JUN 29 191 R D*?isioa D(S4'30 Sfcttoo ' ^ Templa quam dilecta. (ff. Eemvle. Digitized by the Internet Archive in 2016 https://archive.org/details/hindutribescaste03sher HINDU TRIBES AND CASTES. VoL. III. f ^ HIN-D U TRIBES AND CASTES; TOGETHER WITH THREE HISSERT^TIORS: ON THE NATURAL HISTORY OF HINDU CASTE ; THE UNITY OF THE HINDU RACE; and THE PROSPECTS OF INDIAN CASTE; ^ liN 2 ^ 191 AND INCLUDING A GENERAL INDEX OF THE THREE VOLUMES. BY THE Rev. M. A. SHEERING, M.A., LL.B., Lond. ; n FELLOW OP THE CALCUTTA UNIVERSITY ; CORRESPONDING MEMBER OP THE BENGAL ASIATIC SOCIETY ; AUTHOR OF “ THE SACRED CITY OP THE HINDUS,” “ THE HISTORY OF PROTESTANT MISSIONS IN INDIA,” ETC. “ Humo sum ; humani nihil a me aliemim piito.” VoL. III. a I ni H u : SPIISTK:, -A NT ID OO. London'; TRUBNEE, & Co., Ludgate Hill. Bombay; THACKER AND CO., Limited. Madras: HIGGINBOTHAM AND CO. i 88 i. [All rights reserved.] CALCUTTA : PBISTED BY THACKEE, SPINK, AND CO. PREFACE. This volume was left by the late Mr. Sherring in a complete state, and was placed in our hands shortly after his death. It has not had the benefit of the Author’s revision in passing through the Press ; but the want of it is the less to be deplored, as it was Mr. Sherring’ s habitual practice to make his manuscript quite perfect before entrusting it to Printers ; and we therefore feel confident that no material errors can have crept in. The Index to the first and second volumes was made by Mr. Sherring ; the Index to the third volume has been incorporated on the same jilan. Mr. Sherring contemplated a Map showmg the location of the various castes, which would have added greatly to the value of the work ; but we regret it was impossible, without his participation, to prepare one. The Publishers. List of Books, Reports, Records, and other Documents, quoted or referred to in the third volume of “ Hindu Tribes and Castes!’ Extract from the General Memoir of the Survey of Travancore. By Lieutenant P. E. Conner, Madras Journal of Literature and Science, for October, 1833, and January, 1834. Geographical and Statistical Memoir of a Survey of the Neilgherry Mountains, under the superintendence of Captain J. Ochterlony, 1847. Madras Journal of Literature, Vol. XV. Descriptive Sketch of the various Tribes and Castes of Mysore. By Mr. S. B. Kristnasawmy Iyengar. The Land of Charity — A Descriptive Account of Travancore and its People. By the Eev. Samuel Mateer, F. L. S. Tribes of South India. By the Rev. J. F. Kearns, Missionary of the Society for the Propa- gation of the Gospel, Tinnevelly. VI PREFACE. Description of the Administrative System of Travancore. By V. Kristno Row, late Dewan of Travancore. Edited by Major Drury, at the request of F. N. Maltby, Esq., Resident at the Courts of Travancore and Cochin. The Aboriginal Tribes of the Neilgherry Hills. By Lieut.-Colonel W. Ross King. The Native States of India. By Colonel Malleson. Report on the Census of the Madras Presidency for 1871. By Surgeon-Major W. R. Cornisli, Sanitary Commissioner for Madras. The Tribes inhabiting the Neilgherry Hills. By the Rev. F. Metz, Missionary of the Basle Missionary Society. A Phrenologist among the Todas. By Lieut.-Colonel W. E. Marshall, Bengal Staff Corps. Manual of Vizagapatam. By Mr. D. F. Carmichael, Magistrate, and Agent of the Governor of Foi't St. George. The Madura Country. A Manual compiled by order of the Madras Government, by J. H. Nelson, Esq., M.A., Madras Civil Service. Transactions of the Ethnological Society, New Series, Vol. Ill, Article on some rude Tribes of Southern India. By Dr. Shortt. Manual of the Nellore District in the Presidency of Madras. By John A. C. Boswell, Esq., J\I. C. S., Collector and Magistrate of the Kistna District. Gazetteer of Ajmere-Merwara. By Mr. J. D. Latouche, B. C. S. Gazetteer of the Bikaneer State. By Captain Powlett, Political Agent, Ulwar. Gazetteer of the Karauli State. By Captain Powlett. Gazetteer of Mar war. By Major C. K. M. Walter, Political Agent, Marwar. Gazetteer of Mattaiii. By Major Walter. Gazetteer of Jeysalmere. By Major Walter. Gazetteer of Rajputana, 1st and 2nd Volumes. History of Mewar. By Captain J. C. Brookes. Gazetteer of Southern India. By Messrs. Pharoah & Co., Madras. Essay on tlie Cx’eed, Customs, and Literature of the Jaugams. By Charles P. Brown, Esq., Madras Civil Service. Grammar of the Dravidian Languages. By the Rev. Dr. Caldwell. Second Edition. Manual of the District of Cuddapah. By J. D. B. Gribble, Esq., M. C. S., Sub-Collector of the Cuddapah District. Hindu Tribes and Castes, Vols. I and II. By the Rev. M. A. Sherring. The Tinnevelly Shanars. By Bishop Caldwell. Mysore and Coorg. A Gazetteer compiled by the Government of India, by Mr. Lewis Rice, Director of Public Instruction, Mysore and Coorg. Vols. I and II. The Indian Antiquary, Vol. V, p. 351. Extract from the work of Von Philipp VanMokern, entitled ‘ Ostindien seine Geshichte, Cultur, und seine Bewohner.’ Indian Caste. By the late Rev. Dr, Wilson, F. R. S., Missionary of the Free Church of Scotland, Bombay. 2 Vols. Manual of the South Arcot District. By J. H. Garstin, M. C. S., Collector of South Arcot. The Chiefs of Central India. By G. R. Aberigh-Mackay. Vol. I. CONTENTS. Pase. PREFACE V LIST OF BOOKS. REPORTS, RECORDS, AND OTHER DOCUMENTS QUOTED, OR REFERRED TO, IN THIS VOLUME v PART I.— THE TRIBES AND CASTES OF RAJPUTANA. CHAPTER I. The Tribes and Castes of Rajputana. Distribution of tbe Ruling Rajpoot Tribes among the Rajpoot States. Nature of the Government of a Rajpoot Chief. The Agricultural Classes. Bhumia Tenures. The Custom of Gavelkind. The Worship of the Snake. Sacred and Celebrated Places in Rajputana: — The Pushkar Lake; The Dargah at Ajmere ; The Great Mosque at A jmere ; The Temple and Monastery of Dadu Panth at Barahna, near the Sambhar Lake ; The Old Royal Palace at Amber, in Jeypore ; The Gutta ; The Observatory at Jeypore ; The Silla Devi Temple ; The Amberkiswas Shrine ; The Monastery and Shrines of the Dadu Panthis at Naraina ; The Tripolia ; Jain Temples at Sangarer ; The Charan- Padh ; The Shrines at Bairat ; The Jain Temple at Ladorva ; The Ancient Jain Temples of Jesal- mere ; The Maha Suttee at Bundee. Marriage Customs in Rajputana ... ... ... ... 3 CHAPTER II. The Brahmanical Tribes. Section 1. — Brahmans of Pushkar. Section 2. — Brahmans of Bikaneer. Section 3. — Brahmans of Karauli. Section 4. — Brahmans of Marwar. Section 6. — Brahmans of Mallani. Section 6. — Brah- mans of Sanchore. Section 7. — Brahmans of Jesalmere. Section 8. — Brahmans of the Rajputana Desert. Section 9. — Brahmans of Jeypore. Section 10. — Brahmans of Ajmere-Marwara. Section 11. — Brahmans of Bauswara. Section 12. — Brahmans of Bhurtpore. Section 13. — Brahmans of Bundee. Section 14. — Brahmans of Dholpore ... ... ... ... ... ... ... 18 CHAPTER III. The Rajpoot Tribes. 1. — Chauhan. 2. — Hara. 3. — Rathor. 4. — Jodha. 5. — Johiya. 6. — Silkawat. 7. — Biramot. 8. — Bija- wat. 9. — Sisawat. 10. — Kitawat. 11. — Tendo. 12. — Mohil. 13. — Narbhana. 14. — Bhadauria. 16. — Bhaurecha. 16. — Dhanairea. 17. — Bagrecha. 18. — Kombawat. 19. — Lunawat. 20. — Ranawat. 21. — Dulawat. 22. — Jhala. 23. — Bargujar. 24.— Sisodiya. 25. — Gahlot. 26.— Sankla. 27. — Asayach. 28.^Chandrawat. 29. — Sengar 24 Vlll COXTEJTTS. CHAPTER IV. The Rajpoot Tribes— (" Cont'mved.) 30.— Tadu, Jadu, or Jadon. 31. — Bhafci. 32. — Soda. 33. — Kachwaha. 31. — Shekhawat. 35. — Dewal. 3G. — Salankhi. 37. — Bhagela. 38. — Indar. 39. — Birpura. 40.— Dodhia. 41. — Behila. 42. — Sikar- wal, or Sikarwar. 43. — Goyal. 44. — Deora. 45. — Paria. 46. — Pariaria. 47. — Dhandu. 48. — Dhandal, or Dhondal. 49. — Bora. 50. — Bida. 61. — Beta. 52. — Sinnfarpal. 63. — Khipa. 64. — ,Jas- soHa. 55. — Phalsundia. 66. — Sinmal. 57. — Gogade. 68. — S.audi. 69. — Jetang. 60. — Bandar. 61. — Kasumblia. 62. — Karmot. 63. — Gaur. 64. — Puar. 65. — Puar, Ponwar, or Pramara. 66. — Tawar. 67. — Kelau. 68. — Gogli. 69. — Sugar. 70. — Mangalia. 71. — Dhawecha. 72. — Kalaea. 73. — Kalawat. 74 — iTga. 75. — Sor. 76. — Jasor. 77. — Selot. 78. — Kala. 79. — Bharakmal. 80.— Makwana. 81. — Jharecha. 82. — Barecha. 83. — Kotecha. 81. — Karwa. 85. — Birawa. 86. — Jai- chand. 87. — Khawaria. 88. — Karnot. 89. — Mahecha. 90.— Tanwar. 91. — Parihar. 92. — Khair. 93. — Vibil, or Bihil. 94. — Maipawat 95. — Kaba. 96. — Kbicbi. 97. — Sonagurra. 98. — Pawaicba. 99. — Bburta. 100. — Kalacha. 101.— Raoka. 102.— Ranikia. 103.— Kharura. 104, — Tantia. 105. — Indah. 106. — Sindhil. 107. — Khorwa 108. — Dboti. or Dbati. 109. — Sondia, or Sondi. 110. — Hadu. 111. — Rajawat. 112. — Sukbtawat 113. — Or. 114. — Ratbwa. 115. — Dubia. 116. — Tonwar. 117. — Tagargari. 118, — Mori. 119.— Bodana CHAPTER V. Castes. The Vaisya Castes : Merchants, Bankers, and Traders. The Kayasths. Bards and Genealogists. Gold- smiths and Jewellers. Agricultural Tribes and Castes. Herdsmen. Shepherds, and Rearers of Camels. Small Traders. Manufacturers of Beads, Bangles, and various articles, Weavers and Dyers. &c. Physicians and Surgeons. Blacksmiths, Braziers, Masons, Carpenters, Tinkers. Potters, Diggers, &c. Devotees, Religious Mendicants. Servants and Personal Attendants. Jugglers, Acrobats, Snake-charmers, Buffoons. Drum-beaters. Fowlers and Hunters. Workers in Leather. Thieves, Robbers, and Watchmen. Scavengers and other low castes CHAPTER VI. The Mair, or Mar Tribes. 1. — The Chauhan Mairs : 1, The Chita Tribes ; 2, The Barar Tribes. II. — The Pramar M.airs. III. — The Moti Mail's. IV. — The Dakul Mairs. V. — The Gahlot Mairs. VI. — The Pataliyat Mairs. VII. — The Chaurot Mairs. VIII. — The Bharsal Mairs. IX. — The Buch Mairs. X. — The Kharwal Mairs. XI. — The Mamnot Mairs. XII. — The Selot Mairs. XIII. — The Banat Mairs. XIV. — The Banna Mairs CHAPTER VII. Section 1. — The Jit, or Jat Tribe. Section 2. — The Gujar Tribes. Section 3, — The Meena Tribes. Section 4. — The Grassia Tribes. Section 5. — The Bheel Tribes ... CHAPTER VIII. The Mahomedan Tribes. 1. — Saiyid. 2. — Kaim-Khani. 3. — Katat Merat. 4. — Rath 6. — Dammami. 6. — Haiwasi. 7. — Pathan. 8.— Daras. 9.— Sameja. 10. — Sama. 11. — Rahama. 12. — Nuhri. 13. — Arisar. 14. — Manglia. 15. — Mallaya. 16.— Bakiya. 17. — Jonija. 18. — Halipotra. 19. — -Abra. 20. — Bh.amsara. 21. — Mher. 22. — Chama. 23. — Janj. 24. — Bhya. 25. — Sand. 26. — Sangrasi. 27. — Kallar. 28. — Chichar. 29. — Sahta. 30. — Dal. 31. — Rajar. 32. — Gajju. 33. — Jhakra. 34. — Thaba. 35. — Ramdawa. 36. — Bhati. 37. — Kati. 38. — Talozi. 39. — Dewat. 40. — Hingora. 41. — Sarai. 42. — Dhandal. 43, — Chopan. Page. 36 50 65 73 CONTEXTS. IX 44. — Sumra. 4.5. — Pann. 46. — Eind. 47. — Jesar. 48.— Sarwani. 49. — Lowani. 60. — Kururwani. Page. 51. — Baidwani. 62. — Togru. 53. — Briku. 64. — Baraha. 55. — Sehrae. 66. — Kossa, or Khossa. 67. — Chandia. 68. — Sadani. 69. — Samaicha. 60.— Omar. 61. — Kallora. 62. — Talpura. 63. — Numri, Lumri, or Luka. 64.— Mair, or Mer. 65. — Mohur, or Mor. 66. — Tawuri, Thori, or Tori. 67. — Johya. 68. — Dahya. 69. — Bairawi. 70. — Khairawi. 71. — Jangria. 72. — Undar. 73. — Bagria. 74. — Sheikh. 75. — Afghan. 76. — Deswali. 77. — Banjara. 78. — Meo. 79. — Piradas. 80. — Eahat. 81. — Mewatti. 82. — Bohra ... ... ... ... ... ... ... ... ... 86 PART II.— THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. CHAPTER I. Introduction — Baids or Physicians ; Pujalis or Priests ; The Tengalas and Vadagalas ; The Lingayets, or Jangams ; The Satanis, or Sanatanas ; The Saktis ; The Christian Popnlation, Protestants and Roman Catholics. The Jews of Cochin ; The Syrian Christians ; The Jains ; The Mahomedans ; Castes— The Vedangei, or Right-handed Castes, and the Idangei, or Left-handed Castes ... ... 95 Sectiox I. — The Beahiianical Castes. Their Numbers ; their Pursuits. The Ooriya Brahmans. The Namburi Brahmans. The Shaiva Tamil Brahmans. The Vaishnava Tamil Brahmans ... ... ... ... ... ... ... 101 Section II — The Kshatriya, Kethree, or Rajpoot Tribes. The Paik Tribes ... ... ... ... ... ... ... ... ... ... ... 103 Section III.— The Vaista Castes— Chetties or Setties. The Vaisyas of Vizagapatam ... ... ... ... ... ... ... ... ... 105 . CHAPTER II. Section I.— The Agricultural Tribes — Yellalaes. 1. — The Vellalars. 2. — The Kavare Tribe. 3. — The Kapu, Kapalu, Reddi, or Naidu Tribe. 4. — The Velama Tribe. 6. — The Kammavar Tribe. 6. — The Kamma Tribe. 7. — The Bhnttar Tribe. 8. — The Nair Tribes. 9. — The Kappilian Tribes. 10. —The Muthali Tribe ... ... ... ... 108 Section II.— The Agricultural Labouring Tribes. 1. — The Vunnia, or Pulli Tribe. 2. — The Kalian Tribe. 3. — The Odder, or Wnddava Trihe. 4. — The Upparava Tribe. 5. — The Vallamban Tribe. 6. — The Arasa Palli Tribe. 7. — The Padeiyatchi Tribe. 8. — The Pallan Tribe. 9. — The Nattambadiyan Tribe. 10. — The IJrali Tribe ... ... ... 112 Section III. — The Idaiyae, or Shepherd Tribe ... ... ... 116 CHAPTER III. Section I. — The Kammalan, or Artizan Tribes. Section II. — The Kanakkan, or Writer Tribe. Section III. — The Kaikalar, or Weaver Tribes. Section IV. — The Satani, or Sanatana, The Jangam, or Yirasaiva, and other Religious Sects and Tribes — Mixed Castes. Section V. —The Kusaven, or Potter Tribes. Section VI. — The Ambattan, or Barber Tribes. Section VII.— The Vannan, or Washerman Tribes. Section VIII. — -The Potharavannan Tribe. Section IX. — The Vanikan Tribe. Section X. — The TJppelian Tribe. Section XI. — The Kunnuvan Tribe. Section XII. — The Maravar Tribe. Section XIII. — The Ahambadiyan Tribe. Section XIV. — The Sembadaven, or Fishermen and Hunter Tribes. Section XV. — The Palm Cultivating Tribes : 1 . The Shanars and Ilavars ; 2. Tigar ; 3. Billawar ; and 4. Idiga. Section XVI. — Low-caste Tribes; 1. Ottan, Tank-diggers ; 2. Illuvakan, Distillers ; 3. Chakkilian, Dealers in Leather ; 4. Methakaran, Basket-makers ; 5. Sikilkaran, Knife-grinders ; 6. Semman. Lime-burners ; 7. Kutthadi, Strolling Players and Dancers ; 8. Dasi, women attached to Pagodas ... 119 X CONTENTS. CHAPTER IV. Aboriginal and Low-caste Tribes. The Pariah, or Pareiyan Tribes : — 1. Valuva. 2. Tatha. 3. Tangalana, or Tonda. 4. Durchali. 5. Tiya. 6. Marasu. 7. Ambu. 8. Vaduga. 9. Aliya. 10. Valei. 11. Vetfciyan. 12. Koliya. 13. Perum. 14. Egali. 16. Tamila. 