burnt at the time of taking food and in temples, so that the smell and smoke may keep off evil spirits. When professional exorcists are called upon to clear any building, such as a hospital, supposed to be haunted by spirits or the ghosts of the dead, they commence operations by placing these sticks of incense at the entrance and setting them alight as in a temple. Audhelia 1. Origin. _Audhelia (Audhalia)._--A small hybrid caste found almost exclusively in the Bilaspur District, where they number about 1000 persons. The name is derived from the word Udharia, meaning a person with clandestine sexual intimacies. The Audhelias are a mixed caste and trace their origin from a Daharia Rajput ancestor, by one Bhuri Bandi, a female slave of unknown caste. This couple is supposed to have resided in Ratanpur, the old capital of Chhattisgarh, and the female ancestors of the Audhelias are said to have been prostitutes until they developed into a caste and began to marry among themselves. Their proper avocation at present is the rearing of pigs, while some of them are also tenants and farm-labourers. Owing to the base descent and impure occupation of the caste they are held in very low esteem, and their touch is considered to convey pollution. 2. Marriage. The caste have at present no endogamous divisions and still admit members of other castes with the exception of the very lowest. But social gradations exist to a certain extent among the members according to the position of their male ancestors, a Daharia Audhelia, for instance, being reluctant to eat or intermarry with a Panka Audhelia. Under these circumstances it has become a rule among the Audhelias not to eat with their caste-fellows excepting their own relations. On the occasion of a caste feast, therefore, each guest prepares his own food, taking only uncooked grain from his host. At present seven _gotras_ or exogamous divisions appear to have been formed in the caste with the names of Pachbhaiya, Chhahri, Kalkhor, Bachhawat, Dhanawat, Bhainsa and Limuan. The following story exists as to the origin of these _gotras_: There were formerly three brothers, Sahasman, Budha and Mangal, who were Sansis or robbers. One evening the three brothers halted in a forest and went to look for food. One brought back a buffalo-horn, another a peacock's feather and the youngest, Mangal, brought plums. The other brothers asked Mangal to let them share his plums, to which he agreed on condition that one of the brothers should give his daughter to him in marriage. As Mangal and his brothers were of one _gotra_ or section, and the marriage would thus involve splitting up the _gotra_, the brothers were doubtful whether it could be performed. They sought about for some sign to determine this difficult question, and decided that if Mangal succeeded in breaking in pieces an iron image of a cat simply by blows of his naked fist, it would be a sufficient indication that they might split up their _gotra_. Mangal was therefore put to the ordeal and succeeded in breaking the image, so the three brothers split up their _gotra_, the eldest assuming the _gotra_ name of Bhainsa because he had found a buffalo-horn, the second that of Kalkhor, which is stated to mean peacock, and the third that of Chhahri, which at any rate does not mean a plum. The word Chhahri means either 'shadow,' or 'one who washes the clothes of a woman in confinement.' If we assume it to have the latter meaning, it may be due to the fact that Mangal had to wash the clothes of his own wife, not being able to induce a professional washerman to do so on account of the incestuous nature of the connection. As the eldest brother gave his daughter in an incestuous marriage he was also degraded, and became the ancestor of the Kanjars or prostitutes, who, it is said, to the present day do not solicit Audhelias in consideration of the consanguinity existing between them. The story itself sufficiently indicates the low and mixed descent of the Audhelias, and its real meaning may possibly be that when they first began to form a separate caste they permitted incestuous marriages on account of the paucity of their members. A curious point about the story is that the incestuous nature of the connection is not taken to be the most pressing objection to the marriage of Mangal with his own niece, but the violation of the caste rule prohibiting marriage within the same _gotra_. Bachhawat and Dhanawat are the names of sections of the Banjara caste, and the persons of these _gotras_ among the Audhelias are probably the descendants of illicit connections among Banjaras. The word Pachbhaiya means 'five brothers,' and this name possibly commemorates a polyandrous connection of some Audhelia woman. Limuan means a tortoise, which is a section of many castes. Several of the section-names are thus totemistic, and, as in other castes, some reverence is paid to the animal from whom the name is derived. At present the Audhelias forbid marriage within the same _gotra_ and also the union of first cousins. Girls are married between five and seven years of age as their numbers are scarce, and they are engaged as early as possible. Unless weddings are arranged by exchanging girls between two families, a high bride-price, often amounting to as much as Rs. 60, is paid. No stigma is incurred, however, if a girl should remain unmarried till she arrives at adolescence, but, on the contrary, a higher price is then obtained for her. Sexual licence either before or after marriage is considered a venial offence, but a woman detected in a _liaison_ with a man of one of the lowest castes is turned out of caste. Widow marriage and divorce are freely allowed. 3. Religion, birth and death. The Audhelias venerate Dulha Deo and Devi, to whom they usually offer pigs. Their principal festival is the Holi, at which their women were formerly engaged to perform as professional dancers. They usually burn their dead and remove the ashes on the third day, throwing them into the nearest stream. A few of the bones are picked up and buried under a pipal tree, and a pitcher with a hole in the bottom is hung on the tree so that water may trickle down on to them. On the tenth day the caste-people assemble and are shaved and bathe and rub their bodies with oil under the tree. Unmarried men and persons dying of cholera are buried, the head being placed to the north. They consider that if they place the corpse in the reverse position it would be an insult to the Ganges equivalent to kicking the holy river, as the feet of the body would then be turned towards it. Badhak List of Paragraphs 1. _Introductory notice._ 2. _The Badhak dacoits._ 3. _Instances of dacoities._ 4. _Further instances of dacoities._ 5. _Disguise of religious mendicants._ 6. _Countenance and support of landowners._ 7. _Pride in their profession._ 8. _Caste rules and admission of outsiders._ 9. _Religion. Offerings to ancestors._ 10. _The wounded haunted by spirits._ 11. _Pious funeral observances._ 12. _Taking the omens._ 13. _Suppression of dacoity._ 14. _The Badhaks or Baoris at the present time._ 15. _Lizard-hunting._ 16. _Social observances._ 17. _Criminal practices._ 1. Introductory notice. _Badhak, Bagri, Baoria._--A famous tribe of dacoits who flourished up to about 1850, and extended their depredations over the whole of Northern and Central India. The Bagris and Baorias or Bawarias still exist and are well known to the police as inveterate criminals; but their operations are now confined to ordinary burglary, theft and cheating, and their more interesting profession of armed gang-robbery on a large scale is a thing of the past. The first part of this article is entirely compiled from the Report on their suppression drawn up by Colonel Sleeman, [41] who may be regarded as the virtual founder of the Thuggee and Dacoity Department. Some mention of the existing Bagri and Baoria tribes is added at the end. 2. The Badhak dacoits. The origin of the Badhaks is obscure, but they seem to have belonged to Gujarat, as their peculiar dialect, still in use, is a form of Gujarati. The most striking feature in it is the regular substitution of _kh_ for _s_. They claimed to be Rajputs and were divided into clans with the well-known Rajput names of Solanki, Panwar, Dhundhel, Chauhan, Rathor, Gahlot, Bhatti and Charan. Their ancestors were supposed to have fled from Chitor on one of the historical occasions on which it was assaulted and sacked. But as they spoke Gujarati it seems more probable that they belonged to Gujarat, a fertile breeding-place of criminals, and they may have been descended from the alliances of Rajputs with the primitive tribes of this locality, the Bhils and Kolis. The existing Bagris are of short stature, one writer stating that none of them exceed five feet two inches in height; and this seems to indicate that they have little Rajput blood. It may be surmised that the Badhaks rose into importance and found scope for their predatory instincts during the period of general disorder and absence of governing authority through which northern India passed after the decline of the Mughal Empire. And they lived and robbed with the connivance or open support of the petty chiefs and landholders, to whom they gave a liberal share of their booty. The principal bands were located in the Oudh forests, but they belonged to the whole of northern India including the Central Provinces; and as Colonel Sleeman's Report, though of much interest, is now practically unknown, I have thought it not out of place to compile an article by means of short extracts from his account of the tribe. In 1822 the operations of the Badhaks were being conducted on such a scale that an officer wrote: "No District between the Brahmaputra, the Nerbudda, the Satlej and the Himalayas is free from them; and within this vast field hardly any wealthy merchant or manufacturer could feel himself secure for a single night from the depredations of Badhak dacoits. They had successfully attacked so many of the treasuries of our native Sub-Collectors that it was deemed necessary, all over the North-Western Provinces, to surround such buildings with extensive fortifications. In many cases they carried off our public treasure from strong parties of our regular troops and mounted police; and none seemed to know whence they came or whither they fled with the booty acquired." [42] 3. Instances of dacoities. Colonel Sleeman thus described a dacoity in the town of Narsinghpur when he was in charge of that District: [43] "In February 1822, in the dusk of the evening, a party of about thirty persons, with nothing seemingly but walking-sticks in their hands, passed the piquet of sepoys on the bank of the rivulet which separates the cantonment from the town of Narsinghpur. On being challenged by the sentries they said they were cowherds and that their cattle were following close behind. They walked up the street; and coming opposite the houses of the most wealthy merchants, they set their torches in a blaze by blowing suddenly on pots filled with combustibles, stabbed everybody who ventured to move or make the slightest noise, plundered the houses, and in ten minutes were away with their booty, leaving about twelve persons dead and wounded on the ground. No trace of them was discovered." Another well-known exploit of the Badhaks was the attack on the palace of the ex-Peshwa, Baji Rao, at Bithur near Cawnpore. This was accomplished by a gang of about eighty men, who proceeded to the locality in the disguise of carriers of Ganges water. Having purchased a boat and a few muskets to intimidate the guard they crossed the Ganges about six miles below Bithur, and reached the place at ten o'clock at night; and after wounding eighteen persons who attempted resistance they possessed themselves of property, chiefly in gold, to the value of more than two and a half lakhs of rupees; and retiring without loss made their way in safety to their homes in the Oudh forests. The residence of this gang was known to a British police officer in the King of Oudh's service, Mr. Orr, and after a long delay on the part of the court an expedition was sent which recovered a portion of the treasure and captured two or three hundred of the Badhaks. But none of the recovered property reached the hands of Baji Rao and the prisoners were soon afterwards released. [44] Again in 1839, a gang of about fifty men under a well-known leader, Gajraj, scaled the walls of Jhansi and plundered the Surafa or bankers' quarter of the town for two hours, obtaining booty to the value of Rs. 40,000, which they carried off without the loss of a man. The following account of this raid was obtained by Colonel Sleeman from one of the robbers: [45] "The spy (_hirrowa_) having returned and reported that he had found a merchant's house in Jhansi which contained a good deal of property, we proceeded to a grove where we took the auspices by the process of _akut_ (counting of grains) and found the omens favourable. We then rested three days and settled the rates according to which the booty should be shared. Four or five men, who were considered too feeble for the enterprise, were sent back, and the rest, well armed, strong and full of courage, went on. In the evening of the fourth day we reached a plain about a mile from the town, where we rested to take breath for an hour; about nine o'clock we got to the wall and remained under it till midnight, preparing the ladders from materials which we had collected on the road. They were placed to the wall and we entered and passed through the town without opposition. A marriage procession was going on before us and the people thought we belonged to it. We found the bankers' shops closed. Thana and Saldewa, who carried the axes, soon broke them open, while Kulean lighted up his torch. Gajraj with twenty men entered, while the rest stood posted at the different avenues leading to the place. When all the property they could find had been collected, Gajraj hailed the god Hanuman and gave orders for the retreat. We got back safely to Mondegri in two days and a half, and then reposed for two or three days with the Raja of Narwar, with whom we left five or six of our stoutest men as a guard, and then returned home with our booty, consisting chiefly of diamonds, emeralds, gold and silver bullion, rupees and about sixty pounds of silver wire. None of our people were either killed or wounded, but whether any of the bankers' people were I know not." 4. Further instances of dacoities. Colonel Sleeman writes elsewhere [46] of the leader of the above exploit: "This Gajraj had risen from the vocation of a _bandarwala_ (monkey showman) to be the Robin Hood of Gwalior and the adjacent States; he was the governor-general of banditti in that country of banditti and kept the whole in awe; he had made himself so formidable that the Durbar appointed him to keep the _ghats_ or ferries over the Chambal, which he did in a very profitable manner to them and to himself, and none entered or quitted the country without paying blackmail." A common practice of the Badhaks, when in need of a little ready money, was to lie in wait for money-changers on their return from the markets. These men take their bags of money with them to the important bazars at a distance from their residence and return home with them after dusk. The dacoits were accustomed to watch for them in the darkest and most retired places on the roads and fell them to the ground with their bludgeons. This device was often practised and usually succeeded. [47] Of another Badhak chief, Meherban, it is stated [48] that he hired a discharged sepoy to instruct his followers in the European system of drill, that they might travel with him in the disguise of regular soldiers, well armed and accoutred. During the rains Meherban's spies (_hirrowa_) were sent to visit the great commercial towns and report any despatches of money or other valuables, which were to take place during the following open season. His own favourite disguise was that of a Hindu prince, while the remainder of the gang constituted his retinue and escort. On one occasion, assuming this character, he followed up a boat laden with Spanish dollars which was being sent from Calcutta to Benares; and having attacked it at its moorings at Makrai, he killed one and wounded ten men of the guard and made off with 25,000 Spanish dollars and Rs. 2600 of the Company's coinage. A part of the band were sent direct to the rendezvous previously arranged, while Meherban returned to the grove where he had left his women and proceeded with them in a more leisurely fashion to the same place. Retaining the character of a native prince he halted here for two days to celebrate the Holi festival. Marching thence with his women conveyed in covered litters by hired bearers who were changed at intervals, he proceeded to his bivouac in the Oudh forests; and at Seosagar, one of his halting-places, he gave a large sum of money to a gardener to plant a grove of mango trees near a tank for the benefit of travellers, in the name of Raja Meherban Singh of Gaur in Oudh; and promised him further alms on future occasions of pilgrimage if he found the work progressing well, saying that it was a great shame that travellers should be compelled as he had been to halt without shade for themselves or their families during the heat of the day. He arrived safely at his quarters in the forest and was received in the customary fashion by a procession of women in their best attire, who conducted him with dancing and music, like a victorious Roman Proconsul, to his fort. [49] 5. Disguise of religious mendicants. But naturally not all the Badhaks could do things in the style of Meherban Singh. The disguise which they most often assumed in the north was that of carriers of Ganges water, while in Central India they often pretended to be Banjaras travelling with pack-bullocks, or pilgrims, or wedding-parties going to fetch the bride or bridegroom. Sometimes also they took the character of religious mendicants, the leader being the high priest and all the rest his followers and disciples. One such gang, described by Colonel Sleeman, [50] had four or five tents of white and dyed cloth, two or three pairs of _nakkaras_ or kettle-drums and trumpets, with a great number of buffaloes, cows, goats, sheep and ponies. Some were clothed, but the bodies of the greater part were covered with nothing but ashes, paint and a small cloth waistband. But they always provided themselves with five or six real Bairagis, whose services they purchased at a very high price. These men were put forward to answer questions in case of difficulty and to bully the landlords and peasantry; and if the people demurred to the demands of the Badhaks, to intimidate them by tricks calculated to play upon the fears of the ignorant. They held in their hands a preparation of gunpowder resembling common ashes; and when they found the people very stubborn they repeated their _mantras_ over this and threw it upon the thatch of the nearest house, to which it set fire. The explosion was caused by a kind of fusee held in the hand which the people could not see, and taking it for a miracle they paid all that was demanded. Another method was to pretend to be carrying the bones of dead relatives to the Ganges. The bones or ashes of the deceased, says [51] Colonel Sleeman, are carried to the Ganges in bags, coloured red for females and white for males. These bags are considered holy, and are not allowed to touch the ground upon the way, and during halts in the journey are placed on poles or triangles. The carriers are regarded with respect as persons engaged upon a pious duty, and seldom questioned on the road. When a gang assumed this disguise they proceeded to their place of rendezvous in small parties, some with red and some with white bags, in which they carried the bones of animals most resembling those of the human frame. These were supported on triangles formed of the shafts on which the spear-heads would be fitted when they reached their destination and had prepared for action. 6. Countenance and support of landowners. It would have been impossible for the Badhaks to exist and flourish as they did without the protection of the landowners on whose estates they lived; and this they received in full measure in return for a liberal share of their booty. When the chief of Karauli was called upon to dislodge a gang within his territory, he expressed apprehension that the coercion of the Badhaks might cause a revolution in the State. He was not at all singular, says Colonel Sleeman, in his fear of exasperating this formidable tribe of robbers. It was common to all the smaller chiefs and the provincial governors of the larger ones. They everywhere protected and fostered the Badhaks, as did the landholders; and the highest of them associated with the leaders of gangs on terms of equality and confidence. It was very common for a chief or the governor of a district in times of great difficulty and personal danger to require from one of the leaders of such gangs a night-guard or _palang ki chauki_: and no less so to entertain large bodies of them in the attack and defence of forts and camps whenever unusual courage and skill were required. The son of the Raja of Charda exchanged turbans with a Badhak leader, Mangal Singh, as a mark of the most intimate friendship. This episode recalls an alliance of similar character in _Lorna Doone_; and indeed it would not be difficult to find several points of resemblance between the careers of the more enterprising Badhak leaders and the Doones of Bagworthy; but India produced no character on the model of John Ridd, and it was reserved for an Englishman, Colonel Sleeman, to achieve the suppression of the Badhaks as well as that of the Thugs. After the fortress and territory of Garhakota in Saugor had been taken by the Maharaja Sindhia, Zalim Singh, a cousin of the dispossessed Bundela chief, collected a force of Bundelas and Pindaris and ravaged the country round Garhakota in 1813. In the course of his raid he sacked and burnt the town of Deori, and 15,000 persons perished in the flames. Colonel Jean Baptiste, Sindhia's general, obtained a number of picked Badhaks from Rajputana and offered them a rich reward for the head of Zalim Singh; and after watching his camp for three months they managed to come on him asleep in the tent of a dancing-girl, who was following his camp, and stabbed him to the heart. For this deed they received Rs. 20,000 from Baptiste with other valuable presents. Their reputation was indeed such that they were frequently employed at this period both by chiefs who desired to take the lives of others and by those who were anxious for the preservation of their own. When it happened that a gang was caught after a robbery in a native State, the custom was not infrequently to make them over to the merchant whose property they had taken, with permission to keep them in confinement until they should refund his money; and in this manner by giving up the whole or a part of the proceeds of their robbery they were enabled to regain their liberty. Even if they were sent before the courts, justice was at that time so corrupt as to permit of easy avenues of escape for those who could afford to pay; and Colonel Sleeman records the deposition of a Badhak describing their methods of bribery: "When police officers arrest Badhaks their old women get round them and give them large sums of money; and they either release them or get their depositions so written that their release shall be ordered by the magistrates. If they are brought to court, their old women, dressed in rags, follow them at a distance of three or four miles with a thousand or two thousand rupees upon ponies; and these rupees they distribute among the native officers of the court and get the Badhaks released. These old women first ascertain from the people of the villages who are the Nazirs and Munshis of influence, and wait upon them at their houses and make their bargains. If the officials cannot effect their release, they take money from the old women and send them off to the Sadar Court, with letters of introduction to their friends, and advice as to the rate they shall pay to each according to his supposed influence. This is the way that all our leaders get released, and hardly any but useless men are left in confinement." [52] 7. Pride in their profession. It may be noticed that these robbers took the utmost pleasure in their calling, and were most averse to the idea of giving it up and taking to honest pursuits. "Some of the men with me," one magistrate wrote, [53] "have been in jail for twenty, and one man for thirty years, and still do not appear to have any idea of abandoning their illegal vocation; even now, indeed, they look on what we consider an honest means of livelihood with the most marked contempt; and in relating their excursions talk of them with the greatest pleasure, much in the way an eager sportsman describes a boar-chase or fox-hunt. While talking of their excursions, which were to me really very interesting, their eyes gleamed with pleasure; and beating their hands on their foreheads and breasts and muttering some ejaculation they bewailed the hardness of their lot, which now ensured their never again being able to participate in such a joyous occupation." Another Badhak, on being examined, said he could not recall a case of one of the community having ever given up the trade of dacoity. "None ever did, I am certain of it," he continued. [54] "After having been arrested, on our release we frequently take lands, to make it appear we have left off dacoity, but we never do so in reality; it is only done as a feint and to enable our zamindars (landowners) to screen us." They sometimes paid rent for their land at the rate of thirty rupees an acre, in return for the countenance and protection afforded by the zamindars. "Our profession," another Badhak remarked, [55] "has been a _Padshahi Kam_ (a king's trade); we have attacked and seized boldly the thousands and hundreds of thousands that we have freely and nobly spent; we have been all our lives wallowing in wealth and basking in freedom, and find it hard to manage with the few copper pice a day we get from you." At the time when captures were numerous, and the idea was entertained of inducing the dacoits to settle in villages and supporting them until they had been trained to labour, several of them, on being asked how much they would require to support themselves, replied that they could not manage on less than two rupees a day, having earned quite that sum by dacoity. This amount would be more than twenty times the wages of an ordinary labourer at the same period. Another witness put the amount at one to two rupees a day, remarking, 'We are great persons for eating and drinking, and we keep several wives according to our means.' Of some of them Colonel Sleeman had a high opinion, and he mentions the case of one man, Ajit Singh, who was drafted into the native army and rose to be commander of a company. "I have seldom seen a man," he wrote, [56] "whom I would rather have with me in scenes of peril and difficulty." An attempt of the King of Oudh's, however, to form a regiment of Badhaks had ended in failure, as after a short time they mutinied, beat their commandant and other officers and turned them out of the regiment, giving as their reason that the officers had refused to perform the same duties as the men. And they visited with the same treatment all the other officers sent to them, until they were disbanded by the British on the province of Allahabad being made over to the Company. Colonel Sleeman notes that they were never known to offer any other violence or insult to females than to make them give up any gold ornaments that they might have about their persons. "In all my inquiries into the character, habits and conduct of these gangs, I have never found an instance of a female having been otherwise disgraced or insulted by them. They are all Hindus, and this reverence for the sex pervades all Hindu society." [57] According to their own account also they never committed murder; if people opposed them they struck and killed like soldiers, but this was considered to be in fair fight. It may be noted, nevertheless, that they had little idea of clan loyalty, and informed very freely against their fellows when this course was to their advantage. They also stated that they could not settle in towns; they had always been accustomed to live in the jungles and commit dacoities upon the people of the towns as a kind of _shikar_ (sport); they delighted in it, and they felt living in towns or among other men as a kind of prison, and got quite confused (_ghabraye_), and their women even more than the men. 8. Caste rules and admission of outsiders. The Badhaks had a regular caste organisation, and members of the different clans married with each other like the Rajputs after whom they were named. They admitted freely into the community members of any respectable Hindu caste, but not the impure castes or Muhammadans. But at least one instance of the admission of a Muhammadan is given. [58] The Badhaks were often known to the people as Siarkhawa or jackal-eaters, or Sabkhawa, those who eat everything. And the Muhammadan in question was given jackal's flesh to eat, and having partaken of it was considered to have become a member of the community. This indicates that the Badhaks were probably accustomed to eat the flesh of the jackal at a sacrificial meal, and hence that they worshipped the jackal, revering it probably as the deity of the forests where they lived. Such a veneration would account for the importance attached to the jackal's cry as an omen. The fact of their eating jackals also points to the conclusion that the Badhaks were not Rajputs, but a low hunting caste like the Pardhis and Bahelias. The Pardhis have Rajput sept names as well as the Badhaks. No doubt a few outcaste Rajputs may have joined the gangs and become their leaders. Others, however, said that they abstained from the flesh of jackals, snakes, foxes and cows and buffaloes. Children were frequently adopted, being purchased in large numbers in time of famine, and also occasionally kidnapped. They were brought up to the trade of dacoity, and if they showed sufficient aptitude for it were taken out on expeditions, but otherwise left at home to manage the household affairs. They were married to other adopted children and were known as Ghulami or Slave Badhaks, like the Jangar Banjaras; and like them also, after some generations, when their real origin had been forgotten, they became full Badhaks. It was very advantageous to a Badhak to have a number of children, because all plunder obtained was divided in regularly apportioned shares among the whole community. Men who were too old to go on dacoity also received their share, and all children, even babies born during the absence of the expedition. The Badhaks said that this rule was enforced because they thought it an advantage to the community that families should be large and their numbers should increase; from which statement it must be concluded that they seldom suffered any stringency from lack of spoil. They also stated that Badhak widows would go and find a second husband from among the regular population, and as a rule would sooner or later persuade him to join the Badhaks. 9. Religion: offerings to ancestors. Like other Indian criminals the Badhaks were of a very religious or superstitious disposition. They considered the gods of the Hindu creed as favouring their undertakings so long as they were suitably propitiated by offering to their temples and priests, and the spirits of the most distinguished of their ancestors as exercising a vicarious authority under these deities in guiding them to their prey and warning them of danger. [59] The following is an account of a Badhak sacrifice given to Colonel Sleeman by the Ajit Singh already mentioned. It was in celebration of a dacoity in which they had obtained Rs. 40,000, out of which Rs. 4500 were set aside for sacrifices to the gods and charity to the poor. Ajit Singh said: "For offerings to the gods we purchase goats, sweet cakes and spirits; and having prepared a feast we throw a handful of the savoury food upon the fire in the name of the gods who have most assisted us; but of the feast so consecrated no female but a virgin can partake. The offering is made through the man who has successfully invoked the god on that particular occasion; and, as my god had guided us this time, I was employed to prepare the feast for him and to throw the offering upon the fire. The offering must be taken up before the feast is touched and put upon the fire, and a little water must be sprinkled on it. The savoury smell of the food as it burns reaches the nostrils of the god and delights him. On this as on most occasions I invoked the spirit of Ganga Singh, my grandfather, and to him I made the offering. I considered him to be the greatest of all my ancestors as a robber, and him I invoked on this solemn occasion. He never failed me when I invoked him, and I had the greatest confidence in his aid. The spirits of our ancestors can easily see whether we shall succeed in what we are about to undertake; and when we are to succeed they order us on, and when we are not they make signs to us to desist." Their mode [60] of ascertaining which of their ancestors interested himself most in their affairs was commonly this, that whenever a person talked incoherently in a fever or an epileptic fit, the spirit of one or other of his ancestors was supposed to be upon him. If they were in doubt as to whose spirit it was, one of them threw down some grains of wheat or coloured glass beads, a pinch at a time, saying the name of the ancestor he supposed the most likely to be at work and calling odd or even as he pleased. If the number proved to be as he called it several times running while that name was repeated, they felt secure of their family god, and proceeded at once to sacrifice a goat or something else in his name. When they were being hunted down and arrested by Colonel Sleeman and his assistants, they ascribed their misfortunes to the anger of the goddess Kali, because they had infringed her rules and disregarded her signs, and said that their forefathers had often told them they would one day be punished for their disobedience. [61] 10. The wounded haunted by spirits. Whenever one of the gang was wounded and was taken with his wounds bleeding near a place haunted by a spirit, they believed the spirit got angry and took hold of him, [62] in the manner described by Ajit Singh as follows: "The spirit comes upon him in all kinds of shapes, sometimes in that of a buffalo, at others in that of a woman, sometimes in the air above and sometimes from the ground below; but no one can see him except the wounded person he is angry with and wants to punish. Upon such a wounded person we always place a naked sword or some other sharp steel instrument, as spirits are much afraid of weapons of this kind. If there be any good conjurer at hand to charm away the spirits from the person wounded he recovers, but nothing else can save him." In one case a dacoit named Ghisa had been severely wounded in an encounter and was seized by the spirit of a banyan tree as he was being taken away: "We made a litter with our ropes and cloaks thrown over them and on this he was carried off by four of our party; at half a mile distant the road passed under a large banyan tree and as the four men carried him along under the tree, the spirit of the place fell upon him and the four men who carried him fell down with the shock. They could not raise him again, so much were they frightened, and four other men were obliged to lift him and carry him off." The man died of his wounds soon after they reached the halting-place, and in commenting on this Ajit Singh continued: "When the spirit seized Ghisa under the tree we had unfortunately no conjurer, and he, poor fellow, died in consequence. It was evident that a spirit had got hold of him, for he could not keep his head upright; it always fell down upon his right or left shoulder as often as we tried to put it right; and he complained much of a pain in the region of the liver. We therefore concluded that the spirit had broken his neck and was consuming his liver." 11. Pious funeral observances. Like pious Hindus as they were, the Badhaks were accustomed, whenever it was possible, to preserve the bones of their dead after the body had been burnt and carry them to the Ganges. If this was not possible, however, and the exigencies of their profession obliged them to make away with the body without the performance of due funeral rites, they cut off two or three fingers and sent these to the Ganges to be deposited instead of the whole body. [63] In one case a dacoit, Kundana, was killed in an affray, and the others carried off his body and thrust it into a porcupine's hole after cutting off three of the fingers. "We gave Kundana's fingers to his mother," Ajit Singh stated, "and she sent them with due offerings and ceremonies to the Ganges by the hands of the family priest. She gave this priest money to purchase a cow, to be presented to the priests in the name of her deceased son, and to distribute in charity to the poor and to holy men. She got from us for these purposes eighty rupees over and above her son's share of the booty, while his widow and children continued to receive their usual share of the takings of the gang so long as they remained with us." 12. Taking the omens. Before setting out on an expedition it was their regular custom to take the omens, and the following account may be quoted of the preliminaries to an expedition of the great leader, Meherban Singh, who has already been mentioned: "In the latter end of that year, Meherban and his brother set out and assembled their friends on the bank of the Bisori river, where the rate at which each member of the party should share in the spoil was determined in order to secure to the dependants of any one who should fall in the enterprise their due share, as well as to prevent inconvenient disputes during and after the expedition. The party assembled on this occasion, including women and children, amounted to two hundred, and when the shares had been determined the goats were sacrificed for the feast. Each leader and member of the gang dipped his finger in the blood and swore fidelity to his engagements and his associates under all circumstances. The whole feasted together and drank freely till the next evening, when Meherban advanced with about twenty of the principal persons to a spot chosen a little way from the camp on the road they proposed to take in the expedition, and lifting up his hands in supplication said aloud, 'If it be thy will, O God, and thine, Kali, to prosper our undertaking for the sake of the blind and the lame, _the widow and the orphan_, who depend upon our exertions for subsistence, vouchsafe, we pray thee, the call of the female jackal.' All his followers held up their hands in the same manner and repeated these words after him. All then sat down and waited in silence for the reply or spoke only in whispers. At last the cry of the female jackal was heard three times on the left, and believing her to have been inspired by the deity for their guidance they were all much rejoiced." The following was another more elaborate method of taking omens described by Ajit Singh: "When we speak of seeking omens from our gods or Devi Deota, we mean the spirits of those of our ancestors who performed great exploits in dacoity in their day, gained a great name and established lasting reputations. For instance, Mahajit, my grandfather, and Sahiba, his father, are called gods and admitted to be so by us all. We have all of us some such gods to be proud of among our ancestors; we propitiate them and ask for favourable omens from them before we enter upon any enterprise. We sometimes propitiate the Suraj Deota (sun god) and seek good omens from him. We get two or three goats or rams, and sometimes even ten or eleven, at the place where we determine to take the auspices, and having assembled the principal men of the gang we put water into the mouth of one of them and pray to the sun and to our ancestors thus: 'O thou Sun God! And O all ye other Gods! If we are to succeed in the enterprise we are about to undertake we pray you to cause these goats to shake their bodies.' If they do not shake them after the gods have been thus duly invoked, the enterprise must not be entered upon and the goats are not sacrificed. We then try the auspices with wheat. We burn frankincense and scented wood and blow a shell; and taking out a pinch of wheat grains, put them on the cloth and count them. If they come up odd the omen is favourable, and if even it is bad. After this, which we call the auspices of the Akut, we take that of the Siarni or female jackal. If it calls on the left it is good, but if on the right bad. If the omens turn out favourable in all three trials then we have no fear whatever, but if they are favourable in only one trial out of the three the enterprise must be given up." 13. Suppression of dacoity. Between 1837 and 1849 the suppression of the regular practice of armed dacoity was practically achieved by Colonel Sleeman. A number of officers were placed under his orders, and with small bodies of military and police were set to hunt down different bands of dacoits, following them all over India when necessary. And special Acts were passed to enable the offence of dacoity, wherever committed, to be tried by a competent magistrate in any part of India as had been done in the case of the Thugs. Many of the Badhaks received conditional pardons, and were drafted into the police in different stations, and an agricultural labour colony was also formed, but does not seem to have been altogether successful. During these twelve years more than 1200 dacoits in all were brought to trial, while some were killed during the operations, and no doubt many others escaped and took to other avocations, or became ordinary criminals when their armed gangs were broken up. In 1825 it had been estimated that the Oudh forests alone contained from 4000 to 6000 dacoits, while the property stolen in 1811 from known dacoities was valued at ten lakhs of rupees. 14. The Badhaks or Baoris at the present time. The Badhaks still exist, and are well known as one of the worst classes of criminals, practising ordinary house-breaking and theft. The name Badhak is now less commonly used than those of Bagri and Baori or Bawaria, both of which were borne by the original Badhaks. The word Bagri is derived from a tract of country in Malwa which is known as the Bagar or 'hedge of thorns,' because it is surrounded on all sides by wooded hills. [64] There are Bagri Jats and Bagri Rajputs, many of whom are now highly respectable landholders. Bawaria or Baori is derived from _banwar_, a creeper, or the tendril of a vine, and hence a noose made originally from some fibrous plant and used for trapping animals, this being one of the primary occupations of the tribe. [65] The term Badhak signifies a hunter or fowler, hence a robber or murderer (Platts). The Bagris and Bawarias are sometimes considered to be separate communities, but it is doubtful whether there is any real distinction between them. In Bombay the Bagris are known as Vaghris by the common change of _b_ into _v_. A good description of them is contained in Appendix C to Mr. Bhimbhai Kirparam's volume _Hindus of Gujarat_ in the _Bombay Gazetteer_. He divides them into the Chunaria or lime-burners, the Datonia or sellers of twig tooth-brushes, and two other groups, and states that, "They also keep fowls and sell eggs, catch birds and go as _shikaris_ or hunters. They traffic in green parrots, which they buy from Bhils and sell for a profit." 15. Lizard-hunting. Their strength and powers of endurance are great, the same writer states, and they consider that these qualities are obtained by the eating of the _goh_ and _sandha_ or iguana lizards, which a Vaghri prizes very highly. This is also the case with the Bawarias of the Punjab, who go out hunting lizards in the rains and may be seen returning with baskets full of live lizards, which exist for days without food and are killed and eaten fresh by degrees. Their method of hunting the lizard is described by Mr. Wilson as follows: [66] "The lizard lives on grass, cannot bite severely, and is sluggish in his movements, so that he is easily caught. He digs a hole for himself of no great depth, and the easiest way to take him is to look out for the scarcely perceptible airhole and dig him out; but there are various ways of saving oneself this trouble. One, which I have seen, takes advantage of a habit the lizard has in cold weather (when he never comes out of his hole) of coming to the mouth for air and warmth. The Chuhra or other sportsman puts off his shoes and steals along the prairie till he sees signs of a lizard's hole. This he approaches on tiptoe, raising over his head with both hands a mallet with a round sharp point, and fixing his eyes intently upon the hole. When close enough he brings down his mallet with all his might on the ground just behind the mouth of the hole, and is often successful in breaking the lizard's back before he awakes to a sense of his danger. Another plan, which I have not seen, is to tie a wisp of grass to a long stick and move it over the hole so as to make a rustling noise. The lizard within thinks, 'Oh here's a snake! I may as well give in,' and comes to the mouth of the hole, putting out his tail first so that he may not see his executioner. The sportsman seizes his tail and snatches him out before he has time to learn his mistake." This common fondness for lizards is a point in favour of a connection between the Gujarat Vaghris and the Punjab Bawarias. 16. Social observances. In Sirsa the great mass of the Bawarias are not given to crime, and in Gujarat also they do not appear to have special criminal tendencies. It is a curious point, however, that Mr. Bhimbhai Kirparam emphasises the chastity of the women of the Gujarat Vaghris. [67] "When a family returns home after a money-making tour to Bombay or some other city, the women are taken before Vihat (Devi), and with the women is brought a buffalo or a sheep that is tethered in front of Vihat's shrine. They must confess all, even their slightest shortcomings, such as the following: 'Two weeks ago, when begging in Parsi Bazar-street, a drunken sailor caught me by the hand. Another day a Miyan or Musalman ogled me, and forgive me, Devi, my looks encouraged him.' If Devi is satisfied the sheep or buffalo shivers, and is then sacrificed and provides a feast for the caste." [68] On the other hand, Mr. Crooke states [69] that in northern India, "The standard of morality is very low because in Muzaffarnagar it is extremely rare for a Bawaria woman to live with her husband. Almost invariably she lives with another man: but the official husband is responsible for the children." The great difference in the standard of morality is certainly surprising. In Gujarat [70] the Vaghris have _gurus_ or religious preceptors of their own. These men take an eight-anna silver piece and whisper in the ear of their disciples "Be immortal."... "The Bhuvas or priest-mediums play an important part in many Vaghri ceremonies. A Bhuva is a male child born after the mother has made a vow to the goddess Vihat or Devi that if a son be granted to her she will devote him to the service of the goddess. No Bhuva may cut or shave his hair on pain of a fine of ten rupees, and no Bhuva may eat carrion or food cooked by a Muhammadan." 