16. Kudi Pillei. 17. Pola. 18. Tavalei-Tinnum. 19. Mannal-Kadei- Tinnum. 20. Aruttu-Kattatha. 21. Eiya and Ammei. 22. Totti. 23. Otaga-Karan. 24. Kottaga- Karan. 25. Sanku. 26. Solagu-Katti. 27. Arippu- Karan. 28. Saliya. 29. Uppareiyan. 30. Malei. 31. Chnckler. 32. Chermar CHAPTER V. Aboriginal and Low-caste Tribes.— f Continued.) 1. Irular, or Pujari. 2. Muchi. 3. Tarakala. 4. Sukali, Sugali, or Lambadi, 5. Wuddur, or Wodde- vandlu. 6. Pamulavandlu. 7. Muttarachavandlu. 8. Dasarivandlu, or Dongadasarlu. 9. Pichi- guntavandlu. 10. Tenadi. 11. Chentsu, Chenchu, or Chenchuwar. 12. Malayali. 13. Mulcer. 14. Sholagar. 15. Kader. 16. Brinjari. 17. Dommara. 18. Takkuvadlajati. 19. Kurumar. 20. Piravay. 21. Korcha. 22. Budubudukar. 23. Gadala. 24. Jetti. 25. Koravar. 26. Kumari. 27. Pyelavar. 28. Pambattar, 29. Tombiran. 30. Villi. 31. Koya. 32. Valiyan. 33. Vedan. 34. Kurumban. 35. Puleiya. 36. Poleiyan. 37. Kaniyar. 38. Palliyar, or PaUiyan. 39. Karchayar. 40. Nagadi, or Nayadi. 41. Villiar ... CHAPTER VI. Tribes and Castes of Mysore. I. — The Brahmanical Castes : 1, The Sri Vaishnava Tribe ; 2, The Madhua Tribe ; 3, The Smartha Tribes. II. — The Kshatriya Tribes. III. — The Vaisya Castes. IV. — The Sudra Castes. V. — The Marka Caste. VI. — The Lingayat Tribes. VII. — The Panchala, or Artizan Castes. VIII. — Sects of Devotees and Religious Mendicants. IX. — The Inferior Castes. X. — Wandering Tribes. XI. — Tribes inhabiting the Jungles. XII. — The Mahomedan Tribes... CHAPTER VII. Tribes of the Neilgberry Hills. Section 1. — The Toda, or Todawar Tribes. Section 2. — The Kota Tribe. Section 3. — The Burgher, Badaga, or Vadaga Tribe. Section 4. — The Irula Tribe ... ... ... CHAPTER VIII. Tribes and Castes of Travancore and Tinnevelly. Section 1.— Tribes of Tkavancore. 1. — The Brahmanical Tribes ; Pagodas. 2. — The Ambalavasis, or the Muthathu Warrior Caste. 3. — The Kshatri Tribe. 4. — The Nair Tribes. 5. — The Shanar and Tlavar Tribe. 6. — The Pulayan, or Pulayar Tribe. 7. — The Pallar Tribe. 8. — The Pariah Tribes. 9. — The Cowder Tribe. 10. — The Vaishwan Tribe. 11. — The Madavenmar Tribe. 12. — The Ariamar, or Vailamar Tribe. 13. — The Uralai Tribe. 14. — The Vaitawan, or Konaken Tribe. 15. — The Vaidan Tribe. 16. — The Ulandar Tribe. 17. — The Naiadi Tribe ... Section II.— Tribes op Tinnevelly. 1. — The Reddy Tribe, 2. — The Naicker Tribe ... ... ... Page. 130 136 146 164 178 191 CONTENTS. XI CHAPTER IX. Page. Section I. — The Sudra and Inferior Tribes of the Vizagapatam District. Section II. — The Hill Tribes of Jeypore : — 1, Aboriginal Tribes ; 2, Pre- Aryan Colonists, Immigrants from the East and North, Immi- grants from the West ; 3, The Gaudu, or Herdsmen and Shepherd Tribes. Section III. — The Hill Tribes of Ganjam. Section IV. — The Koragar Tribe of Kanara. Section V. — Other Hill and Jungle Tribes of South Canara ... ... ... ... ... ... ... ... 196 CHAPTER X. Section 1.— The White and Black Jews of Cochin. Section 2. — The Mahomedan Tribes ... ... 211 PART III.— DISSERTATIONS ON The Natural History of Hindu Caste ... ... ... ... ... ... ... ... 217 The Unity of the Hindu Race ... ... ... ... ... ... ... ... ... 246 The Prospects of Indian Caste ... ... ... ... ... ... ... ... ... 274 PART I. THE TRIBES AND CASTES OP RAJPUTANA. CHAPTER I. THE TRIBES AND CASTES OF RAJPUTANA. DISTRIBUTION OF THE RULING RAJPOOT TRIBES AMONG THE RAJPOOT STATES. NATURE OF THE GOVERNMENT OF A RAJPOOT CHIEF. THE AGRICULTURAL CLASSES. BHUMIA TENURES. THE CUSTOM OF GAVELKIND. THE WORSHIP OF THE SNAKE. SACRED AND CELEBRATED PLACES IN RAJPUTANA THE PUSHKAR LAKE; THE DARGAH AT AJMERE ; THE GREAT MOSQUE AT AJMERE ; THE TEMPLE AND MONASTERY OF DADU PANTH AT BAR AHNA, NEAR THE SAMBHAR LAKE ; THE OLD ROYAL PALACE AT AMBER,. IN JEYPORE ; THE GUTTA ; THE OBSERVATORY AT JEYPORE ; THE SILLA DEVI TEMPLE ; THE AMBER- KISWAS SHRINE ; THE MONASTERY AND SHRINES OP THE DADU PANTHIS AT NARAINA ; THE TRIPOLIA ; JAIN TEMPLES AT SANGARER ; THE CHARAN-PADH ; THE SHRINES AT BAIRAT ; THE JAIN TEMPLE AT LADORVA ; THE ANCIENT JAIN TEMPLES OP JESALMERE ; THE MAHA SUTTEE AT BUNDEE. MARRIAGE CUSTOMS IN RAJPUTANA. The country of Raj putana possesses an area of about hundred and thirty thousand square miles, separated into the following nineteen States, namely: — Banswara, Bhurtpore, Bikaneer, Bundee, Dholpore, Dungarpore, Jeypore, Jesalmere, Jhalawar, Karauli, Kishengarh, Kotah, Marwar, Meywar, Pertabgarh, Sirdhee, Tonk, Ulwar, and Ajmere-Merwara. With the exception of Ajmere, which is a British province, all the remaming States are mdependent and have their own ruling chiefs, who are, however, more or less controlled by the British Government through its Political Agents. Tonk is governed by a Mahomedan prince, Bhurtpore and Dholpore by Jats, and the remaining fifteen States by Rajpoot chiefs. There is also a sixteenth Rajpoot State, that of Shahpore, which is of small extent, and has no treaty with the empire. At what date Rajpoots first entered Raj putana is unknown. There is reason to believe that, at one time, the great Rathor kingdom of Kanouj once included a portion of this tract; and it is quite certain that, at the period of the commencement of the Mahomedan rule in India, the Chauhans were in Ajmere, the Rathors were in Kanouj, the Solankhis were in Gujerat, the Gahlots w’ere in Meywar, the Rathors and Sodas were in the barren deserts of the north-west, and the Kachwa- has w"^ere in Jeypore. When the Mahomedans entered India, Rajpoot kings 4 THE TRIBES AND CASTES OF RAJPUTANA. were ruling over extensive tracts, extending from the Punjab to Ajudhiya, the ancient term for Oudh. Had these monarchs and their tribes united together firmly, and placed themselves under one or two sagacious commanders, they would have stemmed the tide of Mahomedan invaders, and driven them back again beyond the Himalaya mountains. Unfortunately, they were at constant feud with one another, and hence, gradually, fell a prey to the sword of the conqueror. In the latter half of the twelfth century a fierce war broke out between the Solankhis of Anhalwara and the Chauhans of Ajmere, and between the Chauhans and the Rathors of Kanouj. Weakened by tribal strife, and before they had recovered themselves, these tribes were attacked by the Mahomedan invaders ; and Shahabuddin, aided by his great lieutenant Kutbuddin, gained possession of Delhi, Ajmere, Kanouj, and Anhalwara. The tribal wars of the great Rajpoot houses, and their eventual subjugation by a foreign foe, produced the separation and dispersion of the Rajpoot tribes, and led to th,eir occupying, for the most part, new territories. The Bhatis, after many vicissitudes, settled in Jesalmere, the Rathors in Marwar, the Sisodiyas in Meywar, and the Jadons in the vicinity of the Chambal. These and other tribes have experienced various fortunes down to the present time, which would be better discussed in a history of Rajputana than in a work restricted to an account of the individual tribes and castes. One important event, however, in regard to these tribes must not be passed over. This is the growth of the Oodipore State in the sixteenth century and its predominance in Central India under its great chief, Rana Sanga, and the complete overthrow of this Prince, and of all the Rajpoot tribes attached to him, at the hands of Babar, in the famous battle of Futtehpore-Sikri, in the year 1527. In consequence of this serious defeat the Sisodiyas lost their supremacy, which passed over to the Rathors. But the Rajpoot tribes lost their independence. Moreover, some of the chiefs entered the service of the Mahomedan emperor, and some permitted their daughters to marry Mahomedan princes. Up to the time of Akbar, the Rajpoot chiefs, more or less, preserved their independence; but in a short time they lost this position and became simply feudatories of the emperor. When Nadir Shah entered India, a compact was made between the three great tribes of the Sisodiyas, Rathors, and Kachwahas, which would have had an important result politically, had it not been for the haughty stipulation of the Sisodiyas that the sons of Rathor and Kachwaha chiefs by Sisodiya wives should take precedence of sons borne by wives of other tribes. The consequence was, that a feud arose, which broke up the compact. At the end of the last century THE TRIBES AND CASTES OF RAJPUTANA. 5 Rajputana, fell almost completely under the sway of the Mahrattas, who ‘ exacted tribute, ransomed cities, annexed territory, and extorted subsidies.’ Its oppressors were, for the most part, Sindia and Holkar. These potentates succumbed to the British army after severe fighting and various changes; but it was not until the years 1817 and 1818 that the Rajputana chiefs were finally taken under British protection, and firmly established in their territories again. The State of Bhurt- pore was not settled till afterwards, and not indeed till a British force had stormed the city, which event took place in the month of January, 1825. Eighteen of the Rajpoot States are of the first rank, and are under treaty with the British Government. Sixteen States, including Shahpore, are governed by Rajpoot chiefs of six tribes, namely, Rathor, Sisodiya, Chauhan, Jadon, Kachwaha, and Jhala, which are distributed as follows : — Distribution of Rajpoot States among Rajpoot Tribes. State. Jodhpore (Mar war) Bikaneer ... Kishen 2 :arh ]\Ieywar (Oodipore) Banswara ... Dungarpore Pertabgarh Shahpore ... Bundee Kotah Sirohee Karauli Jesalmere ... Jeypore tilwar Jhalawar ... Euling Tribe. Rathor. Ditto. Ditto. Sisodiya. Ditto. Ditto. Ditto. Ditto. Chauhin, of the Kara branch. Ditto ditto. Ditto, of the Deoria branch. Jadon, of the Bhati branch. Ditto ditto. Kachwaha. Ditto, of the Naruka branch. JhMa (a). In addition there are various chiefships not reckoned as States. One of these is Khetri, in the Shekhawatee District, which is held on a tenure similar to that of Shahpore. Beyond Bundee and Kotah, on the eastern side of Rajputana, are seven small tracts, called the seven Kotris, possessed by seven families (a) The Rajputana Gazetteer, Vol. I, pp. 54-5. (i THE TRIBES AND CASTES OF RAJPUTANA. of the Chauhan Kara Rajpoots, under special compact with the British Govern- ment. Their chiefs are responsible to the head of the Kara tribe. There are also the chiefs of Sikar in Jeypore, Nimrana in Ulwar, Fathgarh in Kishengarh, and Kusalgarh in Banswara> Then, too, there are the Bheel chiefs of the Meywar hill reo’ions, and the Thakur of Lawa. Besides these minor chieftains there are others of a still lower rank, such as the Rao of Salumbar, in Meywar, a ruler of much influence in the Chappan. Three Rajputana States are not governed by Rajpoot princes. One of these is Tonk, consisting of six separate districts, three of which only lie within the boundaries of Rajputana. They are ruled by a nawab, according to the conven- tion made with Ameer Khan in 1817. The remaining, — namely, Bhurtpore and Dholpore, — are held by Jat chiefs. These States were not included within the treaties of 1817 and 1818, which were of so much importance to the consolida- tion of the other Rajputana States (a). A Rajpoot chief rules as the head of a tribe divided into numerous clans, at the head of which are petty chiefs, generally members of his own ^mily, all of whom acknowledge his sovereignty and pay him tribute, while his own authority is only absolute over those tracts which are not in their hands or under their control. The tenure differs in different States, but this is the general type which it assumes. The domestic and clannish character is seen more prominently in the western than in the eastern States of Rajputana. It will be obvious that this mode of tenure contributes greatly to the maintenance of an extensive Rajpoot aristocracy, and to the self-reliance, pride, and love of display, for which it is famous. Although the smaller chiefs are obliged to pay tribute and homage, and also to perform certain services to their paramount lord, nevertheless, their right to their estates and to lordship over them is mdefeasible, and in some cases is as ancient as the right of the ruling prince to the State which he governs. The Thakurs, or great landholders, similarly claim from their dependants customary dues or services. The clannishness of the eastern States, as just remarked, is weaker than in the western. This arises from the fact that those provinces were much more accessible to Mahomedan and Mahratta invaders, and hence were brought much more under their influence than those further west. Moreover, the former contains a much small Rajpoot population than the latter. Zalim Singh well nigh ruined the clans of Kotah. The head of the Bundee State rules almost absolutely, for although in that province there are several persons, relatives of the Bundee Rajah, holding large estates, yet they have no separate jurisdiction. (a) The Rajputana Gazetteer, Vol. I, p. 66, THE TRIBES AND CASTES OF RAJPUTANA. V In Bhurtpore and Dholpore, the power of the chief is supreme, as it is also for the most part in Tonk. The rule, however, is not without an exception, for Karauli, in the east, exhibits the clannish system to perfection. The Rajpoot population, while considerable in some States, in no State out- numbers all the other classes put together. The Rajpoots, however, are everywhere first in rank and influence, and next to them come the Brahmans. The Charans and Bhats are genealogists and bards. The flats and Gujars are agriculturists. The Meenas, Mers, and Meos were, probably, in closer alliance than they are now, and may have proceeded from the same original stock. Their traditions state that they have partly sprung from old Rajpoot tribes. Moreover, they are, to some extent, in intimate association with the Bheels. The Meos were formerly Hindus, but are now Mahomedans. Some of the Bheel tribes, those of purer blood, inhabit wild and desolate tracts, and are semi-independent. Other Bheels, a rude people, have intermingled with Hindus in their villages away from the civilization of the cities. Respecting the geographical distribution of the principal Rajpoot tribes in Rajputana, the Rathors are most numerous in Marwar, Bikaneer, flesalmere, Kishengarh, and the central tracts of Ajmere. flesalmere is under the govern- ment of the Bhatis. The Kachwahas predominate in Ulwar and fleypore, while the territory in the north of fleypore belongs to the Shekhawatis. The Chauhans, especially the Hara tribes, are strong in the eastern States. The Deorias, also Chauhans, hold Sirohee. Nimrana is likewise in the hands of the Chauhans, and so is Kusalgarh. The Sisodiyas are paramount in Meywar and the north-west States below the Arvalis, the head of the tribe being the Maharana of Oodipore. The Parihars, Pramaras, and Solankhis, once powerful tribes, are found in some of the States, but they are few in number, and without much influence (a). These Rajpoots of Rajputana are not so rigidly attached to caste as their brethren in other parts, and are not very respectful to Brahmans. They eat animal food, especially the flesh of goats and wild pigs, drink the strongest spirits, consume opium inordinately, and are exceedingly superstitious, the poorer classes being profoundly ignorant. With the exception of the States of Mallani and Shekhawatee, the law of primogeniture prevails in all the States. In some States the authority of the principal chief is of a very limited character. For example, the Thakurs, or great landholders, of Banswara, of all ranks, are said to possess full and entire jurisdiction within their several estates, and will neither allow their subjects (as they are termed) to be summoned to the (a) The Rajputana Gazetteer, Vol. I, pp. 66, 67. 