17. Criminal practices. The criminal Bagris still usually travel about in the disguise of Gosains and Bairagis, and are very difficult of detection except to real religious mendicants. Their housebreaking implement or jemmy is known as _Gyan_, but in speaking of it they always add _Das_, so that it sounds like the name of a Bairagi. [71] They are usually very much afraid of the _gyan_ being discovered on their persons, and are careful to bury it in the ground at each halting-place, while on the march it may be concealed in a pack-saddle. The means of identifying them, Mr. Kennedy remarks, [72] is by their family _deo_ or god, which they carry about when wandering with their families. It consists of a brass or copper box containing grains of wheat and the seeds of a creeper, both soaked in _ghi_ (melted butter). The box with a peacock's feather and a bell is wrapped in two white and then in two red cloths, one of the white cloths having the print of a man's hand dipped in goat's blood upon it. The grains of wheat are used for taking the omens, a few being thrown up at sun-down and counted afterwards to see whether they are odd or even. When even, two grains are placed on the right hand of the omen-taker, and if this occurs three times running the auspices are considered to be favourable. [73] Mr. Gayer [74] notes that the Badhaks have usually from one to three brands from a hot iron on the inside of their left wrist. Those of them who are hunters brand the muscles of the left wrist in order to steady the hand when firing their matchlocks. The customs of wearing a peculiar necklace of small wooden beads and a kind of gold pin fixed to the front teeth, which Mr. Crooke [75] records as having been prevalent some years ago, have apparently been since abandoned, as they are not mentioned in more recent accounts. The Dehliwal and Malpura Baorias have, Mr. Kennedy states, [76] an interesting system of signs, which they mark on the walls of buildings at important corners, bridges and cross-roads and on the ground by the roadside with a stick, if no building is handy. The commonest is a loop, the straight line indicating the direction a gang or individual has taken: ________________________ / / /---\ ( ( /// ) \ \---/ \________ The addition of a number of vertical strokes inside the loop signifies the number of males in a gang. If these strokes are enclosed by a circle it means that the gang is encamped in the vicinity; while a square inside a circle and line as below means that property has been secured by friends who have left in the direction pointed by the line. It is said that Baorias will follow one another up for fifty or even a hundred miles by means of these hieroglyphics. The signs are bold marks, sometimes even a foot or more in length, and are made where they will at once catch the eye. When the Marwari Baorias desire to indicate to others of their caste, who may follow in their footsteps, the route taken, a member of the gang, usually a woman, trails a stick in the dust as she walks along, leaving a spiral track on the ground. Another method of indicating the route taken is to place leaves under stones at intervals along the road. [77] The form of crime most in favour among the ordinary Baoris is housebreaking by night. Their common practice is to make a hole in the wall beside the door through which the hand passes to raise the latch; and only occasionally they dig a hole in the base of the wall to admit of the passage of a man, while another favoured alternative is to break in through a barred window, the bars being quickly and forcibly bent and drawn out. [78] One class of Marwari Bagris are also expert coiners. /-------\ / +---+ \ | | | |--------------------- \ +---+ / \-------/ Bahna 1. Nomenclature and internal structure. _Bahna, Pinjara, Dhunia._ [79]--The occupational caste of cotton-cleaners. The Bahnas numbered 48,000 persons in the Central Provinces and Berar in 1911. The large increase in the number of ginning-factories has ruined the Bahna's trade of cleaning hand-ginned cotton, and as no distinction attaches to the name of Bahna it is possible that members of the caste who have taken to other occupations may have abandoned it and returned themselves simply as Muhammadans. The three names Bahna, Pinjara, Dhunia appear to be used indifferently for the caste in this Province, though in other parts of India they are distinguished. Pinjara is derived from the word _pinjan_ used for a cotton-bow, and Dhunia is from _dhunna_, to card cotton. The caste is also known as Dhunak Pathani. Though professing the Muhammadan religion, they still have many Hindu customs and ceremonies, and in the matter of inheritance our courts have held that they are subject to Hindu and not Muhammadan law. [80] In Raipur a girl receives half the share of a boy in the division of inherited property. The caste appears to be a mixed occupational group, and is split into many territorial subcastes named after the different parts of the country from which its members have come, as Badharia from Badhas in Mirzapur, Sarsutia from the Saraswati river, Berari of Berar, Dakhni from the Deccan, Telangi from Madras, Pardeshi from northern India, and so on. Two groups are occupational, the Newaris of Saugor, who make the thick _newar_ tape used for the webbing of beds, and the Kanderas, who make fireworks and generally constitute a separate caste. There is considerable ground for supposing that the Bahnas are mainly derived from the caste of Telis or oil-pressers. In the Punjab Sir D. Ibbetson says [81] that the Penja or cotton-scutcher is an occupational name applied to Telis who follow this profession; and that the Penja, Kasai and Teli are all of the same caste. Similarly in Nasik the Telis and Pinjaras are said to form one community, under the government of a single _panchayat_. In cases of dispute or misconduct the usual penalty is temporary excommunication, which is known as the stopping of food and water. [82] The Telis are an enterprising community of very low status, and would therefore be naturally inclined to take to other occupations; many of them are shopkeepers, cultivators and landholders, and it is quite probable that in past times they took up the Bahna's profession and changed their religion with the hope of improving their social status. The Telis are generally considered to be quarrelsome and talkative, and the Bahnas or Dhunias have the same characteristics. If one man abusing another lapses into Billingsgate, the other will say to him, '_Hamko Julaha Dhunia neh jano_,' or 'Don't talk to me as if I was a Julaha or a Dhunia.' 2. Marriage. Some Bahnas have exogamous sections with Hindu names, while others are without these, and simply regulate their marriages by rules of relationship. They have the primitive Hindu custom of allowing a sister's son to marry a brother's daughter, but not _vice versa_. A man cannot marry his wife's younger sister during her lifetime, nor her elder sister at any time. Children of the same foster-mother are also not allowed to marry. Their marriages are performed by a Kazi with an imitation of the Nikah rite. The bridegroom's party sit under the marriage-shed, and the bride with the women of her party inside the house. The Kazi selects two men, one from the bride's party, who is known as the Nikahi Bap or 'Marriage Father,' and the other from the bridegroom's, who is called the Gowah or 'Witness.' These two men go to the bride and ask her whether she accepts the bridegroom, whose name is stated, for her husband. She answers in the affirmative, and mentions the amount of the dowry which she is to receive. The bridegroom, who has hitherto had a veil (_mukhna_) over his face, now takes it off, and the men go to him and ask him whether he accepts the bride. He replies that he does, and agrees to pay the dowry demanded by her. The Kazi reads some texts and the guests are given a meal of rice and sugar. Many of the preliminaries to a Hindu marriage are performed by the more backward members of the caste, and until recently they erected a sacred post in the marriage-shed, but now they merely hang the green branch of a mango tree to the roof. The minimum amount of the _mehar_ or dowry is said to be Rs. 125, but it is paid to the girl's parents as a bride-price and not to herself, as among the Muhammadans. A widow is expected, but not obliged, to marry her deceased husband's younger brother. Divorce is permitted by means of a written deed known as 'Farkhati.' 3. Religious and other customs. The Bahnas venerate Muhammad, and also worship the tombs of Muhammadan saints or _Pirs_. A green sheet or cloth is spread over the tomb and a lamp is kept burning by it, while offerings of incense and flowers are made. When the new cotton crop has been gathered they lay some new cotton by their bow and mallet and make an offering of _malida_ or cakes of flour and sugar to it. They believe that two angels, one good and one bad, are perched continually on the shoulders of every man to record his good and evil deeds. And when an eclipse occurs they say that the sun and moon have gone behind a pinnacle or tower of the heavens. For exorcising evil spirits they write texts of the Koran on paper and burn them before the sufferer. The caste bury the dead with the feet pointing to the south. On the way to the grave each one of the mourners places his shoulder under the bier for a time, partaking of the impurity communicated by it. Incense is burnt daily in the name of a deceased person for forty days after his death, with the object probably of preventing his ghost from returning to haunt the house. Muhammadan beggars are fed on the tenth day. Similarly, after the birth of a child a woman is unclean for forty days, and cannot cook for her husband during that period. A child's hair is cut for the first time on the tenth or twelfth day after birth, this being known as Jhalar. Some parents leave a lock of hair to grow on the head in the name of the famous saint Sheikh Farid, thinking that they will thus ensure a long life for the child. It is probably in reality a way of preserving the Hindu _choti_ or scalp-lock. 4. Occupation. The hereditary calling [83] of the Bahna is the cleaning or scutching of cotton, which is done by subjecting it to the vibration of a bow-string. The seed has been previously separated by a hand-gin, but the ginned cotton still contains much dirt, leaf-fibre and other rubbish, and to remove this is the Bahna's task. The bow is somewhat in the shape of a harp, the wide end consisting of a broad piece of wood over which the string passes, being secured to a straight wooden bar at the back. At the narrow end the bar and string are fixed to an iron ring. The string is made of the sinew of some animal, and this renders the implement objectionable to Hindus, and may account for the Bahnas being Muhammadans. The club or mallet is a wooden implement shaped like a dumb-bell. The bow is suspended from the roof so as to hang just over the pile of loose cotton; and the worker twangs the string with the mallet and then draws the mallet across the string, each three or four times. The string strikes a small portion of the cotton, the fibre of which is scattered by the impact and thrown off in a uniform condition of soft fluff, all dirt being at the same time removed. This is the operation technically known as teasing. Buchanan remarked that women frequently did the work themselves at home, using a smaller kind of bow called _dhunkara_. The clean cotton is made up into balls, some of which are passed on to the spinner, while others are used for the filling of quilts and the padded coats worn in the cold weather. The ingenious though rather clumsy method of the Bahna has been superseded by the ginning-factory, and little or no cotton destined for the spindle is now cleaned by him. The caste have been forced to take to cultivation or field labour, while many have become cartmen and others are brokers, peons or constables. Nearly every house still has its _pinjan_ or bow, but only a desultory use is made of this during the winter months. As it is principally used by a Muhammadan caste it seems a possible hypothesis that the cotton-bow was introduced into India by invaders of that religion. The name of the bow, _pinjan_, is, however, a Sanskrit derivative, and this is against the above theory. It has already been seen that the fact of animal sinew being used for the string would make it objectionable to Hindus. The Bahnas are subjected to considerable ridicule on account of their curious mixture of Hindu and Muhammadan ceremonies, amounting in some respects practically to a caricature of the rites of Islam; and further, they share with the weaver class the contempt shown to those who follow a calling considered more suitable for women than men. It is related that when the Mughal general Asaf Khan first made an expedition into the north of the Central Provinces he found the famous Gond-Rajput queen Durgavati of the Garha-Mandla dynasty governing with success a large and prosperous state in this locality. He thought a country ruled by a woman should fall an easy prey to the Muhammadan arms, and to show his contempt for her power he sent her a golden spindle. The queen retorted by a present of a gold cotton-cleaner's bow, and this so enraged the Mughal that he proceeded to attack the Gond kingdom. The story indicates that cotton-carding is considered a Muhammadan profession, and also that it is held in contempt. 5. Proverbs about Bahnas. Various sayings show that the Bahna is not considered a proper Muhammadan, as Turuk to Turuk Aur Bahna Turuk, or 'A Muhammadan (Turk) is a Muhammadan and the Bahna is also a Muhammadan'; and again-- Achera, [84] Kachera, Pinjara, Muhammad se dur, Din se niyara, or 'The Kachera and Pinjara are lost to Muhammad and far from the faith'; and again-- Adho Hindu adho Musalman Tinkhon kahen Dhunak Pathan, or 'Half a Hindu and half a Muhammadan, that is he who is a Dhunak Pathan.' They have a grotesque imitation of the Muhammadan rite of _halal_, or causing an animal's blood to flow on to the ground with the repetition of the _kalma_ or invocation; thus it is said that when a Bahna is about to kill a fowl he addresses it somewhat as follows: Kahe karkarat hai? Kahe barbarat hai? Kahe jai jai logon ka dana khat hai? Tor kiamat mor niamat, Bismillah hai tuch, or "Why do you cackle? Why do you crow? Why do you eat other people's grain? Your death is my feast; I touch you in the name of God." And saying this he puts a knife to the fowl's throat. The vernacular verse is a good imitation of the cackling of a fowl. And again, they slice off the top of an egg as if they were killing an animal and repeat the formula, "White dome, full of moisture, I know not if there is a male or female within; in the name of God I kill you." A person whose memory is not good enough to retain these texts will take a knife and proceed to one who knows them. Such a man will repeat the texts over the knife, blowing on it as he does so, and the Bahna considers that the knife has been sanctified and retains its virtue for a week. Others do not think this necessary, but have a special knife, which having once been consecrated is always kept for killing animals, and descends as an heirloom in the family, the use of this sacred knife being considered to make the repetition of the _kalma_ unnecessary. These customs are, however, practised only by the ignorant members of the caste in Raipur and Bilaspur, and are unknown in the more civilised tracts, where the Bahnas are rapidly conforming to ordinary Muhammadan usage. Such primitive Bahnas perform their marriages by walking round the sacred post, keep the Hindu festivals, and feed Brahmans on the tenth day after a death. They have a priest whom they call their Kazi, but elect him themselves. In some places when a Bahna goes to the well to draw water he first washes the parapet of the well to make it ceremonially clean, and then draws his water. This custom can only be compared with that of the Raj-Gonds who wash the firewood with which they are about to cook their food, in order to make it more pure. Respectable Muhammadans naturally look down on the Bahnas, and they retaliate by refusing to take food or water from any Muhammadan who is not a Bahna. By such strictness the more ignorant think that they will enhance their ceremonial purity and hence their social consideration; but the intelligent members of the caste know better and are glad to improve themselves by learning from educated Muhammadans. The other menial artisan castes among the Muhammadans have similar ideas, and it is reported that a Rangrez boy who took food in the house of one of the highest Muhammadan officers of Government in the Province was temporarily put out of caste. Another saying about the Bahnas is-- Sheikhon ki Sheikhi, Pathanon ki tarr, Turkon ki Turkshahi, Bahnon ki bharrr ... or 'Proud as a Sheikh, obstinate as a Pathan, royal as a Turk, buzzing like a Bahna.' This refers to the noise of the cotton-cleaning bow, the twang of which as it is struck by the club is like a quail flying; and at the same time to the Bahna's loquacity. Another story is that a Bahna was once going through the forest with his cotton-cleaning bow and club or mallet, when a jackal met him on the path. The jackal was afraid that the Bahna would knock him on the head, so he said, "With thy bow on thy shoulder and thine arrow in thy hand, whither goest thou, O King of Delhi?" The Bahna was exceedingly pleased at this and replied, 'King of the forest, eater of wild plums, only the great can recognise the great.' But when the jackal had got to a safe distance he turned round and shouted, "With your cotton-bow on your shoulder and your club in your hand, there you go, you sorry Bahna." It is said also that although the Bahnas as good Muhammadans wear beards, they do not cultivate them very successfully, and many of them only have a growth of hair below the chin and none on the under-lip, in the fashion known as a goat's beard. This kind of beard is thus proverbially described as '_Bahna kaisi darhi_' or 'A Bahna's beard.' It may be repeated in conclusion that much of the ridicule attaching to the Bahnas arises simply from the fact that they follow what is considered a feminine occupation, and the remainder because in their ignorance they parody the rites of Islam. It may seem ill-natured to record the sayings in which they are lampooned, but the Bahnas cannot read English, and these have an interest as specimens of popular wit. Baiga List of Paragraphs 1. _The tribe and its offshoots._ 2. _Tribal legends._ 3. _Tribal subdivisions._ 4. _Marriage._ 5. _Birth and funeral rites._ 6. _Religion._ 7. _Appearance and mode of life._ 8. _Dress and food._ 9. _Occupation._ 10. _Language._ 1. The tribe and its offshoots. _Baiga._ [85]--A primitive Dravidian tribe whose home is on the eastern Satpura hills in the Mandla, Balaghat and Bilaspur Districts. The number of the Baigas proper was only 30,000 in 1911. But the Binjhals or Binjhwars, a fairly numerous caste in the Chhattisgarh Division, and especially in the Sambalpur District, appear to have been originally Baigas, though they have dropped the original caste name, become Hinduised, and now disclaim connection with the parent tribe. A reason for this may be found in the fact that Sambalpur contains several Binjhwar zamindars, or large landowners, whose families would naturally desire a more respectable pedigree than one giving them the wild Baigas of the Satpuras for their forefathers. And the evolution of the Binjhwar caste is a similar phenomenon to the constitution of the Raj-Gonds, the Raj-Korkus, and other aristocratic subdivisions among the forest tribes, who have been admitted to a respectable position in the Hindu social community. The Binjhwars, however, have been so successful as to cut themselves off almost completely from connection with the original tribe, owing to their adoption of another name. But in Balaghat and Mandla the Binjhwar subtribe is still recognised as the most civilised subdivision of the Baigas. The Bhainas, a small tribe in Bilaspur, are probably another offshoot, Kath-Bhaina being the name of a subtribe of Baigas in that District, and Rai-Bhaina in Balaghat, though the Bhainas too no longer admit identity with the Baigas. A feature common to all three branches is that they have forgotten their original tongue, and now speak a more or less corrupt form of the Indo-Aryan vernaculars current around them. Finally, the term Bhumia or 'Lord of the soil' is used sometimes as the name of a separate tribe and sometimes as a synonym for Baiga. The fact is that in the Central Provinces [86] Bhumia is the name of an office, that of the priest of the village and local deities, which is held by one of the forest tribes. In the tract where the Baigas live, they, as the most ancient residents, are usually the priests of the indigenous gods; but in Jubbulpore the same office is held by another tribe, the Bharias. The name of the office often attaches itself to members of the tribe, who consider it as somewhat more respectable than their own, and it is therefore generally true to say that the people known as Bhumias in Jubbulpore are really Bharias, but in Mandla and Bilaspur they are Baigas. In Mandla there is also found a group called Bharia-Baigas. These are employed as village priests by Hindus, and worship certain Hindu deities and not the Gond gods. They may perhaps be members of the Bharia tribe of Jubbulpore, originally derived from the Bhars, who have obtained the designation of Baiga, owing to their employment as village priests. But they now consider themselves a part of the Baiga tribe and say they came to Mandla from Rewah. In Mandla the decision of a Baiga on a boundary dispute is almost always considered as final, and this authority is of a kind that commonly emanates from recognised priority of residence. [87] There seems reason to suppose that the Baigas are really a branch of the primitive Bhuiya tribe of Chota Nagpur, and that they have taken or been given the name of Baiga, the designation of a village priest, on migration into the Central Provinces. There is reason to believe that the Baigas were once dominant in the Chhattisgarh plain and the hills surrounding it which adjoin Chota Nagpur, the home of the Bhuiyas. The considerations in favour of this view are given in the article on Bhuiya, to which reference may be made. 2. Tribal legends. The Baigas, however, are not without some conceit of themselves, as the following legend will show. In the beginning, they say, God created Nanga Baiga and Nangi Baigin, the first of the human race, and asked them by what calling they would choose to live. They at once said that they would make their living by felling trees in the jungle, and permission being accorded, have done so ever since. They had two sons, one of whom remained a Baiga, while the other became a Gond and a tiller of the soil. The sons married their own two sisters who were afterwards born, and while the elder couple are the ancestors of the Baigas, from the younger are descended the Gonds and all the remainder of the human race. In another version of the story the first Baiga cut down two thousand old _sal_ [88] trees in one day, and God told him to sprinkle a few grains of kutki on the ashes, and then to retire and sleep for some months, when on his return he would be able to reap a rich harvest for his children. In this manner the habit of shifting cultivation is accorded divine sanction. According to Binjhwar tradition Nanga Baiga and Nangi Baigin dwelt on the _kajli ban pahar_, which being interpreted is the hill of elephants, and may well refer to the ranges of Mandla and Bilaspur. It is stated in the _Ain-i-Akbari_ [89] that the country of Garha-Mandla abounded in wild elephants, and that the people paid their tribute in these and gold mohurs. In Mandla the Baigas sometimes hang out from their houses a bamboo mat fastened to a long pole to represent a flag which they say once flew from the palace of a Baiga king. It seems likely that the original home of the tribe may have been the Chhattisgarh plain and the hill-ranges surrounding it. A number of estates in these hills are held by landowners of tribes which are offshoots of the Baigas, as the Bhainas and Binjhwars. The point is further discussed in the article on Bhuiya. Most of the Baigas speak a corrupt form of the Chhattisgarhi dialect. When they first came under the detailed observation of English officers in the middle of the nineteenth century, the tribe were even more solitary and retired than at present. Their villages, it is said, were only to be found in places far removed from all cleared and cultivated country. No roads or well-defined paths connected them with ordinary lines of traffic and more thickly inhabited tracts, but perched away in snug corners in the hills, and hidden by convenient projecting spurs and dense forests from the country round, they could not be seen except when nearly approached, and were seldom visited unless by occasional enterprising Banias and vendors of country liquor. Indeed, without a Baiga for a guide many of the villages could hardly be discovered, for nothing but occasional notches on the trees distinguished the tracks to them from those of the sambhar and other wild animals. 3. Tribal subdivisions. The following seven subdivisions or subtribes are recognised: Binjhwar, Bharotia, Narotia or Nahar, Raibhaina, Kathbhaina, Kondwan or Kundi, and Gondwaina. Of these the Binjhwar, Bharotia and Narotia are the best-known. The name of the Binjhwars is probably derived from the Vindhyan range, which in turn comes from the Sanskrit _vindhya_, a hunter. The rule of exogamy is by no means strictly observed, and in Kawardha it is said that these three subcastes intermarry though they do not eat together, while in Balaghat the Bharotias and Narotias both eat together and intermarry. In both places the Binjhwars occupy the highest position, and the other two subtribes will take food from them. The Binjhwars consider themselves as Hindus and abjure the consumption of buffalo's and cow's flesh and rats, while the other Baigas will eat almost anything. The Bharotias partially shave their heads, and in Mandla are apparently known as Mundia or Mudia, or "shaven." The Gondwainas eat both cow's flesh and monkeys, and are regarded as the lowest subcaste. As shown by their name they are probably the offspring of unions between Baigas and Gonds. Similarly the Kondwans apparently derive their name from the tract south of the Mahanadi which is named after the Khond tribe, and was formerly owned by them. Each subtribe is divided into a number of exogamous septs, the names of which are identical in many cases with those of the Gonds, as Markam, Maravi, Netam, Tekam and others. Gond names are found most frequently among the Gondwainas and Narotias, and these have adopted from the Gonds the prohibition of marriage between worshippers of the same number of gods. Thus the four septs above mentioned worship seven gods and may not intermarry. But they may marry among other septs such as the Dhurua, Pusam, Bania and Mawar who worship six gods. The Baigas do not appear to have assimilated the further division into worshippers of five, four, three and two gods which exist among the Gonds in some localities, and the system is confined to the lower subtribes. The meanings of the sept names have been forgotten and no instances of totemism are known. And the Binjhwars and Bharotias, who are more or less Hinduised, have now adopted territorial names for their septs, as Lapheya from Lapha zamindari, Ghugharia from Ghughri village in Mandla, and so on. The adoption of Gond names and septs appears to indicate that Gonds were in former times freely admitted into the Baiga tribe; and this continues to be the case at present among the lower subtribes, so far that a Gond girl marrying a Baiga becomes a regular member of the community. But the Binjhwars and Bharotias, who have a somewhat higher status than the others, refuse to admit Gonds, and are gradually adopting the strict rule of endogamy within the subtribe. 4. Marriage. A Baiga must not take a wife from his own sept or from another one worshipping the same number of gods. But he may marry within his mother's sept, and in some localities the union of first cousins is permitted. Marriage is adult and the proposal comes from the parents of the bride, but in some places the girl is allowed to select a husband for herself. A price varying from five to twenty rupees is usually paid to the bride's parents, or in lieu of this the prospective husband serves his father-in-law for a period of about two years, the marriage being celebrated after the first year if his conduct is satisfactory. Orphan boys who have no parents to arrange their marriages for them often take service for a wife. Three ceremonies should precede the marriage. The first, which may take place at any time after the birth of both children, consists merely in the arrangement for their betrothal. The second is only a ratification of the first, feasts being provided by the boy's parents on both occasions. While on the approach of the children to marriageable age the final betrothal or _barokhi_ is held. The boy's father gives a large feast at the house of the girl and the date of the wedding is fixed. To ascertain whether the union will be auspicious, two grains of rice are dropped into a pot of water, after various preliminary solemnities to mark the importance of the occasion. If the points of the grains meet almost immediately it is considered that the marriage will be highly auspicious. If they do not meet, a second pair of grains are dropped in, and should these meet it is believed that the couple will quarrel after an interval of married life and that the wife will return to her father's house. While if neither of the two first essays are successful and a third pair is required, the regrettable conclusion is arrived at that the wife will run away with another man after a very short stay with her husband. But it is not stated that the betrothal is on that account annulled. The wedding procession starts from the bridegroom's house [90] and is received by the bride's father outside the village. It is considered essential that he should go out to meet the bride's party riding on an elephant. But as a real elephant is not within the means of a Baiga, two wooden bedsteads are lashed together and covered with blankets with a black cloth trunk in front, and this arrangement passes muster for an elephant. The elephant makes pretence to charge and trample down the marriage procession, until a rupee is paid, when the two parties embrace each other and proceed to the marriage-shed. Here the bride and bridegroom throw fried rice at each other until they are tired, and then walk three or seven times round the marriage-post with their clothes tied together. It is stated by Colonel Ward that the couple always retired to the forest to spend the wedding night, but this custom has now been abandoned. The expenditure on a marriage varies between ten and fifty rupees, of which only about five rupees fall on the bride's parents. The remarriage of widows is permitted, and the widow is expected, though not obliged, to wed her late husband's younger brother, while if she takes another husband he must pay her brother-in-law the sum of five rupees. The ceremony consists merely of the presentation of bangles and new clothes by the suitor, in token of her acceptance of which the widow pours some tepid water stained with turmeric over his head. Divorce may be effected by the husband and wife breaking a straw in the presence of the caste _panchayat_ or committee. If the woman remains in the same village and does not marry again, the husband is responsible for her maintenance and that of her children, while a divorced woman may not remarry without the sanction of the _panchayat_ so long as her husband is alive and remains single. Polygamy is permitted. 5. Birth and funeral rites. A woman is unclean for a month after childbirth, though the Binjhwars restrict the period to eight days. At the ceremony of purification a feast is given and the child is named, often after the month or day of its birth, as Chaitu, Phagu, Saoni, and so on, from the months of Chait, Phagun and Shrawan. Children who appear to be physically defective are given names accordingly, such as Langra (lame), or Bahira (deaf). The dead are usually buried, the bodies of old persons being burnt as a special honour and to save them from the risk of being devoured by wild animals. Bodies are laid naked in the grave with the head pointing to the south. In the grave of a man of importance two or three rupees and some tobacco are placed. In some places a rupee is thrust into the mouth of the dying man, and if his body is burnt, the coin is recovered from the pyre by his daughter or sister, who wears it as an amulet. Over the grave a platform is made on which a stone is erected. This is called the Bhiri of the deceased and is worshipped by his relatives in time of trouble. If one of the family has to be buried elsewhere, the relatives go to the Bhiri of the great dead and consign his spirit to be kept in their company. At a funeral the mourners take one black and one white fowl to a stream and kill and eat them there, setting aside a portion for the dead man. Mourning is observed for a period of from two to nine days, and during this time labour and even household work are stopped, food being supplied by the friends of the family. When a man is killed by a tiger the Baiga priest goes to the spot and there makes a small cone out of the blood-stained earth. This must represent a man, either the dead man or one of his living relatives. His companions having retired a few paces, the priest goes on his hands and knees and performs a series of antics which are supposed to represent the tiger in the act of destroying the man, at the same time seizing the lump of blood-stained earth in his teeth. One of the party then runs up and taps him on the back with a small stick. This perhaps means that the tiger is killed or otherwise rendered harmless; and the Baiga immediately lets the mud cone fall into the hands of one of the party. It is then placed in an ant-hill and a pig is sacrificed over it. The next day a small chicken is taken to the place, and after a mark supposed to be the dead man's name is made on its head with red ochre, it is thrown back into the forest, the priest exclaiming, 'Take this and go home.' The ceremony is supposed to lay the dead man's spirit and at the same time to prevent the tiger from doing any further damage. The Baigas believe that the ghost of the victim, if not charmed to rest, resides on the head of the tiger and incites him to further deeds of blood, rendering him also secure from harm by his preternatural watchfulness. [91] They also think that they can shut up the tiger's _dar_ or jaws, so that he cannot bite them, by driving a nail into a tree. The forest track from Kanha to Kisli in the Banjar forest reserve of Mandla was formerly a haunt of man-eating tigers, to whom a number of the wood-cutters and Baiga coolies, clearing the jungle paths, fell victims every year. In a large tree, at a dangerous point in the track, there could recently be seen a nail, driven into the trunk by a Baiga priest, at some height from the ground. It was said that this nail shut the mouth of a famous man-eating tiger of the locality and prevented him from killing any more victims. As evidence of the truth of the story there were shown on the trunk the marks of the tiger's claws, where he had been jumping up the tree in the effort to pull the nail out of the trunk and get his man-eating powers restored. 6. Religion. Although the Binjhwar subcaste now profess Hinduism, the religion of the Baigas is purely animistic. Their principal deity is Bura Deo, [92] who is supposed to reside in a _saj_ tree (_Terminalia tomentosa_); he is worshipped in the month of Jeth (May), when goats, fowls, cocoanuts, and the liquor of the new mahua crop are offered to him. Thakur Deo is the god of the village land and boundaries, and is propitiated with a white goat. The Baigas who plough the fields have a ceremony called Bidri, which is performed before the breaking of the rains. A handful of each kind of grain sown is given by each cultivator to the priest, who mixes the grains together and sows a little beneath the tree where Thakur Deo lives. After this he returns a little to each cultivator, and he sows it in the centre of the land on which crops are to be grown, while the priest keeps the remainder. This ceremony is believed to secure the success of the harvest. Dulha Deo is the god who averts disease and accident, and the offering made to him should consist of a fowl or goat of reddish colour. Bhimsen is the deity of rainfall, and Dharti Mata or Mother Earth is considered to be the wife of Thakur Deo, and must also be propitiated for the success of the crops. The grain itself is worshipped at the threshing floor by sprinkling water and liquor on to it. Certain Hindu deities are also worshipped by the Baigas, but not in orthodox fashion. Thus it would be sacrilege on the part of a Hindu to offer animal sacrifices to Narayan Deo, the sun-god, but the Baigas devote to him a special oblation of the most unclean animal, the pig. The animal to be sacrificed is allowed to wander loose for two or three years, and is then killed in a most cruel manner. It is laid across the threshold of a doorway on its back, and across its stomach is placed a stout plank of _saj_-wood. Half a dozen men sit or stand on the ends of this, and the fore and hind feet of the pig are pulled backwards and forwards alternately over the plank until it is crushed to death, while all the men sing or shout a sacrificial hymn. The head and feet are cut off and offered to the deity, and the body is eaten. The forests are believed to be haunted by spirits, and in certain localities _pats_ or shrines are erected in their honour, and occasional offerings are made to them. The spirits of married persons are supposed to live in streams, while trees afford a shelter to the souls of the unmarried, who become _bhuts_ or malignant spirits after death. Nag Deo or the cobra is supposed to live in an ant-hill, and offerings are made to him there. Demoniacal possession is an article of faith, and a popular remedy is to burn human hair mixed with chillies and pig's dung near the person possessed, as the horrible smell thus produced will drive away the spirit. Many and weird, Mr. Low writes, are the simples which the Baiga's travelling scrip contains. Among these a dried bat has the chief place; this the Baiga says he uses to charm his nets with, that the prey may catch in them as the bat's claws catch in whatever it touches. As an instance of the Baiga's pantheism it may be mentioned that on one occasion when a train of the new Satpura railway [93] had pulled up at a wayside forest station, a Baiga was found offering a sacrifice to the engine. Like other superstitious people they are great believers in omens. A single crow bathing in a stream is a sign of death. A cock which crows in the night should be instantly killed and thrown into the darkness, a custom which some would be glad to see introduced into much more civilised centres. The woodpecker and owl are birds of bad omen. The Baigas do not appear to have any idea of a fresh birth, and one of their marriage songs says, "O girl, take your pleasure in going round the marriage-post once and for all, for there is no second birth." The Baigas are generally the priests of the Gonds, probably because being earlier residents of the country they are considered to have a more intimate acquaintance with the local deities. They have a wide knowledge of the medicinal properties of jungle roots and herbs, and are often successful in effecting cures when the regular native doctors have failed. Their village priests have consequently a considerable reputation as skilled sorcerers and persons conversant with the unseen world. A case is known of a Brahman transferred to a jungle station, who immediately after his arrival called in a Baiga priest and asked what forest gods he should worship, and what other steps he should take to keep well and escape calamity. Colonel Ward states that in his time Baigas were commonly called in to give aid when a town or village was attacked by cholera, and further that he had seen the greatest benefit to result from their visit. For the people had so much confidence in their powers and ceremonies that they lost half their fright at once, and were consequently not so much predisposed to an attack of the disease. On such an occasion the Baiga priest goes round the village and pulls out a little straw from each house-roof, afterwards burning the whole before the shrine of Khermata, the goddess of the village, to whom he also offers a chicken for each homestead. If this remedy fails goats are substituted for chickens, and lastly, as a forlorn hope, pigs are tried, and, as a rule, do not fail, because by this time the disease may be expected to have worked itself out. It is suggested that the chicken represents a human victim from each house, while the straw stands for the house itself, and the offering has the common idea of a substituted victim. 7. Appearance and mode of life. In stature the Baigas are a little taller than most other tribes, and though they have a tendency to the flat nose of the Gonds, their foreheads and the general shape of their heads are of a better mould. Colonel Ward states that the members of the tribe inhabiting the Maikal range in Mandla are a much finer race than those living nearer the open country. [94] Their figures are very nearly perfect, says Colonel Bloomfield, [95] and their wiry limbs, unburdened by superfluous flesh, will carry them over very great distances and over places inaccessible to most human beings, while their compact bodies need no other nutriment than the scanty fare afforded by their native forests. They are born hunters, hardy and active in the chase, and exceedingly bold and courageous. In character they are naturally simple, honest and truthful, and when their fear of a stranger has been dissipated are most companionable folk. A small hut, 6 or 7 feet high at the ridge, made of split bamboos and mud, with a neat veranda in front thatched with leaves and grass, forms the Baiga's residence, and if it is burnt down, or abandoned on a visitation of epidemic disease, he can build another in the space of a day. A rough earthen vessel to hold water, leaves for plates, gourds for drinking-vessels, a piece of matting to sleep on, and a small axe, a sickle and a spear, exhaust the inventory of the Baiga's furniture, and the money value of the whole would not exceed a rupee. [96] The Baigas never live in a village with other castes, but have their huts some distance away from the village in the jungle. Unlike the other tribes also, the Baiga prefers his house to stand alone and at some little distance from those of his fellow-tribesmen. While nominally belonging to the village near which they dwell, so separate and distinct are they from the rest of people that in the famine of 1897 cases were found of starving Baiga hamlets only a few hundred yards away from the village proper in which ample relief was being given. On being questioned as to why they had not caused the Baigas to be helped, the other villagers said, 'We did not remember them'; and when the Baigas were asked why they did not apply for relief, they said, 'We did not think it was meant for Baigas.' 8. Dress and food. Their dress is of the most simple description, a small strip of rag between the legs and another wisp for a head-covering sufficing for the men, though the women are decently covered from their shoulders to half-way between the thighs and knees. A Baiga may be known by his scanty clothing and tangled hair, and his wife by the way in which her single garment is arranged so as to provide a safe sitting-place in it for her child. Baiga women have been seen at work in the field transplanting rice with babies comfortably seated in their cloth, one sometimes supported on either hip with their arms and legs out, while the mother was stooping low, hour after hour, handling the rice plants. A girl is tattooed on the forehead at the age of five, and over her whole body before she is married, both for the sake of ornament and because the practice is considered beneficial to the health. The Baigas are usually without blankets or warm clothing, and in the cold season they sleep round a wood fire kept burning or smouldering all night, stray sparks from which may alight on their tough skins without being felt. Mr. Lampard relates that on one occasion a number of Baiga men were supplied by the Mission under his charge with large new cloths to cover their bodies with and make them presentable on appearance in church. On the second Sunday, however, they came with their cloths burnt full of small holes; and they explained that the damage had been done at night while they were sleeping round the fire. A Baiga, Mr. Lampard continues, is speedily discerned in a forest village bazar, and is the most interesting object in it. His almost nude figure, wild, tangled hair innocent of such inventions as brush or comb, lithe wiry limbs and jungly and uncivilised appearance, mark him out at once. He generally brings a few mats or baskets which he has made, or fruits, roots, honey, horns of animals, or other jungle products which he has collected, for sale, and with the sum obtained (a few pice or annas at the most) he proceeds to make his weekly purchases, changing his pice into cowrie shells, of which he receives eighty for each one. He buys tobacco, salt, chillies and other sundries, besides as much of kodon, kutki, or perhaps rice, as he can afford, always leaving a trifle to be expended at the liquor shop before departing for home. The various purchases are tied up in the corners of the bit of rag twisted round his head. Unlike pieces of cloth known to civilisation, which usually have four corners, the Baiga's headgear appears to be nothing but corners, and when the shopping is done the strip of rag may have a dozen minute bundles tied up in it. In Baihar of Balaghat buying and selling are conducted on perhaps the most minute scale known, and if a Baiga has one or two pice [97] to lay out he will spend no inconsiderable time over it. Grain is sold in small measures holding about four ounces called _baraiyas_, but each of these has a layer of mud at the bottom of varying degrees of thickness, so as to reduce its capacity. Before a purchase can be made it must be settled by whose _baraiya_ the grain is to be measured, and the seller and purchaser each refuse the other's as being unfair to himself, until at length after discussion some neutral person's _baraiya_ is selected as a compromise. Their food consists largely of forest fruits and roots with a scanty allowance of rice or the light millets, and they can go without nourishment for periods which appear extraordinary to civilised man. They eat the flesh of almost all animals, though the more civilised abjure beef and monkeys. They will take food from a Gond but not from a Brahman. The Baiga dearly loves the common country liquor made from the mahua flower, and this is consumed as largely as funds will permit of at weddings, funerals and other social gatherings, and also if obtainable at other times. They have a tribal _panchayat_ or committee which imposes penalties for social offences, one punishment being the abstention from meat for a fixed period. A girl going wrong with a man of the caste is punished by a fine, but cases of unchastity among unmarried Baiga girls are rare. Among their pastimes dancing is one of the chief, and in their favourite dance, known as _karma_, the men and women form long lines opposite to each other with the musicians between them. One of the instruments, a drum called _mandar_, gives out a deep bass note which can be heard for miles. The two lines advance and retire, everybody singing at the same time, and when the dancers get fully into the time and swing, the pace increases, the drums beat furiously, the voices of the singers rise higher and higher, and by the light of the bonfires which are kept burning the whole scene is wild in the extreme. 9. Occupation. The Baigas formerly practised only shifting cultivation, burning down patches of jungle and sowing seed on the ground fertilised by the ashes after the breaking of the rains. Now that this method has been prohibited in Government forest, attempts have been made to train them to regular cultivation, but with indifferent success in Balaghat. An idea of the difficulties to be encountered may be obtained from the fact that in some villages the Baiga cultivators, if left unwatched, would dig up the grain which they had themselves sown as seed in their fields and eat it; while the plough-cattle which were given to them invariably developed diseases in spite of all precautions, as a result of which they found their way sooner or later to the Baiga's cooking-pot. But they are gradually adopting settled habits, and in Mandla, where a considerable block of forest was allotted to them in which they might continue their destructive practice of shifting sowings, it is reported that the majority have now become regular cultivators. One explanation of their refusal to till the ground is that they consider it a sin to lacerate the breast of their mother earth with a ploughshare. They also say that God made the jungle to produce everything necessary for the sustenance of men and made the Baigas kings of the forest, giving them wisdom to discover the things provided for them. To Gonds and others who had not this knowledge, the inferior occupation of tilling the land was left. The men never become farmservants, but during the cultivating season they work for hire at uprooting the rice seedlings for transplantation; they do no other agricultural labour for others. Women do the actual transplantation of rice and work as harvesters. The men make bamboo mats and baskets, which they sell in the village weekly markets. They also collect and sell honey and other forest products, and are most expert at all work that can be done with an axe, making excellent woodcutters. But they show no aptitude in acquiring the use of any other implement, and dislike steady continuous labour, preferring to do a few days' work and then rest in their homes for a like period before beginning again. Their skill and dexterity in the use of the axe in hunting is extraordinary. Small deer, hares and peacocks are often knocked over by throwing it at them, and panthers and other large animals are occasionally killed with a single blow. If one of two Baigas is carried off by a tiger, the survivor will almost always make a determined and often successful attempt to rescue him with nothing more formidable than an axe or a stick. They are expert trackers, and are also clever at setting traps and snares, while, like Korkus, they catch fish by damming streams in the hot weather and throwing into the pool thus formed some leaf or root which stupefies them. Even in a famine year, Mr. Low says, a Baiga can collect a large basketful of roots in a single day; and if the bamboo seeds he is amply provided for. Nowadays Baiga cultivators may occasionally be met with who have taken to regular cultivation and become quite prosperous, owning a number of cattle. 10. Language. As already stated, the Baigas have completely forgotten their own language, and in the Satpura hills they speak a broken form of Hindi, though they have a certain number of words and expressions peculiar to the caste. Bairagi List of Paragraphs 1. _Definition of name and statistics._ 2. _The four Sampradayas or main orders._ 3. _The Ramanujis._ 4. _The Ramanandis._ 5. _The Nimanandis._ 6. _The Madhavacharyas._ 7. _The Vallabhacharyas._ 8. _Minor sects._ 9. _The seven Akharas._ 10. _The Dwaras._ 11. _Initiation, appearance and customs._ 12. _Recruitment of the order and its character._ 13. _Social position and customs._ 14. _Bairagi monasteries._ 15. _Married Bairagis._ 1. Definition of name and statistics. _Bairagi_, [98] _Sadhu_.