8 THE TRIBES AND CASTES OF RAJPUTANA. capital of tlie State, nor to be interfered with, or any way punished, by orders of the sovereign prince. Mr. Aberigh-Mackay, in his interesting book on the Chiefs of Central India, makes a significant and important statement respecting many of the great Rajpoot families at the jwesent time. I shall quote his observations on this point : “ The saddest thing in all Rajwarra at the jwesent day,” he remarks, “ is the condition of the royal caste. The children of the sun and moon, the children of the fire- fountain, seem to have forgotten the inspiritmg traditions of their race, and have sunk into a state of slothful ignorance and debauchery that mournfully contrast with the chivalrous heroism, the judicious and active patriotism, the refined culture, and the generous virtue of their ancestors. The memory of a liundred noble deeds that adorn their annals, is still fresh in the minds of all men; and the names of many Rajpoot princes, of comparatively recent times, will never die while a history of India remains. Rana Sanga of Mewar, enemy of the Moghul ; Jai Singh Sewai, of Jeypore, scholar statesman, and soldier ; Sur Singh, Gaj Singh, Jeswant Singh, the glorious paladins of Marwar, — these are surely names to conjure with — yet they would now seem to excite but little emulation in the breasts of many of those in whose veins their blood flows, and who still bear their undying names. Hardly able to read or write his own language — ignorant of all pertaining to his country, pertaining to his race, per- taining to his State, pertaining to his sacred office as a ruler of men — the petty Rajpoot of the present day often saunters away his miserable existence in the society of abominable creatures that cast discredit on the name of servant. Besotted with spirits and opium, dull, morose, and wretched, he knows nothmg of his affairs ; and leaves everything to plundering ‘ managers ’ and ‘ deputy managers.’ He is generally hopelessly in debt. He seldom cares for anything but the merest shadow of his dignity, the ceremony with which he is treated. Of this he is insanely jealous. That aU the honours due to royalty and Rajpoot blood should be paid him; that he should be saluted with guns, and received at the edge of carpets, and followed by escorts of cavalry; that his daughters should be married at an early age to princes of higher clans than his own; that his Thakurs should attend him at the Dassehra, and perform the precise ritual of allegiance — all this is what he craves. It never occurs to him to consider whether he wears his princely honours worthily, and whether those who show him the outward observances of respect, love or honour him in their hearts. But there is reason to believe that a new generation of Rajpoot princes is springing up, who will add to the courtly manners of which the most degenerate Rajpoot is never destitute, THE TEIBES AND CASTES OF RAJPHTANA. 9 a knowledge of affairs, a desire to govern well, and an enthusiasm for manly- sports, the battles of peaceful days. They, however, will have much to do to restore the drooping prestige of the royal caste ” (a). The agricultural classes in Rajputana occupy a higher social status than they commonly do in the provmces of British India. They are a manly, independent race exhibiting a good deal of self-respect, and are treated with consideration by native chiefs. They will only perform agricultural duties, and regard themselves as much superior to day-labourers and menial servants, who, unlike the similar class under British rule, are a down-trodden, mean-spirited people. Bhuinia Tenures. There is a peculiar tenure prevalent among Rajpoots, known as Bhum, which properly means the soil, by virtue of which the Bhumia,. or holder of land under this tenure, has a proprietorship very different from that of feudal chiefs and tenants of crown-lands. Originall}^, they seem to have belonged to the aristo- cratic class, but gradually sank from that position to that which they now occupy, which is, however, one of respectability and of considerable independence. They still pay a small quit-rent to their chief for their lands, but are otherwise left uncontrolled. This old form of the Bhum tenure has assumed various phases, arising from changes in grants of land in addition to the original kind of tenure ; yet they were alike in this, that an “ hereditary, non-resumable, and inalienable property in the soil was mseparably bound up with a revenue-free title. Bhhm was given as compensation for bloodshed, in order to quell a feud — for distinguish- ed services m the field — for protection of a border — or for watch and ward of a village ” {h). In all cases the tenure is the same, and is very highly esteemed by Rajpoots of all classes, so that some chiefs of superior rank think it no dishonour to be styled Bhiunias. “ The Maharaja of Kishengarh,” says Mr. J. D. La Touche, “ the Thakur of Fathgarh, the Thakur of Junia, the Thakur of Bandun- wara, and the Thakur of Tantoti, are among the Bhumias of Ajmere ” (c). In this province there are no less than one hundred and nine tenures of this nature. It is somewhat singular that the old Rajpoot families, which formerly held rule in Ajmere as kings, should be so little represented in these Bhumias. A few are in the hands of the Gaur Rajpoots, but the Chauhans and Pramars seem to be entirely without any in their possession, while most of them, m fact nearly all, are held by Rathors. {a) The Chiefs of Central India, by G. R. Aberigh-Mackay, Esq , Vol. I, pp. xxs, xxxi. (b) The Rajputana Gazetteer, Vol. II, p. 30. (c) Ibid- B 10 THE TRIBES AND CASTES OF RAJPUTANA. Certain public duties were required of the Bhiunias, namely, to defend their own villages from robbers, to afford protection to travellers, and to compensate those who had through their misadvertence been plundered. This last condition is still carried out through the instrumentahty of the International Court of Advocates. Thus, if a robbery has happened withhi the jurisdiction of any village, its head or chief is bound to make good the loss (a). The Bhiimia chiefs of Ogna, Panurwa, Jowra, and Jowas, in the Meywar State, are partly of Bheel and partly of Rajpoot origin. They pay tribute to the Maharana. One or two of them, it is said, can muster a considerable body of men armed with bow and arrow. The Custom of Gavelkind. This custom, which has the force of law, prevails in Mallani, Avhere it seems to have been productive of much disorder and strife. On the death of a father his property is equally divided among his sons. The land, therefore, has been divided and subdivided from generation to generation Among a great number of claimants, so that it is split up into a multitude of proprietorships. Endless feuds arose in former times among families and clans from these minute divisions of estates, and, on account of the bloodshed which often occurred, the Jodhpore chiefs at length interfered, and eventually asserted a right of sovereignty over the whole province {h). The Worship of the Snake. Every village in the State of Mallani has a sacred slab with the figure of a serpent sculptured upon it, which is an object of devout veneration by all the inhabitants. The slab is placed in a prominent position under a tree, generally the khejra, and is especially resorted to by anyone who has been stung by a snake (e). SACRED AND CELEBRATED PLACES IN RAJPUTANA. The Pushkar Lake. This is a spot of great sanctity in the estimation of Hindus for two reasons, — the first of which is, that Brahma is supposed to have performed a great rehgious ceremony; and the second, that the formerly famous and now extinct River Saras- (a) The Rajputana Gazetteer, Vol. II, p. 30. (J) Ibid, p. 266. (c) Ibid, p. 282. / SACRED AND CELEBRATED PLACES IN RAJPUTANA. 11 wati is believed to reappear in this lake, not in one stream, but in five, — namely, the Suprabha, flowing into Jyesht Pushkar; the Sudha, which enters the Madhya Pushkar ; the Kanka, falling into Kamsht Pushkar; and the Nanda, flowing past Nand; and the Prachi, flowmg by Hakran. No other lake bears so sacred a character as the Pushkar Lake, with the single exception of the Manusarowar Lake in Thibet. An account of the legends connected with it is found in the Pushkar Mahatam of the Padma Parana. So many Hindus are said to have bathed in the lake after Brahma had performed the ceremony, and to have gone to heaven in consequence, that it became inconveniently crowded ; and therefore Brahma, to remedy the difficulty and to stay the influx of saints into heaven, abolished the sanctity of the Pushkar Lake, except during the days intervening between the eleventh day of the month of Kartik and the full- moon next succeeding. From this, or from other reasons, the sacred virtues of the lake were lost sight of, until they were re-discovered by Rajah Nahar Rao Parihar, who was cured of a skin disease by bathing in its waters. He, in gratitude, built several ghats on the banks of the lake, and had it newly excavated and thereby cleansed. There are five important temples in Pushkar, of com- paratively modern date, erected to Brahma, Savitri, Badri Narayana, Varaha, and Shiva Atmateswara. The ancient temples formerly here were destroyed by the Moghal emperors, especially Aurungzebe, who raised a mosque on the site of a temple dedicated to Keshu Rae. The mosque is still standing. It is worthy of remark that the temple to Brahma is the only one in all India con- secrated to the worship of that deity, who, although regarded by Hindus as the creator, is nevertheless one of the most unpopular of Hindu divinities. The reason of his unpopularity is well-known, and arises from gross licentiousness, of which, according to tradition, Brahma was once guilty. The fish of the lake, and the wild fowl floating upon its surface, together with all animals within certain limits of the lake, are protected by ancient charters. As animal life is sacred to the religious Hindu, it is a crime to take the hfe of any creature either within the lake or in its neighbourhood. Not long since the entire population around the lake was greatly excited at hearing that an English officer had fired at an alligator. Petitions in great numbers were sent to the Government on the subject, and the people, especially the Brahmans, were with difficulty appeased (a). A fair is held at Pushkar in the autumn of every year, when as many as one hundred thousand pilgrims are present, and bathe in the sacred lake. (a) The Rajputana Gazetteer, Vol. II, pp. 67 — 70. 12 THE TKIBES AND CASTES OF RAJPUTANA. The Dargali at Ajmere. This is a tomb in which was buried the pir or saint Khwaja Micaiyin-ud-din Chisti, in the year 1235, shortly before India was invaded by the Emperor Shahab- ud-din. It is so sacred that pilgrimages are made to it. Akbar himself is said to have performed a pilgrimage on foot to the sacred spot. He erected a large mosque close by. Shah Jehan also built a mosque, the materials of which were of white marble. The edifice is still as fresh as it was on the day it was built, some two hundred and fifty years ago. On the left of this mosque is the tomb of the saint, a square-domed building with two sandal-wood doors, the spoils of Chitore, and a silver arch, the gift of Siwai Jai Singh of Jeypore. The Arhai-din-hd-jhompj^a, or Great Mosque of Ajmere. This mosque, says General Cunnmgham, is “ one of the earliest and finest monuments of the Mahomedan power in India. Like the great Kutb Masjid at Delhi, the Ajmere mosque was built of the spoils of many Hmdu temples, which were thrown down by the bigotry of the conquerors. Its very name, the ‘ shed of two days and-a-half,’ which is the only appellation by which it is now kno-wn, would seem to point directly to the astonishing rapidity of its erection, and as this could only have been effected by the free use of the ready dressed materials of prostrated Hindu temples, I accept the popular name as confirmatory proof of the actual origin of the masjid, which is amply attested by an inspection of the edifice itself. The Great Mosque of Ajmere consists of a quadrangle cloistered on all four sides, with a lofty screen wall of seven j)ointed .arches forming a magnificent front to the western side. The side cloisters are mostly ruined ; but the whole of the seven noble arches of the screen wall, as well as the grand pil- lared cloisters behind them, are still standing. Altogether it is the finest and largest specimen of the early Mahomedan mosque that now exists. It is of the same age as the Kutb Mosque at Delhi, but is considerably larger, and in very much better preservation. Externally, it is a square of 259 feet each side, with four peculiar star-shaped towers at the corners. The ulterior consists of a quadrangle 200 feet by 175, surrounded on all four sides by cloisters of Hmdu pillars. The great screen is no less than 11^ feet thick and 56 feet high. I am inclined to beheve that the two mosques must have been designed by the same architect, and that even the same masons may have been employed in the decora- tion of each.” “ In the Ajmere mosque we have the earliest example of a pair of muazzin towers in two small minars, which are placed on the top of the screen wall over the great centre arch. This arrangement was impracticable in the SACKED AND CELEBEATED PLACES IN EAJPUTANA. 