--The general term for members of the Vishnuite religious orders, who formerly as a rule lived by mendicancy. The Bairagis have now, however, become a caste. In 1911 they numbered 38,000 persons in the Provinces, being distributed over all Districts and States. The name Bairagi is supposed to come from the Sanskrit Vairagya and to signify one who is free from human passions. Bairaga is also the term for the crutched stick which such mendicants frequently carry about with them and lean upon, either sitting or standing, and which in case of need would serve them as a weapon. Platts considers [99] that the name of the order comes from the Sanskrit abstract term, and the crutch therefore apparently obtained its name from being used by members of the order. Properly, a religious mendicant of any Vishnuite sect should be called a Bairagi. But the term is not generally applied to the more distinctive sects as the Kabirpanthi, Swami-Narayan, Satnami and others, some of which are almost separated from Hinduism, nor to the Sikh religious orders, nor the Chaitanya sect of Bengal. A proper Bairagi is one whose principal deity is either Vishnu or either of his great incarnations, Rama and Krishna. 2. The four Sampradayas or main orders. It is generally held that there are four Sampradayas or main sects of Bairagis. These are-- (_a_) The Ramanujis, the followers of the first prominent Vishnuite reformer Ramanuj in southern India, with whom are classed the Ramanandis or adherents of his great disciple Ramanand in northern India. Both these are also called Sri Vaishnava, that is, the principal or original Vaishnava sect. (_b_) The Nimanandi, Nimat or Nimbaditya sect, followers of a saint called Nimanand. (_c_) The Vishnu-Swami or Vallabhacharya sect, worshippers of Krishna and Radha. (_d_) The Madhavacharya sect of southern India. It will be desirable to give a few particulars of each of these, mainly taken from Wilson's _Hindu Sects_ and Dr. Bhattacharya's _Hindu Castes and Sects_. 3. The Ramanujis. Ramanuj was the first great Vishnuite prophet, and lived in southern India in the eleventh or twelfth century on an island in the Kaveri river near Trichinopoly. He preached the worship of a supreme spirit, Vishnu and his consort Lakshmi, and taught that men also had souls or spirits, and that matter was lifeless. He was a strong opponent of the cult of Siva, then predominant in southern India, and of phallic worship. He, however, admitted only the higher castes into his order, and cannot therefore be considered as the founder of the liberalising principle of Vishnuism. The superiors of the Ramanuja sect are called Acharya, and rank highest among the priests of the Vishnuite orders. The most striking feature in the practice of the Ramanujis is the separate preparation and scrupulous privacy of their meals. They must not eat in cotton garments, but must bathe, and then put on wool or silk. The teachers allow their select pupils to assist them, but in general all the Ramanujis cook for themselves, and should the meal during this process, or while they are eating, attract even the look of a stranger, the operation is instantly stopped and the viands buried in the ground. The Ramanujis address each other with the salutation Dasoham, or 'I am your slave,' accompanied with the Pranam or slight inclination of the head and the application of joined hands to the forehead. To the Acharyas or superiors the other members of the sect perform the Ashtanga or prostration of the body with eight parts touching the ground. The _tilak_ or sect-mark of the Ramanujis consists of two perpendicular white lines from the roots of the hair to the top of the eyebrows, with a connecting white line at the base, and a third central line either of red or yellow. The Ramanujis do not recognise the worship of Radha, the consort of Krishna. The mendicant orders of the Satanis and Dasaris of southern India are branches of this sect. 4. The Ramanandis Ramanand, the great prophet of Vishnuism in northern India, and the real founder of the liberal doctrines of the cult, lived at Benares at the end of the fourteenth century, and is supposed to have been a follower of Ramanuj. He introduced, however, a great extension of his predecessor's gospel in making his sect, nominally at least, open to all castes. He thus initiated the struggle against the social tyranny and exclusiveness of the caste system, which was carried to greater lengths by his disciples and successors, Kabir, Nanak, Dadu, Rai Das and others. These afterwards proclaimed the worship of one unseen god who could not be represented by idols, and the religious equality of all men, their tenets no doubt being considerably influenced by their observance of Islam, which had now become a principal religion of India. Ramanand himself did not go so far, and remained a good Hindu, inculcating the special worship of Rama and his consort Sita. The Ramaaandis consider the Ramayana as their most sacred book, and make pilgrimages to Ajodhia and Ramnath. [100] Their sect-mark consists of two white lines down the forehead with a red one between, but they are continued on to the nose, ending in a loop, instead of terminating at the line of the eyebrows, like that of the Ramanujis. The Ramanandis say that the mark on the nose represents the Singasun or lion's throne, while the two white lines up the forehead are Rama and Lakhshman, and the centre red one is Sita. Some of their devotees wear ochre-coloured clothes like the Sivite mendicants. 5. The Nimanandis. The second of the four orders is that of the Nimanandis, called after a saint Nimanand. He lived near Mathura Brindaban, and on one occasion was engaged in religious controversy with a Jain ascetic till sunset. He then offered his visitor some refreshment, but the Jain could not eat anything after sunset, so Nimanand stopped the sun from setting, and ordered him to wait above a _nim_ tree till the meal was cooked and eaten under the tree, and this direction the sun duly obeyed. Hence Nimanand, whose original name was Bhaskaracharya, was called by his new name after the tree, and was afterwards held to have been an incarnation of Vishnu or the Sun. The doctrines of the sect, Mr. Growse states, [101] are of a very enlightened character. Thus their tenet of salvation by faith is thought by many scholars to have been directly derived from the Gospels; while another article in their creed is the continuance of conscious individual existence in a future world, when the highest reward of the good will not be extinction, but the enjoyment of the visible presence of the divinity whom they have served while on earth. The Nimanandis worship Krishna, and were the first sect, Dr. Bhattacharya states, [102] to associate with him as a divine consort Radha, the chief partner of his illicit loves. Their headquarters are at Muttra, and their chief festival is the Janam-Ashtami [103] or Krishna's birthday. Their sect-mark consists of two white lines down the forehead with a black patch in the centre, which is called Shiambindini. Shiam means black, and is a name of Krishna. They also sometimes have a circular line across the nose, which represents the moon. 6. The Madhavacharyas. The third great order is that of the Madhavas, named after a saint called Madhavacharya in southern India. He attempted to reconcile the warring Sivites and Vishnuites by combining the worship of Krishna with that of Siva and Parvati. The doctrine of the sect is that the human soul is different from the divine soul, and its members are therefore called dualists. They admit a distinction between the divine soul and the universe, and between the human soul and the material world. They deny also the possibility of Nirvana or the absorption and extinction of the human soul in the divine essence. They destroy their thread at initiation, and also wear red clothes like the Sivite devotees, and like them also they carry a staff and water-pot. The _tilak_ of the Madhavacharyas is said to consist of two white lines down the forehead and continued on to the nose where they meet, with a black vertical line between them. 7. The Vallabhacharyas. The fourth main order is the Vishnu-Swami, which is much better known as the Vallabhacharya sect, called after its founder Vallabha, who was born in A.D. 1479. The god Krishna appeared to him and ordered him to marry and set up a shrine to the god at Gokul near Mathura (Muttra). The sect worship Krishna in his character of Bala Gopala or the cowherd boy. Their temples are numerous all over India, and especially at Mathura and Brindaban, where Krishna was brought up as a cowherd. The temples at Benares, Jagannath and Dwarka are rich and important, but the most celebrated shrine is at Sri Nathadwara in Mewar. The image is said to have transported itself thither from Mathura, when Aurangzeb ordered its temple at Mathura to be destroyed. Krishna is here represented as a little boy in the act of supporting the mountain Govardhan on his finger to shelter the people from the storms of rain sent by Indra. The image is splendidly dressed and richly decorated with ornaments to the value of several thousand pounds. The images of Krishna in the temples are commonly known as Thakurji, and are either of stone or brass. At all Vallabhacharya temples there are eight daily services: the Mangala or morning _levée_, a little after sunrise, when the god is taken from his couch and bathed; the Sringara, when he is attired in his jewels and seated on his throne; the Gwala, when he is supposed to be starting to graze his cattle in the woods of Braj; the Raj Bhog or midday meal, which, after presentation, is consumed by the priests and votaries who have assisted at the ceremonies; the Uttapan, about three o'clock, when the god awakes from his siesta; the Bhog or evening collation; the Sandhiya or disrobing at sunset; and the Sayan or retiring to rest. The ritual is performed by the priests and the lay worshipper is only a spectator, who shows his reverence by the same forms as he would to a human superior. [104] The priests of the sect are called Gokalastha Gosain or Maharaja. They are considered to be incarnations of the god, and divine honours are paid to them. They always marry, and avow that union with the god is best obtained by indulgence in all bodily enjoyments. This doctrine has led to great licentiousness in some groups of the sect, especially on the part of the priests or Maharajas. Women were taught to believe that the service of and contact with the priest were the most real form of worshipping the god, and that intercourse with him was equivalent to being united with the god. Dr. Bhattacharya quotes [105] the following tariff for the privilege of obtaining different degrees of contact with the body of the Maharaja or priest: For homage by sight Rs. 5. For homage by touch Rs. 20. For the honour of washing the Maharaja's foot Rs. 35. For swinging him Rs. 40. For rubbing sweet unguents on his body Rs. 42. For being allowed to sit with him on the same couch Rs. 60. For the privilege of dancing with him Rs. 100 to 200. For drinking the water in which he has bathed Rs. 17. For being closeted with him in the same room Rs. 50 to 500. The public disapprobation caused by these practices and their bad effect on the morality of women culminated in the great Maharaj libel suit in the Bombay High Court in 1862. Since then the objectionable features of the cult have to a large extent disappeared, while it has produced some priests of exceptional liberality and enlightenment. The _tilak_ of the Vallabhacharyas is said to consist of two white lines down the forehead, forming a half-circle at its base and a white dot between them. They will not admit the lower castes into the order, but only those from whom a Brahman can take water. 8. Minor sects. Besides the main sects as described above, Vaishnavism has produced many minor sects, consisting of the followers of some saint of special fame, and mendicants belonging to these are included in the body of Bairagis. One or two legends concerning such saints may be given. A common order is that of the Bendiwale, or those who wear a dot. Their founder began putting a red dot on his forehead between the two white lines in place of the long red line of the Ramanandis. His associates asked him why he had dared to alter his _tilak_ or sect-mark. He said that the goddess Janki had given him the dot, and as a test he went and bathed in the Sarju river, and rubbed his forehead with water, and all the sect-mark was rubbed out except the dot. So the others recognised the special intervention of the goddess, and he founded a sect. Another sect is called the Chaturbhuji or four-armed, Chaturbhuj being an epithet of Vishnu. He was taking part in a feast when his loin-cloth came undone behind, and the others said to him that as this had happened, he had become impure at the feast. He replied, 'Let him to whom the _dhoti_ belongs tie it up,' and immediately four arms sprang from his body, and while two continued to take food, the other two tied up his loin-cloth behind. Thus it was recognised that the Chaturbhuji Vishnu had appeared in him, and he was venerated. 9. The seven Akharas. Among the Bairagis, besides the four Sampradayas or main orders, there are seven Akharas. These are military divisions or schools for training, and were instituted when the Bairagis had to fight with the Gosains. Any member of one of the four Sampradayas can belong to any one of the seven Akharas, and a man can change his Akhara as often as he likes, but not his Sampradaya. The Akharas, with the exception of the Lasgaris, who change the red centre line of the Ramanandis into a white line, have no special sect-marks. They are distinguished by their flags or standards, which are elaborately decorated with gold thread embroidered on silk or sometimes with jewels, and cost two or three hundred rupees to prepare. These standards were carried by the Naga or naked members of the Akhara, who went in front and fought. Once in twelve years a great meeting of all the seven Akharas is held at Allahabad, Nasik, Ujjain or Hardwar, where they bathe and wash the image of the god in the water of the holy rivers. The quarrels between the Bairagis and Gosains usually occurred at the sacred rivers, and the point of contention was which sect should bathe first. The following is a list of the seven Akharas: Digambari, Khaki, Munjia, Kathia, Nirmohi, Nirbani or Niranjani and Lasgari. The name of the Digamber or Meghdamber signifies sky-clad or cloud-clad, that is naked. They do penance in the rainy season by sitting naked in the rain for two or three hours a day with an earthen pot on the head and the hands inserted in two others so that they cannot rub the skin. In the dry season they wear only a little cloth round the waist and ashes over the rest of the body. The ashes are produced from burnt cowdung picked up off the ground, and not mixed with straw like that which is prepared for fuel. The Khaki Bairagis also rub ashes on the body. During the four hot months they make five fires in a circle, and kneel between them with the head and legs and arms stretched towards the fires. The fires are kindled at noon with little heaps of cowdung cakes, and the penitent stays between them till they go out. They also have a block of wood with a hole through it, into which they insert the organ of generation and suspend it by chains in front and behind. They rub ashes on the body, from which they probably get their name of Khaki or dust-colour. The Munjia Akhara have a belt made of _munj_ grass round the waist, and a little apron also of grass, which is hung from it, and passed through the legs. Formerly they wore no other clothes, but now they have a cloth. They also do penance between the fires. The Kathias have a waist-belt of bamboo fibre, to which is suspended the wooden block for the purpose already described. Their name signifies wooden, and is probably given to them on account of this custom. The Nirmohi carry a _lota_ or brass vessel and a little cup, in which they receive alms. The Nirbani wear only a piece of string or rope round the waist, to which is attached a small strip of cloth passing through the legs. When begging, they carry a _kawar_ or banghy, holding two baskets covered with cloth, and into this they put all their alms. They never remove the cloth, but plunge their hands into the basket at random when they want something to eat. They call the basket Kamdhenu, the name of the cow which gave inexhaustible wealth. These Bairagis commonly marry and accumulate property. The Lasgari are soldiers, as the name denotes. [106] They wear three straight lines of sandalwood up the forehead. It is said that on one occasion the Bairagis were suddenly attacked by the Gosains when they had only made the white lines of the sect-mark, and they fought as they were. In consequence of this, they have ever since worn three white lines and no red one. Others say that the Lasgari are a branch of the Digambari Akhara, and that the Munjia and Kathia are branches of the Khaki Akhara. They give three other Akharas--Niralankhi, Mahanirbani and Santokhi--about which nothing is known. 10. The Dwaras. Besides the Akharas, the Bairagis are said to have fifty-two Dwaras or doors, and every man must be a member of a Dwara as well as of a Sampradaya and Akhara. The Dwaras seem to have no special purpose, but in the case of Bairagis who marry, they now serve as exogamous sections, so that members of the same Dwara do not intermarry. 11. Initiation, appearance and customs. A candidate for initiation has his head shaved, is invested with a necklace of beads of the _tulsi_ or basil, and is taught a _mantra_ or text relating to Vishnu by his preceptor. The initiation text of the Ramanandis is said to be _Om Ramaya Namah_, or _Om_, Salutation to Rama. _Om_ is a very sacred syllable, having much magical power. Thereafter the novice must journey to Dwarka in Gujarat and have his body branded with hot iron or copper in the shape of Vishnu's four implements: the _chakra_ or discus, the _guda_ or club, the _shank_ or conch-shell and the _padma_ or lotus. Sometimes these are not branded but are made daily on the arms with clay. The sect-mark should be made with Gopichandan or the milkmaid's sandalwood. This is supposed to be clay taken from a tank at Dwarka, in which the Gopis or milkmaids who had been Krishna's companions drowned themselves when they heard of his death. But as this can seldom be obtained any suitable whitish clay is used instead. The Bairagis commonly let their hair grow long, after being shaved at initiation, to imitate the old forest ascetics. If a man makes a pilgrimage on foot to some famous shrine he may have his head shaved there and make an offering of his hair. Others keep their hair long and shave it only at the death of their _guru_ or preceptor. They usually wear white clothes, and if a man has a cloth on the upper part of the body it should be folded over the shoulders and knotted at the neck. He also has a _chimta_ or small pair of tongs, and, if he can obtain it, the skin of an Indian antelope, on which he will sit while taking his food. The skin of this animal is held to be sacred. Every Bairagi before he takes his food should dip a sprig of _tulsi_ or basil into it to sanctify it, and if he cannot get this he uses his necklace of _tulsi_-beads for the purpose instead. The caste abstain from flesh and liquor, but are addicted to the intoxicating drugs, _ganja_ and _bhang_ or preparations of Indian hemp. A Hindu on meeting a Bairagi will greet him with the phrase 'Jai Sitaram,' and the Bairagi will answer, 'Sitaram.' This word is a conjunction of the names of Rama and his consort Sita. When a Bairagi receives alms he will present to the giver a flower and a sprig of _tulsi_. 12. Recruitment of the order and its character. A man belonging to any caste except the impure ones can be initiated as a Bairagi, and the order is to a large extent recruited from the lower castes. Theoretically all members of the order should eat together; but the Brahmans and other high castes belonging to it now eat only among themselves, except on the occasion of a Ghosti or special religious assembly, when all eat in common. As a matter of fact the order is a very mixed assortment of people. Many persons who lost their caste in the famine of 1897 from eating in Government poor-houses, joined the order and obtained a respectable position. Debtors who have become hopelessly involved sometimes find in it a means of escape from their creditors. Women of bad character, who have been expelled from their caste, are also frequently enrolled as female members, and in monasteries live openly with the men. The caste is also responsible for a good deal of crime. Not only is the disguise a very convenient one for thieves and robbers to assume on their travels, but many regular members of the order are criminally disposed. Nevertheless large numbers of Bairagis are men who have given up their caste and families from a genuine impulse of self-sacrifice, and the desire to lead a religious life. 13. Social position and customs. On account of their sanctity the Bairagis have a fairly good social position, and respectable Hindu castes will accept cooked food from them. Brahmans usually, but not always, take water. They act as _gurus_ or spiritual guides to the laymen of all castes who can become Bairagis. They give the Ram and Gopal Mantras, or the texts of Rama and Krishna, to their disciples of the three twice-born castes, and the Sheo Mantra or Siva's text to other castes. The last is considered to be of smaller religious efficacy than the others, and is given to the lower castes and members of the higher ones who do not lead a particularly virtuous life. They invest boys with the sacred thread, and make the sect-mark on their foreheads. When they go and visit their disciples they receive presents, but do not ask them to confess their sins nor impose penalties. If a mendicant Bairagi keeps a woman it is stated that he is expelled from the community, but this rule does not seem to be enforced in practice. If he is detected in a casual act of sexual intercourse a fine should be imposed, such as feeding two or three hundred Bairagis. The property of an unmarried Bairagi descends to a selected _chela_ or disciple. The bodies of the dead are usually burnt, but those of saints specially famous for their austerities or piety are buried, and salt is put round the body to preserve it. Such men are known as Bhakta. 14. Bairagi monasteries. The Bairagis [107] have numerous _maths_ or monasteries, scattered over the country and usually attached to temples. The Math comprises a set of huts or chambers for the Mahant or superior and his permanent pupils; a temple and often the Samadhi or tomb of the founder, or of some eminent Mahant; and a Dharmsala or charitable hostel for the accommodation of wandering members of the order, and of other travellers who are constantly visiting the temple. Ingress and egress are free to all, and, indeed, a restraint on personal liberty seems never to have entered into the conception of any Hindu religious legislator. There are, as a rule, a small number of resident _chelas_ or disciples who are scholars and attendants on the superiors, and also out-members who travel over the country and return to the monastery as a headquarters. The monastery has commonly some small endowment in land, and the resident _chelas_ go out and beg for alms for their common support. If the Mahant is married the headship may descend in his family; but when he is unmarried his successor is one of his disciples, who is commonly chosen by election at a meeting of the Mahants of neighbouring monasteries. Formerly the Hindu governor of the district would preside at such an election, but it is now, of course, left entirely to the Bairagis themselves. 15. Married Bairagis. Large numbers of Bairagis now marry and have children, and have formed an ordinary caste. The married Bairagis are held to be inferior to the celibate mendicants, and will take food from them, but the mendicants will not permit the married Bairagis to eat with them in the _chauka_ or place purified for the taking of food. The customs of the married Bairagis resemble those of ordinary Hindu castes such as the Kurmis. They permit divorce and the remarriage of widows, and burn the dead. Those who have taken to cultivation do not, as a rule, plough with their own hands. Many Bairagis have acquired property and become landholders, and others have extensive moneylending transactions. Two such men who had acquired possession of extensive tracts of zamindari land in Chhattisgarh, in satisfaction of loans made to the Gond zamindars, and had been given the zamindari status by the Marathas, were subsequently made Feudatory Chiefs of the Nandgaon and Chhuikhadan States. These chiefs now marry and the States descend in their families by primogeniture in the ordinary manner. As a rule, the Bairagi landowners and moneylenders are not found to be particularly good specimens of their class. Balahi 1. General notice. _Balahi._ [108]--A low functional caste of weavers and village watchmen found in the Nimar and Hoshangabad Districts and in Central India. They numbered 52,000 persons in the Central Provinces in 1911, being practically confined to the two Districts already mentioned. The name is a corruption of the Hindi _bulahi_, one who calls, or a messenger. The Balahis seem to be an occupational group, probably an offshoot of the large Kori caste of weavers, one of whose subdivisions is shown as Balahi in the United Provinces. In the Central Provinces they have received accretions from the spinner caste of Katias, themselves probably a branch of the Koris, and from the Mahars, the great menial caste of Bombay. In Hoshangabad they are known alternatively as Mahar, while in Burhanpur they are called Bunkar or weaver by outsiders. The following story which they tell about themselves also indicates their mixed origin. They say that their ancestors came to Nimar as part of the army of Raja Man of Jodhpur, who invaded the country when it was under Muhammadan rule. He was defeated, and his soldiers were captured and ordered to be killed. [109] One of the Balahis among them won the favour of the Muhammadan general and asked for his own freedom and that of the other Balahis from among the prisoners. The Musalman replied that he would be unable to determine which of the prisoners were really Balahis. On this the Balahi, whose name was Ganga Kochla, replied that he had an effective test. He therefore killed a cow, cooked its flesh and invited the prisoners to partake of it. So many of them as consented to eat were considered to be Balahis and liberated; but many members of other castes thus obtained their freedom, and they and their descendants are now included in the community. The subcastes or endogamous groups distinctly indicate the functional character of the caste, the names given being Nimari, Gannore, Katia, Kori and Mahar. Of these Katia, Kori and Mahar are the names of distinct castes, Nimari is a local subdivision indicating those who speak the peculiar dialect of this tract, and the Gannore are no doubt named after the Rajput clan of that name, of whom their ancestors were not improbably the illegitimate offspring. The Nimari Balahis are said to rank lower than the rest, as they will eat the flesh of dead cattle which the others refuse to do. They may not take water from the village well, and unless a separate one can be assigned to them, must pay others to draw water for them. Partly no doubt in the hope of escaping from this degraded position, many of the Nimari group became Christians in the famine of 1897. They are considered to be the oldest residents of Nimar. At marriages the Balahi receives as his perquisite the leaf-plates used for feasts with the leavings of food upon them; and at funerals he takes the cloth which covers the corpse on its way to the burning-_ghat_. In Nimar the Korkus and Balahis each have a separate burying-ground which is known as Murghata. [110] The Katias weave the finer kinds of cloth and rank a little higher than the others. In Burhanpur, as already stated, the caste are known as Bunkar, and they are probably identical with the Bunkars of Khandesh; Bunkar is simply an occupational term meaning a weaver. 2. Marriage. The caste have the usual system of exogamous groups, some of which are named after villages, while the designations of others are apparently nicknames given to the founder of the clan, as Bagmar, a tiger-killer, Bhagoria, a runaway, and so on. They employ a Brahman to calculate the horoscopes of a bridal couple and fix the date of their wedding, but if he says the marriage is inauspicious, they merely obtain the permission of the caste _panchayat_ and celebrate it on a Saturday or Sunday. Apparently, however, they do not consult real Brahmans, but merely priests of their own caste whom they call Balahi Brahmans. These Brahmans are, nevertheless, said to recite the Satya Narayan Katha. They also have _gurus_ or spiritual preceptors, being members of the caste who have joined the mendicant orders; and Bhats or genealogists of their own caste who beg at their weddings. They have the practice of serving for a wife, known as Gharjamai or Lamjhana. When the pauper suitor is finally married at the expense of his wife's father, a marriage-shed is erected for him at the house of some neighbour, but his own family are not invited to the wedding. After marriage a girl goes to her husband's house for a few days and returns. The first Diwali or Akha-tij festival after the wedding must also be passed at the husband's house, but consummation is not effected until the _aina_ or _gauna_ ceremony is performed on the attainment of puberty. The cost of a wedding is about Rs. 80 to the bridegroom's family and Rs. 20 to the bride's family. A widow is forbidden to marry her late husband's brother or other relatives. At the wedding she is dressed in new clothes, and the foreheads of the couple are marked with cowdung as a sign of purification. They then proceed by night to the husband's village, and the woman waits till morning in some empty building, when she enters her husband's house carrying two water-pots on her head in token of the fertility which she is to bring to it. 3. Other customs. Like the Mahars, the Balahis must not kill a dog or a cat under pain of expulsion; but it is peculiar that in their case the bear is held equally sacred, this being probably a residue of some totemistic observance. The most binding form of oath which they can use is by any one of these animals. The Balahis will admit any Hindu into the community except a man of the very lowest castes, and also Gonds and Korkus. The head and face of the neophyte are shaved clean, and he is made to lie on the ground under a string-cot; a number of the Balahis sit on this and wash themselves, letting the water drip from their bodies on to the man below until he is well drenched; he then gives a feast to the caste-fellows, and is considered to have become a Balahi. It is reported also that they will receive back into the community Balahi women who have lived with men of other castes and even with Jains and Muhammadans. They will take food from members of these religions and of any Hindu caste, except the most impure. Balija 1. Origin and traditions. _Balija, Balji, Gurusthulu, Naidu._--A large trading caste of the Madras Presidency, where they number a million persons. In the Central Provinces 1200 were enumerated in 1911, excluding 1500 Perikis, who though really a subcaste and not a very exalted one of Balijas, [111] claim to be a separate caste. They are mainly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their ancestors are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar. The traditional occupation of the caste appears to have been to make bangles and pearl and coral ornaments, and they have still a subcaste called Gazulu, or a bangle-seller. In Madras they are said to be an offshoot of the great cultivating castes of Kamma and Kapu and to be a mixed community recruited from these and other Telugu castes. Another proof of their mixed descent may be inferred from the fact that they will admit persons of other castes or the descendants of mixed marriages into the community without much scruple in Madras. [112] The name of Balija seems also to have been applied to a mixed caste started by Basava, the founder of the Lingayat sect of Sivites, these persons being known in Madras as Linga Balijas. 2. Marriage. The Balijas have two main divisions, Desa or Kota, and Peta, the Desas or Kotas being those who claim descent from the old Balija kings, while the Petas are the trading Balijas, and are further subdivided into groups like the Gazulu or bangle-sellers and the Periki or salt-sellers. The subdivisions are not strictly endogamous. Every family has a surname, and exogamous groups or _gotras_ also exist, but these have generally been forgotten, and marriages are regulated by the surnames, the only prohibition being that persons of the same surname may not intermarry. Instances of such names are: Singiri, Gudari, Jadal, Sangnad and Dasiri. In fact the rules of exogamy are so loose that an instance is known of an uncle having married his niece. Marriage is usually infant, and the ceremony lasts for five days. On the first day the bride and bridegroom are seated on a yoke in the _pandal_ or marriage pavilion, where the relatives and guests assemble. The bridegroom puts a pair of silver rings on the bride's toes and ties the _mangal-sutram_ or flat circular piece of gold round her neck. On the next three days the bridegroom and bride are made to sit on a plank or cot face to face with each other and to throw flowers and play together for two hours in the mornings and evenings. On the fourth day, at dead of night, they are seated on a cot and the jewels and gifts for the bride are presented, and she is then formally handed over to the bridegroom's family. In Madras Mr. Thurston [113] states that on the last day of the marriage ceremony a mock ploughing and sowing rite is held, and during this, the sister of the bridegroom puts a cloth over the basket containing earth, wherein seeds are to be sown by the bridegroom, and will not allow him to go on with the ceremony till she has extracted a promise that his first-born daughter shall marry her son. No bride-price is paid, and the remarriage of widows is forbidden. 3. Occupation and social status. The Balijas bury their dead in a sitting posture. In the Central Provinces they are usually Lingayats and especially worship Gauri, Siva's wife. Jangams serve them as priests. They usually eat flesh and drink liquor, but in Chanda it is stated that both these practices are forbidden. In the Central Provinces they are mainly cultivators, but some of them still sell bangles and salt. Several of them are in Government service and occupy a fairly high social position. In Madras a curious connection exists between the Kapus and Balijas and the impure Mala caste. It is said that once upon a time the Kapus and Balijas were flying from the Muhammadans and came to the northern Pallar river in high flood. They besought the river to go down and let them across, but it demanded the sacrifice of a first-born child. While the Kapus and Balijas were hesitating, the Malas who had followed them boldly sacrificed one of their children. Immediately the river divided before them and they all crossed in safety. Ever since then the Kapus and Balijas have respected the Malas, and the Balijas formerly even deposited the images of the goddess Gauri, of Ganesha, and of Siva's bull with the Malas, as the hereditary custodians of their gods. [114] Bania List of Paragraphs 1. _General notice._ 2. _The Banias a true caste: use of the name._ 3. _Their distinctive occupation._ 4. _Their distinctive status._ 5. _The endogamous divisions of the Banias._ 6. _The Banias derived from the Rajputs._ 7. _Banias employed as ministers in Rajput courts._ 8. _Subcastes._ 9. _Hindu and Jain subcastes: divisions among subcastes._ 10. _Exogamy and rules regulating marriage._ 11. _Marriage customs._ 12. _Polygamy and widow-marrriage._ 13. _Disposal of the dead and mourning._ 14. _Religion: the god Ganpati or Ganesh._ 15. _Diwali festival._ 16. _Holi festival._ 17. _Social customs: rules about food._ 18. _Character of the Bania._ 19. _Dislike of the cultivators towards him._ 20. _His virtues._ 21. _The moneylender changed for the worse._ 22. _The enforcement of contracts._ 23. _Cash coinage and the rate of interest._ 24. _Proprietary and transferable rights in land._ 25. _The Bania as a landlord._ 26. _Commercial honesty._ List of Subordinate Articles on Subcastes 1. Agarwala, Agarwal. 2. Agrahari. 3. Ajudhiabasi, Audhia. 4. Asathi. 5. Charnagri, Channagri, Samaiya. 6. Dhusar, Bhargava Dhusar. 7. Dosar, Dusra. 8. Gahoi. 9. Golapurab, Golahre. 10. Kasarwani. 11. Kasaundhan. 12. Khandelwal. 13. Lad. 14. Lingayat. 15. Maheshri. 16. Nema. 17. Oswal. 18. Parwar. 19. Srimali. 20. Umre. 1. General notice. _Bania, Bani, Vani, Mahajan, Seth, Sahukar._--The occupational caste of bankers, moneylenders and dealers in grain, _ghi_ (butter), groceries and spices. The name Bania is derived from the Sanskrit _vanij_, a merchant. In western India the Banias are always called Vania or Vani. Mahajan literally means a great man, and being applied to successful Banias as an honorific title has now come to signify a banker or moneylender; Seth signifies a great merchant or capitalist, and is applied to Banias as an honorific prefix. The words _Sahu_, _Sao_ and _Sahukar_ mean upright or honest, and have also, curiously enough, come to signify a moneylender. The total number of Banias in the Central Provinces in 1911 was about 200,000, or rather over one per cent of the population. Of the above total two-thirds were Hindus and one-third Jains. The caste is fairly distributed over the whole Province, being most numerous in Districts with large towns and a considerable volume of trade. 2. The Banias a true caste: use of the name. There has been much difference of opinion as to whether the name Bania should be taken to signify a caste, or whether it is merely an occupational term applied to a number of distinct castes. I venture to think it is necessary and scientifically correct to take it as a caste. In Bengal the word Banian, a corruption of Bania, has probably come to be a general term meaning simply a banker, or person dealing in money. But this does not seem to be the case elsewhere. As a rule the name Bania is used only as a caste name for groups who are considered both by themselves and outsiders to belong to the Bania caste. It may occasionally be applied to members of other castes, as in the case of certain Teli-Banias who have abandoned oil-pressing for shop-keeping, but such instances are very rare; and these Telis would probably now assert that they belonged to the Bania caste. That the Banias are recognised as a distinct caste by the people is shown by the number of uncomplimentary proverbs and sayings about them, which is far larger than in the case of any other caste. [115] In all these the name Bania is used and not that of any subdivision, and this indicates that none of the subdivisions are looked upon as distinctive social groups or castes. Moreover, so far as I am aware, the name Bania is applied regularly to all the groups usually classified under the caste, and there is no group which objects to the name or whose members refuse to describe themselves by it. This is by no means always the case with other important castes. The Rathor Telis of Mandla entirely decline to answer to the name of Teli, though they are classified under that caste. In the case of the important Ahir or grazier caste, those who sell milk instead of grazing cattle are called Gaoli, but remain members of the Ahir caste. An Ahir in Chhattisgarh would be called Rawat and in the Maratha Districts Gowari, but might still be an Ahir by caste. The Barai caste of betel-vine growers and sellers is in some localities called Tamboli and not Barai; elsewhere it is known only as Pansari, though the name Pansari is correctly an occupational term, and, where it is not applied to the Barais, means a grocer or druggist by profession and not a caste. Bania, on the other hand, over the greater part of India is applied only to persons who acknowledge themselves and are generally recognised by Hindu society to be members of the Bania caste, and there is no other name which is generally applied to any considerable section of such persons. Certain of the more important subcastes of Bania, as the Agarwala, Oswal and Parwar, are, it is true, frequently known by the subcaste name. But the caste name is as often as not, or even more often, affixed to it. Agarwala, or Agarwala Bania, are names equally applied to designate this subcaste, and similarly with the Oswals and Parwars; and even so the subcaste name is only applied for greater accuracy and for compliment, since these are the best subcastes; the Bania's quarter of a town will be called Bania Mahalla, and its residents spoken of as Banias, even though they may be nearly all Agarwals or Oswals. Several Rajput clans are similarly spoken of by their clan names, as Rathor, Panwar, and so on, without the addition of the caste name Rajput. Brahman subcastes are usually mentioned by their subcaste name for greater accuracy, though in their case too it is usual to add the caste name. And there are subdivisions of other castes, such as the Jaiswar Chamars and the Somvansi Mehras, who invariably speak of themselves only by their subcaste name, and discard the caste name altogether, being ashamed of it, but are nevertheless held to belong to their parent castes. Thus in the matter of common usage Bania conforms in all respects to the requirements of a proper caste name. 3. Their distinctive occupation. The Banias have also a distinct and well-defined traditional occupation, [116] which is followed by many or most members of practically every subcaste so far as has been observed. This occupation has caused the caste as a body to be credited with special mental and moral characteristics in popular estimation, to a greater extent perhaps than any other caste. None of the subcastes are ashamed of their traditional occupation or try to abandon it. It is true that a few subcastes such as the Kasaundhans and Kasarwanis, sellers of metal vessels, apparently had originally a somewhat different profession, though resembling the traditional one; but they too, if they once only sold vessels, now engage largely in the traditional Bania's calling, and deal generally in grain and money. The Banias, no doubt because it is both profitable and respectable, adhere more generally to their traditional occupation than almost any great caste, except the cultivators. Mr. Marten's analysis [117] of the occupations of different castes shows that sixty per cent of the Banias are still engaged in trade; while only nineteen per cent of Brahmans follow a religious calling; twenty-nine per cent of Ahirs are graziers, cattle-dealers or milkmen; only nine per cent of Telis are engaged in all branches of industry, including their traditional occupation of oil-pressing; and similarly only twelve per cent of Chamars work at industrial occupations, including that of curing hides. In respect of occupation therefore the Banias strictly fulfil the definition of a caste. 4. Their distinctive status. The Banias have also a distinctive social status. They are considered, though perhaps incorrectly, to represent the Vaishyas or third great division of the Aryan twice-born; they rank just below Rajputs and perhaps above all other castes except Brahmans; Brahmans will take food cooked without water from many Banias and drinking-water from all. Nearly all Banias wear the sacred thread; and the Banias are distinguished by the fact that they abstain more rigorously and generally from all kinds of flesh food than any other caste. Their rules as to diet are exceptionally strict, and are equally observed by the great majority of the subdivisions. 5. The endogamous divisions of the Banias. Thus the Banias apparently fulfil the definition of a caste, as consisting of one or more endogamous groups or subcastes with a distinct name applied to them all and to them only, a distinctive occupation and a distinctive social status; and there seems no reason for not considering them a caste. If on the other hand we examine the subcastes of Bania we find that the majority of them have names derived from places, [118] not indicating any separate origin, occupation or status, but only residence in separate tracts. Such divisions are properly termed subcastes, being endogamous only, and in no other way distinctive. No subcaste can be markedly distinguished from the others in respect of occupation or social status, and none apparently can therefore be classified as a separate caste. There are no doubt substantial differences in status between the highest subcastes of Bania, the Agarwals, Oswals and Parwars, and the lower ones, the Kasaundhan, Kasarwani, Dosar and others. But this difference is not so great as that which separates different groups included in such important castes as Rajput and Bhat. It is true again that subcastes like the Agarwals and Oswals are individually important, but not more so than the Maratha, Khedawal, Kanaujia and Maithil Brahmans, or the Sesodia, Rathor, Panwar and Jadon Rajputs. The higher subcastes of Bania themselves recognise a common relationship by taking food cooked without water from each other, which is a very rare custom among subcastes. Some of them are even said to have intermarried. If on the other hand it is argued, not that two or three or more of the important subdivisions should be erected into independent castes, but that Bania is not a caste at all, and that every subcaste should be treated as a separate caste, then such purely local groups as Kanaujia, Jaiswar, Gujarati, Jaunpuri and others, which are found in forty or fifty other castes, would have to become separate castes; and if in this one case why not in all the other castes where they occur? This would result in the impossible position of having forty or fifty castes of the same name, which recognise no connection of any kind with each other, and make any arrangement or classification of castes altogether impracticable. And in 1911 out of 200,000 Banias in the Central Provinces, 43,000 were returned with no subcaste at all, and it would therefore be impossible to classify these under any other name. 6. The Banias derived from the Rajputs. The Banias have been commonly supposed to represent the Vaishyas or third of the four classical castes, both by Hindu society generally and by leading authorities on the subject. It is perhaps this view of their origin which is partly responsible for the tendency to consider them as several castes and not one. But its accuracy is doubtful. The important Bania groups appear to be of Rajput stock. They nearly all come from Rajputana, Bundelkhand or Gujarat, that is from the homes of the principal Rajut clans. Several of them have legends of Rajput descent. The Agarwalas say that their first ancestor was a Kshatriya king, who married a Naga or snake princess; the Naga race is supposed to have signified the Scythian immigrants, who were snake-worshippers and from whom several clans of Rajputs were probably derived. The Agarwalas took their name from the ancient city of Agroha or possibly from Agra. The Oswals say that their ancestor was the Rajput king of Osnagar in Marwar, who with his followers was converted by a Jain mendicant. The Nemas state that their ancestors were fourteen young Rajput princes who escaped the vengeance of Parasurama by abandoning the profession of arms and taking to trade. The Khandelwals take their name from the town of Khandela in Jaipur State of Rajputana. The Kasarwanis say they immigrated from Kara Manikpur in Bundelkhand. The origin of the Umre Banias is not known, but in Gujarat they are also called Bagaria from the Bagar or wild country of the Dongarpur and Pertabgarh States of Rajputana, where numbers of them are still settled; the name Bagaria would appear to indicate that they are supposed to have immigrated thence into Gujarat. The Dhusar Banias ascribe their name to a hill called Dhusi or Dhosi on the border of Alwar State. The Asatis say that their original home was Tikamgarh State in Bundelkhand. The name of the Maheshris is held to be derived from Maheshwar, an ancient town on the Nerbudda, near Indore, which is traditionally supposed to have been the earliest settlement of the Yadava Rajputs. The headquarters of the Gahoi Banias is said to have been at Kharagpur in Bundelkhand, though according to their own legend they are of mixed origin. The home of the Srimalis was the old town of Srimal, now Bhinmal in Marwar. The Palliwal Banias were from the well-known trading town of Pali in Marwar. The Jaiswal are said to take their name from Jaisalmer State, which was their native country. The above are no doubt only a fraction of the Bania subcastes, but they include nearly all the most important and representative ones, from whom the caste takes its status and character. Of the numerous other groups the bulk have probably been brought into existence through the migration and settlement of sections of the caste in different parts of the country, where they have become endogamous and obtained a fresh name. Other subcastes may be composed of bodies of persons who, having taken to trade and prospered, obtained admission to the Bania caste through the efforts of their Brahman priests. But a number of mixed groups of the same character are also found among the Brahmans and Rajputs, and their existence does not invalidate arguments derived from a consideration of the representative subcastes. It may be said that not only the Banias, but many of the low castes have legends showing them to be of Rajput descent of the same character as those quoted above; and since in their case these stories have been adjudged spurious and worthless, no greater importance should be attached to those of the Banias. But it must be remembered that in the case of the Banias the stories are reinforced by the fact that the Bania subcastes certainly come from Rajputana; no doubt exists that they are of high caste, and that they must either be derived from Brahmans or Rajputs, or themselves represent some separate foreign group; but if they are really the descendants of the Vaishyas, the main body of the Aryan immigrants and the third of the four classical castes, it might be expected that their legends would show some trace of this instead of being unitedly in favour of their Rajput origin. Colonel Tod gives a catalogue of the eighty-four mercantile tribes, whom he states to be chiefly of Rajput descent. [119] In this list the Agarwal, Oswal, Srimal, Khandelwal, Palliwal and Lad subcastes occur; while the Dhakar and Dhusar subcastes may be represented by the names Dhakarwal and Dusora in the lists. The other names given by Tod appear to be mainly small territorial groups of Rajputana. Elsewhere, after speaking of the claims of certain towns in Rajputana to be centres of trade, Colonel Tod remarks: "These pretensions we may the more readily admit, when we recollect that nine-tenths of the bankers and commercial men of India are natives of Marudesh, [120] and these chiefly of the Jain faith. The Oswals, so termed from the town of Osi, near the Luni, estimate one hundred thousand families whose occupation is commerce. All these claim a Rajput descent, a fact entirely unknown to the European inquirer into the peculiarities of Hindu manners." [121] Similarly, Sir D. Ibbetson states that the Maheshri Banias claim Rajput origin and still have subdivisions bearing Rajput names. [122] Elliot also says that almost all the mercantile tribes of Hindustan are of Rajput descent. [123] It would appear, then, that the Banias are an offshoot from the Rajputs, who took to commerce and learnt to read and write for the purpose of keeping accounts. The Charans or bards are another literate caste derived from the Rajputs, and it may be noticed that both the Banias and Charans or Bhats have hitherto been content with the knowledge of their own rude Marwari dialect and evinced no desire for classical learning or higher English education. Matters are now changing, but this attitude shows that they have hitherto not desired education for itself but merely as an indispensable adjunct to their business. 7. Banias employed as ministers in Rajput courts. Being literate, the Banias were not infrequently employed as ministers and treasurers in Rajput states. Forbes says, in an account of an Indian court: "Beside the king stand the warriors of Rajput race or, equally gallant in the field and wiser far in council, the Wania (Bania) Muntreshwars, already in profession puritans of peace, and not yet drained enough of their fiery Kshatriya blood.... It is remarkable that so many of the officers possessing high rank and holding independent commands are represented to have been Wanias." [124] Colonel Tod writes that Nunkurn, the Kachhwaha chief of the Shekhawat federation, had a minister named Devi Das of the Bania or mercantile caste, and, like thousands of that caste, energetic, shrewd and intelligent. [125] Similarly, Muhaj, the Jadon Bhatti chief of Jaisalmer, by an unhappy choice of a Bania minister, completed the demoralisation of the Bhatti state. This minister was named Sarup Singh, a Bania of the Jain faith and Mehta family, whose descendants were destined to be the exterminators of the laws and fortunes of the sons of Jaisal. [126] Other instances of the employment of Bania ministers are to be found in Rajput history. Finally, it may be noted that the Banias are by no means the only instance of a mercantile class formed from the Rajputs. The two important trading castes of Khatri and Bhatia are almost certainly of Rajput origin, as is shown in the articles on those castes. 8. Subcastes. The Banias are divided into a large number of endogamous groups or subcastes, of which the most important have been treated in the annexed subordinate articles. The minor subcastes, mainly formed by migration, vary greatly in different provinces. Colonel Tod gave a list of eighty-four in Rajputana, of which eight or ten only can be identified in the Central Provinces, and of thirty mentioned by Bhattacharya as the most common groups in northern India, about a third are unknown in the Central Provinces. The origin of such subcastes has already been explained. The main subcastes may be classified roughly into groups coming from Rajputana, Bundelkhand and the United Provinces. The leading Rajputana groups are the Oswal, Maheshri, Khandelwal, Saitwal, Srimal and Jaiswaal. These groups are commonly known as Marwari Bania or simply Marwari. The Bundelkhand or Central India subcastes are the Gahoi, Golapurab, Asati, Umre and Parwar; [127] while the Agarwal, Dhusar, Agrahari, Ajudhiabasi and others come from the United Provinces. The Lad subcaste is from Gujarat, while the Lingayats originally belonged to the Telugu and Canarese country. Several of the subcastes coming from the same locality will take food cooked without water from each other, and occasionally two subcastes, as the Oswal and Khandelwal, even food cooked with water or _katchi_. This practice is seldom found in other good castes. It is probably due to the fact that the rules about food are less strictly observed in Rajputana. 9. Hindu and Jain subcastes: divisions among subcastes. Another classification may be made of the subcastes according as they are of the Hindu or Jain religion; the important Jain subcastes are the Oswal, Parwar, Golapurab, Saitwal and Charnagar, and one or two smaller ones, as the Baghelwal and Samaiya. The other subcastes are principally Hindu, but many have a Jain minority, and similarly the Jain subcastes return a proportion of Hindus. The difference of religion counts for very little, as practically all the non-Jain Banias are strict Vaishnava Hindus, abstain entirely from any kind of flesh meat, and think it a sin to take animal life; while on their side the Jains employ Brahmans for certain purposes, worship some of the local Hindu deities, and observe the principal Hindu festivals. The Jain and Hindu sections of a subcaste have consequently, as a rule, no objection to taking food together, and will sometimes intermarry. Several of the important subcastes are subdivided into Bisa and Dasa, or twenty and ten groups. The Bisa or twenty group is of pure descent, or twenty carat, as it were, while the Dasas are considered to have a certain amount of alloy in their family pedigree. They are the offspring of remarried widows, and perhaps occasionally of still more irregular unions. Intermarriage sometimes takes place between the two groups, and families in the Dasa group, by living a respectable life and marrying well, improve their status, and perhaps ultimately get back into the Bisa group. As the Dasas become more respectable they will not admit to their communion newly remarried widows or couples who have married within the prohibited degrees, or otherwise made a _mésalliance_, and hence a third inferior group, called the Pacha or five, is brought into existence to make room for these. 10. Exogamy and rules regulating marriage. Most subcastes have an elaborate system of exogamy. They are either divided into a large number of sections, or into a few _gotras_, usually twelve, each of which is further split up into subsections. Marriage can then be regulated by forbidding a man to take a wife from the whole of his own section or from the subsection of his mother, grandmothers and even greatgrandmothers. By this means the union of persons within five or more degrees of relationship either through males or females is avoided, and most Banias prohibit intermarriage, at any rate nominally, up to five degrees. Such practices as exchanging girls between families or marrying two sisters are, as a rule, prohibited. The _gotras_ or main sections appear to be frequently named after Brahman Rishis or saints, while the subsections have names of a territorial or titular character. 11. Marriage customs. There is generally no recognised custom of paying a bride- or bridegroom-price, but one or two instances of its being done are given in the subordinate articles. On the occasion of betrothal, among some subcastes, the boy's father proceeds to the girl's house and presents her with a _mala_ or necklace of gold or silver coins or coral, and a _mundri_ or silver ring for the finger. The contract of betrothal is made at the village temple and the caste-fellows sprinkle turmeric and water over the parties. Before the wedding the ceremony of Benaiki is performed; in this the bridegroom, riding on a horse, and the bride on a decorated chair or litter, go round their villages and say farewell to their friends and relations. Sometimes they have a procession in this way round the marriage-shed. Among the Marwari Banias a _toran_ or string of mango-leaves is stretched above the door of the house on the occasion of a wedding and left there for six months. And a wooden triangle with figures perched on 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 _sidha_ 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 _panchayat_ 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 Maratha 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 Marwaris, 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 Parwar 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 Mahadeo and Parvati, 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 Parvati 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; Gajanand or 'elephant-faced' is an epithet of the god Ganesh and a favourite Hindu name. Gajvithi 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 Maratha 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 Mahadeo and his wife Devi or Gauri. Mahadeo 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 Rajputana 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-purna (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. Diwali festival. At the Diwali 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 _ghi_ (clarified butter) is made; this is another staple of the Bania's trade, as well as a luxurious food, of which he is especially fond. At Diwali all Banias make up their accounts for the year, and obtain the signatures of clients to their balances. They open fresh account-books, which they first worship and adorn with an image of Ganesh, and perhaps an invocation to the god on the front page. A silver rupee is also worshipped as an emblem of Lakshmi, but in some cases an English sovereign, as a more precious coin, has been substituted, and this is placed on the seat of the goddess and reverence paid to it. The Banias and Hindus generally think it requisite to gamble at Diwali in order to bring good luck during the coming year; all classes indulge in a little speculation at this season. 16. Holi festival. In the month of Phagun (February), about the time of the Holi, the Marwaris make an image of mud naked, calling it Nathu Ram, who was supposed to be a great Marwari. They mock at this and throw mud at it, and beat it with shoes, and have various jests and sports. The men and women are divided into two parties, and throw dirty water and red powder over each other, and the women make whips of cloth and beat the men. After two or three days, they break up the image and throw it away. The Banias, both Jain and Hindu, like to begin the day by going and looking at the god in his temple. This is considered an auspicious omen in the same manner as it is commonly held to be a good omen to see some particular person or class of person the first thing in the morning. Others begin the day by worshipping the sacred _tulsi_ or basil. 17. Social customs: rules about food. The Banias are very strict about food. The majority of them abstain from all kinds of flesh food and alcoholic liquor. The Kasarwanis are reported to eat the flesh of clean animals, and perhaps others of the lower subcastes may also do so, but the Banias are probably stricter than any other caste in their adherence to a vegetable diet. Many of them eschew also onions and garlic as impure food. Banias take the lead in the objection to foreign sugar on account of the stories told of the impure ingredients which it contains, and many of them, until recently, at any rate, still adhered to Indian sugar. Drugs are not forbidden, but they are not usually addicted to them. Tobacco is forbidden to the Jains, but both they and the Hindus smoke, and their women sometimes chew tobacco. The Bania while he is poor is very abstemious, and it is said that on a day when he has made no money he goes supperless to bed. But when he has accumulated wealth, he develops a fondness for _ghi_ or preserved butter, which often causes him to become portly. Otherwise his food remains simple, and as a rule he confined himself until recently to two daily meals, at midday and in the evening; but Banias, like most other classes who can afford it, have now begun to drink tea in the morning. In dress the Bania is also simple, adhering to the orthodox Hindu garb of a long white coat and a loin-cloth. He has not yet adopted the cotton trousers copied from the English fashion. Some Banias in their shops wear only a cloth over their shoulders and another round their waist. The _kardora_ or silver waist-belt is a favourite Bania ornament, and though plainly dressed in ordinary life, rich Marwaaris will on special festival occasions wear costly jewels. On his head the Marwari wears a small tightly folded turban, often coloured crimson, pink or yellow; a green turban is a sign of mourning and also black, though the latter is seldom seen. The Banias object to taking the life of any animal. They will not castrate cattle even through their servants, but sell the young bulls and buy oxen. In Saugor, a Bania is put out of caste if he keeps buffaloes. It is supposed that good Hindus should not keep buffaloes nor use them for carting or ploughing, because the buffalo is impure, and is the animal on which Yama, the god of death, rides. Thus in his social observances generally the Bania is one of the strictest castes, and this is a reason why his social status is high. Sometimes he is even held superior to the Rajput, as the local Rajputs are often of impure descent and lax in their observance of religious and social restrictions. Though he soon learns the vernacular language of the country where he settles, the Marwari usually retains his own native dialect in his account-books, and this makes it more difficult for his customers to understand them. 18. Character of the Bania. The Bania has a very distinctive caste character. From early boyhood he is trained to the keeping of accounts and to the view that it is his business in life to make money, and that no transaction should be considered successful or creditable which does not show a profit. As an apprentice, he goes through a severe training in mental arithmetic, so as to enable him to make the most intricate calculations in his head. With this object a boy commits to memory a number of very elaborate tables. For whole numbers he learns by heart the units from one to ten multiplied as high as forty times, and the numbers from eleven to twenty multiplied to twenty times. There are also fractional tables, giving the results of multiplying 1/4, 1/2, 3/4, 1 1/4, 1 1/2, 2 1/2, 3 1/2 into units from one to one hundred; interest-tables showing the interest due on any sum from one to one thousand rupees for one month, and for a quarter of a month at twelve per cent; tables of the squares of all numbers from one to one hundred, and a set of technical rules for finding the price of a part from the price of the whole. [129] The self-denial and tenacity which enable the Bania without capital to lay the foundations of a business are also remarkable. On first settling in a new locality, a Marwari Bania takes service with some shopkeeper, and by dint of the strictest economy puts together a little money. Then the new trader establishes himself in some village and begins to make grain advances to the cultivators on high rates of interest, though occasionally on bad security. He opens a shop and retails grain, pulses, condiments, spices, sugar and flour. From grain he gradually passes to selling cloth and lending money, and being keen and exacting, and having to deal with ignorant and illiterate clients, he acquires wealth; this he invests in purchasing villages, and after a time blossoms out into a big Seth or banker. The Bania can also start a retail business without capital. The way in which he does it is to buy a rupee's worth of stock in a town, and take it out early in the morning to a village, where he sits on the steps of the temple until he has sold it. Up till then he neither eats nor washes his face. He comes back in the evening after having eaten two or three pice worth of grain, and buys a fresh stock, which he takes out to another village in the morning. Thus he turns over his capital with a profit two or three times a week according to the saying, "If a Bania gets a rupee he will have an income of eight rupees a month," or as another proverb pithily sums up the immigrant Marwari's career, 'He comes with a _lota_ [130] and goes back with a lakh.' The Bania never writes off debts, even though his debtor may be a pauper, but goes on entering them up year by year in his account-books and taking the debtor's acknowledgment. For he says, '_Purus Parus_', or man is like the philosopher's stone, and his fortune may change any day. 19. Dislike of the cultivators towards him. The cultivators rarely get fair treatment from the Banias, as the odds are too much against them. They must have money to sow their land, and live while the crops are growing, and the majority who have no capital are at the moneylender's mercy. He is of a different caste, and often of a different country, and has no fellow-feeling towards them, and therefore considers the transaction merely from the business point of view of getting as much profit as possible. The debtors are illiterate, often not even understanding the meaning of figures, or the result of paying compound interest at twenty-five or fifty per cent; they can neither keep accounts themselves nor check their creditor's. Hence they are entirely in his hands, and in the end their villages or land, if saleable, pass to him, and they decline from landlord to tenant, or from tenant to labourer. They have found vent for their feelings in some of the bitterest sayings ever current: 'A man who has a Bania for a friend has no need of an enemy.' 'Borrow from a Bania and you are as good as ruined.' 'The rogue cheats strangers and the Bania cheats his friends.' 'Kick a Bania even if he is dead.' "His heart, we are told, is no bigger than a coriander seed; he goes in like a needle and comes out like a sword; as a neighbour he is as bad as a boil in the armpit. If a Bania is on the other side of a river you should leave your bundle on this side for fear he should steal it. If a Bania is drowning you should not give him your hand; he is sure to have some pecuniary motive for drifting down-stream. A Bania will start an auction in a desert. If a Bania's son tumbles down he is sure to pick up something. He uses light weights and swears that the scales tip up of themselves; he keeps his accounts in a character that no one but God can read; if you borrow from him your debt mounts up like a refuse-heap or gallops like a horse; if he talks to a customer he debits the conversation in his accounts; and when his own credit is shaky he writes up his transactions on the wall so that they can easily be rubbed out." [131] 20. His virtues. Nevertheless there is a good deal to be said on the other side, and the Bania's faults are probably to a large extent produced by his environment, like other people's. One of the Bania's virtues is that he will lend on security which neither the Government nor the banks would look at, or on none at all. Then he will always wait a long time for his money, especially if the interest is paid. No doubt this is no loss to him, as he keeps his money out at good interest; but it is a great convenience to a client that his debt can be postponed in a bad year, and that he can pay as much as he likes in a good one. The village moneylender is indispensable to its economy when the tenants are like school-boys in that money burns a hole in their pocket; and Sir Denzil Ibbetson states that it is surprising how much reasonableness and honesty there is in his dealings with the people, so long as he can keep his transactions out of a court of justice. [132] Similarly, Sir Reginald Craddock writes: "The village Bania is a much-abused individual, but he is as a rule a quiet, peaceable man, a necessary factor in the village economy. He is generally most forbearing with his clients and customers, and is not the person most responsible for the indebtedness of the ryot. It is the casual moneylender with little or no capital who lives by his wits, or the large firms with shops and agents scattered over the face of the country who work the serious mischief. These latter encourage the people to take loans and discourage repayment until the debt has increased by accumulation of interest to a sum from which the borrower cannot easily free himself." [133] 21. The moneylender changed for the worse. The progress of administration, bringing with it easy and safe transit all over the country; the institution of a complete system of civil justice and the stringent enforcement of contracts through the courts; the introduction of cash coinage as the basis of all transactions; and the grant of proprietary and transferable rights in land, appear to have at the same time enhanced the Bania's prosperity and increased the harshness and rapacity of his dealings. When the moneylender lived in the village he had an interest in the solvency of the tenants who constituted his clientčle and was also amenable to public opinion, even though not of his own caste. For it would clearly be an impossibly unpleasant position for him to meet no one but bitter enemies whenever he set foot outside his house, and to go to bed in nightly fear of being dacoited and murdered by a combination of his next-door neighbours. He therefore probably adopted the motto of live and let live, and conducted his transactions on a basis of custom, like the other traders and artisans who lived among the village community. But with the rise of the large banking-houses whose dealings are conducted through agents over considerable tracts of country, public opinion can no longer act. The agent looks mainly to his principal, and the latter has no interest in or regard for the cultivators of distant villages. He cares only for his profit, and his business is conducted with a single view to that end. He himself has no public opinion to face, as he lives in a town among a community of his caste-fellows, and here absolutely no discredit is attached to grinding the faces of the poor, but on the contrary the honour and consideration accruing to him are in direct proportion to his wealth. The agent may have some compunction, but his first aim is to please his principal, and as he is often a sojourner liable to early transfer he cares little what may be said or thought about him locally. 22. The enforcement of contracts. Again the introduction of the English law of contract and transfer of property, and the increase in the habit of litigation have greatly altered the character of the money-lending business for the worse. The debtor signs a bond sometimes not even knowing the conditions, more often having heard them but without any clear idea of their effect or of the consequences to himself, and as readily allows it to be registered. When it comes into court the witnesses, who are the moneylender's creatures, easily prove that it was a genuine and _bona fide_ transaction, and the debtor is too ignorant and stupid to be able to show that he did not understand the bargain or that it was unconscionable. In any case the court has little or no power to go behind a properly executed contract without any actual evidence of fraud, and has no option but to decree it in terms of the deed. This evil is likely to be remedied very shortly, as the Government of India have announced a proposal to introduce the recent English Act and allow the courts the discretion to go behind contracts, and to refuse to decree exorbitant interest or other hard bargains. This urgently needed reform will, it may be hoped, greatly improve the character of the civil administration by encouraging the courts to realise that it is their business to do justice between litigants, and not merely to administer the letter of the law; and at the same time it should have the result, as in England, of quickening the public conscience and that of the moneylenders themselves, which has indeed already been to some extent awakened by other Government measures, including the example set by the Government itself as a creditor. 23. Cash coinage and the rate of interest. Again the free circulation of metal currency and its adoption as a medium for all transactions has hitherto been to the disadvantage of the debtors. Interest on money was probably little in vogue among pastoral peoples, and was looked upon with disfavour, being prohibited by both the Mosaic and Muhammadan codes. The reason was perhaps that in a pastoral community there existed no means of making a profit on a loan by which interest could be paid, and hence the result of usury was that the debtor ultimately became enslaved to his creditor; and the enslavement of freemen on any considerable scale was against the public interest. With the introduction of agriculture a system of loans on interest became a necessary and useful part of the public economy, as a cultivator could borrow grain to sow land and support himself and his family until the crop ripened, out of which the loan, principal and interest, could be repaid. If, as seems likely, this was the first occasion for the introduction of the system of loan-giving on a large scale, it would follow that the rate of interest would be based largely on the return yielded by the earth to the seed. Support is afforded to this conjecture by the fact that in the case of grain loans in the Central Provinces the interest on loans of grain of the crops which yield a comparatively small return, such as wheat, is twenty-five to fifty per cent, while in the case of those which yield a large return, such as juari and kodon, it is one hundred per cent. These high rates of interest were not of much importance so long as the transaction was in grain. The grain was much less valuable at harvest than at seed time, and in addition the lender had the expense of storing and protecting his stock of grain through the year. It is probable that a rate of twenty-five per cent on grain loans does not yield more than a reasonable profit to the lender. But when in recent times cash came to be substituted for grain it would appear that there was no proportionate reduction in the interest. The borrower would lose by having to sell his grain for the payment of his debt at the most unfavourable rate after harvest, and since the transaction was by a regular deed the lender no longer took any share of the risk of a bad harvest, as it is probable that he was formerly accustomed to do. The rates of interest for cash loans afforded a disproportionate profit to the lender, who was put to no substantial expense in keeping money as he had formerly been in the case of grain. It is thus probable that rates for cash loans were for a considerable period unduly severe in proportion to the risk, and involved unmerited loss to the borrower. This is now being remedied by competition, by Government loans given on a large scale in time of scarcity, and by the introduction of co-operative credit. But it has probably contributed to expedite the transfer of land from the cultivating to the moneylending classes. 24. Proprietary and transferable rights in land. Lastly the grant of proprietary and transferable right to land has afforded a new incentive and reward to the successful moneylender. Prior to this measure it is probable that no considerable transfers of land occurred for ordinary debt. The village headman might be ousted for non-payment of revenue, or simply through the greed of some Government official under native rule, and of course the villages were continually pillaged and plundered by their own and hostile armies such as the Pindaris, while the population was periodically decimated by famine. But apart from their losses by famine, war and the badness of the central government, it is probable that the cultivators were held to have a hereditary right to their land, and were not liable to ejectment on the suit of any private person. It is doubtful whether they had any conception of ownership of the land, and it seems likely that they may have thought of it as a god or the property of the god; but the cultivating castes perhaps had a hereditary right to cultivate it, just as the Chamar had a prescriptive right to the hides of the village cattle, the Kalar to the mahua-flowers for making his liquor, the Kumhar to clay for his pots, and the Teli to press the oil-seeds grown in his village. The inferior castes were not allowed to hold land, and it was probably never imagined that the village moneylender should by means of a piece of stamped paper be able to oust the cultivators indebted to him and take their land himself. With the grant of proprietary right to land such as existed in England, and the application of the English law of contract and transfer of property, a new and easy road to wealth was opened to the moneylender, of which he was not slow to take advantage. The Banias have thus ousted numbers of improvident proprietors of the cultivating castes, and many of them have become large landlords. A considerable degree of protection has now been afforded to landowners and cultivators, and the process has been checked, but that it should have proceeded so far is regrettable; and the operation of the law has been responsible for a large amount of unintentional injustice to the cultivating castes and especially to proprietors of aboriginal descent, who on account of their extreme ignorance and improvidence most readily fall a prey to the moneylender. 25. The Bania as a landlord. As landlords the Banias were not at first a success. They did not care to spend money in improving their property, and ground their tenants to the utmost. Sir R. Craddock remarks of them: [134] "Great or small they are absolutely unfitted by their natural instincts to be landlords. Shrewdest of traders, most business-like in the matter of bargains, they are unable to take a broad view of the duties of landlord or to see that rack-renting will not pay in the long run." Still, under the influence of education, and the growth of moral feeling, as well as the desire to stand well with Government officers and to obtain recognition in the shape of some honour, many of the Marwari proprietors are developing into just and progressive landlords. But from the cultivator's point of view, residence on their estates, which are managed by agents in charge of a number of villages for an absent owner, cannot compare with the system of the small cultivating proprietor resident among tenants of his own caste, and bound to them by ties of sympathy and caste feeling, which produces, as described by Sir R. Craddock, the ideal village. 26. Commercial honesty. As a trader the Bania formerly had a high standard of commercial probity. Even though he might show little kindliness or honesty in dealing with the poorer class of borrowers, he was respected and absolutely reliable in regard to money. It was not unusual for people to place their money in a rich Bania's hands without interest, even paying him a small sum for safe-keeping. Bankruptcy was considered disgraceful, and was visited with social penalties little less severe than those enforced for breaches of caste rules. There was a firm belief that a merchant's condition in the next world depended on the discharge of all claims against him. And the duty of paying ancestral debts was evaded only in the case of helpless or hopeless poverty. Of late, partly owing to the waning power of caste and religious feeling in the matter, and partly to the knowledge of the bankruptcy laws, the standard of commercial honour has greatly fallen. Since the case of bankruptcy is governed and arranged for by law, the trader thinks that so long as he can keep within the law he has done nothing wrong. A banker, when heavily involved, seldom scruples to become a bankrupt and to keep back money enough to enable him to start afresh, even if he does nothing worse. This, however, is probably a transitory phase, and the same thing has happened in England and America at one stage of commercial development. In time it may be expected that the loss of the old religious and caste feeling will be made good by a new standard of commercial honour enforced by public opinion among merchants generally. The Banias are very good to their own caste, and when a man is ruined will have a general subscription and provide funds to enable him to start afresh in a small way. Beggars are very rare in the caste. Rich Marwaris are extremely generous in their subscriptions to objects of public utility, but it is said that the small Bania is not very charitably inclined, though he doles out handfuls of grain to beggars with fair liberality. But he has a system by which he exacts from those who deal with him a slight percentage on the price received by them for religious purposes. This is called Deodan or a gift to God, and is supposed to go into some public fund for the construction or maintenance of a temple or similar object. In the absence of proper supervision or audit it is to be feared that the Bania inclines to make use of it for his private charity, thus saving himself expense on that score. The system has been investigated by Mr. Napier, Commissioner of Jubbulpore, with a view to the application of these funds to public improvements. Bania, Agarwala _Bania, Agarwala, Agarwal._--This is generally considered to be the highest and most important subdivision of the Banias. They numbered about 25,000 persons in the Central Provinces in 1911, being principally found in Jubbulpore and Nagpur. The name is probably derived from Agroha, a small town in the Hissar District of the Punjab, which was formerly of some commercial importance. Buchanan records that when any firm failed in the city each of the others contributed a brick and five rupees, which formed a stock sufficient for the merchant to recommence trade with advantage. The Agarwalas trace their descent from a Raja Agar Sen, whose seventeen sons married the seventeen daughters of Basuki, the king of the Nagas or snakes. Elliot considers that the snakes were really the Scythian or barbarian immigrants, the Yueh-chi or Kushans, from whom several of the Rajpat clans as the Tak, Haihayas and others, who also have the legend of snake ancestry, were probably derived. Elliot also remarks that Raja Agar Sen, being a king, must have been a Kshatriya, and thus according to the legend the Agarwalas would have Rajput ancestry on both sides. Their appearance, Mr. Crooke states, indicates good race and breeding, and would lend colour to the theory of a Rajput origin. Raja Agar Sen is said to have ruled over both Agra and Agroha, and it seems possible that the name of the Agarwalas may also be connected with Agra, which is a much more important place than Agroha. The country round Agra and Delhi is their home, and the shrine of the tutelary goddess of some of the Agarwalas in the Central Provinces is near Delhi. The memory of the Naga princess who was their ancestor is still, Sir H. Risley states, held in honour by the Agarwalas, and they say, 'Our mother's house is of the race of the snake.' [135] No Agarwala, whether Hindu or Jain, will kill or molest a snake, and the Vaishnava Agarwalas of Delhi paint pictures of snakes on either side of the outside doors of their houses, and make offerings of fruit and flowers before them. In the Central Provinces, like other Bania subcastes, they are divided into the Bisa and Dasa or twenty and ten subdivisions, which marry among themselves. The Bisa rank higher than the Dasa, the latter being considered to have some flaw in their pedigree, such as descent from a remarried widow. The Dasas are sometimes said to be the descendants of the maidservants who accompanied the seventeen Naga or snake princesses on their marriages to the sons of Raja Agar Sen. A third division has now come into existence in the Central Provinces, known as the Pacha or fives; these are apparently of still more doubtful origin than the Dasas. The divisions tend to be endogamous, but if a man of the Bisa or Dasa cannot obtain a wife from his own group he will sometimes marry in a lower group. The Agarwalas are divided into seventeen and a half _gotras_ or exogamous sections, which are supposed to be descended from the seventeen sons of Raja Agar Sen. The extra half _gotra_ is accounted for by a legend, but it probably has in reality also something to do with illegitimate descent. Some of the _gotras_, as given by Mr. Crooke, are as a matter of fact named after Brahmanical saints like those of the Brahmans; instances of these are Garga, Gautama, Kaushika, Kasyapa and Vasishtha; the others appear to be territorial or titular names. The prohibitions on marriage between relations are far-reaching among the Agarwalas. The detailed rules are given in the article on Bania, and the effect is that persons descended from a common ancestor cannot intermarry for five generations. When the wedding procession is about to start the Kumhar brings his donkey and the bridegroom has to touch it with his foot, or, according to one version, ride upon it. The origin of this custom is obscure, but the people now say that it is meant to emphasise the fact that the bridegroom is going to do a foolish thing. The remarriage of widows is prohibited, and divorce is not recognised. Most of the Agarwalas are Vaishnava by religion, but a few are Jains. Intermarriage between members of the two religions is permitted in some localities, and the wife adopts that of her husband. The Jain Agarwalas observe the Hindu festivals and employ Brahmans for their ceremonies. In Nimar the caste have some curious taboos. It is said that a married woman may not eat wheat until a child has been born to her, but only juari; and if she has no child she may not eat wheat all her life. If a son is born to her she must go to Mahaur, a village near Delhi where the tutelary goddess of the caste has her shrine. This goddess is called Mohna Devi, and she is the deified spirit of a woman who burnt herself with her husband. After this the woman may eat wheat; but if a second son is born she must stop eating wheat until she has been to the shrine again. But if she has a daughter she may at once and always eat wheat without visiting the shrine. These rules, as well as the veneration of a snake, from which they believe themselves to be descended on the mother's side, may perhaps, as suggested by Sir H. Risley, be a relic of the system of matriarchal descent. It is said that when Raja Agar Sen or his sons married the Naga princesses, he obtained permission as a special favour from the goddess Lakshmi that the children should bear their father's name and not their mother's. [136] In Nimar some Agarwalas worship Goba Pir, the god of the sweepers. He is represented by a pole some 30 feet long on which are hung a cloth and cocoanuts. The sweepers carry this through the city almost daily during the month of Shrawan (July), and people offer cocoanuts, tying them on to the pole. Some Agarwalas offer vermilion to the god in token of worship, and a few invite it to the compounds of their houses and keep it there all night for the same purpose. When a feast is given in the caste the Agarwalas do not take their own brass vessels according to the usual practice, but the host gives them little earthen pots to drink from which are afterwards broken, and leaf-plates for their food. The Agarwalas will take food cooked without water (_pakki_) from Oswal, Maheshri and Khandelwal Banias. The Agarwalas of the Central Provinces hold some substantial estates in Chhattisgarh; these were obtained at the first settlements during 1860-70, when considerable depression existed, and many of the village headmen were unwilling to accept the revenue assessed on their villages. The more enterprising Banias stepped in and took them, and have profited enormously owing to the increase in the value of land. Akbar's great minister, Todar Mal, who first introduced an assessment of the land-revenue based on the measurement and survey of the land, is said to have been an Agarwala. Bania, Agrahari _Bania, Agrahari._ [137]--This subcaste numbered nearly 2000 persons in 1911, resident principally in Jubbulpore, Raipur and Bilaspur, and some of the Feudatory States. Mr. Crooke states that they claim partly a Vaishya and partly a Brahmanical descent, and wear the sacred thread. Like that of the Agarwala Banias their name has been connected with the cities of Agra and Agroha. There is no doubt that they are closely connected with the Agarwalas, and Mr. Nesfield suggests that the two groups must have been sections of one and the same caste which quarrelled on some trifling matter connected with cooking or eating, and have remained separate ever since. The Agrahari Banias are Hindus, and some of them belong to the Nanakpanthi sect. They are principally dealers in provisions, and they have acquired some discredit as compared with their kinsfolk the Agarwalas, through not secluding their women and allowing them to attend the shop. They also retail various sweet-smelling woods which are used in religious ceremonies, such as aloe-wood and sandalwood, besides a number of medicines and simples. The richer members of the caste are bankers, dealers in grain and pawnbrokers. Bania, Ajudhiabasi _Bania, Ajudhiabasi, Audhia_.