13 Delhi mosque, as the screen wall is only eight feet thick ” (a). On one of these minars is an inscription, from which the information is obtained, that the mosque was completed in the reign of the Emperor Altamish, or between a. d. 1211 and 1236. The mosque is a vast pillared hall with five rows of columns, numbered altogether three hundred and forty-four. Each pillar, it is conjectured, is made up of at least two original pillars; no less than seven hundred columns are represented by those now standing, an enormous number, equivalent, in General Cunningham’s judgment, to the spoils of from twenty to thirty Hindu temples. It is his opinion that the two great mosques of Delhi and Ajmere belong to a higher and nobler style of art than the Saracenic architects ever reached. “ In gorgeous prodigality of ornament, in beautiful richness of tracery, and endless variety of detail, in delicate sharpness of finish, and laborious accuracy of work- manship, all of which are due to the Hindu masons, I think that these two grand Indian mosques may justly vie with the noblest buildings which the world has yet produced. In attributing the design to the Musalman architect, and all the constructive details to the Hindu, I am chiefly influenced by the fact that the arch has never formed part of Hindu structural architecture, although it is found in many specimens of their rock-hewn temples ” (6). The Temple and Monastery of Dddu Panth at Baraliana, near the Sambhar Lake. • DMu was the founder of a Hindu sect in the sixteenth century. His followers are found in many parts of the country. Dadu died in the neighbour- hood of the lake, and these edifices have been erected to his memory, and to perpetuate his creed. His precepts have been recorded in a book which is held in great veneration by his disciples. These persons eschew idolatry, shave their heads, teach morality, and wander about in all directions preaching the doctrines of Dadu. The head-quarters of the sect are said to be in the Jeypore State. The armed Nagas are attached to the sect. The old Royal Palace at Amber, in Jeypore. For nearly seven centuries Amber was the capital of the Jeypore kingdom, that is, from a.d. 1037 to 1728. The old palace of the great chiefs of this prin- cipality is still standing, and commands a grand and picturesque view of the surrounding country. This ancient city, however, is almost abandoned, and its former splendid buildings are falling into ruins. (a) Archaeological Survey of India, General Cunningham’s Keport, Vol. II, pp. 268 — 261. (J) Ibid, p. 263. 14 THE TRIBES AND CASTES OF RAJPUTANA. The Gutta. A very sacred shrine dedicated to the sun, on the summit of the hills, about one mile and-a-half to the east of Jeypore. A spring issues from the rocks below the shrine, and falls seventy feet. Its water is regarded as exceedingly sacred, and a tradition prevails among the people fostered by the priest of the temple, that the water ‘ is as holy and efficacious as that of the Ganges at Benares or Hurd war. The Observatory at Jeypore. This Avas erected by Maharajah SiAvai Jai Singh II. The instruments are of enormous size, but are in decay, and have probably not been used since the Maha- rajah’s death in 1743. The Silla Devi Temple. This temple, reputed to be of great antiquity, is situated within the palace at Amber, the former capital of Jeypore. A goat is daily sacrificed to the goddess, in the place, it is said, of a human victim formerly offered. The Amherkiswas Shrine. This is a \"ery old shrine, dedicated to Shiva, and still standing in Amber. It is commonly believed that the city took its name from the sacred shrine. The Monastery and Shrines of the Dddu Panthis at Naraina. The monastery is built of the finest Makrana marble, and has a very striking appearance. The great enclosure inside is decorated Avith pillars rising from a platform. In the inner part are deposited various sacred objects, among which are the Dadu Panth’s writings and the bed on Avhich Dadu lay. The impressions of his feet are also shown. On the shores of the lake at Naraina is a mosque of considerable beauty, a composite of Mahomedan and Hindu st}des. Its fiA^e rows of richly carved pillars, differing A^ery greatly in their characteristics, are of Hindu art, having been taken from shrines and temples, and put together bj^ Mahomedan architects according to their own designs. These pillars resemble those at the Kutb near Delhi, and are considered to date from a.d. 961, the era of the temple of the ‘ Lord of Joy,’ in Shekhawatee (a). {a) The Rajputana Gazetteer, Vol. II, p. IGl. SACRED AND CELEBRATED PLACES IN RAJPIJTANA. 15 The Tripolia. This singular building was erected in a.d. 1603, and is situated at Naraina. It is largely composed of materials taken from older edifices. It has four angles of a ceiling, ‘ exactly similar to that of the portico of the temple of Baroli, dedi- cated to Shiva, near the Makundara Pass on the Chambal ’ (a). Jain Temples at Sangarer. This ancient spot is seven miles fi’om Jeypore. It contains many old Hindu and Jain buildings, the most remarkable of which is a temple reputed to be more than a thousand years old, constructed of marble and sandstone. Its style resem- bles that of the celebrated Hilwara Jain temple on Mount Abu. Foreigners are not admitted mto its most sacred parts. The Charan-padh. Two miles from Jey^)ore are, as is supposed, the impressions of the feet of Ram Chandra, over which a shrine was raised in former times, and is, with the Charan-padh, an object of great veneration to Hindus. The Shrines at Bairat. Bairat was the ancient capital of Matsya, the name by which the territory of Jeypore was formerly known. It was famous in Hindu writings for being the residence of the five Pandu brothers durmg their twelve years’ exile from Indraprastha ; and is referred to in the seventh century of our era as being an important city, and having within its circuit several Buddhist monasteries (h). The Jain Temple at Ladorva. Ladorva was the capital of the Bhati rulers before they built Jesalmere. It is now in ruins ; but an ancient temple of the Jains is still standing. The ancient Jain Temples of Jesalmere. These are situated inside the fort, and are famous for their exquisite sculp- tures. The oldest dates from the year 1371 (c). The Maha Suttee at Bundee. Tins spot is famous for the cremation of the bodies of forrner chiefs of Bundee, and the burnhig of many of their wives. Very handsome monuments have been (a) The Rajputana Gazetteer, Vol. II, p. 161 . (p) Ibid, p. 162 . (y) Ibid, p. 182 . 16 THE TRIBES AND CASTES OF RAJPUTANA. erected to commemorate these events, on which are recorded not merely the names of the chiefs, but also the number of the unfortunate ladies who at their death performed the terrible rite of suttee. According to these mscriptions, as many as two hundred and thirty-seven women thus voluntarily surrendered their lives on the death of nine chiefs, as follows : — At the death of Rao Raja Sattra Sal, niuety-five women were burnt as suttees. Do. Rao Raja Bhao Singh, thirty-five do. do. Do. , Maharaja Jodh Singh, three do. do. Do. Rao Raja Ajit Singh, two do. do. Do. Rao Bhojh Singh, two do. do. Do. Rao Ratan Singh, one do. do. Do. Maharaj Bhurt Singh, twelve do. do. Do. Rao Kislien Singh, eighty-four do. do. Do. Rao Budh Singh, three do. do. (a). Marriage Customs in Rajputana. According to Hindu law, no money is allowed to be given by a Hindu on the marriage of a daughter, a law which, among some castes and in some places, is more frequently honoured in the breach than in the observance. The reason of the law is manifest, and approves itself both to humanity and civilization. It is simply that the Hindu law abhors anything having the appearance of the sale of a eirl to her husband. Yet not a few Hindu tribes m their marriao;e ceremonies are notoriously guilty at the least of such appearance. Rajpoots especially in all parts of the country are accustomed to give large sums of money on the marriage of their daughters, which circumstance has been a fruitful cause of female infanticide, parents preferring to slaughter girls in their infancy to bearing the ruinous burden of procuring costly husbands for them on their attaining a marriageable age. In Rajputana this evU custom of giving a considerable amount of money on the marriage of a young woman is said to prevail among three-fourths of the Rajpoot population, and also among most other Hindu castes. It is important to state, however, that an opposite custom, namely, of giving money on the marriage of young men, is also observed among some tribes. In inferior castes, the bride’s mother expects a large present of money from the bridegroom in return for her daughter. The ceremonies of betrothal and marriage are very curious among Rajputana tribes, and differ greatly in different tribes. The following customs prevail in Jodhpore : Among Rajpoots and Charans, the bride and bridegroom eat opium («) The Rajputana Gazetteer, Vol. I, p. 237. THE TRIBES AND CASTES OF EAJPUTANA. 17 together in the presence of their caste. With Tailang Brahmans, the bridegroom’s father sends a handkerchief to be put on the bride’s head. With Saraswat Brahmans, the bride’s father places a ring on the bridegroom’s finger. Among all other Brahmans the custom is for the girl’s father to make presents of fruit, sugar, cocoanuts, and so forth, to the bridegroom’s friends, or to receive them. The Oswal bankers, at the time of marriage, send a garland of flowers and a ring from the bridegroom’s family to the bride. Among other Vaisyas the betrothal is confirmed by simply giving to the other party sugar and cocoanuts. The Jatia Kumhars bind a thread round the bride’s wrist. The general custom among the great majority of the castes as a token of the binding of the contract between the parties, is the exchange of sugar and cocoanuts. At the time of the celebration of the marriage, the bridegroom takes hold of the bride’s hand, and together they go round a fire in the centre of the room three times, and then a fourth time, the bride on this occasion walkino; before the bridegroom. The Srimali Brahmans wait till the morning after the marriage before encircling the fire, when the bridegroom takes the bride up in his arms, and carries her four times round the fire. The Maheshwari and Panchoti Vaisyas observe a singular custom. The bride’s maternal uncle, on the bridegroom entering the house of the bride, catches her up in his arms, and takes her round the bridegroom seven times (a). As every Eajpoot takes a wife from a tribe other than his own, the abduction of the bride, real or professed, is the universal practice. This custom arose in times when a tribe, being dependant for wives on the good-will of neighbouring tribes, found itself thwarted in its matrimonial inclinations through their enmity and hostility, and hence the frequent feuds which arose between them. Although such tribal strifes have largely ceased, yet the manner of forcible abduction con- tinues. “The ceremony may be witnessed in great perfection at any marriage in high life, when the bridegroom arrives with his wedding band of armed kins- men, who clash their arms and rush in with a shout upon the bride’s party ” {h). (a) The Rajputana Gazetteer, Vol. II, p. 251. (i) Ibid, Vol. I, p. 69. C ' CHAPTER II. THE BRAHMANICAL TRIBES. Sec. I.— brahmans OF PUSHKAR. Sec. II.— BRAHMANS OF BIKANEER. Sec. III.— BRAH- MANS OF KARAULI. Sec. IV. — BRAHMANS OF AIARWAR. Sec. V. — BRAHMANS OF MALLANI. Sec. VI.— BRAHMANS OF SANCHORE. Sec. VII.— BRAHMANS OF JESALMERE. Sec. VIII.— brahmans OF THE RAJPUTANA DESERT. Sec. IX.— BRAHMANS OF JEYPORE. Sec. X. — BRHAMANS OF AJMERE-MERWARA, Sec. XI. — BRAHMANS OF BANSWARA. Sec. XII.— BRAHMANS OF BHURTPORE. Sec. XIII.— BRAHMANS OF BHNDEE. Sec. XIV.— BRAHMANS OF DHOLPORE. The Brahmans of Ajmere hold no social intercourse with those of Merwara, the chief reason being, perhaps, that the latter eat animal food. They hold lands in nearly all the villages in these States with the important privilege of paying no revenue for the same. They seldom cultivate the sod themselves (a). The hills in the vicinity of Kalinjar, Laroth, and Bhadan were, according to tradition, first occupied by Brahmanical tribes. Section I. — Brahmans of PusKkar. The Brahmans of Pushkar are divided into two branches, the Bara Bas and the Chhota Bas, between whom a great feud has always existed. The former are regarded as having preceded the latter in the town ; but they have both been there for many generations. A charter of the Emperor Jehangir is extant, refer- ring to the division of offerings by these two tribes, and endeavouring to heal the animosity between them by ordering two-thirds to be given to the older tribe, and one-third to the younger, which rule still exists. The entire population of Pushkar numbers nearly four thousand persons, of whom the greater* part are Brahmans of the two sects just referred to. There seems good reason to believe that the Bara Bas are older than the Chhota Bas {h). (rt) Gazetteer of Ajmere-Merwara, by Mr. J. D. LaTouche, p. 32. (J) The Rajputana Gazetteer, Vol. II, p. 70. THE TRIBES AND CASTES OF RAJPUTANA. 19 1. The Bard Bds Brahmans of Puslikar. The tradition of these Brahmans is, that they are descended from Parasar, father of Veda Vyasa, through Bhopat, who, in common belief, was a Mair. The sewaks, or priests of the Jain temples, intermarry with the Bar^ Bas Brahmans, which is a very remarkable circumstance, seeing that the Jains are not Brahmans, but Vaisyas. It is needless to add, therefore, that other Brahmans decline to hold intercourse with the Pushkar sect. 2. The Chhotd Bds Brahmans of Pushkar. These Brahmans are divided into the following four clans : — 1. Gaur. I 3. Gujrati. 