--A subcaste of Bania, whose name signifies a resident of Ajodhia, the old name of Oudh. Outsiders often shorten the name to Audhia, but, as will be seen, the name Audhia is regularly applied to a criminal class, who may have been derived from the Ajudhiabasi Banias, but are now quite distinct from them. The Ajudhiabasis numbered nearly 2000 persons in 1911, belonging chiefly to the Jubbulpore, Narsinghpur and Hoshangabad Districts. This total includes any persons who may have returned themselves as Audhia. The Ajudhiabasis are nearly all Hindus with a small Jain minority. Though Oudh was their original home they are now fairly numerous in Cawnpore and Bundelkhand as well, and it may have been from this last locality that they entered the Central Provinces. Here they form a separate endogamous group and do not marry with their caste-fellows in northern India. They have exogamous sections, and marriage is prohibited within the section and also between first cousins. They permit the remarriage of widows, but are said not to recognise divorce, and to expel from the caste a woman guilty of adultery. It may be doubted, however, whether this is correct. Brahmans serve as their priests, and they invest boys with the sacred thread either at marriage or at a special ceremony known as Gurmukh. The dead are either buried or burnt; in the case of burial men are laid on the face and women on the back, the body being first rubbed with salt, clarified butter, turmeric and milk. A little earth from the grave is carried away and thrown into a sacred river, and when the dead are burnt the ashes are similarly disposed of. Their principal deity is the goddess Devi, and at the Dasahra festival they offer a goat to her, the flesh of which is distributed among members of the caste. The Audhias are a well-known criminal tribe, whose headquarters is in the Fatehpur District. They say that they are Banias, and use the name Ajudhiabasi in speaking of themselves, and from their customs and criminal methods it seems not unlikely that they may originally have been an offshoot from the Ajudhiabasi Banias. They are now, however, perfectly distinct from this group, and any confusion between them would be very unjust to the latter. In northern India it is said that the Audhias deal largely in counterfeit coin and false jewellery, and never commit crimes of violence; [138] but in Bombay they have taken to housebreaking, though they usually select an empty house. [139] From their homes in the United Provinces they wander over Central India, the Central Provinces, Bengal and Bombay; they are said to avoid the Punjab and Sind owing to difficulties of working, and they have made it a caste offence to commit any crime in the Ganges-Jumna Doab, probably because this is their home. It is said also that if any one of them is imprisoned he is put out of caste. They wander about disguised as religious mendicants, Brahmans or Bairagis. They carry their bedding tied on their back with a cloth, and a large bag slung over the shoulders which contains food, cooking-vessels and other articles. Sometimes they pretend to be Banias and hawk about sweets and groceries, or one of the gang opens a shop, which serves as a rendezvous and centre for collecting information. [140] In the Districts where they reside they are perfectly well-behaved. They are well-to-do and to all appearance respectable in their habits. Their women are well-dressed with plenty of ornaments on their persons. They have no apparent means of support; they neither cultivate land nor trade; and all that appears on the surface is that most of the men and boys go off after the rains and return at the end of the cold weather. If asked how they support themselves they reply by begging. Their marriage rules are those of high-caste Hindus. They are divided into two classes, Unch or high and Nich or low, the former being of pure blood, and the latter the descendants of kept women. These are practically endogamous. A man may not have more than two wives. If a girl is detected in immorality before marriage, she is permanently excommunicated, and a married woman can be turned out by her husband on proof of adultery. A bridegroom-price is usually paid, the father of the bride visiting the bridegroom and giving him the money in secret. The dead are burnt, and Brahmans are duly fed. If a man has died through an accident or from cholera, smallpox, poison or leprosy, the corpse, if available, is at once consigned to the Ganges or other river, and during the course of the next twelve months a Mahabrahman is paid to make an image of the deceased in gram-flour, which is cremated with the usual rites. As in the case of the Ajudhiabasi Banias, the tribal deity of the Audhias is the goddess Devi. [141] Bania, Asathi _Bania, Asathi._--This subcaste numbers about 2500 persons in the Central Provinces, belonging principally to the Damoh and Jubbulpore Districts. They say that their original home was the Tikamgarh State in Bundelkhand. They do not rank very high, and are sometimes said to be the descendants of an Ahir who became a Bania. The great bulk are Hindus and a small minority Jains. It is told of the Asathis that they first bury their dead, in accordance presumably with a former practice, and then exhume and burn the bodies; and there is a saying-- Ardha jale, ardha gare Jinka nam Asathi pare, or, 'He who is an Asathi is half buried and half burnt.' But this practice, if it ever really existed, has now been abandoned. Bania, Charnagri _Bania, Charnagri, Channagri, Samaiya._--The Charnagris are a small Jain subcaste which numbered about 2500 persons in 1911, residing principally in the Damoh and Chhindwara Districts. They are the followers of one Taran Swami, who is said to have lived about five centuries ago. He preached against the worship of the images of the Jain Tirthakars, and said that this should be abandoned and only the sacred books be revered. The chief sacred place of the sect is Malhargarh in Gwalior State; here the tomb of their prophet is situated and there is also a large temple in which the Jain scriptures are enshrined. In the month of Phagun (February) a fair is held here, and Charnagris dance in the temples, holding lighted lamps in their hands. Nowadays the Charnagris also visit the ordinary Jain temples when their own are not available. They are practically all derived from Parwar Banias, and formerly would sometimes give their daughters to Parwars in marriage, but this practice is said to have stopped. Like other Bania subcastes, they are divided into Bisa and Dasa, or twenty and ten sections, the Dasa being of irregular descent. Intermarriage between the two sections occasionally occurs, and the Dasa will take food from the Bisa section, but the latter do not reciprocate except at caste feasts. Bania, Dhusar _Bania, Dhusar, Bhargava Dhusar._--The origin of this group is much disputed. They are usually classed as a subcaste of Bania, but claim to be Brahmans. They take their name from a hill called Dhusi or Dhosi, near Narnaul on the border of Alwar State. The title Bhargava signifies a descendant of Bhrigu, one of the famous eponymous Rishis or Brahmanical saints, to whom Manu confided his institutes, calling him his son. If this was their original name, it would show that they were Brahmans, but its adoption appears to be somewhat recent. Their claim to be Brahmans is, however, admitted by many members of that caste, and it is stated that they perform the functions of Brahmans in their original home in Rajputana. Mr. Burn wrote of them: [142] "In his book on castes published in 1872 Mr. Sherring does not refer to any claim to kinship with Brahmans, though in his description of Dhusar Banias he appears to include the people under consideration. Both the Dhusar Bhargavas and Dhusar Banias assert that Himu, the capable Vazir of Muhammad Shah Suri, belonged to their community, and such a claim by the former is if anything in favour of the view that they are not Brahmans, since Himu is variously described by Muhammadan writers as a corn-chandler, a weighman and a Bania. Colonel Dow in his history of Hindustan calls him a shopkeeper who was raised by Sher Shah to be Superintendent of Markets. It is not improbable that Himu's success laid the foundation for a claim to a higher position, but the matter does not admit of absolute proof, and I have therefore accepted the decision of the majority of the caste-committees and considered them as a caste allied to Brahmans." In the Punjab the Dhusars appear to be in some places Brahmans and in others Banias. "They take their food before morning prayer, contrary to the Hindu rule, but of late years they have begun to conform to the orthodox practice. The Brahman Dhusar marries with his caste-fellows and the Bania with Banias, avoiding always the same family (_gotra_) or one having the same family deity." [143] From the above accounts it would appear that the Dhusars may have originally been a class of Brahmans who took to trade, like the Palliwal Brahmans of Marwar, and have lost their position as Brahmans and become amalgamated with the Bania caste; or they may have been Banias, who acted as priests to others of the community, and hence claimed to be Brahmans. The caste is important and influential, and is now making every effort to recover or substantiate its Brahman status. One writer states that they combine the office aptitude and hard-heartedness to a debtor characteristic of the Bania. The Dhusars are rigid in the maintenance of the purity of their order and in the performance of Hindu ceremonies and duties, and neither eat meat nor drink any kind of spirit. In Delhi they were distinguished for their talent as singers, and cultivated a peculiar strain or measure, in which they were unsurpassed. [144] In the Central Provinces the Dhusars are a flourishing body, their leaders being Rai Bahadur Bihari Lal Khizanchi of Jubbulpore and Rai Sahib Seth Sundar Lal of Betul. They have founded the Bhargava bank of Jubbulpore, and shown considerable public spirit; to the latter gentleman's generosity a large part of the success of the recent debt-conciliation proceedings in the Betul District must be attributed. Bania, Dosar _Bania, Dosar, Dusra._ [145]--This subcaste numbers about 600 persons. The original name is Dusra or second, and the Dosar or Dusra are a section of the Ummar Banias, who were so called because they permit widows to make a second marriage. Their home is the Ganges-Jumna Doab and Oudh, and in the United Provinces they are classed as an inferior subcaste of the Ummars. Here they say that the Ummars are their elder brothers. In the Central Provinces they are said to be forming three local endogamous groups according as their homes were in the Doab, Oudh or the Allahabad country; and members of each of these marry among themselves. The Dosars say that they all belong to the Kashyap [146] _gotra_ or clan, but for the purpose of marriage they have territorial or titular exogamous sections; instances of these are Gangapari, a native of Oudh; Sagarah, a resident of Saugor; Makraha, a seller of _makka_ or maize, and Tamakhuha, a tobacco-seller. They pay a bridegroom-price, the full recognised amount of which is Rs. 211, either in cash or brass cooking-vessels. Those who cannot afford this sum give half of it or Rs. 105, and the poorest classes pay anything they can afford. The Dosars are Vaishnava Hindus and employ Sanadhya Brahmans as their priests. These Brahmans will take food without water from their clients, but they are an inferior class and are looked down upon by other Brahmans. The caste are mainly shopkeepers, and they deal in gold and silver ornaments, as well as grain, tobacco and all kinds of groceries. Bania, Gahoi _Bania, Gahoi._ [147]--This Hindu subcaste numbered nearly 7000 persons in 1911, belonging principally to the Saugor, Jubbulpore and Narsinghpur Districts. Their home is the Bundelkhand country, which these Districts adjoin, and they say that their original headquarters was at Kharagpur in Bundelkhand, whence they have spread over the surrounding country. They tell a curious story of their origin to the effect that once upon a time there was a certain schoolmaster, one Biya Pande Brahman, who could foretell the future. One day he was in his school with his boys when he foresaw that there was about to be an earthquake. He immediately warned his boys to get out of the building, and himself led the way. Only twelve of the boys had followed, and the others were still hesitating, when the earthquake began, the school fell in, and they were all buried in the ruins. The schoolmaster formed the boys who had escaped into one caste, calling them Gahoi, which is supposed to mean that which is left or the residue; and he determined that he and his descendants would be the priests of the new caste. At the weddings of the Gahois an image of the schoolmaster is painted on the house wall, and the bridegroom worships it with offerings of butter and flowers. The story indicates clearly that the Gahois are of mixed descent from several castes. The subcaste has twelve _gotras_ or sections, and seventy-two _al_ or _anken_, which are subsections of the _gotras_. Several of the _al_ names appear to be of a titular or totemistic character, as Mor peacock, Sohania beautiful, Nagaria a drummer, Paharia a hillman, Matele the name of a village headman in Bundelkhand, Piparvania from the pipal tree, Dadaria a singer. The rule of exogamy is said to be that a man must not marry in his own _gotra_ nor in the _al_ of his mother or either grandmother. [148] Their weddings are held only at the bride's house, no ceremonies being performed at the bridegroom's; at the ceremony the bridegroom stands in the centre of the shed by the marriage-post and the bride walks seven times round him. At their weddings the Gahois still use the old rupees of the Nagpur kingdom for presents and payments to menials, and they hoard them up, when they can get them, for this special purpose. The rupee is sacred with the Bania, and this is an instance of the preservation of old accessories for religious ceremonies when they have been superseded in ordinary use. Polygamy is permitted, but is rare. The Gahois employ Bhargava Brahmans for their priests, and these are presumably the descendants of the schoolmaster who founded the caste. At the thirteenth-day feast after a death the Brahmans must be fed first before the members of the caste. On this occasion thirteen brass or earthen vessels are filled with flour, and a piece of money, and presented to thirteen Brahmans, while the family priest receives a bed and piece of cloth. The priests are said to be greedy, and to raise quarrels over the value of the presents given to them. At the Diwali festival the Gahois worship the implements of their trade, pen and ink, and their account-books. The Gahois are Vaishnava Hindus, and abstain from all flesh and alcoholic liquor. They trade in grain and groceries, and are bankers and moneylenders. They are considered to be cunning in business, and a proverb says that a Gahoi will deceive even his own father. Bania, Golapurab _Bania, Golapurab, Golahre._--This Jain subcaste numbers about 6000 persons in the Central Provinces, and belongs mainly to the Saugor, Damoh and Narsinghpur Districts. Its distribution is nearly the same as that of the Gahois, and it is probably also a Bundelkhand group. The Golapurabs are practically all Digambari Jains with a small Hindu minority. In some localities they intermarry with Parwar Banias who are also Digambari Jains; and they will take food cooked without water from the Nema subcaste who are Hindus. According to one story the Golapurabs were the offspring of a Purabia, that is probably a Bais Rajput, by a kept woman of the Ahir caste. This fits in very well with the name, as Golak means a bastard, and the termination _purab_ would be from Purabia; but it is probably the name which has given rise to the story, or at any rate to the supposed descent from a Purabia. In the United Provinces a small subcaste of Bania called Golahre exists, belonging to the Jhansi District, that is the country of the Golapurabs, and Jain by religion. There is no doubt that this group is the same as the Golapurabs, and Mr. Crooke derives [149] the name from _gola_, a grain-mart, which seems more probable than the derivation suggested above. But it is an interesting fact that there is also a caste of cultivators called Golapurab in the United Provinces, found only in the Agra District. It is suggested that these people are the illegitimate offspring of Sanadhya Brahmans, with whom they appear to be closely connected. From their sept-names, however, which include those of several Rajput clans and also some titular terms of a low-caste type, Mr. Crooke thinks their Brahmanical origin improbable. It is noticeable that these Golapurabs though a cultivating caste have, like the Banias, a subcaste called Dasa, comprising persons of irregular descent; they also prohibit the remarriage of widows, and abstain from all flesh and from onions and garlic. Such customs are peculiar in a cultivating caste, and resemble those of Banias. It seems possible that a detailed investigation might give ground for supposing that both the Golahre and Golapurab subcastes of Banias in the United and Central Provinces respectively are connected with this cultivating caste of Golapurabs. The latter might have abandoned the Jain religion on taking to cultivation, as a Jain cannot well drive the plough, which involves destruction of animal life; or the Bania section might have adopted Jainism in order to obtain a better social position and differentiate themselves from the cultivators. Unfortunately no detailed information about the Golapurabs of the Central Provinces is available, from which the probability or otherwise of this hypothesis could be tested. Bania, Kasarwani _Bania, Kasarwani_. [150]--This Hindu subcaste numbers about 6500 persons in the Central Provinces, who belong mainly to Saugor, Jubbulpore and the three Chhattisgarh Districts. The name is probably derived from _kansa_, bell-metal, as these Banias retail brass and bell-metal vessels. The Kasarwanis may therefore not improbably be an occupational group formed from persons who engaged in the trade, and in that case they may be wholly or partly derived from the Kasars and Tameras, the castes which work in brass, copper and bell-metal. The Kasarwanis are numerous in Allahabad and Mirzapur, and they may have come to Chhattisgarh from Mirzapur, attracted by the bell-metal industries in Ratanpur and Drug. In Saugor and also in the United Provinces they say that they came from Kara Manikpur several generations ago. If the selling of metal vessels was their original calling, many, or the majority of them, have now abandoned it, and deal in grain and groceries, and lend money like other Banias. The Kasarwanis do not observe the same standard of strictness as the good Bania subcastes in their social rules. They eat the flesh of goats, sheep, birds and fish, though they abstain from liquor. They permit the remarriage of widows and divorce; and women who have been divorced can marry again in the caste by the same rite as widows. They also allow the exchange of girls in marriage between two families. They do not as a rule wear the sacred thread. Their priests are Sarwaria Brahmans, and these Brahmans and a few Bania subcastes, such as the Agarwalas, Umres and Gahois, can take food cooked without water from them, but other Brahmans and Rajputs will not take any kind of food. Matches are arranged in the presence of the head of the caste _panchayat_, who is known as Chaudhri. The parents on each side give their consent, and in pledge of it six pice (farthings) are taken from both of them, mixed together and given to their family priests and barbers, four pice to the priests and two to the barbers. The following is a local derivation of the name; the word _kasar_ means more or the increase, and _bhata_ means less; and _Hamara kya kasar bhata?_ means 'How does my account stand?' Hence Kasarbani is one who keeps accounts, that is a Bania. Bania, Kasaundhan _Bania, Kasaundhan._--This subcaste numbers about 5500 persons in the Central Provinces and is returned principally from the Bilaspur, Raipur and Jubbulpore Districts. The name is derived [151] by Mr. Crooke from _kansa_, bell-metal, and _dhana_, wealth, and it would appear that the Kasaundhans like the Kasarwanis are an occupational group, made up of shopkeepers who dealt in metal vessels. Like them also the Kasaundhans may have originally been constituted from the metal-working castes, and indeed they may be only a local branch of the Kasarwanis, though no information is available which would decide this point. In the United Provinces both the Kasarwanis and Kasaundhans are divided into the Purbia or eastern and Pachhaiyan or western subcastes. Dharam Das, the great disciple of Kabir, who founded the Kabirpanthi sect in the Central Provinces, was a Kasaundhan Bania, and the Kabirpanthi Mahants or high-priests of Kawardha are of this caste. It is probable that a good many of the Kasaundhan Banias in Bilaspur and Raipur belong to the Kabirpanthi sect. The remainder are ordinary Hindus. Bania, Khandelwal _Bania, Khandelwal._--This subcaste numbers about 1500 persons in the Central Provinces; they are most numerous in the Hoshangabad and Amraoti Districts, but are scattered all over the Province. They take their name from the town of Khandela in the Jaipur State of Rajputana, which was formerly the capital of the Shekhawati federation. There is also a Khandelwal subcaste of the Brahman caste, found in the United Provinces. [152] Mr. Bhattacharya says of them: [153] "The Khandelwal Banias are not inferior to any other division of the caste either in wealth or refinement. There are both Vaishnavites and Jains among them, and the Vaishnavite Khandelwals wear the sacred thread. The millionaire Seths of Mathura are Khandelwal Banias." Bania, Lad _Bania, Lad._--This subcaste numbers about 5000 persons in the Central Provinces, being settled in Nimar, Nagpur and all the Berar Districts. The Lad Banias came from Gujarat, and Lad is derived from Lat-desh, the old name for Gujarat. Like other Banias they are divided into the Bisa and Dasa groups or twenties and tens, the Dasa being of irregular descent. Their family priests are Khedawal Brahmans, and their caste deity is Ashapuri of Ashnai, near Petlad. Lad women, especially those of Baroda, are noted for their taste in dress. The Lad Banias are Hindus of the Vallabhacharya sect, who worship Krishna, and were formerly addicted to sexual indulgence. [154] Bania, Lingayat _Bania, Lingayat._--The Lingayat Banias number nearly 8000 persons in the Central Provinces, being numerous in Wardha, Nagpur and all the Berar Districts. A brief account of the Lingayat sect has been given in a separate article. The Lingayat Banias form a separate endogamous group, and they do not eat or intermarry either with other Banias or with members of other castes belonging to the Lingayat sect. But they retain the name and occupation of Banias. They have five subdivisions, Pancham, Dikshawant, Chilliwant, Takalkar and Kanade. The Pancham or Panchamsalis are the descendants of the original Brahman converts to the Lingayat sect. They are the main body of the community and are initiated by what is known as the eight-fold sacrament or _eshta-varna_. The Dikshawant, from _diksha_ or initiation, are a subdivision of the Panchamsalis, who apparently initiate disciples like the Dikshit Brahmans. The Takalkar are said to take their name from a forest called Takali, where their first ancestress bore a child to the god Siva. The Kanade are from Canara. The meaning of the term Chilliwant is not known; it is said that a member of this subcaste will throw away his food or water if it is seen by any one who is not a Lingayat, and they shave the whole head. The above form endogamous subcastes. The Lingayat Banias also have exogamous groups, the names of which are mainly titular, of a low-caste type. Instances of them are Kaode, from _kawa_ a crow, Teli an oil-seller, Thubri a dwarf, Ubadkar an incendiary, Gudkari a sugar-seller and Dhamankar from Dhamangaon. They say that the _maths_ or exogamous groups are no longer regarded, and that marriage is now prohibited between persons having the same surname. It is stated that if a girl is not married before adolescence she is finally expelled from the caste, but this rule has probably become obsolete. The proposal for marriage comes from either the boy's or girl's party, and sometimes the bridegroom receives a small sum for his travelling expenses, while at other times a bride-price is paid. At the wedding, rice coloured red is put in the hands of the bridegroom and juari coloured yellow in those of the bride. The bridegroom places the rice on the bride's head and she lays the juari at his feet. A dish full of water with a golden ring in it is put between them, and they lay their hands on the ring together under the water and walk five times round a decorative little marriage-shed erected inside the real one. A feast is given, and the bridal couple sit on a little dais and eat out of the same dish. The remarriage of widows is permitted, but the widow may not marry a man belonging to the section either of her first husband or of her father. Divorce is recognised. The Lingayats bury the dead in a sitting posture with the _lingam_ or emblem of Siva, which has never left the dead man during his lifetime, clasped in his right hand. Sometimes a platform is made over the grave with an image of Siva. They do not shave the head in token of mourning. Their principal festival is Shivratri or Siva's night, when they offer the leaves of the bel tree and ashes to the god. A Lingayat must never be without the _lingam_ or phallic sign of Siva, which is carried slung round the neck in a little case of silver, copper or brass. If he loses it, he must not eat, drink nor smoke until he finds it or obtains another. The Lingayats do not employ Brahmans for any purpose, but are served by their own priests, the Jangams, [155] who are recruited both by descent and by initiation from members of the Pancham group. The Lingayat Banias are practically all immigrants from the Telugu country; they have Telugu names and speak this language in their homes. They deal in grain, cloth, groceries and spices. Bania, Maheshri _Bania, Maheshri._--This important subcaste of Banias numbered about 14,000 persons in the Central Provinces in 1911, of whom 8000 belonged to the Berar Districts, and the remainder principally to Hoshangabad, Nimar, Wardha and Nagpur. The name is said to be derived from Maheshwar, an ancient town on the Nerbudda, near Indore, and one of the earliest Rajput settlements. But some of them say that their original home is in Bikanir, and tell a story to the effect that their ancestor was a Raja who was turned into stone with his seventy-two followers by some ascetics whose devotions they had interrupted in the forest. But when their wives came to commit _sati_ by the stone figures the god Siva intervened and brought them to life again. He told them to give up the profession of arms and take to trade. So the seventy-two followers were the ancestors of the seventy-two _gotras_ or sections of the Maheshris, and the Raja became their tribal _Bhat_ or genealogist, and they were called Maheshri or Maheswari, from Mahesh, a name of Siva. In Gujarat the term Maheshri or Meshri appears to be used for all Banias who are not Jains, including the other important Hindu subcastes. [156] This is somewhat peculiar, and perhaps tends to show that several of the local subcastes are of recent formation. But though they profess to be named after Siva, the Maheshris, like practically all other Hindu Banias, are Vaishnava by sect, and wear the _kunti_ or necklace of beads of basil. A small minority are Jains. It is to be noticed that both the place of their origin, an early Rajput settlement of the Yadava clan, and their own legend tend to show that they were derived from the Rajput caste; for as their ancestors were attendants on a Raja and followed the profession of arms, which they were told to abandon, they could be none other than Rajputs. The Maheshris also have the Rajput custom of sending a cocoanut as a symbol of a proposal of marriage. In Nimar the Maheshri Banias say they belong to the Dhakar subcaste, a name which usually means illegitimate, though they themselves explain that it is derived from a place called Dhakargarh, from which they migrated. As already stated they are divided into seventy-two exogamous clans, the names of which appear to be titular or territorial. It is said that at their weddings when the bridegroom gets to the door of the marriage-shed, the bride's mother ties a scarf round his neck and takes hold of his nose and drags him into the shed. Sometimes they make the bridegroom kneel down and pay reverence to a shoe as a joke. They do not observe the custom of the _pangat_ or formal festal assembly, which is usual among Hindu castes; according to this, none can begin to eat until all the guests have assembled, when they all sit down at once. Among the Maheshris the guests sit down as they come in, and are served and take their food and go. They only have the _pangat_ feast on very rare occasions. The Maheshris are one of the richest, most enterprising and influential classes of Banias. They are intelligent, of high-bred appearance, cleanly habits and courteous manners. The great bankers, Sir Kasturchand Daga of Kamptee, of the firm of Bansi Lal Abirchand, and Rai Bahadur Seth Jiwan Das and Diwan Bahadur Seth Ballabh Das, of Jubbulpore, belong to this subcaste. Bania, Nema _Bania, Nema._--This subcaste numbers nearly 4000 persons, the bulk of whom reside in the Saugor, Damoh, Narsinghpur and Seoni Districts. The Nemas are most largely returned from Central India, and are probably a Bundelkhand group; they will eat food cooked without water with Golapurab Banias, who are also found in Bundelkhand. They are mainly Hindus, with a small minority of Jains. The origin of the name is obscure; the suggestion that it comes from Nimar appears to be untenable, as there are very few Nemas in that District. They say that when Parasurama was slaying the Kshatriyas fourteen young Rajput princes, who at the time were studying religion with their family priests, were saved by the latter on renouncing their Kshatriya status and declaring themselves to be Vaishyas. These fourteen princes were the ancestors of the fourteen _gotras_ of the Nema subcaste, but the _gotras_ actually bear the names of the fourteen Rishis or saints who saved their lives. These sections appear to be of the usual Brahmanical type, but marriage is regulated by another set of fifty-two subsections, with names which are apparently titular or territorial. Like other Bania groups the Nemas are divided into Bisa and Dasa subdivisions or twenties and tens, the Bisa being of pure and the Dasa of irregular descent. There is also a third group of Pacha or fives, who appear to be the offspring of kept women. After some generations, when the details of their ancestry are forgotten, the Pachas probably obtain promotion into the Dasa group. The Bisa and Dasa groups take food together, but do not intermarry. The Nemas wear the sacred thread and apparently prohibit the remarriage of widows. The Nemas are considered to be very keen business men, and a saying about them is, "Where a sheep grazes or a Nema trades, what is there left for anybody else?" Bania, Oswal _Bania, Oswal._--This is perhaps the most important subdivision of the Banias after the Agarwala. The Oswals numbered nearly 10,000 persons in the Central Provinces in 1911, being found in considerable numbers in all the Berar Districts, and also in Nimar, Wardha and Raipur. The name is derived from the town of Osia or Osnagar in Marwar. According to one legend of their origin the Raja of Osnagar had no son, and obtained one through the promise of a Jain ascetic. The people then drove the ascetic from the town, fearing that the Raja would become a Jain; but Osadev, the guardian goddess of the place, told the ascetic, Sri Ratan Suri, to convert the Raja by a miracle. So she took a small hank (_puni_) of cotton and passed it along the back of the saint, when it immediately became a snake and bit Jaichand, the son of the Raja, in the toe, while he was asleep beside his wife. Every means was tried to save his life, but he died. As his corpse was about to be burnt, the ascetic sent one of his disciples and stopped the cremation. Then the Raja came with the body of his son and stood with hands clasped before the saint. He ordered that it was to be taken back to the place where the prince had been bitten, and that the princess was to lie down beside it as before. At midnight the snake returned and licked the bite, when the prince was restored to life. Then the Raja, with all his Court and people, became a Jain. He and his family founded the _gotra_ or section now known as Sri Srimal or most noble; his servants formed that known as Srimal or excellent, while the other Rajputs of the town became ordinary Oswals. When the Brahmans of the place heard of these conversions they asked the saint how they were to live, as all their clients had become Jains. The saint directed that they should continue to be the family priests of the Oswals and be known as Bhojak or 'eaters.' Thus the Oswals, though Jains, continue to employ Marwari Brahmans as their family priests. Another version of the story is that the king of Srimali [157] allowed no one who was not a millionaire to live within his city walls. In consequence of this a large number of persons left Srimal, and, settling in Mandovad, called it Osa or the frontier. Among them were Srimali Banias and also Bhatti, Chauhan, Gahlot, Gaur, Yadava, and several other clans of Rajputs, and these were the people who were subsequently converted by the Jain ascetic, Sri Ratan Suri, and formed into the single caste of Oswal. [158] Finally, Colonel Tod states that the Oswals are all of pure Rajput descent, of no single tribe, but chiefly Panwars, Solankis and Bhattis. [159] From these legends and the fact that their headquarters are in Rajputana, it may safely be concluded that the Oswal Banias are of Rajput origin. The large majority of the Oswals are Jain by religion, but a few are Vaishnava Hindus. Intermarriage between the Hindu and Jain sections is permitted. Like the Agarwalas, the Oswals are divided into Bisa, Dasa and Pacha sections or twenties, tens and fives, according to the purity of their lineage. The Pacha subcaste still permit the remarriage of widows. The three groups take food together but do not intermarry. In Bombay, Dasa Oswals intermarry with the Dasa groups of Srimali and Parwar Banias, [160] and Oswals generally can marry with other good Bania subcastes so long as both parties are Jains. The Oswals are divided into eighty-four _gotras_ or exogamous sections for purposes of marriage, a list of which is given by Mr. Crooke. [161] Most of these cannot be recognised, but a few of them seem to be titular, as Lorha a caste which grows hemp, Nunia a salt-refiner, Seth a banker, Daftari an office-boy, Vaid a physician, Bhandari a cook, and Kukara a dog. These may indicate a certain amount of admixture of foreign elements in the caste. As stated from Benares, the exogamous rule is that a man cannot marry in his own section, and he cannot marry a girl whose father's or mother's section is the same as that of either his father or mother. This would bar the marriage of first cousins. Though Jains the Oswals perform their weddings by walking round the sacred fire and observe certain Hindu rites, including the worship of the god Ganpati. [162] They also revere other Hindu deities and the sun and moon. The dead are burnt, but they do not observe any impurity after a death nor clean the house. On the day after the death the mourning family, both men and women, visit Parasnath's temple, and lay one seer (2 lbs.) of Indian millet before the god, bow to him and go home. They do not gather the ashes of the dead nor keep the yearly death-day. Their only observance is that on some day between the twelfth day after a death and the end of a year, the caste-people are treated to a dinner of sweetmeats and the dead 'are then forgotten.' [163] The Oswals will take food cooked with water (_katchi_) only from Brahmans, and that cooked without water (_pakki_) from Agarwala and Maheshri Banias. In the Central Provinces the principal deity of the Oswals is the Jain Tirthakar Parasnath, and they spend large sums in the erection of splendid temples. The Oswals are the most prominent trading caste in Rajputana; and they have also frequently held high offices, such as Diwan or minister, and paymaster in Rajput States. [164] Bania, Parwar 1. Origin. _Bania, Parwar._ [165]--This Jain subcaste numbered nearly 29,000 persons in 1911. They belong almost entirely to the Jubbulpore and Nerbudda Divisions, and the great bulk are found in the Saugor, Damoh and Jubbulpore Districts. The origin of the Parwars and of their name is not known, but there is some reason to suppose that they are from Rajputana. Their women wear on the head the _bij_, a Rajputana ornament, and use the _charu_, a deep brass plate for drinking, which also belongs there. Their songs are said to be in the Rajasthani dialect. It seems likely that the Parwars may be identical with the Porawal subcaste found in other Provinces, which, judging from the name, may belong to Rajputana. In the northern Districts the Parwars speak Bundeli, but in the south their language is said to be Marwari. 2. Subdivisions. Among the Parwars the Samaiya or Channagri form a separate sectarian Jain group. They do not worship the images of the Jain Tirthakars, but enshrine the sacred books of the Jains in their temples, and worship these. The Parwars will take daughters in marriage from the Channagris, and sometimes give their daughters in consideration of a substantial bride-price. Among the Parwars themselves there is a social division between the Ath Sake and the Chao Sake; the former will not permit the marriage of persons related more nearly than eight degrees, while the latter permit it after four degrees. The Ath Sake have the higher position, and if one of them marries a Chao Sake he is degraded to that group. Besides this the Parwars have an inferior division called Benaikia, which consists of the offspring of irregular unions and of widows who have remarried. Persons who have committed a caste offence and cannot pay the fine imposed on them for it also go into this subcaste. The Benaikias [166] themselves are distributed into four groups of varying degrees of respectability, and families who live correctly and marry as well as they can tend to rise from one to the other until after several generations they may again be recognised as Parwars proper. 3. Exogamy. The Parwars have twelve _gotras_ or main sections, and each _gotra_ has, or is supposed to have, twelve _muls_ or subsections. A Parwar must not marry in his own _gotra_ nor in the _mul_ of his mother, or any of his grandmothers or greatgrandmothers. This practically bars marriage within seven degrees of relationship. But a man's sister and daughter may be married in the same family, and even to two brothers, and a man can marry two sisters. 4. Marriage customs. As a rule no bride-price is paid, but occasionally an old man desiring a wife will give something substantial to her father in secret. There are two forms of marriage, called Thinga and Dajanha; in the former, women do not accompany the wedding procession, and they have a separate marriage-shed at the bridegroom's house for their own celebrations; while in the latter, they accompany it and erect such a shed at the house in the bridegroom's village or town where they have their lodging. Before the wedding, the bridegroom, mounted on a horse, and the bride, carried in a litter, proceed together round the marriage-shed. The bridegroom then stands by the sacred post in the centre and the bride walks seven times round him. In the evening there was a custom of dressing the principal male relatives of the bridegroom in women's clothes and making them dance, but this is now being discarded. On the fifth day is held a rite called Palkachar. A new cot is provided by the bride's father, and on it is spread a red cloth. The couple are seated on this with their hands entwined, and their relations come and make them presents. If the bridegroom catches hold of the dress of his mother- or father-in-law, they are expected to make him a handsome present. In other respects the wedding follows the ordinary Hindu ritual. Widow-marriage and divorce are forbidden among the Parwars proper, and those who practise them go into the lower Benaikia group. 5. Religion: Hindu observances. The Parwars are practically all Jains of the Digambari sect. They build costly and beautiful temples for their Tirthakars, especially for their favourite Parasnath. They have also many Hindu practices. They observe the Diwali, Rakshabandhan and Holi festivals; they say that at the Diwali the last Tirthakar Mahavira attained beatitude and the gods rained down jewels; the little lamps now lighted at Diwali are held to be symbolic of these jewels. They tie the threads round the wrist on Rakshabandhan to keep off evil spirits. They worship Sitala Devi, the Hindu goddess of smallpox, and employ Brahmans to choose names for their children and fix the dates of their wedding and other ceremonies, though not at the ceremonies themselves. 6. Disposal of the dead. The caste burn the dead, with the exception of the bodies of young children, which are buried. The corpse is sometimes placed sitting in a car to be taken to the cremation ground, but often laid on a bier in the ordinary manner. The sitting posture is that in which all the Tirthakars attained paradise, and their images always represent them in this posture. The corpse is naked save for a new piece of cloth round the waist, but it is covered with a sheet. The Jains do not shave their hair in token of mourning, nor do they offer sacrificial cakes to the dead. When the body is burnt they bathe in the nearest water and go home. Neither the bearers nor the mourners are held to be impure. Next day the mourning family, both men and women, visit Parasnath's temple, lay two pounds of Indian millet before the god and go home. [167] But in the Central Provinces they whitewash their houses, get their clothes washed, throw away their earthen pots and give a feast to the caste. 7. Social rules and customs. The Parwars abstain from eating any kind of flesh and from drinking liquor. They have a _panchayat_ and impose penalties for offences against caste rules like the Hindus. Among the offences are the killing of any living thing, unchastity or adultery, theft or other bad conduct, taking cooked food or water from a caste from which the Parwars do not take them, and violation of any rule of their religion. To get vermin in a wound, or to be beaten by a low-caste man or with a shoe, incidents which entail serious penalties among the Hindus, are not offences with the Parwars. When an offender is put out of caste the ordinary deprivation is that he is not allowed to enter a Jain temple, and in serious cases he may also not eat nor drink with the caste. The Parwars are generally engaged in the trade in grain, _ghi_, and other staples. Several of them are well-to-do and own villages. Bania, Srimali _Bania, Srimali._--This subcaste takes its name from the town of Srimal, which is now Bhinmal in Marwar. They numbered 600 persons in the Central Provinces in 1911, most of whom belonged to the Hoshangabad District. More than two-thirds were Hindus and the remainder Jains. Colonel Tod writes of Bhinmal and an adjoining town, Sanchor: "These towns are on the high road to Cutch and Gujarat, which has given them from the most remote times a commercial celebrity. Bhinmal is said to contain about 1500 houses and Sanchor half that number. Very wealthy _mahajans_ or merchants used to reside here, but insecurity both within and without has much injured these cities." From Bhinmal the Srimalis appear to have gone to Gujarat, where they are found in considerable numbers. Their legend of origin is that the goddess Lakshmi created from a flower-garland 90,000 families to act as servants to the 90,000 Srimali Brahmans, and these were the ancestors of the Srimali Banias. [168] Both the Jain and Hindu sections of the Srimali Banias employ Srimali Brahmans as priests. Like other classes of Banias, the Srimali are divided into two sections, the Bisa and Dasa, or twenty and ten, of which the Bisa are considered to be of pure and the Dasa of somewhat mixed descent. In Gujarat they also have a third territorial group, known as Ladva, from Lad, the old name of Gujarat. All three subdivisions take food together but do not intermarry. [169] The two highest sections of the Oswal Banias are called Sri Srimal and Srimal, and it is possible that further investigation might show the Srimals and Oswals to have been originally of one stock. Bania, Umre _Bania, Umre._--This Hindu subcaste belongs to Damoh and Jubbulpore. They are perhaps the same as the Ummar Banias of the United Provinces, who reside in the Meerut, Agra and Kumaon Divisions. The name Umre is found as a subdivision of several castes in the Central Provinces, as the Telis and others, and is probably derived from some town or tract of country in northern or central India, but no identification has been made. Mr. Bhimbhai Kirparam states that in Gujarat the Ummar Banias are also known as Bagaria from the Bagar or wild country, comprised in the Dongarpur and Pertabgarh States of Rajputana, where considerable numbers of them are still settled. Their headquarters is at Sagwara, near Dongarpur. [170] In Damoh the Umre Banias formerly cultivated the _al_ plant, [171] which yielded a well-known dye, and hence they lost caste, as in soaking the roots of the plant to extract the dye the numerous insects in them are necessarily destroyed. The Dosar subcaste [172] are a branch of the Umre, who allow widow-remarriage. Banjara List of Paragraphs 1. _Historical notice of the caste._ 2. _Banjaras derived from the Charans or Bhats._ 3. _Charan Banjaras employed with the Mughal armies._ 4. _Internal structure._ 5. _Minor subcastes._ 6. _Marriage: betrothal._ 7. _Marriage._ 8. _Widow-remarriage._ 9. _Birth and death._ 10. _Religion: Banjari Devi._ 11. _Mithu Bhukia._ 12. _Siva Bhaia._ 13. _Worship of cattle._ 14. _Connection with the Sikhs._ 15. _Witchcraft._ 16. _Human sacrifice._ 17. _Admission of outsiders: kidnapped children and slaves._ 18. _Dress._ 19. _Social customs._ 20. _The Naik or headman. Banjara dogs._ 21. _Criminal tendencies of the caste._ 22. _Their virtues._ 1. Historical notice of the caste. _Banjara, Wanjari, Lahana, Mukeri_. [173]--The caste of carriers and drivers of pack-bullocks. In 1911 the Banjaras numbered about 56,000 persons in the Central Provinces and 80,000 in Berar, the caste being in greater strength here than in any part of India except Hyderabad, where their total is 174,000. Bombay comes next with a figure approaching that of the Central Provinces and Berar, and the caste belongs therefore rather to the Deccan than to northern India. The name has been variously explained, but the most probable derivation is from the Sanskrit _banijya kara_, a merchant. Sir H. M. Elliot held that the name Banjara was of great antiquity, quoting a passage from the Dasa Kumara Charita of the eleventh or twelfth century. But it was subsequently shown by Professor Cowell that the name Banjara did not occur in the original text of this work. [174] Banjaras are supposed to be the people mentioned by Arrian in the fourth century B.C., as leading a wandering life, dwelling in tents and letting out for hire their beasts of burden. [175] But this passage merely proves the existence of carriers and not of the Banjara caste. Mr. Crooke states [176] that the first mention of Banjaras in Muhammadan history is in Sikandar's attack on Dholpur in A.D. 1504. [177] It seems improbable, therefore, that the Banjaras accompanied the different Muhammadan invaders of India, as might have been inferred from the fact that they came into the Deccan in the train of the forces of Aurangzeb. The caste has indeed two Muhammadan sections, the Turkia and Mukeri. [178] But both of these have the same Rajput clan names as the Hindu branch of the caste, and it seems possible that they may have embraced Islam under the proselytising influence of Aurangzeb, or simply owing to their having been employed with the Muhammadan troops. The great bulk of the caste in southern India are Hindus, and there seems no reason for assuming that its origin was Muhammadan. 2. Banjaras derived from the Charans or Bhats. It may be suggested that the Banjaras are derived from the Charan or Bhat caste of Rajputana. Mr. Cumberlege, whose _Monograph_ on the caste in Berar is one of the best authorities, states that of the four divisions existing there the Charans are the most numerous and by far the most interesting class. [179] In the article on Bhat it has been explained how the Charans or bards, owing to their readiness to kill themselves rather than give up the property entrusted to their care, became the best safe-conduct for the passage of goods in Rajputana. The name Charan is generally held to mean 'Wanderer,' and in their capacity of bards the Charans were accustomed to travel from court to court of the different chiefs in quest of patronage. They were first protected by their sacred character and afterwards by their custom of _traga_ or _chandi_, that is, of killing themselves when attacked and threatening their assailants with the dreaded fate of being haunted by their ghosts. Mr. Bhimbhai Kirparam [180] remarks: "After Parasurama's dispersion of the Kshatris the Charans accompanied them in their southward flight. In those troubled times the Charans took charge of the supplies of the Kshatri forces and so fell to their present position of cattle-breeders and grain-carriers...." Most of the Charans are graziers, cattle-sellers and pack-carriers. Colonel Tod says: [181] "The Charans and Bhats or bards and genealogists are the chief carriers of these regions (Marwar); their sacred character overawes the lawless Rajput chief, and even the savage Koli and Bhil and the plundering Sahrai of the desert dread the anathema of these singular races, who conduct the caravans through the wildest and most desolate regions." In another passage Colonel Tod identifies the Charans and Banjaras [182] as follows: "Murlah is an excellent township inhabited by a community of Charans of the tribe Cucholia (Kacheli), who are Bunjarris (carriers) by profession, though poets by birth. The alliance is a curious one, and would appear incongruous were not gain the object generally in both cases. It was the sanctity of their office which converted our _bardais_ (bards) into _bunjarris_, for their persons being sacred, the immunity extended likewise to their goods and saved them from all imposts; so that in process of time they became the free-traders of Rajputana. I was highly gratified with the reception I received from the community, which collectively advanced to meet me at some distance from the town. The procession was headed by the village elders and all the fair Charanis, who, as they approached, gracefully waved their scarfs over me until I was fairly made captive by the muses of Murlah! It was a novel and interesting scene. The manly persons of the Charans, clad in the flowing white robe with the high loose-folded turban inclined on one side, from which the _mala_ or chaplet was gracefully suspended; and the _naiques_ or leaders, with their massive necklaces of gold, with the image of the _pitriswar_ (_manes_) depending therefrom, gave the whole an air of opulence and dignity. The females were uniformly attired in a skirt of dark-brown camlet, having a bodice of light-coloured stuff, with gold ornaments worked into their fine black hair; and all had the favourite _churis_ or rings of _hathidant_ (elephant's tooth) covering the arm from the wrist to the elbow, and even above it." A little later, referring to the same Charan community, Colonel Tod writes: "The _tanda_ or caravan, consisting of four thousand bullocks, has been kept up amidst all the evils which have beset this land through Mughal and Maratha tyranny. The utility of these caravans as general carriers to conflicting armies and as regular tax-paying subjects has proved their safeguard, and they were too strong to be pillaged by any petty marauder, as any one who has seen a Banjari encampment will be convinced. They encamp in a square, and their grain-bags piled over each other breast-high, with interstices left for their matchlocks, make no contemptible fortification. Even the ruthless Turk, Jamshid Khan, set up a protecting tablet in favour of the Charans of Murlah, recording their exemption from _dind_ contributions, and that there should be no increase in duties, with threats to all who should injure the community. As usual, the sun and moon are appealed to as witnesses of good faith, and sculptured on the stone. Even the forest Bhil and mountain Mair have set up their signs of immunity and protection to the chosen of Hinglaz (tutelary deity); and the figures of a cow and its _kairi_ (calf) carved in rude relief speak the agreement that they should not be slain or stolen within the limits of Murlah." In the above passage the community described by Colonel Tod were Charans, but he identified them with Banjaras, using the name alternatively. He mentions their large herds of pack-bullocks, for the management of which the Charans, who were graziers as well as bards, would naturally be adapted; the name given to the camp, _tanda_, is that generally used by the Banjaras; the women wore ivory bangles, which the Banjara women wear. [183] In commenting on the way in which the women threw their scarves over him, making him a prisoner, Colonel Tod remarks: "This community had enjoyed for five hundred years the privilege of making prisoner any Rana of Mewar who may pass through Murlah, and keeping him in bondage until he gives them a _got_ or entertainment. The patriarch (of the village) told me that I was in jeopardy as the Rana's representative, but not knowing how I might have relished the joke had it been carried to its conclusion, they let me escape." Mr. Ball notes a similar custom of the Banjara women far away in the Bastar State of the Central Provinces: [184] "Today I passed through another Banjara hamlet, from whence the women and girls all hurried out in pursuit, and a brazen-faced powerful-looking lass seized the bridle of my horse as he was being led by the _sais_ in the rear. The _sais_ and _chaprasi_ were both Muhammadans, and the forward conduct of these females perplexed them not a little, and the former was fast losing his temper at being thus assaulted by a woman." Colonel Mackenzie in his account of the Banjara caste remarks: [185] "It is certain that the Charans, whoever they were, first rose to the demand which the great armies of northern India, contending in exhausted countries far from their basis of supply, created, viz. the want of a fearless and reliable transport service.... The start which the Charans then acquired they retain among Banjaras to this day, though in very much diminished splendour and position. As they themselves relate, they were originally five brethren, Rathor, Turi, Panwar, Chauhan and Jadon. But fortune particularly smiled on Bhika Rathor, as his four sons, Mersi, Multasi, Dheda and Khamdar, great names among the Charans, rose immediately to eminence as commissariat transporters in the north. And not only under the Delhi Emperors, but under the Satara, subsequently the Poona Raj, and the Subahship of the Nizam, did several of their descendants rise to consideration and power." It thus seems a reasonable hypothesis that the nucleus of the Banjara caste was constituted by the Charans or bards of Rajputana. Mr. Bhimbhai Kirparam [186] also identifies the Charans and Banjaras, but I have not been able to find the exact passage. The following notice [187] by Colonel Tone is of interest in this connection: "The vast consumption that attends a Maratha army necessarily superinduces the idea of great supplies; yet, notwithstanding this, the native powers never concern themselves about providing for their forces, and have no idea of a grain and victualling department, which forms so great an object in a European campaign. The Banias or grain-sellers in an Indian army have always their servants ahead of the troops on the line of march, to purchase in the circumjacent country whatever necessaries are to be disposed of. Articles of consumption are never wanting in a native camp, though they are generally twenty-five per cent dearer than in the town bazars; but independent of this mode of supply the Vanjaris or itinerant grain-merchants furnish large quantities, which they bring on bullocks from an immense distance. These are a very peculiar race, and appear a marked and discriminated people from any other I have seen in this country. Formerly they were considered so sacred that they passed in safety in the midst of contending armies; of late, however, this reverence for their character is much abated and they have been frequently plundered, particularly by Tipu." The reference to the sacred character attaching to the Banjaras a century ago appears to be strong evidence in favour of their derivation from the Charans. For it could scarcely have been obtained by any body of commissariat agents coming into India with the Muhammadans. The fact that the example of disregarding it was first set by a Muhammadan prince points to the same conclusion. Mr. Irvine notices the Banjaras with the Mughal armies in similar terms: [188] "It is by these people that the Indian armies in the field are fed, and they are never injured by either army. The grain is taken from them, but invariably paid for. They encamp for safety every evening in a regular square formed of the bags of grain of which they construct a breastwork. They and their families are in the centre, and the oxen are made fast outside. Guards with matchlocks and spears are placed at the corners, and their dogs do duty as advanced posts. I have seen them with droves of 5000 bullocks. They do not move above two miles an hour, as their cattle are allowed to graze as they proceed on the march." One may suppose that the Charans having acted as carriers for the Rajput chiefs and courts, both in time of peace and in their continuous intestinal feuds, were pressed into service when the Mughal armies entered Rajputana and passed through it to Gujarat and the Deccan. In adopting the profession of transport agents for the imperial troops they may have been amalgamated into a fresh caste with other Hindus and Muhammadans doing the same work, just as the camp language formed by the superposition of a Persian vocabulary on to a grammatical basis of Hindi became Urdu or Hindustani. The readiness of the Charans to commit suicide rather than give up property committed to their charge was not, however, copied by the Banjaras, and so far as I am aware there is no record of men of this caste taking their own lives, though they had little scruple with those of others. 3. Charan Ranjarans employed with the Mughal armies. The Charan Banjaras, Mr. Cumberlege states, [189] first came to the Deccan with Asaf Khan in the campaign which closed with the annexation by the Emperor Shah Jahan of Ahmadnagar and Berar about 1630. Their leaders or Naiks were Bhangi and Jhangi of the Rathor [190] and Bhagwan Das of the Jadon clan. Bhangi and Jhangi had 180,000 pack-bullocks, and Bhagwan Das 52,000. It was naturally an object with Asaf Khan to keep his commissariat well up with his force, and as Bhangi and Jhangi made difficulties about the supply of grass and water to their cattle, he gave them an order engraved on copper in letters of gold to the following effect: Ranjan ka pani Chhappar ka ghas Din ke tin khun muaf; Aur jahan Asaf Jah ke ghore Wahan Bhangi Jhangi ke bail, which may be rendered as follows: "If you can find no water elsewhere you may even take it from the pots of my followers; grass you may take from the roofs of their huts; and I will pardon you up to three murders a day, provided that wherever I find my cavalry, Bhangi and Jhangi's bullocks shall be with them." This grant is still in the possession of Bhangi Naik's descendant who lives at Musi, near Hingoli. He is recognised by the Hyderabad Court as the head Naik of the Banjara caste, and on his death his successor receives a _khillat_ or dress-of-honour from His Highness the Nizam. After Asaf Khan's campaign and settlement in the Deccan, a quarrel broke out between the Rathor clan, headed by Bhangi and Jhangi, and the Jadons under Bhagwan Das, owing to the fact that Asaf Khan had refused to give Bhagwan Das a grant like that quoted above. Both Bhangi and Bhagwan Das were slain in the feud and the Jadons captured the standard, consisting of eight _thans_ (lengths) of cloth, which was annually presented by the Nizam to Bhangi's descendants. When Mr. Cumberlege wrote (1869), this standard was in the possession of Hatti Naik, a descendant of Bhagwan Das, who had an estate near Muchli Bunder, in the Madras Presidency. Colonel Mackenzie states [191] that the leaders of the Rathor clan became so distinguished not only in their particular line but as men of war that the Emperors recognised their carrying distinctive standards, which were known as _dhal_ by the Rathors themselves. Jhangi's family was also represented in the person of Ramu Naik, the _patel_ or headman of the village of Yaoli in the Yeotmal District. In 1791-92 the Banjaras were employed to supply grain to the British army under the Marquis of Cornwallis during the siege of Seringapatam, [192] and the Duke of Wellington in his Indian campaigns regularly engaged them as part of the commissariat staff of his army. On one occasion he said of them: "The Banjaras I look upon in the light of servants of the public, of whose grain I have a right to regulate the sale, always taking care that they have a proportionate advantage." [193] 4. Internal structure. Mr. Cumberlege gives four main divisions of the caste in Berar, the Charans, Mathurias, Labhanas and Dharis. Of these the Charans are by far the most numerous and important, and included all the famous leaders of the caste mentioned above. The Charans are divided into the five clans, Rathor, Panwar, Chauhan, Puri and Jadon or Burthia, all of these being the names of leading Rajput clans; and as the Charan bards themselves were probably Rajputs, the Banjaras, who are descended from them, may claim the same lineage. Each clan or sept is divided into a number of subsepts; thus among the Rathors the principal subsept is the Bhurkia, called after the Bhika Rathor already mentioned; and this is again split into four groups, Mersi, Multasi, Dheda and Khamdar, named after his four sons. As a rule, members of the same clan, Panwar, Rathor and so on, may not intermarry, but Mr. Cumberlege states that a man belonging to the Banod or Bhurkia subsepts of the Rathors must not take a wife from his own subsept, but may marry any other Rathor girl. It seems probable that the same rule may hold with the other subsepts, as it is most unlikely that intermarriage should still be prohibited among so large a body as the Rathor Charans have now become. It may be supposed therefore that the division into subsepts took place when it became too inconvenient to prohibit marriage throughout the whole body of the sept, as has happened in other cases. The Mathuria Banjaras take their name from Mathura or Muttra and appear to be Brahmans. "They wear the sacred thread, [194] know the _Gayatri Mantra_, and to the present day abstain from meat and liquor, subsisting entirely on grain and vegetables. They always had a sufficiency of Charans and servants (_Jangar_) in their villages to perform all necessary manual labour, and would not themselves work for a remuneration otherwise than by carrying grain, which was and still is their legitimate occupation; but it was not considered undignified to cut wood and grass for the household. Both Mathuria and Labhana men are fairer than the Charans; they wear better jewellery and their loin-cloths have a silk border, while those of the Charans are of rough, common cloth." The Mathurias are sometimes known as Ahiwasi, and may be connected with the Ahiwasis of the Hindustani Districts, who also drive pack-bullocks and call themselves Brahmans. But it is naturally a sin for a Brahman to load the sacred ox, and any one who does so is held to have derogated from the priestly order. The Mathurias are divided according to Mr. Cumberlege into four groups called Pande, Dube, Tiwari and Chaube, all of which are common titles of Hindustani Brahmans and signify a man learned in one, two, three and four Vedas respectively. It is probable that these groups are exogamous, marrying with each other, but this is not stated. The third division, the Labhanas, may derive their name from _lavana_, salt, and probably devoted themselves more especially to the carriage of this staple. They are said to be Rajputs, and to be descended from Mota and Mola, the cowherds of Krishna. The fourth subdivision are the Dharis or bards of the caste, who rank below the others. According to their own story [195] their ancestor was a member of the Bhat caste, who became a disciple of Nanak, the Sikh apostle, and with him attended a feast given by the Mughal Emperor Humayun. Here he ate the flesh of a cow or buffalo, and in consequence became a Muhammadan and was circumcised. He was employed as a musician at the Mughal court, and his sons joined the Charans and became the bards of the Banjara caste. "The Dharis," Mr. Cumberlege continues, "are both musicians and mendicants; they sing in praise of their own and the Charan ancestors and of the old kings of Delhi; while at certain seasons of the year they visit Charan hamlets, when each family gives them a young bullock or a few rupees. They are Muhammadans, but worship Sarasvati and at their marriages offer up a he-goat to Gaji and Gandha, the two sons of the original Bhat, who became a Muhammadan. At burials a Fakir is called to read the prayers." 5. Minor subcastes. Besides the above four main divisions, there are a number of others, the caste being now of a very mixed character. Two principal Muhammadan groups are given by Sir H. Elliot, the Turkia and Mukeri. The Turkia have thirty-six septs, some with Rajput names and others territorial or titular. They seem to be a mixed group of Hindus who may have embraced Islam as the religion of their employers. The Mukeri Banjaras assert that they derive their name from Mecca (Makka), which one of their Naiks, who had his camp in the vicinity, assisted Father Abraham in building. [196] Mr. Crooke thinks that the name may be a corruption of Makkeri and mean a seller of maize. Mr. Cumberlege says of them: "Multanis and Mukeris have been called Banjaras also, but have nothing in common with the caste; the Multanis are carriers of grain and the Mukeris of wood and timber, and hence the confusion may have arisen between them." But they are now held to be Banjaras by common usage; in Saugor the Mukeris also deal in cattle. From Chanda a different set of subcastes is reported called Bhusarjin, Ladjin, Saojin and Kanhejin; the first may take their name from _bhusa_, the chaff of wheat, while Lad is the term used for people coming from Gujarat, and Sao means a banker. In Sambalpur again a class of Thuria Banjaras is found, divided into the Bandesia, Atharadesia, Navadesia and Chhadesia, or the men of the 52 districts, the 18 districts, the 9 districts and the 6 districts respectively. The first and last two of these take food and marry with each other. Other groups are the Guar Banjaras, apparently from Guara or Gwala, a milkman, the Guguria Banjaras, who may, Mr. Hira Lal suggests, take their name from trading in _gugar_, a kind of gum, and the Bahrup Banjaras, who are Nats or acrobats. In Berar also a number of the caste have become respectable cultivators and now call themselves Wanjari, disclaiming any connection with the Banjaras, probably on account of the bad reputation for crime attached to these latter. Many of the Wanjaris have been allowed to rank with the Kunbi caste, and call themselves Wanjari Kunbis in order the better to dissociate themselves from their parent caste. The existing caste is therefore of a very mixed nature, and the original Brahman and Charan strains, though still perfectly recognisable, cannot have maintained their purity. 6. Marriage: betrothal. At a betrothal in Nimar the bridegroom and his friends come and stay in the next village to that of the bride. The two parties meet on the boundary of the village, and here the bride-price is fixed, which is often a very large sum, ranging from Rs. 200 to Rs. 1000. Until the price is paid the father will not let the bridegroom into his house. In Yeotmal, when a betrothal is to be made, the parties go to a liquor-shop and there a betel-leaf and a large handful of sugar are distributed to everybody. Here the price to be paid for the bride amounts to Rs. 40 and four young bullocks. Prior to the wedding the bridegroom goes and stays for a month or so in the house of the bride's father, and during this time he must provide a supply of liquor daily for the bride's male relatives. The period was formerly longer, but now extends to a month at the most. While he resides at the bride's house the bridegroom wears a cloth over his head so that his face cannot be seen. Probably the prohibition against seeing him applies to the bride only, as the rule in Berar is that between the betrothal and marriage of a Charan girl she may not eat or drink in the bridegroom's house, or show her face to him or any of his relatives. Mathuria girls must be wedded before they are seven years old, but the Charans permit them to remain single until after adolescence. 7. Marriage. Banjara marriages are frequently held in the rains, a season forbidden to other Hindus, but naturally the most convenient to them, because in the dry weather they are usually travelling. For the marriage ceremony they pitch a tent in lieu of the marriage-shed, and on the ground they place two rice-pounding pestles, round which the bride and bridegroom make the seven turns. Others substitute for the pestles a pack-saddle with two bags of grain in order to symbolise their camp life. During the turns the girl's hand is held by the Joshi or village priest, or some other Brahman, in case she should fall; such an occurrence being probably a very unlucky omen. Afterwards, the girl runs away and the Brahman has to pursue and catch her. In Bhandara the girl is clad only in a light skirt and breast-cloth, and her body is rubbed all over with oil in order to make his task more difficult. During this time the bride's party pelt the Brahman with rice, turmeric and areca-nuts, and sometimes even with stones; and if he is forced to cry with the pain, it is considered lucky. But if he finally catches the girl, he is conducted to a dais and sits there holding a brass plate in front of him, into which the bridegroom's party drop presents. A case is mentioned of a Brahman having obtained Rs. 70 in this manner. Among the Mathuria Banjaras of Berar the ceremony resembles the usual Hindu type. [197] Before the wedding the families bring the branches of eight or ten different kinds of trees, and perform the _hom_ or fire sacrifice with them. A Brahman knots the clothes of the couple together, and they walk round the fire. When the bride arrives at the bridegroom's hamlet after the wedding, two small brass vessels are given to her; she fetches water in these and returns them to the women of the boy's family, who mix this with other water previously drawn, and the girl, who up to this period was considered of no caste at all, becomes a Mathuria. [198] Food is cooked with this water, and the bride and bridegroom are formally received into the husband's _kuri_ or hamlet. It is possible that the mixing of the water may be a survival of the blood covenant, whereby a girl was received into her husband's clan on her marriage by her blood being mixed with that of her husband. [199] Or it may be simply symbolical of the union of the families. In some localities after the wedding the bride and bridegroom are made to stand on two bullocks, which are driven forward, and it is believed that whichever of them falls off first will be the first to die. 8. Widow remarriage. Owing to the scarcity of women in the caste a widow is seldom allowed to go out of the family, and when her husband dies she is taken either by his elder or younger brother; this is in opposition to the usual Hindu practice, which forbids the marriage of a woman to her deceased husband's elder brother, on the ground that as successor to the headship of the joint family he stands to her, at least potentially, in the light of a father. If the widow prefers another man and runs away to him, the first husband's relatives claim compensation, and threaten, in the event of its being refused, to abduct a girl from this man's family in exchange for the widow. But no case of abduction has occurred in recent years. In Berar the compensation claimed in the case of a woman marrying out of the family amounts to Rs. 75, with Rs. 5 for the Naik or headman of the family. Should the widow elope without her brother-in-law's consent, he chooses ten or twelve of his friends to go and sit _dharna_ (starving themselves) before the hut of the man who has taken her. He is then bound to supply these men with food and liquor until he has paid the customary sum, when he may marry the widow. [200] In the event of the second husband being too poor to pay monetary compensation, he gives a goat, which is cut into eighteen pieces and distributed to the community. [201] 9. Birth and death. After the birth of a child the mother is unclean for five days, and lives apart in a separate hut, which is run up for her use in the _kuri_ or hamlet. On the sixth day she washes the feet of all the children in the _kuri_, feeds them and then returns to her husband's hut. When a child is born in a moving _tanda_ or camp, the same rule is observed, and for five days the mother walks alone after the camp during the daily march. The caste bury the bodies of unmarried persons and those dying of smallpox and burn the others. Their rites of mourning are not strict, and are observed only for three days. The Banjaras have a saying: "Death in a foreign land is to be preferred, where there are no kinsfolk to mourn, and the corpse is a feast for birds and animals"; but this may perhaps be taken rather as an expression of philosophic resignation to the fate which must be in store for many of them, than a real preference, as with most people the desire to die at home almost amounts to an instinct. 10. Religion: Banjari Devi. One of the tutelary deities of the Banjaras is Banjari Devi, whose shrine is usually located in the forest. It is often represented by a heap of stones, a large stone smeared with vermilion being placed on the top of the heap to represent the goddess. When a Banjara passes the place he casts a stone upon the heap as a prayer to the goddess to protect him from the dangers of the forest. A similar practice of offering bells from the necks of cattle is recorded by Mr. Thurston: [202] "It is related by Moor that he passed a tree on which were hanging several hundred bells. This was a superstitious sacrifice of the Banjaras (Lambaris), who, passing this tree, are in the habit of hanging a bell or bells upon it, which they take from the necks of their sick cattle, expecting to leave behind them the complaint also. Our servants particularly cautioned us against touching these diabolical bells, but as a few of them were taken for our own cattle, several accidents which happened were imputed to the anger of the deity to whom these offerings were made; who, they say, inflicts the same disorder on the unhappy bullock who carries a bell from the tree, as that from which he relieved the donor." In their houses the Banjari Devi is represented by a pack-saddle set on high in the room, and this is worshipped before the caravans set out on their annual tours. 11. Mithu Bhukia. Another deity is Mithu Bhukia, an old freebooter, who lived in the Central Provinces; he is venerated by the dacoits as the most clever dacoit known in the annals of the caste, and a hut was usually set apart for him in each hamlet, a staff carrying a white flag being planted before it. Before setting out for a dacoity, the men engaged would assemble at the hut of Mithu Bhukia, and, burning a lamp before him, ask for an omen; if the wick of the lamp drooped the omen was propitious, and the men present then set out at once on the raid without returning home. They might not speak to each other nor answer if challenged; for if any one spoke the charm would be broken and the protection of Mithu Bhukia removed; and they should either return to take the omens again or give up that particular dacoity altogether. [203] It has been recorded as a characteristic trait of Banjaras that they will, as a rule, not answer if spoken to when engaged on a robbery, and the custom probably arises from this observance; but the worship of Mithu Bhukia is now frequently neglected. After a successful dacoity a portion of the spoil would be set apart for Mithu Bhukia, and of the balance the Naik or headman of the village received two shares if he participated in the crime; the man who struck the first blow or did most towards the common object also received two shares, and all the rest one share. With Mithu Bhukia's share a feast was given at which thanks were returned to him for the success of the enterprise, a burnt offering of incense being made in his tent and a libation of liquor poured over the flagstaff. A portion of the food was sent to the women and children, and the men sat down to the feast. Women were not allowed to share in the worship of Mithu Bhukia nor to enter his hut. 12. Siva Bhaia. Another favourite deity is Siva Bhaia, whose story is given by Colonel Mackenzie [204] as follows: "The love borne by Mari Mata, the goddess of cholera, for the handsome Siva Rathor, is an event of our own times (1874); she proposed to him, but his heart being pre-engaged he rejected her; and in consequence his earthly bride was smitten sick and died, and the hand of the goddess fell heavily on Siva himself, thwarting all his schemes and blighting his fortunes and possessions, until at last he gave himself up to her. She then possessed him and caused him to prosper exceedingly, gifting him with supernatural power until his fame was noised abroad, and he was venerated as the saintly Siva Bhaia or great brother to all women, being himself unable to marry. But in his old age the goddess capriciously wished him to marry and have issue, but he refused and was slain and buried at Pohur in Berar. A temple was erected over him and his kinsmen became priests of it, and hither large numbers are attracted by the supposed efficacy of vows made to Siva, the most sacred of all oaths being that taken in his name." If a Banjara swears by Siva Bhaia, placing his right hand on the bare head of his son and heir, and grasping a cow's tail in his left, he will fear to perjure himself, lest by doing so he should bring injury on his son and a murrain on his cattle. [205] 13. Worship of cattle. Naturally also the Banjaras worshipped their pack-cattle. [206] "When sickness occurs they lead the sick man to the feet of the bullock called Hatadiya. [207] On this animal no burden is ever laid, but he is decorated with streamers of red-dyed silk, and tinkling bells with many brass chains and rings on neck and feet, and silken tassels hanging in all directions; he moves steadily at the head of the convoy, and at the place where he lies down when he is tired they pitch their camp for the day; at his feet they make their vows when difficulties overtake them, and in illness, whether of themselves or their cattle, they trust to his worship for a cure." 14. Connection with the Sikhs. Mr. Balfour also mentions in his paper that the Banjaras call themselves Sikhs, and it is noticeable that the Charan subcaste say that their ancestors were three Rajput boys who followed Guru Nanak, the prophet of the Sikhs. The influence of Nanak appears to have been widely extended over northern India, and to have been felt by large bodies of the people other than those who actually embraced the Sikh religion. Cumberlege states [208] that before starting to his marriage the bridegroom ties a rupee in his turban in honour of Guru Nanak, which is afterwards expended in sweetmeats. But otherwise the modern Banjaras do not appear to retain any Sikh observances. 15. Witchcraft. "The Banjaras," Sir A. Lyall writes, [209] "are terribly vexed by witchcraft, to which their wandering and precarious existence especially exposes them in the shape of fever, rheumatism and dysentery. Solemn inquiries are still held in the wild jungles where these people camp out like gipsies, and many an unlucky hag has been strangled by sentence of their secret tribunals." The business of magic and witchcraft was in the hands of two classes of Bhagats or magicians, one good and the other bad, [210] who may correspond to the European practitioners of black and white magic. The good Bhagat is called Nimbu-katna or lemon-cutter, a lemon speared on a knife being a powerful averter of evil spirits. He is a total abstainer from meat and liquor, and fasts once a week on the day sacred to the deity whom he venerates, usually Mahadeo; he is highly respected and never panders to vice. But the Janta, the 'Wise or Cunning Man,' is of a different type, and the following is an account of the devilry often enacted when a deputation visited him to inquire into the cause of a prolonged illness, a cattle murrain, a sudden death or other misfortune. A woman might often be called a Dakun or witch in spite, and when once this word had been used, the husband or nearest male relative would be regularly bullied into consulting the Janta. Or if some woman had been ill for a week, an avaricious [211] husband or brother would begin to whisper foul play. Witchcraft would be mentioned, and the wise man called in. He would give the sufferer a quid of betel, muttering an incantation, but this rarely effected a cure, as it was against the interest of all parties that it should do so. The sufferer's relatives would then go to their Naik, tell him that the sick person was bewitched, and ask him to send a deputation to the Janta or witch-doctor. This would be at once despatched, consisting of one male adult from each house in the hamlet, with one of the sufferer's relatives. On the road the party would bury a bone or other article to test the wisdom of the witch-doctor. But he was not to be caught out, and on their arrival he would bid the deputation rest, and come to him for consultation on the following day. Meanwhile during the night the Janta would be thoroughly coached by some accomplice in the party. Next morning, meeting the deputation, he would tell every man all particulars of his name and family; name the invalid, and tell the party to bring materials for consulting the spirits, such as oil, vermilion, sugar, dates, cocoanut, _chironji_, [212] and sesamum. In the evening, holding a lamp, the Janta would be possessed by Mariai, the goddess of cholera; he would mention all particulars of the sick man's illness, and indignantly inquire why they had buried the bone on the road, naming it and describing the place. If this did not satisfy the deputation, a goat would be brought, and he would name its sex with any distinguishing marks on the body. The sick person's representative would then produce his _nazar_ or fee, formerly Rs. 25, but lately the double of this or more. The Janta would now begin a sort of chant, introducing the names of the families of the _kuri_ other than that containing her who was to be proclaimed a witch, and heap on them all kinds of abuse. Finally, he would assume an ironic tone, extol the virtues of a certain family, become facetious, and praise its representative then present. This man would then question the Janta on all points regarding his own family, his connections, worldly goods, and what gods he worshipped, ask who was the witch, who taught her sorcery, and how and why she practised it in this particular instance. But the witch-doctor, having taken care to be well coached, would answer everything correctly and fix the guilt on to the witch. A goat would be sacrificed and eaten with liquor, and the deputation would return. The punishment for being proclaimed a Dakun or witch was formerly death to the woman and a fine to be paid by her relatives to the bewitched person's family. The woman's husband or her sons would be directed to kill her, and if they refused, other men were deputed to murder her, and bury the body at once with all the clothing and ornaments then on her person, while a further fine would be exacted from the family for not doing away with her themselves. But murder for witchcraft has been almost entirely stopped, and nowadays the husband, after being fined a few head of cattle, which are given to the sick man, is turned out of the village with his wife. It is quite possible, however, that an obnoxious old hag would even now not escape death, especially if the money fine were not forthcoming, and an instance is known in recent times of a mother being murdered by her three sons. The whole village combined to screen these amiable young men, and eventually they made the Janta the scapegoat, and he got seven years, while the murderers could not be touched. Colonel Mackenzie writes that, "Curious to relate, the Jantas, known locally as Bhagats, in order to become possessed of their alleged powers of divination and prophecy, require to travel to Kazhe, beyond Surat, there to learn and be instructed by low-caste Koli impostors." This is interesting as an instance of the powers of witchcraft being attributed by the Hindus or higher race to the indigenous primitive tribes, a rule which Dr. Tylor and Dr. Jevons consider to hold good generally in the history of magic. 16. Human sacrifice. Several instances are known also of the Banjaras having practised human sacrifice. Mr. Thurston states: [213] "In former times the Lambadis, before setting out on a journey, used to procure a little child and bury it in the ground up to the shoulders, and then drive their loaded bullocks over the unfortunate victim. In proportion to the bullocks thoroughly trampling the child to death, so their belief in a successful journey increased." The Abbé Dubois describes another form of sacrifice: [214] "The Lambadis are accused of the still more atrocious crime of offering up human sacrifices. When they wish to perform this horrible act, it is said, they secretly carry off the first person they meet. Having conducted the victim to some lonely spot, they dig a hole in which they bury him up to the neck. While he is still alive they make a sort of lamp of dough made of flour, which they place on his head; this they fill with oil, and light four wicks in it. Having done this, the men and women join hands and, forming a circle, dance round their victim, singing and making a great noise until he expires." Mr. Cumberlege records [215] the following statement of a child kidnapped by a Banjara caravan in 1871. After explaining how he was kidnapped and the tip of his tongue cut off to give him a defect in speech, the Kunbi lad, taken from Sahungarhi, in the Bhandara District, went on to say that, "The _tanda_ (caravan) encamped for the night in the jungle. In the morning a woman named Gangi said that the devil was in her and that a sacrifice must be made. On this four men and three women took a boy to a place they had made for _puja_ (worship). They fed him with milk, rice and sugar, and then made him stand up, when Gangi drew a sword and approached the child, who tried to run away; caught and brought back to this place, Gangi, holding the sword with both hands and standing on the child's right side, cut off his head with one blow. Gangi collected the blood and sprinkled it on the idol; this idol is made of stone, is about 9 inches high, and has something sparkling in its forehead. The camp marched that day, and for four or five days consecutively, without another sacrifice; but on the fifth day a young woman came to the camp to sell curds, and having bought some, the Banjaras asked her to come in in the evening and eat with them. She did come, and after eating with the women slept in the camp. Early next morning she was sacrificed in the same way as the boy had been, but it took three blows to cut off her head; it was done by Gangi, and the blood was sprinkled on the stone idol. About a month ago Sitaram, a Gond lad, who had also been kidnapped and was in the camp, told me to run away as it had been decided to offer me up in sacrifice at the next Jiuti festival, so I ran away." The child having been brought to the police, a searching and protracted inquiry was held, which, however, determined nothing, though it did not disprove his story. 17. Admission of outsiders: kidnapped children and slaves. The Banjara caste is not closed to outsiders, but the general rule is to admit only women who have been married to Banjara men. Women of the lowest and impure castes are excluded, and for some unknown reason the Patwas [216] and Nunias are bracketed with these. In Nimar it is stated that formerly Gonds, Korkus and even Balahis [217] might become Banjaras, but this does not happen now, because the caste has lost its occupation of carrying goods, and there is therefore no inducement to enter it. In former times they were much addicted to kidnapping children--these were whipped up or enticed away whenever an opportunity presented itself during their expeditions. The children were first put into the _gonis_ or grain bags of the bullocks and so carried for a few days, being made over at each halt to the care of a woman, who would pop the child back into its bag if any stranger passed by the encampment. The tongues of boys were sometimes slit or branded with hot gold, this last being the ceremony of initiation into the caste still used in Nimar. Girls, if they were as old as seven, were sometimes disfigured for fear of recognition, and for this purpose the juice of the marking-nut [218] tree would be smeared on one side of the face, which burned into the skin and entirely altered the appearance. Such children were known as Jangar. Girls would be used as concubines and servants of the married wife, and boys would also be employed as servants. Jangar boys would be married to Jangar girls, both remaining in their condition of servitude. But sometimes the more enterprising of them would abscond and settle down in a village. The rule was that for seven generations the children of Jangars or slaves continued in that condition, after which they were recognised as proper Banjaras. The Jangar could not draw in smoke through the stem of the huqqa when it was passed round in the assembly, but must take off the stem and inhale from the bowl. The Jangar also could not eat off the bell-metal plates of his master, because these were liable to pollution, but must use brass plates. At one time the Banjaras conducted a regular traffic in female slaves between Gujarat and Central India, selling in each country the girls whom they had kidnapped in the other. [219] 18. Dress. Up to twelve years of age a Charan girl only wears a skirt with a shoulder-cloth tucked into the waist and carried over the left arm and the head. After this she may have anklets and bangles on the forearm and a breast-cloth. But until she is married she may not have the _wankri_ or curved anklet, which marks that estate, nor wear bone or ivory bangles on the upper arm. [220] When she is ten years old a Labhana girl is given two small bundles containing a nut, some cowries and rice, which are knotted to two corners of the _dupatta_ or shoulder-cloth and hung over the shoulder, one in front and one behind. This denotes maidenhood. The bundles are considered sacred, are always knotted to the shoulder-cloth in wear, and are only removed to be tucked into the waist at the girl's marriage, where they are worn till death. These bundles alone distinguish the Labhana from the Mathuria woman. Women often have their hair hanging down beside the face in front and woven behind with silver thread into a plait down the back. This is known as Anthi, and has a number of cowries at the end. They have large bell-shaped ornaments of silver tied over the head and hanging down behind the ears, the hollow part of the ornament being stuffed with sheep's wool dyed red; and to these are attached little bells, while the anklets on the feet are also hollow and contain little stones or balls, which tinkle as they move. They have skirts, and separate short cloths drawn across the shoulders according to the northern fashion, usually red or green in colour, and along the skirt-borders double lines of cowries are sewn. Their breast-cloths are profusely ornamented with needle-work embroidery and small pieces of glass sewn into them, and are tied behind with cords of many colours whose ends are decorated with cowries and beads. Strings of beads, ten to twenty thick, threaded on horse-hair, are worn round the neck. Their favourite ornaments are cowries, [221] and they have these on their dress, in their houses and on the trappings of their bullocks. On the arms they have ten or twelve bangles of ivory, or in default of this lac, horn or cocoanut-shell. Mr. Ball states that he was "at once struck by the peculiar costumes and brilliant clothing of these Indian gipsies. They recalled to my mind the appearance of the gipsies of the Lower Danube and Wallachia." [222] The most distinctive ornament of a Banjara married woman is, however, a small stick about 6 inches long made of the wood of the _khair_ or catechu. In Nimar this is given to a woman by her husband at marriage, and she wears it afterwards placed upright on the top of the head, the hair being wound round it and the head-cloth draped over it in a graceful fashion. Widows leave it off, but on remarriage adopt it again. The stick is known as _chunda_ by the Banjaras, but outsiders call it _singh_ or horn. In Yeotmal, instead of one, the women have two little sticks fixed upright in the hair. The rank of the woman is said to be shown by the angle at which she wears this horn. [223] The dress of the men presents no features of special interest. In Nimar they usually have a necklace of coral beads, and some of them carry, slung on a thread round the neck, a tin tooth-pick and ear-scraper, while a small mirror and comb are kept in the head-cloth so that their toilet can be performed anywhere. Mr. Cumberlege [224] notes that in former times all Charan Banjaras when carrying grain for an army placed a twig of some tree, the sacred _nim_ [225] when available, in their turban to show that they were on the war-path; and that they would do the same now if they had occasion to fight to the death on any social matter or under any supposed grievance. 19. Social customs. The Banjaras eat all kinds of meat, including fowls and pork, and drink liquor. But the Mathurias abstain from both flesh and liquor. Major Gunthorpe states that the Banjaras are accustomed to drink before setting out for a dacoity or robbery and, as they smoke after drinking, the remains of leaf-pipes lying about the scene of action may indicate their handiwork. They rank below the cultivating castes, and Brahmans will not take water to drink from them. When engaged in the carrying trade, they usually lived in _kuris_ or hamlets attached to such regular villages as had considerable tracts of waste land belonging to them. When the _tanda_ or caravan started on its long carrying trips, the young men and some of the women went with it with the working bullocks, while the old men and the remainder of the women and children remained to tend the breeding cattle in the hamlet. In Nimar they generally rented a little land in the village to give them a footing, and paid also a carrying fee on the number of cattle present. Their spare time was constantly occupied in the manufacture of hempen twine and sacking, which was much superior to that obtainable in towns. Even in Captain Forsyth's [226] time (1866) the construction of railways and roads had seriously interfered with the Banjaras' calling, and they had perforce taken to agriculture. Many of them have settled in the new ryotwari villages in Nimar as Government tenants. They still grow _tilli_ [227] in preference to other crops, because this oilseed can be raised without much labour or skill, and during their former nomadic life they were accustomed to sow it on any poor strip of land which they might rent for a season. Some of them also are accustomed to leave a part of their holding untilled in memory of their former and more prosperous life. In many villages they have not yet built proper houses, but continue to live in mud huts thatched with grass. They consider it unlucky to inhabit a house with a cement or tiled roof; this being no doubt a superstition arising from their camp life. Their houses must also be built so that the main beams do not cross, that is, the main beam of a house must never be in such a position that if projected it would cut another main beam; but the beams may be parallel. The same rule probably governed the arrangement of tents in their camps. In Nimar they prefer to live at some distance from water, probably that is of a tank or river; and this seems to be a survival of a usage mentioned by the Abbé Dubois: [228] "Among other curious customs of this odious caste is one that obliges them to drink no water which is not drawn from springs or wells. The water from rivers and tanks being thus forbidden, they are obliged in case of necessity to dig a little hole by the side of a tank or river and take the water filtering through, which, by this means, is supposed to become spring water." It is possible that this rule may have had its origin in a sanitary precaution. Colonel Sleeman notes [229] that the Banjaras on their carrying trips preferred by-paths through jungles to the high roads along cultivated plains, as grass, wood and water were more abundant along such paths; and when they could not avoid the high roads, they commonly encamped as far as they could from villages and towns, and upon the banks of rivers and streams, with the same object of obtaining a sufficient supply of grass, wood and water. Now it is well known that the decaying vegetation in these hill streams renders the water noxious and highly productive of malaria. And it seems possible that the perception of this fact led the Banjaras to dig shallow wells by the sides of the streams for their drinking-water, so that the supply thus obtained might be in some degree filtered by percolation through the intervening soil and freed from its vegetable germs. And the custom may have grown into a taboo, its underlying reason being unknown to the bulk of them, and be still practised, though no longer necessary when they do not travel. If this explanation be correct it would be an interesting conclusion that the Banjaras anticipated so far as they were able the sanitary precaution by which our soldiers are supplied with portable filters when on the march. 20. The Naik or headman. Banjara dogs. Each _kuri_ (hamlet) or _tanda_ (caravan) had a chief or leader with the designation of Naik, a Telugu word meaning 'lord' or 'master.' The office of Naik [230] was only partly hereditary, and the choice also depended on ability. The Naik had authority to decide all disputes in the community, and the only appeal from him lay to the representatives of Bhangi and Jhangi Naik's families at Narsi and Poona, and to Burthia Naik's successors in the Telugu country. As already seen, the Naik received two shares if he participated in a robbery or other crime, and a fee on the remarriage of a widow outside her family and on the discovery of a witch. Another matter in which he was specially interested was pig-sticking. The Banjaras have a particular breed of dogs, and with these they were accustomed to hunt wild pig on foot, carrying spears. When a pig was killed, the head was cut off and presented to the Naik or headman, and if any man was injured or gored by the pig in the hunt, the Naik kept and fed him without charge until he recovered. The following notice of the Banjaras and their dogs may be reproduced: [231] "They are brave and have the reputation of great independence, which I am not disposed to allow to them. The Wanjari indeed is insolent on the road, and will drive his bullocks up against a Sahib or any one else; but at any disadvantage he is abject enough. I remember one who rather enjoyed seeing his dogs attack me, whom he supposed alone and unarmed, but the sight of a cocked pistol made him very quick in calling them off, and very humble in praying for their lives, which I spared less for his entreaties than because they were really noble animals. The Wanjaris are famous for their dogs, of which there are three breeds. The first is a large, smooth dog, generally black, sometimes fawn-coloured, with a square heavy head, most resembling the Danish boarhound. This is the true Wanjari dog. The second is also a large, square-headed dog, but shaggy, more like a great underbred spaniel than anything else. The third is an almost tailless greyhound, of the type known all over India by the various names of Lat, Polygar, Rampuri, etc. They all run both by sight and scent, and with their help the Wanjaris kill a good deal of game, chiefly pigs; but I think they usually keep clear of the old fighting boars. Besides sport and their legitimate occupations the Wanjaris seldom stickle at supplementing their resources by theft, especially of cattle; and they are more than suspected of infanticide." The Banjaras are credited with great affection for their dogs, and the following legend is told about one of them: Once upon a time a Banjara, who had a faithful dog, took a loan from a Bania (moneylender) and pledged his dog with him as security for payment. And some time afterwards, while the dog was with the moneylender, a theft was committed in his house, and the dog followed the thieves and saw them throw the property into a tank. When they went away the dog brought the Bania to the tank and he found his property. He was therefore very pleased with the dog and wrote a letter to his master, saying that the loan was repaid, and tied it round his neck and said to him, 'Now, go back to your master.' So the dog started back, but on his way he met his master, the Banjara, coming to the Bania with the money for the repayment of the loan. And when the Banjara saw the dog he was angry with him, not seeing the letter, and thinking he had run away, and said to him, 'Why did you come, betraying your trust?' and he killed the dog in a rage. And after killing him he found the letter and was very grieved, so he built a temple to the dog's memory, which is called the Kukurra Mandhi. And in the temple is the image of a dog. This temple is in the Drug District, five miles from Balod. A similar story is told of the temple of Kukurra Math in Mandla. 21. Criminal tendencies of the caste. The following notice of Banjara criminals is abstracted from Major Gunthorpe's interesting account: [232] "In the palmy days of the tribe dacoities were undertaken on the most extensive scale. Gangs of fifty to a hundred and fifty well-armed men would go long distances from their _tandas_ or encampments for the purpose of attacking houses in villages, or treasure-parties or wealthy travellers on the high roads. The more intimate knowledge which the police have obtained concerning the habits of this race, and the detection and punishment of many criminals through approvers, have aided in stopping the heavy class of dacoities formerly prevalent, and their operations are now on a much smaller scale. In British territory arms are scarcely carried, but each man has a good stout stick (_gedi_), the bark of which is peeled off so as to make it look whitish and fresh. The attack is generally commenced by stone-throwing and then a rush is made, the sticks being freely used and the victims almost invariably struck about the head or face. While plundering, Hindustani is sometimes spoken, but as a rule they never utter a word, but grunt signals to one another. Their loin-cloths are braced up, nothing is worn on the upper part of the body, and their faces are generally muffled. In house dacoities men are posted at different corners of streets, each with a supply of well-chosen round stones to keep off any people coming to the rescue. Banjaras are very expert cattle-lifters, sometimes taking as many as a hundred head or even more at a time. This kind of robbery is usually practised in hilly or forest country where the cattle are sent to graze. Secreting themselves they watch for the herdsman to have his usual midday doze and for the cattle to stray to a little distance. As many as possible are then driven off to a great distance and secreted in ravines and woods. If questioned they answer that the animals belong to landowners and have been given into their charge to graze, and as this is done every day the questioner thinks nothing more of it. After a time the cattle are quietly sold to individual purchasers or taken to markets at a distance." 