2. Sauadh. | 4. Eaj Purohit. The Chhota Bas Brahmans are purohits, or family priests, to the Rajas of Jeypore, Bikaneer, Bhurtpore, and Dholpore (a). They have no writmg or tradi- tion stating when they first came to Pushkar. Section II. — Brahmans of Bikaneer. The Brahmans of Bikaneer are chiefly of two classes, namely : — 1. Pokarna. These are ten times more numerous than any other Brahma- nical tribe in the State. They are traders and agriculturists, and are an energetic, hard-working people. Astrologers are of this clan. 2. Paliwal. Enterprising trading agriculturists, inhabiting twelve villages west of Bikaneer. Many of this tribe emigrated into British territory a few years ago. The priests of the Darbar, or Court, as of Rathor Rajpoots generally, are Kanoujiya Brahmans of the Sanadhiya branch. The teachers of the Shastras are Clour Brahmans. Section III. — Brahmans of Karauli. The Brahmanical tribes of Karauli are the most numerous of all the tribes in the State. They are mostly small traders, and convey their goods from place to place on pack-cattle. They bear various designations, such as : — 1. Borars or Ladenias (carriers of merchandize). In addition to trading they are often “ the village money-lenders, or cultivators, especially of hemp, which they prepare in large quantities, and work up into tdt, the coarse cloth of which their packing bags are made. They carry salt from Lambar, sugar from (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. LaTouche, p. 58. 20 THE TRIBES AND CASTES OF RAJPUTANA. Agra, cotton, glii (clarified butter), and piece-goods, to the marts, where they are wanted ” {a). The Borars are mostly Kanoujiya Brahmans of the Sanadhiya sub-tribe. They are nearly all able to read and ’smte, 2. Brmjaras. Although bearing this name, these Brahmans are very unlike the wandermg Brinjara tribes of the Dekhan. 3. Haiwasis. These have been carriers of merchandize for many genera- tions, and some of them journey over a wide extent of country. Not a few feed their cattle on the waste lands of Shopur, Badowra, Duma in Gondwana, and other parts of Central India, while still keeping up intercourse with their brethren in Karauli. The Haiwasis of this State are settled at Laknipur, in Machilpur. There are members of the tribe in Bari, Ulwar, Gwahor, and on the banks of the Nerbuddha. The Haiwasis mostly worship Raghunath. Some of the tribe in Marwar have become converts to ]\Iahomedanism. 4. Gujrati Brahmans. Of these, there are about sixty families in Karauli. They are worshippers of Vishnu. 5. Gor or Gaur Brahmans. A few families. 6. Gor Beas. A few families. 7. Nandwani. These are Brahmans from Marwar, and are found in the city of Karauli and in all the large villages. They are active traders. They have a higher social position than the Borars {b). Section IV. — Brahmans of Marwar. These are said, by Major Walter, to be subdivided as follows ; — 1. Tailang. 8. SrimMi. 15. Gujar-gor. 2. Parik. 9. Saraswat. 16. Sanawar. 3. Saukhwal. 10. Khandelwal. 17. Nadwani. 4. Gor or Gaur. 11. Sarwaria. 18. Lachora. 5, Kanoujya. 12. Gujrati. 19. Palliwal (c). 6. Pusbkarna. 13. Parohit. 20. Asopa. 7. Sawug. 14. Daima. This is, however, a very confused and unsatisfactory list of subdivisions. The Parohits are simply village priests, and may belong to any of the Brahma- nical tribes. The Sarwarias form one of the great branches of the Kanoujya Brahmans; as also do the Sana wars or Sanadhs. (a) Gazetteer of the Karauli State, by Capt. P. W. Powlett, p. 17. {b) Ibid, p. 18. (c) Gazetteer of Marwar, by Major C. K M. Walter, Political Agent, Marwar, p. 24. THE TEIBES AND CASTES OF KAJPUTANA. 21 Asopa Brahmans have held important posts in the Marwar Darbar. Push- karna Brahmans held the offices of Dewan and Bukhshi in the reign of Moharaja Takht Singh. Among the Tailang Brahmans the custom prevails of the father sending a handkerchief for the decoration of the head of the girl who is about to espouse his son. A Saraswat Brahman father places a ring on the linger of the youth who is about to be his son-in-law. A Srimffii Brahman bridegroom carries his bride four times round a fire lit in the centre of the room, on the morn- ing after the first marriage ceremony. The Srimalis are not cultivators in Mallani, but traders on a small scale. Section V. — Brahmans of Mallani. In Mallani, Joshis, or astrologers, are very numerous. Instead of following the uncertain pursuit of astrology, however, they are, for the most part, engaged in trade and agriculture. They enjoy special privileges, paying neither export nor import dues, and only a fourth part of their produce as revenue. The Paliwal Brahmans came originally to Mallani with the Rathors. The Sarsat or Saraswat Brahmans have only recently entered the State from Bikaneer. They are the priests of the Jffis, and are cultivators and beggars. The Rajgur Brahmans are family priests of the Thakurs of Mallani. One of their duties is, on the death of the head of a family, to take his ashes to the Gauges and to throw them into the stream. Their lands are rent-free. The Lohanas are trading Brahmans in Mallani, paying less duty on goods than other castes. They are low in social rank, and eat meat and drink spirits. They are not treated with such consideration as the Joshis. The Bhojaks are beggars, and cooks in the families of OswMs. They are worshippers of Shiva, but are lax in principle, and readily pay their devotions in the Jain temples. The Bhojaks are inferior Brahmans. The Kartakias are low Brahmans who receive the clothes thrown over dead persons when burnt; and eat the food given in charity during twelve days after the death of any one (a). The Srimali Brahmans are strict in the observance of their caste rules. They will not work in the fields, but engage in trade in a small way, and of course, like most Brahmans, rigidly adhering to caste, are incorrigible beggars. Section VI. — Brahmans of Sanchore. This district is almost exclusively populated by Brahmans, who bear the designation of Sanchora Brahmans. (a) Gazetteer of Mallani, by Major C. K. M. Walter, p. 66- 22 THE TRIBES AND CASTES OF RAJPHTANA. Section VII. — Brahmans of Jesalmere. These belong to two classes, the PaliwMs and Pokarnas or Pushkarnas, who are the principal sects of Brahmans in the State of Bikaneer, In numbers the Paliwals equal the Rajpoot tribes, while they far surpass them in wealth. Tod considers that they are the descendants of the ancient Pali or pastoral tribes of this region. They never marry out of their tribe. They worship the bridle of a horse (a). The Pokarnas are numerous in Marwar, Bikaneer, and Jesalmere. As to their origin, there is a tradition that they were formerly Beldars, and as such excavated the Lake Pushkar or Pokar, for which service they were raised into the rank of Brahmans, and permitted to bear the designation of Pokarnas. They worship the khodala, or pickaxe fb). In this State, besides the above Brahmans, there are others of the following tribes, namely: — Srimali, Joshi, Rajgur or Kesuria, and Gujar-gor. Section VIII. — Brahmans of the Rajputana Desert. The most numerous Brahmans of this region are Vaishnavis, who are agricul- turists, cowherds, and to some extent traders. They are found in greatest numbers in Chat. Their dead are buried near the thresholds of their houses. The tribe is also settled in Marwar, Mallani, and elsewhere. Section IX. — Brahmans of Jeypore. In comparison with other States in Rajputana, Brahmans are most numerous in Jeypore, and are engaged in both secular and religious pursuits. From the greater number of Brahmans residing in Jeypore, we are not to conclude, says Tod, “ that her princes were more religious than their neighbours, but, on the contrary, that they were greater sinners ” (c). Most of the Brahmans of this State are Bagras, an inferior order, many of whom are agriculturists. Brahmans of a higher rank olBciate at temples, or are emjJoyed in the public service. Section X. — Brahmans of Ajmere-Merwara. These number nearly twenty thousand persons in this province, and enjoy special privileges in the villages, in which they hold lands free from revenue, which they are too proud to cultivate. They are an exclusive race, and as they eat meat, keep themselves apart from other Brahmans. (a) Tod’s Rajasthan, Vol. II, p. 262. (J) Ibid. (c) Ibid, p. 397. THE TKIBES AND CASTES OF KAJPUTANA. 23 Section XI. — Brahmans of Banswara. In this small State the Brahmans are well represented, and belong, it is said, to as many as twenty-two separate tribes. The capital has a total population of a little more than six thousand j^ersons, of whom one-fifth are Brahmans. # Section XII. — Brahmans of Bhurtpore. The Brahmans number about seven per cent, of the entire population of Bhurtpore. Many of them are officials of the Native Government, and in the houses of merchants, bankers, chiefs, and others. The following Brahmanical tribes have their representatives m the State : — Brahmanical Tribes of Bhurtpore. 1. Gour. These are numerous. 2. Kauyakubja. A few only. 3. Utkal Brahmans from Orissa. A few. 4. Saras wati. In considerable numbers. 5. Maithala. A few. 6. Nagar Brahmans from Gujerat. A few. 7. Maharashtra. A few. 8. Kashmiri. A few (a). Section XIII. — Brahmans of Bundee. These are engaged in various occupations, as Government officials, as culti- vators, and as headmen of villages ; while aU are more or less educated. The chief minister of the State is a Nagar Brahman. The following tribes are repre- sented in Bundee : — 1. Sadu. 2. Gour. 3. Sanadhiya. 4. Parikh. Brahmanical Tribes of Bundee. 5. Gujar. 6. Daima. 7. PaliwM. 8. Nagar. 9. Saraswati. 10. Sikhwal. Section XIV. — Brahmans of Dholpore. In this small State there are thirty-six thousand Brahmans, of whom as many as twenty-seven thousand cultivate upwards of forty-three thousand acres of land. The Golapurah Brahmans occupy twenty-two villages. They profess to be Patakh Brahmans, and state that their ancestors entered this district in the middle of the thirteenth century, having come from Palh in Bhurtpore. The Sanadhiya branch of the Kanyakubja Brahmans are the headmen of fifty-one villages. (a) The Rajputana Gazetteer, Vol. I, p. 160. CHAPTER III. THE RAJPOOT TRIBES. I.— CHAUHAN. II — HARA. III.— RATHOR. IV.— JODHA. V.— JOHIYA. VI.-SILKAWAT. VII.— BIRAMOT. VIII.— BIJAW AT. IX,— SISAWAT. X.— KITAWAT. XI.— TENDO. XII.-MOHIL. XIII.— NARBHANA, XIV.— BHADAURIA. XV.— BHAURECHA. XVI.— DHANAIREA. XVII.— BAG- RECHA. XVIII.— KOMBAWAT. XIX.— LUNAWAT. XX.— RAXAWAT. XXI.— DULAWAT. XXII.— JHALA. XXIII.— BARGUJAR. XXIV.— SISODIYA. XXV.— GAHLOT. XXVI.— SAXKLA. XXVII.— ASAYACH. XXVIII.— CHANDRAWAT. XXIX.— SENGAR. Rajisthan, or Rajputana, is ih.Q o.omitvj par excellence oi the Rajpoot tribes, in which, for many ages, they have held extensive dominion. In a former work I have written at length on many of these tribes, and therefore shall consider it incumbent on me now, only to furnish such additional information about those inhabiting Rajputana as I have been able to gather {a). It seems to be generally admitted, that the chiefs of Rajputana, “ as a class, are superior to the present fruits of our own institutions in India. They are more inclined to mix with Europeans, and enjoy their society and sports, and are freer from prejudice than any other people in India” {b). The Rajpoots are fond of excitement, a disposition produced, perhaps, by the feudal system under which they live. Nevertheless, with all their restlessness and turbulence, in the opinion of Colonel Tod, they possess ‘ in an eminent degree both loyalty and patriotism.’ The Rajpoot tribes in all the States of Rajputana are divisible into three classes: 1, landholders; 2, cultivators, or tillers of the ground; 3, servants, agents, and the like. The landholders include the old hereditary aristocracy. Among the Rajpoots of Mar war, at the ceremony of betrothal, the young bridegroom and bride ]iartake of opium together. The same pernicious custom also prevails with the Charan tribe. (a) “ Hindu Tribes and Castes,” by tbe author— the Kshatriya or Rajpoot Tribes. Vol. I, Part II, Chapters I-XIII, pp. 1 16— 243. (i) History of Mewar, by Captain J. C. Brookes, p. 104. THE TRIBES AND CASTES OF RAJPUTANA. 25 The social position of these tribes in Rajputana, at the present day, is depicted in these words of Colonel Tod : “ The poorest Rajpoot of this day,” he says, “ retains all the pride of ancestry, often his sole inheritance. He scorns to hold the plough, or to use his lance but on horseback. In these aristocratic ideas he is supported by his reception among his superiors, and the respect paid to him by his inferiors. The honours and privileges, and the gradations of rank, among the vassals of the Rana’s house, exhibit a highly artificial and refined state of society. Each of the superior rank is entitled to a banner, kettle-drums pre- ceded by heralds and silver maces, with peculiar gifts and personal honours, in commemoration of some exploit of their ancestors ” (a). I. Chauhdn. The fort and city of Ajmere were founded, says the local tradition, in the year 145 a. d., by Raja Aja, commonly known as Ajapal, descended from Anala,. the first of the Chauhan race. The Chauhan kings reigned in Ajmere until the end of the twelfth century. In 1193, Mahomed Ghori took possession of the city ; but it was not finally annexed to the Mahomedan empire of Delhi until 1195, when the country was once more invaded, and Kutb-ud-din Aibeg, viceroy of Mahomed Ghori, fought with the usurper Hemraj, and having killed him and defeated his army, destroyed completely the remaining power of the ancient dynasty (5). It is very remarkable that although the Chauhans governed Ajmere for upwards of a thousand years, yet that so few of the tribe are now to be found there. “ They must be looked for,” says Mr, J. D. Latouche, Compiler of the Gazetteer of Ajmere-Merwara, “ in H5,ravati, in Ulwar, and in the desert of Nagar Parkhar, whither they have been pushed by the Rathors, who have occupied their place as the ruling tribe, and who in numbers, wealth, and power greatly preponderate over the other Rajpoot clans who hold land in the district ” (c). The Chauhans have colonies in Marwar, Bhurtpore, Jesalmere, and Mallani. They have distinguished families in Looe Bah and Sanchore. The Chauhans of Baidla and Kotario, in the Oodaipore valley, are, says Tod, chiefs of the first rank. The chief of Parsoli is also a Chauhan. The Gogawat clan is descended from the famous Goga, who defended the Sutlej in the earliest recorded Mahomedan invasion. ‘ Both Goga and his steed (a) Tod’s Rajasthan — Madras Edition — Vol. I, p. 123. (b) General Cunningham’s Archseological Survey of India, Vol. II. p. 258. (c) Gazetteer of Ajmere-Merwara. by Mr. J, D. Latouche, p. 28. D 2G THE TRIBES AXD CASTES OF RAJPUTANA. Jawadia are immortal in Rajasthan.’ The Gogawats are among the most ancient tribes of the desert. The Narbhans are another clan of this tribe. They formerly had possession of Oodaii)Qre, which they held for a long period. In Banswara are eleven Chauhan clans, three of which are as follows : — 1. Madawat.— These are of Metwala, and are a junior branch of the Molan family. 2. Hathyot. — This clan belongs to Arthuna, and has also sprung from the Molans. 3. Keringot. — A clan which came originally from Bankora in Dungarpore. They have possession of the Ganora estate. The tribe is numerous in Bundee. In Dungarpore eight of the principal landholders are of this tribe. The Chauhans succeeded the Tuars in Mai wee, and reigned there one hun- dred and sixty- seven years. II. II dr a. The Haras inhabit the country, called after them, Haravati, embracing the two States of Boondi and Kotah, and intersected by the Chumbul. Their founder, according to Tod, was Ishtpal, descended from Manik Rae, the Chauhan king of Ajmere, who, a. d. 685, “ sustained the first shock of the Islamite arms.” Ishtpal was severely wounded in battle while resisting the invading army of Mahmud of Ghizni. “ His limbs, which lay dissevered, as the story goes, were collected by Surabai ; and the goddess sprinkling them with the ‘ water of life,’ he arose. Hence the name Hara, which his descendants bore, from har, or ‘ bones’ thus collected ; but more likely from having lost {hara) Asi” {a). Boondi, the capital of the Haras, was built by Rae Dewa, about the year 1342, by whom the country received the designation of Haravati. The tribe has the following clans : — The Ildra Clans. 1. The Kombawat Clan — descended from the famous Aloo Hara, son of Har-raj. Aloo Hara had twenty-four castles on the Pathar. 2. The Bhojawat Clan — also descended from Aloo Hara. 3. The Harpalpota Clan — descended from Harpal, son of Samarsi. (a) Tod’s Rajasthan — Madras Edition — Vol. II, p. 420. THE TEIBES AND CASTES OF KAJPUTANA. 27 4. The Norangpota Clan — descended from Norang, son of the renowned _ Napuji. 5. The Tharad Clan — descended from Tharad, another son of Kapiiji. 6. The Meoh Clan — descended from Meoji, great grandson of Hamoo, ruler of Boondi in the fifteenth century. 7. The Sawant Clan — descended from Sawant, brother of Meoji. 8. The Novarmapota Clan — descended from Novarma, grandson of Hamoo. 9. The Jailawat Clan — descended from Jaita, grandson of Hamoo. 10. The Nimawat Clan — descended from Nima, grandson of Hamoo. 11. The Akawat Clan — descended from Ako, great grandson of Hamoo. 12. The Udawat Clan — descended from Udoh, great grandson of Hamoo. 13. The Chandawat Clan — descended from Chanda, great grandson of Hamoo. 14. The Rama Clan — descended from Ram Singh, son of Arjiin. 15. The Akhirajpota Clan — descended from Akhiraj, son of Arjun. 16. The Jessa Clan — descended from Kandil, son of Arjun. 17. The Indarsalot Clan — descended from Indar Singh, who founded Indargurh. 18. The Berisalot Clan — descended from Beri Sal, who founded Bahran and Filodi. 19. The Mokhimsingot Clan — descended from Mokhim Singh, who had Anterdeh. The Haras of Kotah, descended from Madhu Smgh, the founder of the Kotah State, have the patronymic of Madhani, and are thus distinguished from all other Hara clans. III. Rdthor. On the destruction of Kanauj, the capital of the ancient kingdom of the same name, the Rathors abandoned their country, which they had governed with wonderful energy so long, and entering the barren wastes of Marwar, founded a new kingdom there. “ The Rathors of Ajmere have the same customs and characteristics as their brethren in Marwar. They are still warlike and indolent, and great consumers of opium. Each man carries at least a dagger, and, except under extreme pressure, none will touch a plough” (a). The village of Khori held by the Rathors was once in the possession of the Mers, but was taken from them by these Rajpoots. This tribe has eighty-three Bhumia holdings in (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latoucbe, p. 29. i>8 THE TRIBES AND CASTES OF RAJPUTANA. Ajmere. All the talukdars or great landholders of the district, with few exceptions, are Rathors, descended from Seoji. The Rathors of Bikaneer have sprung from the Rathors of Marwar, and were estabhshed there by Bika, the son of Jodhain, in 1459. The Maharaja of Bikaneer claims to be the head of the tribe in that territory. The Rathors of that princi- pality are divided into the following clans : — The Rdthor Clans of Bikaneer. 1 . The Bik5 €lan — descended from Bika, the founder of the Bikaneer State, with nine principal families : — 1, Rajwi ; 2, Ratan Singot ; 3, Sringot ; 4, Kishan Singot; 5, Umrawat ; 6, Narnot ; 7, Bhlmrajot ; 8, Gharsiot ; 9, Pirthi Rajot. The chief seats of the clan are at Mahajin, Jessanoh, Bale, and Hyadesir. 2. The Bidawat Clan — descended from Bida, Bika’s brother, with six principal families : — 1, Manohardasat ; 2, Tejsiot ; 3, Khagarot ; 4, Pirthi Rajot ; 5, Keshodasot ; 6, Man Singot. Their country extends along part of the Marwar and Shekhawati frontiers. They are especially addicted to plundering. Their chief seats are at Bedasir and Saondwa. 3. The Karmsiot Clan — descended from Karmsi, a less distinguished brother of Bika, a small clan. Their chief seat is at Nokho. 4. The Kandhalot Clan — descended from Kandhal, Bika’s uncle and chief supporter, consisting of three great families : — 1, Raolot ; 2, Barlnrot ; 3, Sain- dasot. 5. The Mandhlawat Clan — descended from Mandhal, a less distinguished uncle of Bika. They have ten villages. Their chief seat is at Saroonda. 6. The Rupawat Clan — descended from Rupji, another uncle of Bika (a). They possess ten villages. Their chief seat is at Badilah. 7. The Randhirot Clan — possessing one village. 8. The Mandlot Clan — occupying three villages. 9. The Ranmalot Clan — holding one village. 10. The Jaitmalot Clan — possessing one village. 11. The Kundalia Clan — with two villages. 12. The Udawat Clan — holdino; four villages. O C> 13. The Nathal Clan — occupying two villages. 14. The Patawat Clan — with one village. 15. The Gohel Clan — with one village. 16. The Benirot Clan. {a) Gazetteer of Bikaneer, by Captain P. W. Powlett, p. 111. THE TRIBES AND CASTES OF RAJPUTANA. 29 The ruling chief of Marwar is at the head of the Eathor tribe in that State. There is good ground for the belief that, prior to the conquest of Marwar by the Rathors, that country had been governed at various periods by Jats, Bheels, and Meenas. The Rathors abandoned Kanauj after the destruction of their capital by Shahab-ud-din in 1194. Some of them migrated westerly, and gradu- ally conquered the small chieftains who formerly ruled over Marwar. The Rathors finally gained possession of Marwar under Rao Chanda, in the year 1382. His grandson, Jodha, founded the present city of Jodhpore, and made it the capital of the Marwar or J odhpore State. The Thakurs or great landholders of Ganora and Bednore, in Mewar, belong to the Mairtia clan of Rathors. MaMni claims to be the cradle of the Rathors in the west; for, on the down- fall of Kanauj, Asthan, the great grandson of the last monarch, abandonmg his native country, wandered with his followers to the west, and at the end of the twelfth century, captured from the Gohel Rajpoots the town of Kher, near the Luni, and took possession of the district of Mewo, now called Mallani. The Gohels had seized the territory from the Bheels twenty years before. On being thus dispossessed the Gohels moved on to Bhaunagar, on the gulf of the Mahi, where they are still a numerous body. The Rathors increased their principality in the time of Mallinath by the addition of Giira and Nagar, which they conquered from the Soras. The Barmer District of Mallani, at the date of the foundation of the Rathor rule under Asthan, was in the hands of the Sanklas, from whom it was taken by the Chauhans, who, on their turn, were overcome by the Rathors, who annexed the district permanently (a). The Rathors are very powerful in Marwar, where they are divided into the following clans : — The Tdthor Clans of Marwar. 1. The Jodha Clan — holding the chieftainships of Khari-ka-dewa, Chanpur, and Budsii. 2. The Champawat Clan — holding the chieftainships of Ahwa, Pokum, K^toh, Palri, Hursola, Degode, Rohit, Jawula, Suttana, and Tingari. 3. The Kumpawat Clan — holding the chieftainships of Asope, Kuntaleo, Chundawal, Siriari, Kharlo, Hursore, Bulloo, Bajoria, Surpura, Dewureo, Buggori, Gujsingpura, and Roat. 4. The Mandlot Clan — holding the chieftainship of Sarunda. (a) The Rajputana Gazetteer, Vol. II, p. 265. 30 THE TKIBES AND CASTES OF RAJPUTANA. 5. The Pattawat Clan — holding the chieftainships of Kurnichari, Baroh, and Desnokh, 6. The Lakhawat Clan. 7. The Balawat Clan — holding the chieftainship of Dhilnara. 8. The Jaitmalot Clan — holding the chieftainship of Palasni. 9. The Karnot Clan — holding the chieftainship of Limawas. 10. The Riipawat Clan — holding the chieftainship of Chutela. 11. The Dimgerot Clan. 12. The Sandawat Clan. 13. The Mandnot Clan. 14. The Birot Clan. 15. The Jagmalot Clan. 16. The Hampawat Clan. 17. The Saktawat Clan. 18. The Urivalot Clan. 19. The Ketseot Clan, 20. The Satrosalot Clan. 21. The Tejmalot Clan {a). A branch of the Rathors is settled in Jesalmere, and also in Jhalawar. There are a few also in Bhurtpore. Talwara and Aorwara, in Banswara, are held by two branches of the Mairtia Rathors. The Talwara Pass is in their hands, and they are responsible for its security. The chief of Kusalgarh is of this tribe, and is said to be descended from Jodh Singh, the foimder of Jodhpore. The appellation of Ranawat is applied to the members of the ruling family of the State. This district has eight principal landholders, all of whom are Rathor Rajpoots, The tribe is also strong in Bun- dee. It has some representatives in Dungarpore, and one of the principal land- owners is connected with it. . IV. Jodlia. The Jodha tribe, descended from Jodha, the founder of the flodhpore State; is subdivided into a number of clans, as follows : — The Jodlia Clans. 1. The Santal or Satil Clan — having the chieftainship of Satulmere, (a) Tod’s Rajasthan — Madras Edition — Vol. II, p. 16 . THE TRIBES AND CASTES OF RAJPUTANA. 31 2. The Mairtia Clan — having the chieftainships of Reah, Gahorah, Mehtri, and Mairta. The Mairtias are descended from Diidoh, a son of Jodha. The Jaimalot and Jagmalot Clans, says Tod, are descended from Jaimal and Jagmal, two sons of Biram, a son of Dudoh. 3. The Bharmalot Clan — having the chieftainship of Bai Bhilara. 4. The Seorajot Clan — having the chieftainship of Dhimara, on the Liini. 5. The Karmsot Clan — having the chieftainship of Keonsir. 6. The Raimalot Clan. 7. The Samatseot Clan — having the chieftainship of Dewaroh. 8. The Bidawat Clan — having the chieftainship of Bidavati, in the Nagore District (a). Jodha, the first ruler of Marwar, was succeeded by his son, Surjoh, or Suraj Mai, who, through his sons, originated the following clans : — Tlie Surjoh or Suraj Mai Clans. 1. The Udawat Clan — having chieftainships at Neemaj, Jytarun, Goondochi, Chundawal, Kooahaman, Chundawal, Khada, Marot, Biratea, and Raepore. It has also settlements in Mewar. 2. The Sagawat Clan — with settlements at Burwoh. 3. The Priagot Clan. 4. The Narawat Jodha Clan — a branch is established at Pachpahar, in Haronti {h). V. Johiya. These are a very ancient tribe, formerly known as Yaudheyas, “who pro- bably contended with Alexander, before whose time they were, it is believed, established on the banks of the Sutlej. Yaudheya coins, as old as the first century of the Christian era, have been found near that river (Cunningham’s Ancient Geography, Vol. I, p. 245). The Johiyas are by no means extinct, as Tod imagined. Many of them are Musalmans ; but some in the Sirsa District are still Hindus. According to General Cunningham, they formerly held much of the country west and south-west of Bhatner ; and their chief places were Kharbara, Sahankot, and Badopul, which the Rahtors took from them. There are three sections of the tribe : 1, the Admera ; 2, the Lakvira, — who are settled on the banks of the Sutlej; and 3, the Madhera, who, together with the represent- ative of the house of Madhu, the founder of the clan, are, for the most part, (a) Tod’s Rajasthan — Madras Edition — Vol. II, p. 18. (V) Ibid, p. 20. 32 THE TRIBES AND CASTES OF RAJPUT ANA. subjects of the Bikaneer State. The boundary of these two divisions is still the bank of the old Sutlej ” {a). VI. Silkawat. A numerous class of hhumias or landholders in Mehwo and Rardurro, in Marwar, descendants of Siluk or Silks. VII. Biramot. A numerous tribe at Saitroo, Sewandh, and Daichoo, in Marwar, descended from Birum deo, the son of Siluk. VIII. Bijawat. Numerous at Saitroo, Sewandh, and Daichoo, in Marwar, descended from Birumdeo, the son of Siluk. IX. Shawat. A tribe in Marwar. X. Kitawat. A tribe in Marwar. XI. Tendo. An ancient tribe in Marwar. XII Mohil. A Chauhan tribe, descended from Manik Rae of Ajmere. The Rathors took Nagore from them in the fifteenth century. XIII. Narbhana. A Chauhan tribe, descended from Manik Rae of Ajmere. XIV. Bhadauria. A Chauhan tribe, descended from Manik Rae of Ajmere. Their appanage on the Chumbul still bears their name. In the early part of the last century the Bhadaurias under Rajah Kalyan Singh took possession of Dholpore, which they held tiU 1761, after the battle of Paniput, when they lost it. XV. Bhaurecha. A Chauhan tribe, descended from Manik Rae of Ajmere, (a) Gazetteer of the Bikaneer State, by Captain P. W. Powlett, p. 123. THE TEIBES AND CASTES OF RAJPHTANA. 