22. Their virtues. The Banjaras, however, are far from being wholly criminal, and the number who have adopted an honest mode of livelihood is continually on the increase. Some allowance must be made for their having been deprived of their former calling by the cessation of the continual wars which distracted India under native rule, and the extension of roads and railways which has rendered their mode of transport by pack-bullocks almost entirely obsolete. At one time practically all the grain exported from Chhattisgarh was carried by them. In 1881 Mr. Kitts noted that the number of Banjaras convicted in the Berar criminal courts was lower in proportion to the strength of the caste than that of Muhammadans, Brahmans, Koshtis or Sunars, [233] though the offences committed by them were usually more heinous. Colonel Mackenzie had quite a favourable opinion of them: "A Banjara who can read and write is unknown. But their memories, from cultivation, are marvellous and very retentive. They carry in their heads, without slip or mistake, the most varied and complicated transactions and the share of each in such, striking a debtor and creditor account as accurately as the best-kept ledger, while their history and songs are all learnt by heart and transmitted orally from generation to generation. On the whole, and taken rightly in their clannish nature, their virtues preponderate over their vices. In the main they are truthful and very brave, be it in war or the chase, and once gained over are faithful and devoted adherents. With the pride of high descent and with the right that might gives in unsettled and troublous times, these Banjaras habitually lord it over and contemn the settled inhabitants of the plains. And now not having foreseen their own fate, or at least not timely having read the warnings given by a yearly diminishing occupation, which slowly has taken their bread away, it is a bitter pill for them to sink into the ryot class or, oftener still, under stern necessity to become the ryot's servant. But they are settling to their fate, and the time must come when all their peculiar distinctive marks and traditions will be forgotten." Barai 1. Origin and traditions. _Barai, [234] Tamboli, Pansari._--The caste of growers and sellers of the betel-vine leaf. The three terms are used indifferently for the caste in the Central Provinces, although some shades of variation in the meaning can be detected even here--Barai signifying especially one who grows the betel-vine, and Tamboli the seller of the prepared leaf; while Pansari, though its etymological meaning is also a dealer in _pan_ or betel-vine leaves, is used rather in the general sense of a druggist or grocer, and is apparently applied to the Barai caste because its members commonly follow this occupation. In Bengal, however, Barai and Tamboli are distinct castes, the occupations of growing and selling the betel-leaf being there separately practised. And they have been shown as different castes in the India Census Tables of 1901, though it is perhaps doubtful whether the distinction holds good in northern India. [235] In the Central Provinces and Berar the Barais numbered nearly 60,000 persons in 1911. They reside principally in the Amraoti, Buldana, Nagpur, Wardha, Saugor and Jubbulpore Districts. The betel-vine is grown principally in the northern Districts of Saugor, Damoh and Jubbulpore and in those of Berar and the Nagpur plain. It is noticeable also that the growers and sellers of the betel-vine numbered only 14,000 in 1911 out of 33,000 actual workers of the Barai caste; so that the majority of them are now employed in ordinary agriculture, field-labour and other avocations. No very probable derivation has been obtained for the word Barai, unless it comes from _bari_, a hedge or enclosure, and simply means 'gardener.' Another derivation is from _barana,_ to avert hailstorms, a calling which they still practise in northern India. _Pan_, from the Sanskrit _parna_ (leaf), is _the_ leaf _par excellence_. Owing to the fact that they produce what is perhaps the most esteemed luxury in the diet of the higher classes of native society, the Barais occupy a fairly good social position, and one legend gives them a Brahman ancestry. This is to the effect that the first Barai was a Brahman whom God detected in a flagrant case of lying to his brother. His sacred thread was confiscated and being planted in the ground grew up into the first betel-vine, which he was set to tend. Another story of the origin of the vine is given later in this article. In the Central Provinces its cultivation has probably only flourished to any appreciable extent for a period of about three centuries, and the Barai caste would appear to be mainly a functional one, made up of a number of immigrants from northern India and of recruits from different classes of the population, including a large proportion of the non-Aryan element. 2. Caste subdivisions. The following endogamous divisions of the caste have been reported: Chaurasia, so called from the Chaurasi pargana of the Mirzapur District; Panagaria from Panagar in Jubbulpore; Mahobia from Mahoba in Hamirpur; Jaiswar from the town of Jais in the Rai Bareli District of the United Provinces; Gangapari, coming from the further side of the Ganges; and Pardeshi or Deshwari, foreigners. The above divisions all have territorial names, and these show that a large proportion of the caste have come from northern India, the different batches of immigrants forming separate endogamous groups on their arrival here. Other subcastes are the Dudh Barais, from _dudh_, milk; the Kuman, said to be Kunbis who have adopted this occupation and become Barais; the Jharia and Kosaria, the oldest or jungly Barais, and those who live in Chhattisgarh; the Purania or old Barais; the Kumhardhang, who are said to be the descendants of a potter on whose wheel a betel-vine grew; and the Lahuri Sen, who are a subcaste formed of the descendants of irregular unions. None of the other subcastes will take food from these last, and the name is locally derived from _lahuri_, lower, and _sen_ or _shreni_, class. The caste is also divided into a large number of exogamous groups or septs which may be classified according to their names as territorial, titular and totemistic. Examples of territorial names are: Kanaujia of Kanauj, Burhanpuria of Burhanpur, Chitoria of Chitor in Rajputana, Deobijha the name of a village in Chhattisgarh, and Kharondiha from Kharond or Kalahandi State. These names must apparently have been adopted at random when a family either settled in one of these places or removed from it to another part of the country. Examples of titular names of groups are: Pandit (priest), Bhandari (store-keeper), Patharha (hail-averter), Batkaphor (pot-breaker), Bhulya (the forgetful one), Gujar (a caste), Gahoi (a caste), and so on. While the following are totemistic groups: Katara (dagger), Kulha (jackal), Bandrele (monkey), Chikhalkar (from _chikhal_, mud), Richharia (bear), and others. Where the group is named after another caste it probably indicates that a man of that caste became a Barai and founded a family; while the fact that some groups are totemistic shows that a section of the caste is recruited from the indigenous tribes. The large variety of names discloses the diverse elements of which the caste is made up. 3. Marriage Marriage within the _gotra_ or exogamous group and within three degrees of relationship between persons connected through females is prohibited. Girls are usually wedded before adolescence, but no stigma attaches to the family if they remain single beyond this period. If a girl is seduced by a man of the caste she is married to him by the _pat_, a simple ceremony used for widows. In the southern Districts a barber cuts off a lock of her hair on the banks of a tank or river by way of penalty, and a fast is also imposed on her, while the caste-fellows exact a meal from her family. If she has an illegitimate child, it is given away to somebody else, if possible. A girl going wrong with an outsider is expelled from the caste. Polygamy is permitted and no stigma attaches to the taking of a second wife, though it is rarely done except for special family reasons. Among the Maratha Barais the bride and bridegroom must walk five times round the marriage altar and then worship the stone slab and roller used for pounding spices. This seems to show that the trade of the Pansari or druggist is recognised as being a proper avocation of the Barai. They subsequently have to worship the potter's wheel. After the wedding the bride, if she is a child, goes as usual to her husband's house for a few days. In Chhattisgarh she is accompanied by a few relations, the party being known as Chauthia, and during her stay in her husband's house the bride is made to sleep on the ground. Widow marriage is permitted, and the ceremony is conducted according to the usage of the locality. In Betul the relatives of the widow take the second husband before Maroti's shrine, where he offers a nut and some betel-leaf. He is then taken to the malguzar's house and presents to him Rs. 1-4-0, a cocoanut and some betel-vine leaf as the price of his assent to the marriage. If there is a Deshmukh [236] of the village, a cocoanut and betel-leaf are also given to him. The nut offered to Maroti represents the deceased husband's spirit, and is subsequently placed on a plank and kicked off by the new bridegroom in token of his usurping the other's place, and finally buried to lay the spirit. The property of the first husband descends to his children, and failing them his brother's children or collateral heirs take it before the widow. A bachelor espousing a widow must first go through the ceremony of marriage with a swallow-wort plant. When a widower marries a girl a silver impression representing the deceased first wife is made and worshipped daily with the family gods. Divorce is permitted on sufficient grounds at the instance of either party, being effected before the caste committee or _panchayat_. If a husband divorces his wife merely on account of bad temper, he must maintain her so long as she remains unmarried and continues to lead a moral life. 4. Religion and social status. The Barais especially venerate the Nag or cobra and observe the festival of Nag-Panchmi (Cobra's fifth), in connection with which the following story is related. Formerly there was no betel-vine on the earth. But when the five Pandava brothers celebrated the great horse sacrifice after their victory at Hastinapur, they wanted some, and so messengers were sent down below the earth to the residence of the queen of the serpents, in order to try and obtain it. Basuki, the queen of the serpents, obligingly cut off the top joint of her little finger and gave it to the messengers. This was brought up and sown on the earth, and _pan_ creepers grew out of the joint. For this reason the betel-vine has no blossoms or seeds, but the joints of the creepers are cut off and sown, when they sprout afresh; and the betel-vine is called Nagbel or the serpent-creeper. On the day of Nag-Panchmi the Barais go to the _bareja_ with flowers, cocoanuts and other offerings, and worship a stone which is placed in it and which represents the Nag or cobra. A goat or sheep is sacrificed and they return home, no leaf of the _pan_ garden being touched on that day. A cup of milk is also left, in the belief that a cobra will come out of the _pan_ garden and drink it. The Barais say that members of their caste are never bitten by cobras, though many of these snakes frequent the gardens on account of the moist coolness and shade which they afford. The Agarwala Banias, from whom the Barais will take food cooked without water, have also a legend of descent from a Naga or snake princess. 'Our mother's house is of the race of the snake,' say the Agarwals of Bihar. [237] The caste usually burn the dead, with the exception of children and persons dying of leprosy or snake-bite, whose bodies are buried. Mourning is observed for ten days in the case of adults and for three days for children. In Chhattisgarh if any portion of the corpse remains unburnt on the day following the cremation, the relatives are penalised to the extent of an extra feast to the caste-fellows. Children are named on the sixth or twelfth day after birth either by a Brahman or by the women of the household. Two names are given, one for ceremonial and the other for ordinary use. When a Brahman is engaged he gives seven names for a boy and five for a girl, and the parents select one out of these. The Barais do not admit outsiders into the caste, and employ Brahmans for religious and ceremonial purposes. They are allowed to eat the flesh of clean animals, but very rarely do so, and they abstain from liquor. Brahmans will take sweets and water from them, and they occupy a fairly good social position on account of the important nature of their occupation. 5. Occupation. "It has been mentioned," says Sir H. Risley, [238] "that the garden is regarded as almost sacred, and the superstitious practices in vogue resemble those of the silk-worm breeder. The Barui will not enter it until he has bathed and washed his clothes. Animals found inside are driven out, while women ceremonially unclean dare not enter within the gate. A Brahman never sets foot inside, and old men have a prejudice against entering it. It has, however, been known to be used for assignations." The betel-vine is the leaf of _Piper betel_ L., the word being derived from the Malayalam _vettila_, 'a plain leaf,' and coming to us through the Portuguese _betre_ and _betle_. The leaf is called _pan_, and is eaten with the nut of _Areca catechu_, called in Hindi _supari_. The vine needs careful cultivation, the gardens having to be covered to keep off the heat of the sun, while liberal treatment with manure and irrigation is needed. The joints of the creepers are planted in February, and begin to supply leaves in about five months' time. When the first creepers are stripped after a period of nearly a year, they are cut off and fresh ones appear, the plants being exhausted within a period of about two years after the first sowing. A garden may cover from half an acre to an acre of land, and belongs to a number of growers, who act in partnership, each owning so many lines of vines. The plain leaves are sold at from 2 annas to 4 annas a hundred, or a higher rate when they are out of season. Damoh, Ramtek and Bilahri are three of the best-known centres of cultivation in the Central Provinces. The Bilahri leaf is described in the _Ain-i-Akbari_ as follows: "The leaf called Bilahri is white and shining, and does not make the tongue harsh and hard. It tastes best of all kinds. After it has been taken away from the creeper, it turns white with some care after a month, or even after twenty days, when greater efforts are made." [239] For retail sale _bidas_ are prepared, consisting of a rolled betel-leaf containing areca-nut, catechu and lime, and fastened with a clove. Musk and cardamoms are sometimes added. Tobacco should be smoked after eating a _bida_ according to the saying, 'Service without a patron, a young man without a shield, and betel without tobacco are alike savourless.' _Bidas_ are sold at from two to four for a pice (farthing). Women of the caste often retail them, and as many are good-looking they secure more custom; they are also said to have an indifferent reputation. Early in the morning, when they open their shops, they burn some incense before the bamboo basket in which the leaves are kept, to propitiate Lakshmi, the goddess of wealth. Barhai List of Paragraphs 1. _Strength and local distribution._ 2. _Internal structure._ 3. _Marriage customs._ 4. _Religion._ 5. _Social position._ 6. _Occupation._ 1. Strength and local distribution. _Barhai, Sutar, Kharadi, Mistri._--The occupational caste of carpenters. The Barhais numbered nearly 110,000 persons in the Central Provinces and Berar in 1911, or about 1 in 150 persons. The caste is most numerous in Districts with large towns, and few carpenters are to be found in villages except in the richer and more advanced Districts. Hitherto such woodwork as the villagers wanted for agriculture has been made by the Lohar or blacksmith, while the country cots, the only wooden article of furniture in their houses, could be fashioned by their own hands or by the Gond woodcutter. In the Mandla District the Barhai caste counts only 300 persons, and about the same in Balaghat, in Drug only 47 persons, and in the fourteen Chhattisgarh Feudatory States, with a population of more than two millions, only some 800 persons. The name Barhai is said to be from the Sanskrit Vardhika and the root _vardh_, to cut. Sutar is a common name of the caste in the Maratha Districts, and is from Sutra-kara, one who works by string, or a maker of string. The allusion may be to the Barhai's use of string in planing or measuring timber, or it may possibly indicate a transfer of occupation, the Sutars having first been mainly string-makers and afterwards abandoned this calling for that of the carpenter. The first wooden implements and articles of furniture may have been held together by string before nails came into use. Kharadi is literally a turner, one who turns woodwork on a lathe, from _kharat_, a lathe. Mistri, a corruption of the English Mister, is an honorific title for master carpenters. 2. Internal structure. The comparatively recent growth of the caste in these Provinces is shown by its subdivisions. The principal subcastes of the Hindustani Districts are the Pardeshi or foreigners, immigrants from northern India, and the Purbia or eastern, coming from Oudh; other subcastes are the Sri Gaur Malas or immigrants from Malwa, the Beradi from Berar, and the Mahure from Hyderabad. We find also subcastes of Jat and Teli Barhais, consisting of Jats and Telis (oil-pressers) who have taken to carpentering. Two other caste-groups, the Chamar Barhais and Gondi Barhais, are returned, but these are not at present included in the Barhai caste, and consist merely of Chamars and Gonds who work as carpenters but remain in their own castes. In the course of some generations, however, if the cohesive social force of the caste system continues unabated, these groups may probably find admission into the Barhai caste. Colonel Tod notes that the progeny of one Makur, a prince of the Jadon Rajput house of Jaisalmer, became carpenters, and were known centuries after as Makur Sutars. They were apparently considered illegitimate, as he states: "Illegitimate children can never overcome this natural defect among the Rajputs. Thus we find among all classes of artisans in India some of royal but spurious descent." [240] The internal structure of the caste seems therefore to indicate that it is largely of foreign origin and to a certain degree of recent formation in these Provinces. 3. Marriage customs. The caste are also divided into exogamous septs named after villages. In some localities it is said that they have no septs, but only surnames, and that people of the same surname cannot intermarry. Well-to-do persons marry their daughters before puberty and others when they can afford the expense of the ceremony. Brahman priests are employed at weddings, though on other occasions their services are occasionally dispensed with. The wedding ceremony is of the type prevalent in the locality. When the wedding procession reaches the bride's village it halts near the temple of Maroti or Hanuman. Among the Panchal Barhais the bridegroom does not wear a marriage crown but ties a bunch of flowers to his turban. The bridegroom's party is entertained for five days. Divorce and the remarriage of widows are permitted. In most localities it is said that a widow is forbidden to marry her first husband's younger as well as his elder brother. Among the Pardeshi Barhais of Betul if a bachelor desires to marry a widow he must first go through the ceremony with a branch or twig of the _gular_ tree. [241] 4. Religion. The caste worship Viswakarma, the celestial architect, and venerate their trade implements on the Dasahra festival. They consider the sight of a mongoose and of a light-grey pigeon or dove as lucky omens. They burn the dead and throw the ashes into a river or tank, employing a Maha-Brahman to receive the gifts for the dead. 5. Social position. In social status the Barhais rank with the higher artisan castes. Brahmans take water from them in some localities, perhaps more especially in towns. In Betul for instance Hindustani Brahmans do not accept water from the rural Barhais. In Damoh where both the Barhai and Lohar are village menials, their status is said to be the same, and Brahmans do not take water from Lohars. Mr. Nesfield says that the Barhai is a village servant and ranks with the Kurmi, with whom his interests are so closely allied. But there seems no special reason why the interests of the carpenter should be more closely allied with the cultivator than those of any other village menial, and it may be offered as a surmise that carpentering as a distinct trade is of comparatively late origin, and was adopted by Kurmis, to which fact the connection noticed by Mr. Nesfield might be attributed; hence the position of the Barhai among the castes from whom a Brahman will take water. In some localities well-to-do members of the caste have begun to wear the sacred thread. 6. Occupation. In the northern Districts and the cotton tract the Barhai works as a village menial. He makes and mends the plough and harrow (_bakhar_) and other wooden implements of agriculture, and makes new ones when supplied with the wood. In Wardha he receives an annual contribution of 100 lbs. of grain from each cultivator. In Betul he gets 67 lbs. of grain and other perquisites for each plough of four bullocks. For making carts and building or repairing houses he must be separately paid. At weddings the Barhai often supplies the sacred marriage-post and is given from four annas to a rupee. At the Diwali festival he prepares a wooden peg about six inches long, and drives it into the cultivator's house inside the threshold, and receives half a pound to a pound of grain. In cities the carpenters are rapidly acquiring an increased degree of skill as the demand for a better class of houses and furniture becomes continually greater and more extensive. The carpenters have been taught to make English furniture by such institutions as the Friends' Mission of Hoshangabad and other missionaries; and a Government technical school has now been opened at Nagpur, in which boys from all over the Province are trained in the profession. Very little wood-carving with any pretensions to excellence has hitherto been done in the Central Provinces, but the Jain temples at Saugor and Khurai contain some fair woodwork. A good carpenter in towns can earn from 12 annas to Rs. 1-8 a day, and both his earnings and prospects have greatly improved within recent years. Sherring remarks of the Barhais: "As artisans they exhibit little or no inventive powers: but in imitating the workmanship of others they are perhaps unsurpassed in the whole world. They are equally clever in working from designs and models." [242] Bari _Bari._--A caste of household servants and makers of leaf-plates, belonging to northern India. The Baris numbered 1200 persons in the Central Provinces in 1911, residing mainly in Jubbulpore and Mandla. Sir H. Risley remarks of the caste: [243] "Mr. Nesfield regards the Bari as merely an offshoot from a semi-savage tribe known as Banmanush and Musahar. He is said still to associate with them at times, and if the demand for leaf-plates and cups, owing to some temporary cause, such as a local fair or an unusual multitude of marriages, happens to become larger than he can at once supply, he gets them secretly made by his ruder kinsfolk and retails them at a higher rate, passing them off as his own production. The strictest Brahmans, those at least who aspire to imitate the self-denying life of the ancient Indian hermit, never eat off any other plates than those made of leaves." "If the above view is correct," Sir H. Risley remarks, "the Baris are a branch of a non-Aryan tribe who have been given a fairly respectable position in the social system in consequence of the demand for leaf-plates, which are largely used by the highest as well as the lowest castes. Instances of this sort, in which a non-Aryan or mixed group is promoted on grounds of necessity or convenience to a higher status than their antecedents would entitle them to claim, are not unknown in other castes, and must have occurred frequently in outlying parts of the country, where the Aryan settlements were scanty and imperfectly supplied with the social apparatus demanded by the theory of ceremonial purity." There is no reason why the origin of the Bari from the Banmanush (wild man of the woods) or Musahar (mouse-eater), a forest tribe, as suggested by Mr. Nesfield from his observation of their mutual connection, should be questioned. The making of leaf-plates is an avocation which may be considered naturally to pertain to the tribes frequenting jungles from which the leaves are gathered; and in the Central Provinces, though in the north the Nai or barber ostensibly supplies the leaf-plates, probably buying the leaves and getting them made up by Gonds and others, in the Maratha Districts the Gond himself does so, and many Gonds make their living by this trade. The people of the Maratha country are apparently less strict than those of northern India, and do not object to eat off plates avowedly the handiwork of Gonds. The fact that the Bari has been raised to the position of a pure caste, so that Brahmans will take water from his hands, is one among several instances of this elevation of the rank of the serving castes for purposes of convenience. The caste themselves have the following legend of their origin: Once upon a time Parmeshwar [244] was offering rice milk to the spirits of his ancestors. In the course of this ceremony the performer has to present a gift known as Vikraya Dan, which cannot be accepted by others without loss of position. Parmeshwar offered the gift to various Brahmans, but they all refused it. So he made a man of clay, and blew upon the image and gave it life, and the god then asked the man whom he had created to accept the gift which the Brahmans had refused. This man, who was the first Bari, agreed on condition that all men should drink with him and recognise his purity of caste. Parmeshwar then told him to bring water in a cup, and drank of it in the presence of all the castes. And in consequence of this all the Hindus will take water from the hands of a Bari. They also say that their first ancestor was named Sundar on account of his personal beauty; but if so, he failed to bequeath this quality to his descendants. The proper avocation of the Baris is, as already stated, the manufacture of the leaf-cups and plates used by all Hindus at festivals. In the Central Provinces these are made from the large leaves of the _mahul_ creeper (_Bauhinia Vahlii_), or from the _palas_ (_Butea frondosa_). The caste also act as personal servants, handing round water, lighting and carrying torches at marriages and other entertainments and on journeys, and performing other functions. Some of them have taken to agriculture. Their women act as maids to high-caste Hindu ladies, and as they are always about the zenana, are liable to lose their virtue. A curious custom prevails in Marwar on the birth of an heir to the throne. An impression of the child's foot is taken by a Bari on cloth covered with saffron, and is exhibited to the native chiefs, who make him rich presents. [245] The Baris have the reputation of great fidelity to their employers, and a saying about them is, 'The Bari will die fighting for his master.' Basdewa _Basdewa, [246] Wasudeo, Harbola, Kaparia, Jaga, Kapdi._--A wandering beggar caste of mixed origin, who also call themselves Sanadhya or Sanaurhia Brahmans. The Basdewas trace their origin to Wasudeo, the father of Krishna, and the term Basdewa is a corruption of Wasudeo or Wasudeva. Kaparia is the name they bear in the Anterved or country between the Ganges and Jumna, whence they claim to have come. Kaparia has been derived from _kapra_, cloth, owing to the custom of the Basdewas of having several dresses, which they change rapidly like the Bahrupia, making themselves up in different characters as a show. Harbola is an occupational term, applied to a class of Basdewas who climb trees in the early morning and thence vociferate praises of the deity in a loud voice. The name is derived from _Har_, God, and _bolna_, to speak. As the Harbolas wake people up in the morning they are also called Jaga or Awakener. The number of Basdewas in the Central Provinces and Berar in 1911 was 2500, and they are found principally in the northern Districts and in Chhattisgarh. They have several territorial subcastes, as Gangaputri or those who dwell on the banks of the Ganges; Khaltia or Deswari, those who belong to the Central Provinces; Parauha, from _para_, a male buffalo calf, being the dealers in buffaloes; Harbola or those who climb trees and sing the praises of God; and Wasudeo, the dwellers in the Maratha Districts who marry only among themselves. The names of the exogamous divisions are very varied, some being taken from Brahman _gotras_ and Rajput septs, while others are the names of villages, or nicknames, or derived from animals and plants. It may be concluded from these names that the Basdewas are a mixed occupational group recruited from high and low castes, though they themselves say that they do not admit any outsiders except Brahmans into the community. In Bombay [247] the Wasudevas have a special connection with Kumhars or potters, whom they address by the term of _kaka_ or paternal uncle, and at whose houses they lodge on their travels, presenting their host with the two halves of a cocoanut. The caste do not observe celibacy. A price of Rs. 25 has usually to be given for a bride, and a Brahman is employed to perform the ceremony. At the conclusion of this the Brahman invests the bridegroom with a sacred thread, which he thereafter continues to wear. Widow marriage is permitted, and widows are commonly married to widowers. Divorce is also permitted. When a man's wife dies he shaves his moustache and beard, if any, in mourning and a father likewise for a daughter-in-law; this is somewhat peculiar, as other Hindus do not shave the moustache for a wife or daughter-in-law. The Basdewas are wandering mendicants. In the Maratha Districts they wear a plume of peacock's feathers, which they say was given to them as a badge by Krishna. In Saugor and Damoh instead of this they carry during the period from Dasahra to the end of Magh or from September to January a brass vessel called _matuk_ bound on their heads. It is surmounted by a brass cone and adorned with mango-leaves, cowries and a piece of red cloth, and with figures of Rama and Lakshman. Their stock-in-trade for begging consists of two _kartals_ or wooden clappers which are struck against each other; _ghungrus_ or jingling ornaments for the feet, worn when dancing; and a _paijna_ or kind of rattle, consisting of two semicircular iron wires bound at each end to a piece of wood with rings slung on to them; this is simply shaken in the hand and gives out a sound from the movement of the rings against the wires. They worship all these implements as well as their beggar's wallet on the Janam-Ashtami or Krishna's birthday, the Dasahra, and the full moon of Magh (January). They rise early and beg only in the morning from about four till eight, and sing songs in praise of Sarwan and Karan. Sarwan was a son renowned for his filial piety; he maintained and did service to his old blind parents to the end of their lives, much against the will of his wife, and was proof against all her machinations to induce him to abandon them. Karan was a proverbially charitable king, and all his family had the same virtue. His wife gave away daily rice and pulse to those who required it, his daughter gave them clothes, his son distributed cows as alms and his daughter-in-law cocoanuts. The king himself gave only gold, and it is related of him that he was accustomed to expend a maund and a quarter [248] weight of gold in alms-giving before he washed himself and paid his morning devotions. Therefore the Basdewas sing that he who gives early in the morning acquires the merit of Karan; and their presence at this time affords the requisite opportunity to anybody who may be desirous of emulating the king. At the end of every couplet they cry 'Jai Ganga' or 'Har Ganga,' invoking the Ganges. The Harbolas have each a beat of a certain number of villages which must not be infringed by the others. Their method is to ascertain the name of some well-to-do person in the village. This done, they climb a tree in the early morning before sunrise, and continue chanting his praises in a loud voice until he is sufficiently flattered by their eulogies or wearied by their importunity to throw down a present of a few pice under the tree, which the Harbola, descending, appropriates. The Basdewas of the northern Districts are now commonly engaged in the trade of buying and selling buffaloes. They take the young male calves from Saugor and Damoh to Chhattisgarh, and there retail them at a profit for rice cultivation, driving them in large herds along the road. For the capital which they have to borrow to make their purchases, they are charged very high rates of interest. The Basdewas have here a special veneration for the buffalo as the animal from which they make their livelihood, and they object strongly to the calves being taken to be tied out as baits for tiger, refusing, it is said, to accept payment if the calf should be killed. Their social status is not high, and none but the lowest castes will take food from their hands. They eat flesh and drink liquor, but abstain from pork, fowls and beef. Some of the caste have given up animal food. Basor List of Paragraphs 1. _Numbers and distribution._ 2. _Caste traditions._ 3. _Subdivisions._ 4. _Marriage._ 5. _Religion and social status._ 6. _Occupation._ 1. Numbers and distribution. _Basor, [249] Bansphor, Dhulia, Burud._--The occupational caste of bamboo-workers, the two first names being Hindi and the last the term used in the Maratha Districts. The cognate Uriya caste is called Kandra and the Telugu one Medara. The Basors numbered 53,000 persons in the Central Provinces and Berar in 1911. About half the total number reside in the Saugor, Damoh and Jubbulpore Districts. The word Basor is a corruption of Bansphor, 'a breaker of bamboos.' Dhulia, from _dholi_, a drum, means a musician. 2. Caste traditions. The caste trace their origin from Raja Benu or Venu who ruled at Singorgarh in Damoh. It is related of him that he was so pious that he raised no taxes from his subjects, but earned his livelihood by making and selling bamboo fans. He could of course keep no army, but he knew magic, and when he broke his fan the army of the enemy broke up in unison. Venu is a Sanskrit word meaning bamboo. But a mythological Sanskrit king called Vena is mentioned in the Puranas, from whom for his sins was born the first Nishada, the lowest of human beings, and Manu [250] states that the bamboo-worker is the issue of a Nishada or Chandal father and a Vaideha [251] mother. So that the local story may be a corruption of the Brahmanical tradition. Another legend relates that in the beginning there were no bamboos, and the first Basor took the serpent which Siva wore round his neck and going to a hill planted it with its head in the ground. A bamboo at once sprang up on the spot, and from this the Basor made the first winnowing fan. And the snake-like root of the bamboo, which no doubt suggested the story to its composer, is now adduced in proof of it. 3. Subdivisions. The Basors of the northern Districts are divided into a number of subcastes, the principal of which are: the Purania or Juthia, who perhaps represent the oldest section, Purania being from _purana_ old; they are called Juthia because they eat the leavings of others; the Barmaiya or Malaiya, apparently a territorial group; the Deshwari or Bundelkhandi who reside in the _desh_ or native place of Bundelkhand; the Gudha or Gurha, the name being derived by some from _guda_ a pigsty; the Dumar or Dom Basors; the Dhubela, perhaps from the Dhobi caste; and the Dharkar. Two or three of the above names appear to be those of other low castes from which the Basor caste may have been recruited, perhaps at times when a strong demand existed for bamboo-workers. The Buruds do not appear to be sufficiently numerous to have subcastes. But they include a few Telenga Buruds who are really Medaras, and the caste proper are therefore sometimes known as Maratha Buruds to distinguish them from these. The caste has numerous _bainks_ or exogamous groups or septs, the names of which may chiefly be classified as territorial and totemistic. Among the former are Mahobia, from the town of Mahoba; Sirmaiya, from Sirmau; Orahia, from Orai, the battlefield of the Banaphar generals, Alha and Udal; Tikarahia from Tikari, and so on. The totemistic septs include the Sanpero from _sanp_ a snake, the Mangrelo from _mangra_ a crocodile, the Morya from _mor_ a peacock, the Titya from the _titehri_ bird and the Sarkia from _sarki_ or red ochre, all of which worship their respective totems. The Katarya or 'dagger' sept worship a real or painted dagger at their marriage, and the Kemia, a branch of the _kem_ tree (_Stephegyne parvifolia_). The Bandrelo, from _bandar_, worship a painted monkey. One or two groups are named after castes, as Bamhnelo from Brahman and Bargujaria from Bargujar Rajput, thus indicating that members of these castes became Basors and founded families. One sept is called Marha from Marhai, the goddess of cholera, and the members worship a picture of the goddess drawn in black. The name of the Kulhantia sept means somersault, and these turn a somersault before worshipping their gods. So strong is the totemistic idea that some of the territorial groups worship objects with similar names. Thus the Mahobia group, whose name is undoubtedly derived from the town of Mahoba, have adopted the mahua tree as their totem, and digging a small hole in the ground place in it a little water and the liquor made from mahua flowers, and worship it. This represents the process of distillation of country liquor. Similarly, the Orahia group, who derive their name from the town of Orai, now worship the _urai_ or _khaskhas_ grass, and the Tikarahia from Tikari worship a _tikli_ or glass spangle. 4. Marriage. The marriage of persons belonging to the same _baink_ or sept and also that of first cousins is forbidden. The age of marriage is settled by convenience, and no stigma attaches to its postponement beyond adolescence. Intrigues of unmarried girls with men of their own or any higher caste are usually overlooked. The ceremony follows the standard Hindi and Marathi forms, and presents no special features. A bride-price called _chari_, amounting to seven or eight rupees, is usually paid. In Betul the practice of _lamjhana_ or serving the father-in-law for a term of years before marrying his daughter, is sometimes followed. Widow-marriage is permitted, and the widow is expected to wed her late husband's younger brother. The Basors are musicians by profession, but in Betul the _narsingha_, a peculiar kind of crooked trumpet, is the only implement which may be played at the marriage of a widow. A woman marrying a second time forfeits all interest in the property of her late husband, unless she is without issue and there are no near relatives of her husband to take it. Divorce is effected by the breaking of the woman's bangles in public. If obtained by the wife, she must repay to her first husband the expenditure incurred by him for her marriage when she takes a second. But the acceptance of this payment is considered derogatory and the husband refuses it unless he is poor. 5. Religion and social status. The Basors worship the ordinary Hindu deities and also ghosts and spirits. Like the other low castes they entertain a special veneration for Devi. They profess to exorcise evil spirits and the evil eye, and to cure other disorders and diseases through the agency of their incantations and the goblins who do their bidding. They burn their dead when they can afford it and otherwise bury them, placing the corpse in the grave with its head to the north. The body of a woman is wrapped in a red shroud and that of a man in a white one. They observe mourning for a period of three to ten days, but in Jubbulpore it always ends with the fortnight in which the death takes place; so that a person dying on the 15th or 30th of the month is mourned only for one day. They eat almost every kind of food, including beef, pork, fowls, liquor and the leavings of others, but abjure crocodiles, monkeys, snakes and rats. Many of them have now given up eating cow's flesh in deference to Hindu feeling. They will take food from almost any caste except sweepers, and one or two others, as Joshi and Jasondhi, towards whom for some unexplained reason they entertain a special aversion. They will admit outsiders belonging to any caste from whom they can take food into the community. They are generally considered as impure, and live outside the village, and their touch conveys pollution, more especially in the Maratha Districts. The ordinary village menials, as the barber and washerman, will not work for them, and services of this nature are performed by men of their own community. As, however, their occupation is not in itself unclean, they rank above sweepers, Chamars and Dhobis. Temporary exclusion from caste is imposed for the usual offences, and the almost invariable penalty for readmission is a feast to the caste-fellows. A person, male or female, who has been convicted of adultery must have the head shaved, and is then seated in the centre of the caste-fellows and pelted by them with the leavings of their food. Basor women are not permitted to wear nose-rings on pain of exclusion from caste. 6. Occupation. The trade of the Basors is a very essential one to the agricultural community. They make numerous kinds of baskets, among which may be mentioned the _chunka_, a very small one, the _tokni_, a basket of middle size, and the _tokna_, a very large one. The _dauri_ is a special basket with a lining of matting for washing rice in a stream. The _jhanpi_ is a round basket with a cover for holding clothes; the _tipanna_ a small one in which girls keep dolls; and the _bilahra_ a still smaller one for holding betel-leaf. Other articles made from bamboo-bark are the _chalni_ or sieve, the _khunkhuna_ or rattle, the _bansuri_ or wooden flute, the _bijna_ or fan, and the _supa_ or winnowing-fan. All grain is cleaned with the help of the _supa_ both on the threshing-floor and in the house before consumption, and a child is always laid in one as soon as it is born. In towns the Basors make the bamboo matting which is so much used. The only implement they employ is the _banka_, a heavy curved knife, with which all the above articles are made. The _banka_ is duly worshipped at the Diwali festival. The Basors are also the village musicians, and a band of three or four of them play at weddings and on other festive occasions. Some of them work as pig-breeders and others are village watchmen. The women often act as midwives. One subcaste, the Dumar, will do scavenger's work, but they never take employment as _saises_, because the touch of horse-dung is considered as a pollution, entailing temporary excommunication from caste. Bedar 1. General notice. _Bedar. [252]_--A small caste of about 1500 persons, belonging to Akola, Khandesh and Hyderabad. Their ancestors were Pindaris, apparently recruited from the different Maratha castes, and when the Pindaris were suppressed they obtained or were awarded land in the localities where they now reside, and took to cultivation. The more respectable Bedars say that their ancestors were Tirole Kunbis, but when Tipu Sultan invaded the Carnatic he took many of them prisoners and ordered them to become Muhammadans. In order to please him they took food with Muhammadans, and on this account the Kunbis put them out of caste until they should purify themselves. But as there were a large number of them, they did not do this, and have remained a separate caste. The real derivation of the name is unknown, but the caste say that it is _be-dar_ or 'without fear,' and was given to them on account of their bravery. They have now obtained a warrant from the descendant of Shankar Acharya, or the high priest of Sivite Hindus, permitting them to describe themselves as Put Kunbi or purified Kunbi. [253] The community is clearly of a most mixed nature, as there are also Dher or Mahar Bedars. They refuse to take food from other Mahars and consider themselves defiled by their touch. The social position of the caste also presents some peculiar features. Several of them have taken service in the army and police, and have risen to the rank of native officer; and Rao Sahib Dhonduji, a retired Inspector of Police, is a prominent member of the caste. The Raja of Surpur, near Raichur, is also said to be a Bedar, while others are ministerial officials occupying a respectable position. Yet of the Bedars generally it is said that they cannot draw water freely from the public wells, and in Nasik Bedar constables are not considered suitable for ordinary duty, as people object to their entering houses. The caste must therefore apparently have higher and lower groups, differing considerably in position. 2. Subdivisions and marriage customs. They have three subdivisions, the Maratha, Telugu and Kande Bedars. The names of their exogamous sections are also Marathi. Nevertheless they retain one or two northern customs, presumably acquired from association with the Pindaris. Their women do not tuck the body-cloth in behind the waist, but draw it over the right shoulder. They wear the _choli_ or Hindustani breast-cloth tied in front, and have a hooped silver ornament on the top of the head, which is known as _dhora_. They eat goats, fowls and the flesh of the wild pig, and drink liquor, and will take food from a Kunbi or a Phulmali, and pay little heed to the rules of social impurity. But Hindustani Brahmans act as their priests. Before a wedding they call a Brahman and worship him as a god, the ceremony being known as Deo Brahman. The Brahman then cooks food in the house of his host. On the same occasion a person specially nominated by the Brahman, and known as Deokia, fetches an earthen vessel from the potter, and this is worshipped with offerings of turmeric and rice, and a cotton thread is tied round it. Formerly it is said they worshipped the spent bullets picked up after a battle, and especially any which had been extracted from the body of a wounded person. 3. Funeral rites. When a man is about to die they take him down from his cot and lay him on the ground with his head in the lap of a relative. The dead are buried, a person of importance being carried to the grave in a sitting posture, while others are laid out in the ordinary manner. A woman is buried in a green cloth and a breast-cloth. When the corpse has been prepared for the funeral they take some liquor, and after a few drops have been poured into the mouth of the corpse the assembled persons drink the rest. While following to the grave they beat drums and play on musical instruments and sing religious songs; and if a man dies during the night, since he is not buried till the morning, they sit in the house playing and singing for the remaining hours of darkness. The object of this custom must presumably be to keep away evil spirits. After the funeral each man places a leafy branch of some tree or shrub on the grave, and on the thirteenth day they put food before a cow and also throw some on to the roof of the house as a portion for the crows. Beldar List of Paragraphs 1. _General notice._ 2. _Beldars of the northern Districts._ 3. _Odias of Chhattisgarh._ 4. _Other Chhattisgarhi Beldars._ 5. _Munurwar and Telenga._ 6. _Vaddar._ 7. _Pathrot._ 8. _Takari._ 1. General notice. _Beldar, [254] Od, Sonkar, Raj, Larhia, Karigar, Matkuda, Chunkar, Munurwar, Thapatkari, Vaddar, Pathrot, Takari._--The term Beldar is generically applied to a number of occupational groups of more or less diverse origin, who work as masons or navvies, build the earthen embankments of tanks or fields, carry lime and bricks and in former times refined salt. Beldar means one who carries a _bel_, a hoe or mattock. In 1911 a total of 25,000 Beldars were returned from the Central Provinces, being most numerous in the Nimar, Wardha, Nagpur, Chanda and Raipur districts. The Nunia, Murha and Sansia (Uriya) castes, which have been treated in separate articles, are also frequently known as Beldar, and cannot be clearly distinguished from the main caste. If they are all classed together the total of the earth- and stone-working castes comes to 35,000 persons. It is probable that the bulk of the Beldars and allied castes are derived from the non-Aryan tribes. The Murhas or navvies of the northern Districts appear to be an offshoot of the Bind tribe; the people known as Matkuda (earth-digger) are usually Gonds or Pardhans; the Sansias and Larhias or Uriyas of Chhattisgarh and the Uriya country seem to have originated from the Kol, Bhuiya and Oraon tribes, the Kols especially making excellent diggers and masons; the Oddes or Vaddars of Madras are a very low caste, and some of their customs point to a similar origin, though the Munurwar masons of Chanda appear to have belonged originally to the Kapu caste of cultivators. The term Raj, which is also used for the Beldars in the northern Districts, has the distinctive meaning of a mason, while Chunkar signifies a lime-burner. The Sonkars were formerly occupied in Saugor in carrying lime, bricks and earth on donkeys, but they have now abandoned this calling in Chhattisgarh and taken to growing vegetables, and have been given a short separate notice. In Hoshangabad some Muhammadan Beldars are now also found. 2. Beldars of the northern Districts. The Beldars of Saugor say that their ancestors were engaged in refining salt from earth. A divine saint named Nona Rishi (_non_, salt) came down on earth, and while cooking his food mixed some saline soil with it. The bread tasted much better in consequence, and he made the earth into a ball or _goli_ and taught his followers to extract the salt from it, whence their descendants are known as Goli Beldars. The customs of these Beldars are of the ordinary low-caste type. The wedding procession is accompanied by drums, fireworks and, if means permit, a nautch-girl. If a man puts away his wife without adequate cause the caste _panchayat_ may compel him to support her so long as she remains of good conduct. The party seeking a divorce, whether husband or wife, has to pay Rs. 7 to the caste committee and the other partner Rs. 3, irrespective of where the blame rests, and each remains out of caste until he or she pays. These Beldars will not take food from any caste but their own, and will not take water from a Brahman, though they will accept it from Kurmis, Gujars and similar castes. Sir H. Risley notes that their women always remove earth in baskets on the head. "The Beldars regard this mode of carrying earth as distinctive of themselves, and will on no account transport it in baskets slung from the shoulders. They work very hard when paid by the piece, and are notorious for their skill in manipulating the pillars (_sakhi_, witness) left to mark work done, so as to exaggerate the measurement. On one occasion while working for me on a large lake at Govindpur, in the north of the Manbhum District, a number of Beldars transplanted an entire pillar during the night and claimed payment for several thousand feet of imaginary earthwork. The fraud was most skilfully carried out, and was only detected by accident." [255] The Beldars are often dishonest in their dealings, and will take large advances for a tank or embankment, and then abscond with the money without doing the work. During the open season parties of the caste travel about in camp looking for work, their furniture being loaded on donkeys. They carry grain in earthen pots encased in bags of netting, neatly and closely woven, and grind their wheat daily in a small mill set on a goat-skin. Butter is made in one of their pots with a churning-stick, consisting of a cogged wheel fixed on to the end of a wooden rod. 3. Odias of Chhattisgarh. The Beldars of Chhattisgarh are divided into the Odia or Uriya, Larhia, Kuchbandhia, Matkuda and Karigar groups. Uriya and Larhia are local names, applied to residents of the Uriya country and Chhattisgarh respectively. Odia is the name of a low Madras caste of masons, but whether it is a corruption of Uriya is not clear. Karigar means a workman, and Kuchbandhia is the name of a separate caste, who make loom-combs for weavers. The Odias pretend to be fallen Rajputs. They say that when Indra stole the sacrificial horse of Raja Sagar and kept it in the underworld, the Raja's thousand sons dug great holes through the earth to get it. Finally they arrived at the underworld and were all reduced to ashes by the Rishi Kapil Muni, who dwelt there. Their ghosts besought him for life, and he said that their descendants should always continue to dig holes in the earth, which would be used as tanks; and that whenever a tank was dug by them, and its marriage celebrated with a sacrifice, the savour of the sacrifice would descend to the ghosts and would afford them sustenance. The Odias say that they are the descendants of the Raja's sons, and unless a tank is dug and its marriage celebrated by them it remains impure. These Odias have their tutelary deity in Rewah State, and at his shrine is a flag which none but an Odia of genuine descent from Raja Sagar's sons can touch without some injury befalling him. If any Beldaar therefore claims to belong to their caste they call on him to touch the flag, and if he does so with impunity they acknowledge him as a brother. 4. Other Chhattisgarhi Beldars. The other group of Chattisgarhi Beldars are of lower status, and clearly derived from the non-Aryan tribes. They eat pigs, and at intervals of two or three years they celebrate the worship of Gosain Deo with a sacrifice of pigs, the deity being apparently a deified ascetic or mendicant. On this occasion the Dhimars, Gonds, and all other castes which eat pig's flesh join in the sacrifice, and consume the meat together after the fashion of the rice at Jagannath's temple, which all castes may eat together without becoming impure. These Beldars use asses for the transport of their bricks and stones, and on the Diwali day they place a lamp before the ass and pay reverence to it. They say that at their marriages a bride-price of Rs. 100 or Rs. 200 must always be paid, but they are allowed to give one or two donkeys and value them at Rs. 50 apiece. They make grindstones (_chakki_), combs for straightening the threads on the loom, and frames for stretching the threads. These frames are called _dongi_, and are made either wholly or partly from the horns of animals, a fact which no doubt renders them impure. 5. Munurwar and Telenga. In Chanda the principal castes of stone-workers are the Telengas (Telugus), who are also known as Thapatkari (tapper or chiseller), Telenga Kunbi and Munurwar. They occupy a higher position than the ordinary Beldar, and Kunbis will take water from them and sometimes food. They say that they came into Chanda from the Telugu country along the Godavari and Pranhita rivers to build the great wall of Chanda and the palaces and tombs of the Gond kings. There is no reason to doubt that the Munurwars are a branch of the Kapu cultivating caste of the Telugu country. Mr. A. K. Smith states that they refuse to eat the flesh of an animal which has been skinned by a Mahar, a Chamar, or a Gond; the Kunbis and Marathas also consider flesh touched by a Mahar or Chamar to be impure, but do not object to a Gond. Like the Berar Kunbis, the Telengas prefer that an animal should be killed by the rite of _halal_ as practised by Muhammadan butchers. The reason no doubt is that the _halal_ is a method of sacrificial slaughter, and the killing of the animal is legitimised even though by the ritual of a foreign religion. The Thapatkaris appear to be a separate group, and their original profession was to collect and retail jungle fruits and roots having medicinal properties. Though the majority have become stone- and earth-workers some of them still do this. 6. Vaddar. The Vaddars or Wadewars are a branch of the Odde caste of Madras. They are almost an impure caste, and a section of them are professional criminals. Their women wear glass bangles only on the left arm, those on the right arm being made of brass or other metal. This rule has no doubt been introduced because glass bangles would get broken when they were supporting loads on the head. The men often wear an iron bangle on the left wrist, which they say keeps off the lightning. Mr. Thurston states that "Women who have had seven husbands are much respected among the Oddes, and their blessing on a bridal pair is greatly prized. They work in gangs on contract, and every one, except very old and very young, shares in the labour. The women carry the earth in baskets, while the men use the pick and spade. The babies are usually tied up in cloths, which are suspended, hammock-fashion, from the boughs of trees. A woman found guilty of immorality is said to have to carry a basketful of earth from house to house before she is readmitted to the caste. The stone-cutting Vaddars are the principal criminals, and by going about under the pretence of mending grindstones they obtain much useful information as to the houses to be looted or parties of travellers to be attacked. In committing a highway robbery or dacoity they are always armed with stout sticks." [256] 7. Pathrot. In Berar besides the regular Beldars two castes of stone-workers are found, the Pathrawats or Pathrots (stone-breakers) and the Takaris, who should perhaps be classed as separate castes. Both make and sharpen millstones and grindstones, and they are probably only occupational groups of recent formation. The Takaris are connected with the Pardhi caste of professional hunters and fowlers and may be a branch of them. The social customs of the Pathrots resemble those of the Kunbis. "They will take cooked food from a Sutar or a Kumbhar. Imprisonment, the killing of a cow or criminal intimacy of a man with a woman of another caste is punished by temporary outcasting, readmission involving a fine of Rs. 4 or Rs. 5. Their chief deity is the Devi of Tuljapur and their chief festival Dasahra; the implements of the caste are worshipped twice a year, on Gudhi Padwa and Diwali. Women are tattooed with a crescent between the eyebrows and dots on the right side of the nose, the right cheek, and the chin, and a basil plant or peacock is drawn on their wrists." [257] 8. Takari. "The Takaris take their name from the verb _takne_, to reset or rechisel. They mend the handmills (_chakkis_) used for grinding corn, an occupation which is sometimes shared with them by the Langoti Pardhis. The Takari's avocation of chiselling grindstones gives him excellent opportunities for examining the interior economy of houses, and the position of boxes and cupboards, and for gauging the wealth of the inmates. They are the most inveterate house-breakers and dangerous criminals. A form of crime favoured by the Takari, in common with many other criminal classes, is that of decoying into a secluded spot outside the village the would-be receiver of stolen property and robbing him of his cash--a trick which carries a wholesome lesson with it." [258] The chisel with which they chip the grindstones furnishes, as stated by Mr. D. A. Smyth, D.S.P., an excellent implement for breaking a hole through the mud wall of a house. Beria, Bedia. [_Bibliography_: Sir H. Risley's _Tribes and Castes of Bengal_; Rajendra Lal Mitra in _Memoirs, Anthropological Society of London_, iii. p. 122; Mr. Crooke's _Tribes and Castes of the North-Western Provinces and Oudh_; Mr. Kennedy's _Criminal Classes of the Bombay Presidency_; Major Gunthorpe's _Criminal Tribes_; Mr. Gayer's _Lectures on some Criminal Tribes of the Central Provinces_; Colonel Sleeman's _Report on the Badhak or Bagri Dacoits_.] 1. Historical notice. A caste of gipsies and thieves who are closely connected with the Sansias. In 1891 they numbered 906 persons in the Central Provinces, distributed over the northern Districts; in 1901 they were not separately classified but were identified with the Nats. "They say that some generations ago two brothers resided in the Bhartpur territory, of whom one was named Sains Mul and the other Mullanur. The descendants of Sains Mul are the Sansias and those of Mullanur the Berias or Kolhatis, who are vagrants and robbers by hereditary profession, living in tents or huts of matting, like Nats or other vagrant tribes, and having their women in common without any marriage ceremonies or ties whatsoever. Among themselves or their relatives the Sansias or descendants of Sains Mul, they are called Dholi or Kolhati. The descendants of the brothers eat, drink and smoke together, and join in robberies, but never intermarry." So Colonel Sleeman wrote in 1849, and other authorities agree on the close connection or identity of the Berias and Sansias of Central India. The Kolhatis belong mainly to the Deccan and are apparently a branch of the Berias, named after the _Kolhan_ or long pole with which they perform acrobatic feats. The Berias of Central India differ in many respects from those of Bengal. Here Sir H. Risley considers Beria to be 'the generic name of a number of vagrant, gipsy-like groups'; and a full description of them has been given by Babu Rajendra Lal Mitra, who considers them to resemble the gipsies of Europe. "They are noted for a light, elastic, wiry make, very uncommon in the people of this country. In agility and hardness they stand unrivalled. The men are of a brownish colour, like the bulk of Bengalis, but never black. The women are of lighter complexion and generally well-formed; some of them have considerable claims to beauty, and for a race so rude and primitive in their habits as the Berias, there is a sharpness in the features of their women which we see in no other aboriginal race in India. Like the gipsies of Europe they are noted for the symmetry of their limbs; but their offensive habits, dirty clothing and filthy professions give them a repulsive appearance, which is heightened by the reputation they have of kidnapping children and frequenting burial-grounds and places of cremation.... Familiar with the use of bows and arrows and great adepts in laying snares and traps, they are seldom without large supplies of game and flesh of wild animals of all kinds. They keep the dried bodies of a variety of birds for medical purposes; mongoose, squirrels and flying-foxes they eat with avidity as articles of luxury. Spirituous liquors and intoxicating drugs are indulged in to a large extent, and chiefs of clans assume the title of Bhangi or drinkers of hemp (_bhang_) as a mark of honour.... In lying, thieving and knavery the Beria is not a whit inferior to his brother gipsy of Europe. The Beria woman deals in charms for exorcising the devil and palmistry is her special vocation. She also carries with her a bundle of herbs and other real or pretended charms against sickness of body or mind; and she is much sought after by village maidens for the sake of the philtre with which she restores to them their estranged lovers; while she foretells the date when absent friends will return and the sex of unborn children. They practise cupping with buffalo horns, pretend to extract worms from decayed teeth and are commonly employed as tattooers. At home the Beria woman makes mats of palm-leaves, while her lord alone cooks.... Beria women are even more circumspect than European gipsies. If a wife does not return before the jackal's cry is heard in the evening, she is subject to severe punishment. It is said that a _faux pas_ among her own kindred is not considered reprehensible; but it is certain that no Berini has ever been known to be at fault with any one not of her own caste." This last statement is not a little astonishing, inasmuch as in Central India and in Bundelkhand Berni is an equivalent term for a prostitute. A similar diversity of conjugal morality has been noticed between the Bagris of northern India and the Vaghris of Gujarat. [259] 2. Criminal tendencies in the Central Provinces. In other respects also the Berias of Bengal appear to be more respectable than the remainder of the caste, obtaining their livelihood by means which, if disreputable, are not actually dishonest; while in Central India the women Berias are prostitutes and the men house-breakers and thieves. These latter are so closely connected with the Sansias that the account of that caste is also applicable to the Berias. In Jubbulpore, Mr. Gayer states, the caste are expert house-breakers, bold and daring, and sometimes armed with swords and matchlocks. They sew up stolen property in their bed-quilts and secrete it in the hollow legs of their sleeping-cots, and the women habitually conceal jewels and even coins in the natural passages of the body, in which they make special _saos_ or receptacles by practice. The Beria women go about begging, and often break open the doors of unoccupied houses in the daytime and steal anything they can find. [260] Both Sansia and Beria women wear a _laong_ or clove in the left nostril. 3. Social customs. As already stated, the women are professional prostitutes, but these do not marry, and on arrival at maturity they choose the life which they prefer. Mr. Crooke states, [261] however, that regular marriages seldom occur among them, because nearly all the girls are reserved for prostitution, and the men keep concubines drawn from any fairly respectable caste. So far is this the rule that in some localities if a man marries a girl of the tribe he is put out of caste or obliged to pay a fine to the tribal council. This last rule does not seem to obtain in the Central Provinces, but marriages are uncommon. In a colony of Berias in Jubbulpore [262] numbering sixty families it was stated that only eight weddings could be remembered as having occurred in the last fifty years. The boys therefore have to obtain wives as best they can; sometimes orphan girls from other castes are taken into the community, or any outsider is picked up. For a bride from the caste itself a sum of Rs. 100 is usually demanded, and the same has to be paid by a Beria man who takes a wife from the Nat or Kanjar castes, as is sometimes done. When a match is proposed they ask the expectant bridegroom how many thefts he has committed without detection; and if his performances have been inadequate they refuse to give him the girl on the ground that he will be unable to support a wife. At the betrothal the boy's parents go to the girl's house, taking with them a potful of liquor round which a silver ring is placed and a pig. The ring is given to the girl and the head of the pig to her father, while the liquor and the body of the pig provide a feast for the caste. They consult Brahmans at their birth and marriage ceremonies. Their principal deities appear to be their ancestors, whom they worship on the same day of the month and year as that on which their death took place. They make an offering of a pig to the goddess Dadaju or Devi before starting on their annual predatory excursions. Some rice is thrown into the animal's ear before it is killed, and the direction in which it turns its head is selected as the one divinely indicated for their route. Prostitution is naturally not regarded as any disgrace, and the women who have selected this profession mix on perfectly equal terms with those who are married. They occupy, in fact, a more independent position, as they dispose absolutely of their own earnings and property, and on their death it devolves on their daughters or other female relatives, males having no claim to it, in some localities at least. Among the children of married couples daughters inherit equally with sons. A prostitute is regarded as the head of the family so far as her children are concerned. Outsiders are freely admitted into the caste on giving a feast to the community. In Saugor the women of the caste, known as Berni, are the village dancing-girls, and are employed to give performances in the cold weather, especially at the Holi festival, where they dance the whole night through, fortified by continuous potations of liquor. This dance is called _rai_, and is accompanied by most obscene songs and gestures. Bhaina List of Paragraphs 1. _The tribe derived from the Baigas._ 2. _Closely connected with the Kawars._ 3. _Internal structure. Totemism._ 4. _Marriage._ 5. _Religious superstitions._ 6. _Admission of outsiders and caste offences._ 7. _Social customs._ 1. The tribe derived from the Baigas. _Bhaina._ [263]--A primitive tribe peculiar to the Central Provinces and found principally in the Bilaspur District and the adjoining area, that is, in the wild tract of forest country between the Satpura range and the south of the Chota Nagpur plateau. In 1911 about 17,000 members of the tribe were returned. The tribe is of mixed descent and appears to have been derived principally from the Baigas and Kawars, having probably served as a city of refuge to persons expelled from these and other tribes and the lower castes for irregular sexual relations. Their connection with the Baigas is shown by the fact that in Mandla the Baigas have two subdivisions, which are known as Rai or Raj-Bhaina, and Kath, or catechu-making Bhaina. The name therefore would appear to have originated with the Baiga tribe. A Bhaina is also not infrequently found to be employed in the office of village priest and magician, which goes by the name of Baiga in Bilaspur. And a Bhaina has the same reputation as a Baiga for sorcery, it being said of him-- Mainhar ki manjh Bhaina ki pang or 'The magic of a Bhaina is as deadly as the powdered _mainhar_ fruit,' this fruit having the property of stupefying fish when thrown into the water, so that they can easily be caught. This reputation simply arises from the fact that in his capacity of village priest the Bhaina performs the various magical devices which lay the ghosts of the dead, protect the village against tigers, ensure the prosperity of the crops and so on. But it is always the older residents of any locality who are employed by later comers in this office, because they are considered to have a more intimate acquaintance with the local deities. And consequently we are entitled to assume that the Bhainas are older residents of the country where they are found than their neighbours, the Gonds and Kawars. There is other evidence to the same effect; for instance, the oldest forts in Bilaspur are attributed to the Bhainas, and a chief of this tribe is remembered as having ruled in Bilaigarh; they are also said to have been dominant in Pendra, where they are still most numerous, though the estate is now held by a Kawar; and it is related that the Bhainas were expelled from Phuljhar in Raipur by the Gonds. Phuljhar is believed to be a Gond State of long standing, and the Raja of Raigarh and others claim to be descended from its ruling family. A manuscript history of the Phuljhar chiefs records that that country was held by a Bhaina king when the Gonds invaded it, coming from Chanda. The Bhaina with his soldiers took refuge in a hollow underground chamber with two exits. But the secret of this was betrayed to the Gonds by an old Gond woman, and they filled up the openings of the chamber with grass and burnt the Bhainas to death. On this account the tribe will not enter Phuljhar territory to this day, and say that it is death to a Bhaina to do so. The Binjhwars are also said to have been dominant in the hills to the east of Raipur District, and they too are a civilised branch of the Baigas. And in all this area the village priest is commonly known as Baiga, the deduction from which is, as already stated, that the Baigas were the oldest residents. [264] It seems a legitimate conclusion, therefore, that prior to the immigration of the Gonds and Kawars, the ancient Baiga tribe was spread over the whole hill country east and north of the Mahanadi basin. 2. Closely connected with the Kawars. The Bhainas are also closely connected with the Kawars, who still own many large estates in the hills north of Bilaspur. It is said that formerly the Bhainas and Kawars both ate in common and intermarried, but at present, though the Bhainas still eat rice boiled in water from the Kawars, the latter do not reciprocate. But still, when a Kawar is celebrating a birth, marriage or death in his family, or when he takes in hand to make a tank, he will first give food to a Bhaina before his own caste-men eat. And it may safely be assumed that this is a recognition of the Bhaina's position as having once been lord of the land. A Kawar may still be admitted into the Bhaina community, and it is said that the reason of the rupture of the former equal relations between the two tribes was the disgust felt by the Kawars for the rude and uncouth behaviour of the Bhainas. For on one occasion a Kawar went to ask for a Bhaina girl in marriage, and, as the men of the family were away, the women undertook to entertain him. And as the Bhainas had no axes, the daughter proceeded to crack the sticks on her head for kindling a fire, and for grass she pulled out a wisp of thatch from the roof and broke it over her thigh, being unable to chop it. This so offended the delicate susceptibilities of the Kawar that he went away without waiting for his meal, and from that time the Kawars ceased to marry with the Bhainas. It seems possible that the story points to the period when the primitive Bhainas and Baigas did not know the use of iron and to the introduction of this metal by the later-coming Kawars and Gonds. It is further related that when a Kawar is going to make a ceremonial visit he likes always to take with him two or three Bhainas, who are considered as his retainers, though not being so in fact. This enhances his importance, and it is also said that the stupidity of the Bhainas acts as a foil, through which the superior intelligence of the Kawar is made more apparent. All these details point to the same conclusion that the primitive Bhainas first held the country and were supplanted by the more civilised Kawars, and bears out the theory that the settlement of the Munda tribes was prior to those of the Dravidian family. 3. Internal structure: Totemism. The tribe has two subdivisions of a territorial nature, Laria or Chhattisgarhi, and Uriya. The Uriya Bhainas will accept food cooked without water from the Sawaras or Saonrs, and these also from them; so that they have probably intermarried. Two other subdivisions recorded are the Jhalyara and Ghantyara or Ghatyara; the former being so called because they live in _jhalas_ or leaf huts in the forest, and the latter, it is said, because they tie a _ghanta_ or bell to their doors. This, however, seems very improbable. Another theory is that the word is derived from _ghat_, a slope or descent, and refers to a method which the tribe have of tattooing themselves with a pattern of lines known as _ghat_. Or it is said to mean a low or despised section. The Jhalyara and Ghatyara divisions comprise the less civilised portion of the tribe, who still live in the forests; and they are looked down on by the Uriya and Laria sections, who belong to the open country. The exogamous divisions of the tribe show clearly enough that the Bhainas, like other subject races, have quite failed to preserve any purity of blood. Among the names of their _gots_ or septs are Dhobia (a washerman), Ahera (cowherd), Gond, Mallin (gardener), Panika (from a Panka or Ganda) and others. The members of such septs pay respect to any man belonging to the caste after which they are named and avoid picking a quarrel with him. They also worship the family gods of this caste. The tribe have also a number of totem septs, named after animals or plants. Such are Nag the cobra, Bagh the tiger, Chitwa the leopard, Gidha the vulture, Besra the hawk, Bendra the monkey, Kok or Lodha the wild dog, Bataria the quail, Durgachhia the black ant, and so on. Members of a sept will not injure the animal after which it is named, and if they see the corpse of the animal or hear of its death, they throw away an earthen cooking-pot and bathe and shave themselves as for one of the family. Members of the Baghchhal or tiger sept will, however, join in a beat for tiger though they are reluctant to do so. At weddings the Bhainas have a ceremony known as the _gotra_ worship. The bride's father makes an image in clay of the bird or animal of the groom's sept and places it beside the marriage-post. The bridegroom worships the image, lighting a sacrificial fire before it, and offers to it the vermilion which he afterwards smears upon the forehead of the bride. At the bridegroom's house a similar image is made of the bride's totem, and on returning there after the wedding she worships this. Women are often tattooed with representations of their totem animal, and men swear by it as their most sacred oath. A similar respect is paid to the inanimate objects after which certain septs are named. Thus members of the Gawad or cowdung sept will not burn cowdung cakes for fuel; and those of the Mircha sept do not use chillies. One sept is named after the sun, and when an eclipse occurs these perform the same formal rites of mourning as the others do on the death of their totem animal. Some of the groups have two divisions, male and female, which practically rank as separate septs. Instances of these are the Nagbans Andura and the Nagbans Mai or male and female cobra septs; the Karsayal Singhara and Karsayal Mundi or stag and doe deer septs; and the Baghchhal Andura and Baghchhal Mai or tiger and tigress septs. These may simply be instances of subdivisions arising owing to the boundaries of the sept having become too large for convenience. 4. Marriage. The tribe consider that a boy should be married when he has learnt to drive the plough, and a girl when she is able to manage her household affairs. When a father can afford a bride for his son, he and his relatives go to the girl's village, taking with them ten or fifteen cakes of bread and a bottle of liquor. He stays with some relative and sends to ask the girl's father if he will give his daughter to the inquirer's son. If the former agrees, the bread and liquor are sent over to him, and he drinks three cups of the spirit as a pledge of the betrothal, the remainder being distributed to the company. This is known as _Tatia kholna_ or 'the opening of the door,' and is followed some days afterwards by a similar ceremonial which constitutes the regular betrothal. On this occasion the father agrees to marry his daughter within a year and demands the bride-price, which consists of rice, cloth, a goat and other articles, the total value being about five rupees. A date is next fixed for the wedding, the day selected being usually a Monday or Friday, but no date or month is forbidden. The number of days to the wedding are then counted, and two knotted strings are given to each party, with a knot for each day up to that on which the anointings with oil and turmeric will commence at the bridegroom's and bride's houses. Every day one knot is untied at each house up to that on which the ceremonies begin, and thus the correct date for them is known. The invitations to the wedding are given by distributing rice coloured yellow with turmeric to all members of the caste in the locality, with the intimation that the wedding procession will start on a certain day and that they will be pleased to attend. During the four days that they are being anointed the bride and bridegroom dance at their respective houses to the accompaniment of drums and other instruments. For the wedding ceremony a number of Hindu rites have been adopted. The eldest sister of the bridegroom or bride is known as the _sawasin_ and her husband as the _sawasa_, and these persons seem to act as the representatives of the bridal couple throughout the marriage and to receive all presents on their behalf. The custom is almost universal among the Hindus, and it is possible that they are intended to act as substitutes and to receive any strokes of evil fortune which may befall the bridal pair at a season at which they are peculiarly liable to it. The couple go round the sacred post, and afterwards the bridegroom daubs the bride's forehead with red lead seven times and covers her head with her cloth to show that she has become a married woman. After the wedding the bridegroom's parents say to him, "Now your parents have done everything they could for you, and you must manage your own house." The expenditure on an average wedding is about fifteen or twenty rupees. A widow is usually taken in marriage by her late husband's younger brother or Dewar, or by one of his relatives. If she marries an outsider, the Dewar realises twelve rupees from him in compensation for her loss. But if there is no Dewar this sum is not payable to her first husband's elder brother or her own father, because they could not have married her and hence are not held to be injured by a stranger doing so. If a woman is divorced and another man wishes to marry her, he must make a similar payment of twelve rupees to the first husband, together with a goat and liquor for the penal feast. The Bhainas bury or burn the dead according as their means permit. 5. Religious superstitions. Their principal deity in Bilaspur is Nakti Devi [265] or the 'Noseless Goddess.' For her ritual rice is placed on a square of the floor washed with cowdung, and _ghi_ or preserved butter is poured on it and burnt. A hen is made to eat the rice, and then its head is cut off and laid on the square. The liver is burnt on the fire as an offering to the deity and the head and body of the animal are then eaten. After the death of a man a cock is offered to Nakti Devi and a hen after that of a woman. The fowl is made to pick rice first in the yard of the house, then on the threshold, and lastly inside the house. Thakur Deo is the deity of cultivation and is worshipped on the day before the autumn crops are sown. On this day all the men in the village go to his shrine taking a measure of rice and a ploughshare. At the same time the Baiga or village priest goes and bathes in the tank and is afterwards carried to the assembly on a man's shoulders. Here he makes an offering and repeats a charm, and then kneeling down strikes the earth seven times with the ploughshare, and sows five handfuls of rice, sprinkling water over the seed. After him the villagers walk seven times round the altar of the god in pairs, one man turning up the earth with the ploughshare and the other sowing and watering the seed. While this is going on the Baiga sits with his face covered with a piece of cloth, and at the end the villagers salute the Baiga and go home. When a man wishes to do an injury to another he makes an image of him with clay and daubs it with vermilion and worships it with an offering of a goat or a fowl and liquor. Then he prays the image that his enemy may die. Another way of injuring an enemy is to take rice coloured with turmeric, and after muttering charms throw it in the direction in which the enemy lives. 6. Admission of outsiders and caste offences. Outsiders are not usually admitted, but if a Bhaina forms a connection with a woman of another tribe, they will admit the children of such a union, though not the woman herself. For they say: 'The seed is ours and what matters the field on which it was sown.' But a man of the Kawar tribe having intimacy with a Bhaina woman may be taken into the community. He must wait for three or four months after the matter becomes known and will beg for admission and offer to give the penalty feast. A day is fixed for this and invitations are sent to members of the caste. On the appointed day the women of the tribe cook rice, pulse, goat's flesh and urad cakes fried in oil, and in the evening the people assemble and drink liquor and then go to take their food. The candidate for admission serves water to the men and his prospective wife to the women, both being then permitted to take food with the tribe. Next morning the people come again and the woman is dressed in a white cloth with bangles. The couple stand together supported by their brother-in-law and sister-in-law respectively, and turmeric dissolved in water is poured over their heads. They are now considered to be married and go round together and give the salutation or Johar to the people, touching the feet of those who are entitled to this mark of respect, and kissing the others. Among the offences for which a man is temporarily put out of caste is getting the ear torn either accidentally or otherwise, being beaten by a man of very low caste, growing san-hemp (_Crotalaria juncea_), rearing tasar silk-worms or getting maggots in a wound. This last is almost as serious an offence as killing a cow, and, in both cases, before an offender can be reinstated he must kill a fowl and swallow a drop or two of its blood with turmeric. Women commonly get the lobe of the ear torn through the heavy ear-rings which they wear; and in a squabble another woman will often seize the ear-ring maliciously in order to tear the ear. A woman injured in this way is put out of caste for a year in Janjgir. To grow turmeric or garlic is also an offence against caste, but a man is permitted to do this for his own use and not for sale. A man who gets leprosy is said to be permanently expelled from caste. The purification of delinquents is conducted by members of the Sonwani (gold-water) and Patel (headman) septs, whose business it is to give the offender water to drink in which gold has been dipped and to take over the burden of his sins by first eating food with him. But others say that the Hathi or elephant sept is the highest, and to its members are delegated these duties. And in Janjgir again the president of the committee gives the gold-water, and is hence known as Sonwan; and this office must always be held by a man of the Bandar or monkey sept. 7. Social customs. The Bhainas are a comparatively civilised tribe and have largely adopted Hindu usages. They employ Brahmans to fix auspicious days for their ceremonies, though not to officiate at them. They live principally in the open country and are engaged in agriculture, though very few of them hold land and the bulk are farm-labourers. They now disclaim any connection with the primitive Baigas, who still prefer the forests. But their caste mark, a symbol which may be affixed to documents in place of a signature or used for a brand on cattle, is a bow, and this shows that they retain the recollection of hunting as their traditional occupation. Like the Baigas, the tribe have forgotten their native dialect and now speak bad Hindi. They will eat pork and rats, and almost anything else they can get, eschewing only beef. But in their intercourse with other castes they are absurdly strict, and will take boiled rice only from a Kawar, or from a Brahman if it is cooked in a brass and not in an earthen vessel, and this only from a male and not from a female Brahman; while they will accept baked _chapatis_ and other food from a Gond and a Rawat. But in Sambalpur they will take this from a Savar and not from a Gond. They rank below the Gonds, Kawars and Savars or Saonrs. Women are tattooed with a representation of their sept totem; and on the knees and ankles they have some figures of lines which are known as _ghats_. These they say will enable them to climb the mountains leading to heaven in the other world, while those who have not such marks will be pierced with spears on their way up the ascent. It has already been suggested that these marks may have given rise to the name of the Ghatyara division of the tribe. Bhamta or Bhamtya 1. Occupation. _Bhamta or Bhamtya._ [266]--A caste numbering 4000 persons in the Central Provinces, nearly all of whom reside in the Wardha, Nagpur and Chanda Districts of the Nagpur Division. The Bhamtas are also found in Bombay, Berar and Hyderabad. In Bombay they are known by the names of Uchla or 'Lifter' and Ganthachor or 'Bundle-thief.' [267] The Bhamtas were and still are notorious thieves, but many of the caste are now engaged in the cultivation of hemp, from which they make ropes, mats and gunny-bags. Formerly it was said in Wardha that a Bhamta girl would not marry unless her suitor had been arrested not less than fourteen times by the police, when she considered that he had qualified as a man. The following description of their methods does not necessarily apply to the whole caste, though the bulk of them are believed to have criminal tendencies. But some colonies of Bhamtas who have taken to the manufacture of sacking and gunny-bags from hemp-fibre may perhaps be excepted. They steal only during the daytime, and divide that part of the Province which they frequent into regular beats or ranges. They adopt many disguises. Even in their own cottages one dresses as a Marwari Bania, another as a Gujarat Jain, a third as a Brahman and a fourth as a Rajput. They keep to some particular disguise for years and often travel hundreds of miles, entering and stealing from the houses of the classes of persons whose dress they adopt, or taking service with a merchant or trader, and having gained their employer's confidence, seizing an opportunity to abscond with some valuable property. Sometimes two or three Bhamtas visit a large fair, and one of them dressed as a Brahman mingles with the crowd of bathers and worshippers. The false Brahman notices some ornament deposited by a bather, and while himself entering the water and repeating sacred verses, watches his opportunity and spreads out his cloth near the ornament, which he then catches with his toes, and dragging it with him to a distance as he walks away buries it in the sand. The accomplices meanwhile loiter near, and when the owner discovers his loss the Brahman sympathises with him and points out the accomplices as likely thieves, thus diverting suspicion from himself. The victim follows the accomplices, who make off, and the real thief meanwhile digs the ornament out of the sand and escapes at his leisure. Women often tie their ornaments in bundles at such bathing-fairs, and in that case two Bhamtas will go up to her, one on each side, and while one distracts her attention the other makes off with the bundle and buries it in the sand. A Bhamta rarely retains the stolen property on his person while there is a chance of his being searched, and is therefore not detected. They show considerable loyalty to one another, and never steal from or give information against a member of the caste. If stolen property is found in a Bhamta's house, and it has merely been deposited there for security, the real thief comes forward. An escaped prisoner does not come back to his friends lest he should get them into trouble. A Bhamta is never guilty of house-breaking or gang-robbery, and if he takes part in this offence he is put out of caste. He does not steal from the body of a person asleep. He is, however, expert at the theft of ornaments from the person. He never steals from a house in his own village, and the villagers frequently share directly or indirectly in his gains. The Bhamtas are now expert railway thieves. [268] Two of them will get into a carriage, and, engaging the other passengers in conversation, find out where they are going, so as to know the time available for action. When it gets dark and the travellers go to sleep, one of the Bhamtas lies down on the floor and covers himself with a large cloth. He begins feeling some bag under the seat, and if he cannot open it with his hands, takes from his mouth the small curved knife which all Bhamtas carry concealed between their gum and upper lip, and with this he rips up the seams of the bag and takes out what he finds; or they exchange bags, according to a favourite device of English railway thieves, and then quickly either leave the train or get into another carriage. If attention is aroused they throw the stolen property out of the window, marking the place and afterwards going back to recover it. Another device is to split open and pick the pockets of people in a crowd. Besides the knife they often have a needle and thread and an iron nut-cutter. 2. Subdivisions and marriage customs. Members of other castes, as Chhatri, Kanjar, Rawat and others, who have taken to stealing, are frequently known as Bhamtas, but unless they have been specially initiated do not belong to the caste. The Bhamtas proper have two main divisions, the Chhatri Bhamtas, who are usually immigrants from Gujarat, and those of the Maratha country, who are often known as Bhamtis. The former have a dialect which is a mixture of Hindi, Marathi and Gujarati, while the latter speak the local form of Marathi. The sections of the Chhatri Bhamtas are named after Rajput septs, as Badgujar, Chauhan, Gahlot, Bhatti, Kachhwaha and others. They may be partly of Rajput descent, as they have regular and pleasing features and a fair complexion, and are well built and sturdy. The sections of the Bhamtis are called by Maratha surnames, as Gudekar, Kaothi, Bailkhade, Satbhaia and others. The Chhatri Bhamtas have northern customs, and the Bhamtis those of the Maratha country. Marriage between persons of the same _gotra_ or surname is prohibited. The Chhatris avoid marriage between relations having a common greatgrandparent, but among the Bhamtis the custom of Mehunchar is prevalent, by which the brother's daughter is married to the sister's son. Girls are usually married at ten and eleven years of age or later. The betrothal and marriage customs of the two subcastes differ, the Chhatris following the ceremonial of the northern Districts and the Bhamtis that of the Maratha country. The Chhatris do not pay a bride-price, but the Bhamtis usually do. Widow-marriage is allowed, and while the Chhatris expect the widow to marry her deceased husband's brother, the Bhamtis do not permit this. Among both subdivisions a price is paid for the widow to her parents. Divorce is only permitted for immoral conduct on the part of the wife. A divorced woman may remarry after giving a feast to the caste _panchayat_ or committee, and obtaining their consent. 3. Religion and social customs. The goddess Devi is the tutelary deity of the caste, as of all those who ply a disreputable profession. Animals are sacrificed to her or let loose to wander in her name. The offerings are appropriated by the village washerman. In Bombay the rendezvous of the Bhamtis is the temple of Devi at Konali, in Akalkot State, near Sholapur, and here the gangs frequently assemble before and after their raids to ask the goddess that luck may attend them and to thank her for success obtained. [269] They worship their rope-making implements on the Dasahra day. They both bury and burn the dead. Ghosts and spirits are worshipped. If a man takes a second wife after the death of his first, the new wife wears a _putli_ or image of the first wife on a piece of silver on her neck, and offers it the _hom_ sacrifice by placing some _ghi_ on the fire before taking a meal. In cases of doubt and difficulty she often consults the _putli_ by speaking to it, while any chance stir of the image due to the movement of her body is interpreted as approval or disapproval. In the Central Provinces the Bhamtis say that they do not admit outsiders into the caste, but this is almost certainly untrue. In Bombay they are said to admit all Hindus [270] except the very lowest castes, and also Muhammadans. The candidate must pass through the two ceremonies of admission into the caste and adoption into a particular family. For the first he pays an admission fee, is bathed and dressed in new clothes, and one of the elders drops turmeric and sugar into his mouth. A feast follows, during which some elders of the caste eat out of the same plate with him. This completes the admission ceremony, but in order to marry in the caste a candidate must also be adopted into a particular family. The Bhamta who has agreed to adopt him invites the caste people to his house, and there takes the candidate on his knee while the guests drop turmeric and sugar into his mouth. The Bhamtas eat fish and fowl but not pork or beef, and drink liquor. This last practice is, however, frequently made a caste offence by the Bhamtis. They take cooked food from Brahmans and Kunbis and water from Gonds. The keeping of concubines is also an offence entailing temporary excommunication. The morality of the caste is somewhat low and their women are addicted to prostitution. The occupation of the Bhamta is also looked down on, and it is said, _Bhamta ka kam sub se nikam_, or 'The Bhamta's work is the worst of all.' This may apply either to his habits of stealing or to the fact that he supplies a bier made of twine and bamboo sticks at a death. In Bombay the showy dress of the Bhamta is proverbial. Women are tattooed before marriage on the forehead and lower lip, and on other parts of the body for purposes of adornment. The men have the head shaved for three inches above the top of the forehead in front and an inch higher behind, and they wear the scalp-lock much thicker than Brahmans do. They usually have red head-cloths. Bharbhunja 1. General notice _Bharbhunja._ [271]--The occupational caste of grain-parchers. The name is derived from the Sanskrit _bhrastra_, a frying-pan, and _bharjaka_, one who fries. The Bharbhunjas numbered 3000 persons in 1911, and belong mainly to the northern Districts, their headquarters being in Upper India. In Chhattisgarh the place of the Bharbhunjas is taken by the Dhuris. Sir H. Elliot [272] remarks that the caste are traditionally supposed to be descended from a Kahar father and a Sudra mother, and they are probably connected with the Kahars. In Saugor they say that their ancestors were Kankubja Brahmans who were ordered to parch rice at the wedding of the great Rama, and in consequence of this one of their subcastes is known as Kanbajia. But Kankubja is one of the commonest names of subcastes among the people of northern India, and merely indicates that the bearers belong to the tract round the old city of Kanauj; and there is no reason to suppose that it means anything more in the case of the Bharbhunjas. Another group are called Kaitha, and they say that their ancestors were Kayasths, who adopted the profession of grain-parching. It is said that in Bhopal proper Kayasths will take food from Kaitha Bharbhunjas and smoke from their huqqa; and it is noticeable that in northern India Mr. Crooke gives [273] not only the Kaitha subcaste, but other groups called Saksena and Srivastab, which are the names of well-known Kayasth subdivisions. It is possible, therefore, that the Kaitha group may really be connected with the Kayasths. Other subcastes are the Benglah, who are probably immigrants from Bengal; and the Kandu, who may also come from that direction, Kandu being the name of the corresponding caste of grain-parchers in Bengal. 2. Social customs. The social customs of the Bharbhunjas resemble those of Hindustani castes of fairly good position. [274] They employ Brahmans for their ceremonies, and the family priest receives five rupees for officiating at a wedding, three rupees for a funeral, one rupee for a birth, and four annas on ordinary occasions. No price is paid for a bride, and at their marriages the greater part of the expense falls on the girl's father, who has to give three feasts as against two provided by the bridegroom's father. After the wedding the bridegroom's father puts on women's clothes given by the bride's father and dances before the family. Rose-coloured water and powder are sprinkled over the guests and the proceeding is known as _Phag_, because it is considered to have the same significance as the Holi festival observed in Phagun. This is usually done on the bank of a river or in some garden outside the village. At the _gauna_ or going-away ceremony the bride and bridegroom take their seats on two wooden boards and then change places. Divorce and the remarriage of widows are permitted. The union of a widow with her deceased husband's younger brother is considered a suitable match, but is not compulsory. When a bachelor marries a widow, he first goes through the proper ceremony either with a stick or an ear-ring, and is then united to the widow by the simple ritual employed for widow remarriage. A girl who is seduced by a member of the caste may be married to him as if she were a widow, but if her lover is an outsider she is permanently expelled from the caste. 3. Occupation. The Bharbhunjas occupy a fairly high social position, analogous to that of the Barais, Kahars and other serving castes, the explanation being that all Hindus require the grain parched by them; this, as it is