33 XVI. Dhanairea. A Cbauhan tribe, descended from Manik Rae of Ajmere. They formerly held Shahabad. XVII. Bdgrecha. A Cbauhan tribe, descended from Manik Rae of Ajmere. XVIII. Kombawat. A tribe of allodial bhumias or landholders in Mewar. XIX. Lunawat. A tribe of allodial bhumias or landholders in Mewar. They are proprietors of lands bordering on Oguna, Panora, and other tracts in the Aravulli. The Lunawats are like the Dulawats, descended from Lakha Rana, chief of Chitore in A. D. 1373. XX. Ranawat. A tribe of allodial bhumias or landholders in Mewar. The ancestor of the Raja of Shapoora, a descendant of Rana Udya Singh, was of this tribe. XXI. Dulawat. A tribe of allodial bhumias or landholders, in the high lands bordering on Oo-una, Panora, and other tracts in the Aravulli. The Dulawats are descended 'O' ' from Lakha Rana, chief of Chitore, in A. d. 1373. XXII Jhala. The chiefs of Sadri, Dailwarra, and Gogoonda, in Mewar, are of this tribe. Tt is also found in Jesalmere. The ruling family of Jhalawar is of the Jhala tribe. These Rajpoots came originally fk)m Kattywar, of which they were once the rulers. XXIII. Bargujar. An important tribe in Jeypore and Marwar. The Bargujars are proprietors of twenty-live villages in the State of Dholpore. XXIV. Sisodiya. This is properly a branch of the Gahlot or Grahilot tribe. The Rana of Oodaipore or Mewar is a Sisodiya. The Emperor Shah Jehan presented the par- gannah or barony of Phulia, which was formerly part of Ajmere, to the Raja of Shahpoora, a member of the royal family of Oodaipore. £ 34 THE TRIBES AND CASTES OF RAJPUTANA. The tribe also has possession of the pargannali of Sawar, to the south-east of the district, the gift of Jehangir to its ancestor Gokul Dass, who had the reputation of having been wounded eighty-four times in the wars of that emperor. The Rawals or native chiefs of Banswara have sprung from the Sisodiyas of Dungarpore, from whom they separated in the year 1530. Previously to that period Bagar or the two States of Dungarpore and Banswara belonged to this tribe. Formerly, in the Banswara State, eight first class nobles of the Sisodiya and Chauhan tribes sat on the right of the throne, and eight Rathors of the same rank sat on the left, of whom only three families are remaining. The Sisodiyas in this State are divided into eight branches. There are a few members of the tribe in Bundee. The Sisodiyas of Dungarpore, of whom the Maha Rawal is the head, claim to be descended from the elder branch of the Oodaipore family. We learn from Tod that these entered the State as emigrants from Meywar at the end of the twelfth century. Sir John Malcolm states that they came from Meywar about three hundred years ago. There are also some members of this tribe in possession of lands at Nepoli, in Ajmere (u). They occupy four villages in Bikaneer. The tribe has famihes in Mallani. Several of the principal chiefs, of Oodaipore besides the Maharana, are attached to this tribe. There is also a branch of the tribe at Jaharawar. The principal clans of Sisodiyas in Meywar are as follows : — Clans of Sisodiyas in Meywar. 1. Chandawat. In former times the Chandawats and Sakht5wats were rival tribes in Meywar, of great power and importance. Their feuds, says Tod, have been the destruction of Meywar. The chief of Saloombra is the present head of the tribe. A few Chandawats occupy a village in Bikaneer. Two of the chief landholders of Dungarpore are of this tribe, 2. Sakhtawat. These are fewer in number than the Chandawats ; but they liave the ‘ rejiutation of greater bravery and more genius.’ The chiefs of Bheen- dir and Bansi are of this clan. 3. Sangawat. The chief of Deogarh is of the Sangawat clan. 4. Meg5-wat. The Rawat of Beygoo is of this clan. 5. Jagawat. The Rawat of Amait is a Jagawat, 6. Sarangdeote. The Rawat of Kanorh is of the Sarangdeote clan. 7. Kishenawat. The Rawats of Bhynsror and Korabur are of this clan. (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latouche, p. 29. THE TRIBES AND CASTES OF RAJPUTANA. 35 XXV. The Gahlot Tribe. This tribe is descended from, a child born in a cave, whose mother, a Ranee of the royal house of Balabhi, was the only person who escaped when that city was sacked. The word gahlot means ‘ cave-born.’ The Gahlots are one of the thirty-six royal Rajpoot tribes (a). There is a small community of Gahlots in Bikaneer, Marwar, Mallani, and Jesalmere. XXVI. Smikld. The mother of Bika, the founder of the Bikaneer State, was a member of this tribe. He was the sixth son of Jodha, Rao of Marwar, who originated the State of Jodhpore. The SankHs are a branch of the Pramara tribe. They were expelled from Kher in Mallani by the Chauhans, who in their turn were subdued by the RMhors. Chiefs of Poogul, and in Marwar, are of this tribe. XXVII. Asayach. This tribe possesses one village in Bikaneer. XXVIII Chandrdwat. The Chandra wats are landholders in Jeypore. A small number occupy a village in Bikaneer. There is a branch in Jhalawar. XXIX. Sengar. A few Sengar Rajpoots have established themselves in the village of Kallian- pura in Karauli. The chiefs occupy a small mud fort. The Sengars are estab- lished at Jagmohanpur, on the Jumna. (a) See a detailed Account of this Tribe in the Author’s “ Hindu Tribes and Castes,” Vol. I, pp. 125 — 135 . CHAPTER IV THE RAJPOOT TRIBES— (ConfeVmcrf). XXX. — YADU, JADU, OR JADON. XXXI. — BHATI. XXXII — SODA. XXXIII. — KACHWAHA, XXXIV. — SHEKHAWAT. XXXV. — DEWAL. XXXVI. — SALANKHI. XXXVII. — BHAGELA. XXXVIII.— INDAR. XXXIX.— BIRPURA. XL.— DODHIA. XLI — BEHILA. XLII — SIKARWAL OR SIKARWAR. XLIII.— GOYAL. XLIV.— DEORA. XLV.— PARIA. XLVI.— PARIARIA. XLVII.— DHANDU. XLVIII— DHANDAL OR DHONDAL. XLIX.— BORA. L.— BIDA LI.— BETA. LIL— SINGARPAL. LIII.— KHIPA. LIV.— JASSOLIA. LV.— PHALSUNDIA. LVI.— SINMAL. LVII.— GOGADE. LVIII. — SAUDI. LIX. — JETANG. LX. — BANDAR. LXI. — KASUMBLIA. LXIL— KARMOT. LXIII.— GAUR. LXIV.— PUAR. LXV.— PUAR, PONWAR, OR PRAMARA. LXVI.— TAWAR. LXVIL— KELAN. LXVIII.— GOGLI. LXIX.— SUGAR. LXX.— MANGALIA. LXXI — DHAWECHA. LXXII.— KALAEA. LXXIII.— KALAWAT. LXXIV.— UGA. LXXV.— SOR. LXXVI.— JASOR. LXXVII.— SELOT. LXXVIII.— KALA. LXXIX.— BHARAKMAL. LXXX.— MAKWANA. LXXXI. — JHARECHA. LXXXII. — BARECSA. LXXXIII. — KOTECHA. LXXXIV. — KARWA. LXXXV.— BIRAWA. LXXXVI.— JAICHAND. LXXXVII.— KHAWARIA. LXXXVIII.-KARNOT. LXXXIX.-MAHECHA. XC.-TANWAR. XCI.— PARIHAR. XCII.— KHAIR. XCIII.— VIHIL, OR BIHIL. XCIV. -MAIPAWAT. XCV.— KABA. XCVI.— KHICHI. XCVII.— SONAGURRA. XCVIII.— PAWAICHA. XCIX.— BHURTA. C.— KALACHA. CL— RAOKA. CII.~ RANIKIA. CIII.— KHARU- RA. CIV.— TANTIA. CV. — INDAH. CVI.— SINDHIL. CVII.— KHORWA. CVIII.— DHOTI OR DHATI. CIX.— SONDIA OR SONDI. CX— HADU. CXI.— RAJ AW AT. CXII.— SUKHTAWAT. CXIII.— OR. CXIV.— RATHWA. CXV.— DUBIA. CXVI.— TONWAR. CXVII.— TAGARGARI. CXVIII. —MORI. CXIX.— BODANA. XXX. Yddu, Jddu, or Jddon. The Jadu Rajpoots are the dominant tribe of Karauli, which State they have occupied from at least the tenth century, and probably from a much earlier period. The feudal aristocracy of that principality consists entirely of Jadus. No other Rajpoots possess any rank whatever. They are an exceedingly illiterate people, very few being able to read and write. The Jadus prefer the affix pal, ‘ nourisher of cows,’ to the more general Rajpoot affix of Singh, meaning lion. They are said to be brave fighting men, but bad cultivators. Wherever the Jadu “ has to compete with cultivators of other castes on equal terms, he manifests his inferi- ority ; and this is remarkably illustrated by the position of the Gonj, Khichri, and Ranch Pir Thakurs in Karauli, who, being out of the caste, are not allowed THE TEIBES AND CASTES OF RAJPUTANA. 37 the advantages enjoyed by respectable Jadus, and are consequently on a lower level than Meenas and Gujars ”(^)- The principal divisions or hotris of the Karauli Jadus are the following : — The Principal Jddu Clans. 1. Hadoti. This clan usually supjJies an heir to the sovereignty of Karauli on the failure of sons in the reigning family. Its chief bears the title of Rao. The original seat of the clan was the neighbouring village of Gareri, which was left for Hadoti in 1697 in consequence of a dispute with the chief of Fathpur. 2. Amargarh. The first chief of Amargarh was Amar Man, son of Raja Jago Man. 3. Inaiti. The first chief of this clan was Bhhp PM, son of the Maharaja Chhatr Man. 4. Raontra. The first chief of this clan was Bhoj Pal. 5. Bartiin. The founder of this clan was Madan Man, son of the Maharaja Mukund. The five nobles representing the above five clans have forts of their own. 6. Hari Das. This clan has sixteen divisions, which lie on the western borders of the State. 7. Mukund. The Mukunds have eight divisions, their estates being situated to the north-east of the city {h). Anjani is the patron goddess of the Jadus. The ancestors of this race founded Jesalmere, in the year 1157. This city is the present capital of the BhMls. The Jadon Rajpoots of Karauli have a tradition that, in the year 1120, their ancestors erected the present fort at Dholpore. It is probable that they held lands in that territory in those days, but they must have been soon dispossessed, especially as we know that in 1194 Shahab-ud-din took possession of the king- dom of Kanauj, of which there is reason to believe that it formed a part. The Jadus have considerable possessions in Dholpore, in which State they own forty -nine villages. They have some families also in Dungarpore. XXXI. Bhdti. These Rajpoots are said to have established themselves on the Borwa hihs of Merwara ; and a tradition exists, that a Bhati Rajpoot, Ajit Singh, once bore the title of king of Merwara. They are strong to the west of the Bikaneer State, where they are divided into two great clans, namely : — (a) Gazetteer of the Karauli State, by Captain P. W. Powlett, p. 18. {h) Ibid, p. 46. 38 THE TRIBES AND CASTES OF RAJPUTANA. The Blidtl Clans of Bikaneer. 1. The Raolot Clans — consisting of nine branches. 2. The Pugalia Clans — consisting of four branches. These thirteen branches have their chief seats at Poogul, Rajasir, Ranair, Sutasir, Chakarra, Beechnok, Garrialah, Shrjerah, Rundisir, Jangloo, Jaminsir, Kudsu, and Naineah. The Bhatis of Bhatner are most probably Hindus, who have been converted to the Mahomedan faith. There is a colony of Bhatis m Marwar, and another in Mallani. The Yadu, Jadu, or Jadon Bhati Rajpoots claim descent from the ancient Yadu kings of the Lunar race. The remote ancestors of the Bhati Rajpoots came originally from Prayag or Allahabad, whence they removed to Mathura, from which place, after remaining there for a long period, the tribe dispersed in various directions. The ruler of Jesalmere is of this tribe. The Bhatis informer times subdued all the tracts south of the Garah ; but their jurisdiction has been greatly diminished by the encroachments of the Rathors. Some of the principal branches of the Bhatis in Jesalmere are the following: — Blidti Clans of Jesalmere. 1. The Maldots. 3. The Barsangs. 2. The Kailans. 4. The Pohars. 5 . The Tej matahs . The Maldots, says Tod, have the character of being the most daring robbers of the desert. They are descended from Rao Maldeo, and possess the fief of Baroo with eighteen villages. The chief seat of this tribe has been successively at Tumoli, Deorawal, and Jesalmere. Deorawal was founded by a Bh&ti chief in the ninth century. He delighted in warfare, and consolidated the Bhati rule in this barren region. So great were his exploits that he is regarded as the real founder of the tribe. The city and fort of Jesalmere were built in the middle of the twelfth century by Jesal, the sixth rajah in descent from Deoraj. About the year 1294 Alauddin sent an army against the Bhatis, which destroyed the city of Jesalmere; but it was afterwards re-built. The Jesalmere princes continued independent for several centuries, and only submitted to the Mahomedans in the reign of Shah Jehan, under Rawal Sabal Singh, the twenty-fifth chief in succes- sion to Jesal. The territory then was more extensive than in any other period of the nation’s history, including Bhawalpore, extending northwards to the Sutlej, THE TRIBES AND CASTES OF RAJPUTANA. 39 westward to the Indus, and eastwards and southwards embraced much of the tract subsequently added to Marwar and Bikaneer {a). The Bhatis of Marwar hold the chieftainships of Khejurla and Ahore. The Bhati, says Tod, “ is not perhaps so athletic as the Rathor, or so tall as the Kachwaha, but generally fairer than either.” XXXIL Soda. A small number of the Soda Rajpoots are in the Bikaneer State, and in Mallani. This tribe is an offshoot of the Pramaras. In former times, they had possession of the whole of the great desert ; and are still found scattered over it. The Umras and Sumras, now Mahomedans, branches of the Sodas, established Umrakote, where Akbar was born, and Umrasomra. The ruler of Dhat, in the desert, is of this race {h). The Sodas have less prejudice than most Rajpoot tribes, and “ will drink from the same vessel, and smoke out of the same hookah with a Mussulman, laying aside only the tube that touches the mouth.” A Soda may always be known by the peculiarity of his turban. In the extreme west of Rajputana, on the borders of Scinde, the Sodas display a singular blending of Hinduism and Islamism in their social customs and religious institutions. Their marriages are entirely in accordance with old Rajpoot customs, yet in their religion they conform, for the most part, to Maho- medan rites. Nevertheless, strange to say, they worshipped until very recently the gods of the Hindu pantheon. XXXIII. Kachwaha. This tribe has its principal seat at Jeypore, which State is mostly in the hands of Kachwaha chiefs. A branch of the tribe founded Amber in the tenth century, dispossessing the Meenas and Rajpoots, the former inhabitants of the country. One of the greatest princes of the Kachwaha s of Jeypore was Rajah Maun Singh, a very distinguished general in the time of Akbar, whose reputation is still fresh among Rajpoot tribes. Another noted chief of the Jeypore family was Jai Smgh II, commonly known as Siwai Jai Singh. It was be who erected observatories at Jeypore, Delhi, Benares, Mathura, and Ujain. That in Benares is, on the whole, in excellent preservation, and is an object of curiosity and interest to most European and American travellers visiting that city. This prince was the author of an important treaty between the chiefs of Jeypore, Jodhpore, and (a) The Rajputana Gazetteer, Vol. II, pp. 170 — 72. (i) Tod’s Rajasthan — Madras Edition— Vol. I, p. 85. 40 THE TRIBES AND CASTES OF RAJPUTANA. Oodaipore, to resist the advancing influence of the Moghul rulers of India. It seems that the Sisodia chiefs of Oodaipore had in no single instance permitted alliances between their family and Moghul nobles, whereas both the Kachwaha and Rathor houses had repeatedly consented to such unions, whereby the purity of their Rajpoot blood had been seriously affected. This treaty, however, aimed at establishing a new bond of intercourse between the three tribes on the basis of electing the future chiefs of the two offending tribes from sons by Sisodia mothers and passing over elder sons by wives taken from other tribes. The treaty caused much dissatisfaction and strife, which eventually, instead of strengthening all these tribes, contributed greatly to their weakness (a). In the twelfth century the Kachwahas were only great vassals of the Chau- h^ king of Delhi ; and achieved their subsequent greatness with the aid of the Timoors. “Although the Kachwahas,” observes Colonel Tod, “under their popular princes, as Pujhn, Rajah Man, and the Mirza Rajah, have performed exploits as brilliant as any other tribes, yet they do not now enjoy the same reputation for courage as either the Rathors or the Haras. This may be in part accounted for by the demoralization consequent on their proximity to the Moghul Court, and thfeir participation in all its enervating vices ; but still more from the degradations they have suffered from the Mahrattas, and to which their western brethren have been less exposed. Every feeling, patriotic or domestic, became cor- rupted wherever their pernicious mfluence prevailed ” (i). “ With a proper appli- cation of her (the State) revenues,” remarks Tod in another place, “and princes like Rajah Man to lead a brave vassalage, they would have foiled all the effbrts of the Mahrattas ; but their own follies and vices have been their ruin ” (c). Most of the Rajpoots of Jeypore are Kachwahas, who may be divided into three classes, says Major Bay ley. Political Agent of the State, namely, holders of estates, men in service, and cultivators. This last class is small, as Rajpoots are generally too proud to work in the fields, unless compelled by necessity {d). The principal Kachwaha clans in the Jeypore State are twelve in number, and are the following : — Kachwaha Clans of Jeypore. 1. Chatharbhojot — having the chieftainships of Pinar and Bhagrh. 2. Kallianot — having the chieftainship of Totwarra. (a.) The Rajputana Gazetteer, Vol. II, pp. 136, 137. (6) Tod’s Rajasthan — Madras Edition — Vol. II, p. 397. (c) Ibid, p. 401. (li) The Rajputana Gazetteer, Vol. II, p. 146. THE TRIBES AND CASTES OF RAJPUTANA- 41 3. Nathawat — with the chieftainship of Chomu. 4. Balbadharot — with the chieftainship of Acherol. 5. Khangarot — with the chieftainship of Thodri. 6. Siiltanot — with the chieftainship of Chandsir. 7. Pachaenot — with the chieftainship of Samhra. 8. Gfigawat — with the chieftainship of Dhuni, 9. Khumbani — with the chieftainship of Bhanskho. 10. Khumbawat — with the chieftainship of MahUr. 11. Shiubaranpota — with the chieftainship of Nindir. 12. Banbirpota — with the chieftainship of Batko. The above are the Barah Kotrls, or twelve great Kachwaha clans. In addi- tion there are four other clans of the same tribe in the State. These are : — 13. Rajawat — with sixteen fiefs. 14. Naruka — having the chieftainship of Macherri. The chief of Uniara belongs to this clan, which has also a few representatives in Bhurtpore. 15. Bhankawat — with four fiefs. 16. Parinmalot — with one fief (a). From the year 1037 A. D., when the Kachwaha Rajpoots having taken possession of this country made Amber their capital, down to 1728, Amber continued to be the royal city ; but in the latter year the seat of power was trans- ferred to the present city of Jeypore, which was founded by Siwai Jai Singh II. In the Ajmere District, the Kachwahas are principally settled in the villages of Harmara and Tilornia, in the extreme north of the district, and have bliumia holdings in five villages. The ancestors of the chief of Harmara narrowly es- caped from losing their estates altogether. They were once partially seized by the Rahtors, and altogether by the Mahrattas. The British Government, how- ever, has secured them to the family. The Kachwahas of Bikaneer are divided into four classes, as follows : — The chief seat of the Kachwahas in Bikaneer is at Nynawas. The tribe has lands in Marwar and also in Bhurtpore. About the middle of the last century, a Kachwaha seized a portion of the Kachwaha Clans of BiJcaneer. 1. Girdharjtka. 2. Bhainrujika. 3. Kachwaha. 4. Naruka. (a) Tod’s Rajasthan — Madras Edition — Vol. II, pp. 403, 404. F 42 THE TRIBES AND CASTES OF RAJPUTANA. Jeypore territory, and formed therefrom the principality of Ulwar, which exists to the present day. The tribe is found also in Dungarpore. XXXIV. Shekhawat The Shekhawats are an offshoot of the Kachwahas of Jeypore, and are des- cended from Balo Ji, third son of the Raja of Udikarn, who became ruler of Jey- pore in the year 1389. Balo Ji’s grandson. Sheikh Ji, was so named in honour of a Mahomedan Sheikh, through whose prayers, it was believed, the child was born. The Sheikh ordained, says Tod, that, “ at the birth of every Shekhawat male infant, a goat should be sacrificed, the kalma (Islamite creed) read, and the child sprinkled with the blood. Although four centuries have passed away since these obligations were contracted by Mokul (father of Sheikh Ji), they are still reli- giously maintained by the little nation of his descendants, occupying a space of ten thousand square miles. The wild hog, which, according to immemorial usage, should be eaten once a year by every Rajpoot, is rarely even hunted by a Shekha- wat,” out of respect to the memory of the Mahomedan saint (a). Balo Ji obtained Amrutsir as an appanage, which district was further increased by Sheikh Ji, so that his territory included three hundred and sixty villages, which in former times had been chiefly in the hands of Chauhan and Tuar tribes. The Shekhawats have the followmg clans : — Shekhawat Clans. 1. The Bhojani Clan. 2. The Sadhani Clan — in the north' of Shekhavati. 3. The Larkhani Clan. This clan was formerly, says Tod, a community of robbers. 4. The Tajkhani Clan. 5. Parsrampota Clan. 6. The Hurrampota Clan. 7. The Nathawat Clan. The chief houses of this clan are Samot and Chomu, the head having the title of Rawal. 8. The Raesilot Clan. The Shekhawats are also settled in Mallani, and in other parts of Rajputana. About a hundred years ago, the Jeypore Government, being jealous of the growing power of the Shekhawatis, forcibly introduced the custom among them of the equal division of all real property among the sons on the death of their (a) Tod’s Rajastlian — Madras Edition — Vol. II, p. 359. THE TEIBES AND CASTES OP EAJPUTANA. 4a father. The result has been a general impoverishment and weakening of all the families of chiefs. Sikar and Khetri are the only districts exempt from, the custom. The principal chief of Shekhawati is Raja Ajit Singh, whose territory comprises the pargannahs of Khetrt, Bibai, Singhana, and Jhunjnee. His revenue amount.s to about three and-a-half lacs of rupees, of which he pays eighty thousand rupees as tribute to the Maharajah of Jeypore^ Other dependencies in Shekhawati, which pay tribute to the same rule, are those of Sikar, Baswa, Nawalgarh, Mandawar, and Surajgarh (u). These chiefs govern their own territories with much independ- ence, for although they acknowledge the suzerainty of the Maharajah of Jeypore, yet they are very jealous of any interference in their rule. At certain periods of the year they are obliged to appear at court, and to pay homage to the Jeypore Prince. XXXV. Dewal A tribe in Marwar. XXXVI. jSolankM, or Chdlukya. The Solankhis are in J esalmere, Jhalawar, Bundee, Marwar, and Mallani. The chief of Roopnagarh is of this tribe. His stronghold, says Tod, “commands one of the passes leading to Marwar.” The Solankhis are numerous in the State of Bundee, and a few are in Dungarpore. XXXVIL Bhagela. A branch of the Solankhis. The Raja of Bhagelkhand, and the Raos of Peetapoor, Theraud, and Adaluj are of this tribe. Bhagela families are settled in Mallani. XXXVIII. Indar. These are in Marwar and Mallani. XXXIX. Birpura. A branch of the Solankhis. The Rao of Lunawarra is of this tribe. XL. Doclhia. A tribe in Marwar. XLI. Behila. A branch of the Solankhis. The Rao of Kulianpoor, in Mewar, is of this tribe. (a) The Rajputana Gazetteer, Vol. II, pp. 139, 40, 44 THE TRIBES AND CASTES OF RAJPUTANA. XLII. Sikarivdl, or Sikarwdr. The small district of Sikarwar, on the right bank of the Chumbul, adjoining Jaduvati, is called after them. They live by cultivating the soil and the chase. There are clans of the tribe in Jeypore. In the small State of Dholpore the Sikarwars are proprietors of twenty-three villages, and occupiers of eleven more. XLIIL Goyal These are found in Marwar. XLTV. Deord. In Mallani and Sirohi. They are a branch of the Chauhans. The Rajpoot tribes of Mallani are said to be fifty-two in number. XLV. Parid. XLVI. Paridria. In Mallani. In Mallani. XL VII. Dlidndu. In Mallani. XLVIII. Dhdndal, or Dhondal. In Mallani. Tod says, that the Dhondals are descended from Rao Gango, and are among the most ancient of the allodial chieftains of the desert. XLIX. Bora. In Mallani. L VI. Sinmal. In Mallani. L. Bidd. In ]\Iallani. LVII. Gogdde. In Mallani. LI. Beta. In Mallani. LII. Singarpdl. In Mallani. LIII. Khipd. In Mallani. LIV. Jassolia. In Mallani. LV. Phalsundia. In Mallani, LVIII. Saudi. In Mallani. LIX. Jetang. In Mallani. LX. Bdnddr. In Mallani. LXI. Kasumhlia. In MaUani. LXII. Karmot. In Mallani. THE TRIBES AXD CASTES OF RAJPHTANA. 45 LXIIL Gaur. The Gaurs are supposed to have come originally to A j mere from Bengal, "while performing a pilgrimage to the famous Dwarka Shrine under Raja Bachraj and Raja Bawan, in the time of Prithi Raja. The former, with his followers, set- tled in Ajmere, the latter at Kuchaman, in Mar war. Gradually the tribe gained possession of Junia, Sarwar, Deolia, and Srinagar; and in the reign of Akbar built for themselves Rajgarh. Notwithstanding the reverses to which they have been sub- jected, the city having been twice taken from them, once by the Rathors, and once by the Mahrattas, the Gaurs are still the owners of Rajgarh, and are occupiers of Kotaj, Danta, Jatia, and other places. They also took possession of Srinagar from the Powars, who have entirely left the district. The descendants of Raja Bawan have broad lands at Arjunpura, Tubeji, and elsewhere (a). This tribe is also settled in Marwar. It has five branches or clans, namely, Outabir, Silhala, Tur, Dusena, and Bodano. In Ajmere the tribe possesses four- teen villages ; and has a few families in Bundee. LXIV. Tudr. The Tuars are in Marwar ; but their chief possessions, says Tod, are “ the district of Tuargar, on the right bank of the Chumbul, towards its junction with the Jumna ; and the small chieftainship of Patun Tuarvati, or Torawati, in the Jeypore State, and whose head claims affinity with the ancient kings of Indra- prastha” (5), that is, of Delhi. This small territory is to the north of Jeypore, between Kot Putti and Khetri. The Tuar kings were expelled from Delhi about eight hundred years ago, on its capture by the Ghoris. The Tuars of Malwa succeeded the Puars, and reigned there one hundred and forty-two years, when they gave place to the Chauhans. LXV. Pudr, Ponwar, or Pramara. These are located in Marwar, Jesalmere, and elsewhere. Although this tribe was once the most powerful of the Agnikulas, and founded great cities, ruling- over wide tracts of country, yet little or nothing remains, except ruins, to illus- trate its former splendour. The Puars reigned over Malwa for upwards of a thou- sand years (c). The Rao of Bijolli, in Marwar, is of the ancient Pramaras of Dhar, and belongs to the Maipawut branch of the tribe. The Pramaras of the (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latoucbe, pp. 28 and 29. (J) Tod’s Rajasthan — Madras Edition — Vol. I, p. 80. (c) For a detailed account of the Pramaras, see the Author’s “ Hindu Tribes and Castes,” Vol. I, pp. 14.5 to 149. 46 THE TRIBES AND CASTES OF RAJPUTANA. plateau of Mewar, Tod remarks, are of the highest rank. The chief seat of the tribe in Bikaneer is at Jaitsisir. The tribe has extensive possessions in Dholpore, where they are proprietors of no less than one hundred and three villages. It has also lands in Dungarpore. LXVI. Tdwar, or Tdnwar. The Tawars are in possession of two villages in Bikaneer. It has also some families in Mar war and Jesalmere. LXVII. Kelan. In Mallani. LXVIIL Gogli. In Mallani. LXIX. Sugar. In Mallani. LXX. Mdngalia. In Mallani. LXXI. Dhawecha. In Mallani. LXXII. Raided. In Mallani. LXXII I. Kaldwat. In Mallani. LXXIV. Ugd. In Mallani. LXXV. Sor. In Mallani. LXXVI. Jasor. In Mallani. LXX VII. Selot. In Mallani. LXXVIII. Kdld. In Mallani. LXXIX. Bharahmal. In Mallani. LXXX. Makwdnd. In Mallani. LXXXI. Jharecha. In Mallani. LXXXII. Barecha. In Mallani. LXXXIII .Kotecha. In Mallani. LXXXIV. Karwa. In Mallani. LXXXV. Birdwd. In Mallani. LXXXVI. Jaichand. In Mallani. LXXXVII. Khdwaria. In Mallani. LX XXVIII. Karnot. In Mallani. LXXXIX. Mahecha. In Mallani. XC. Tdnwar. In Jesalmere. XCI. Parihdr. In Jesalmere, and in most of the other States of Rajputana. The capital city of the tribe, in former times, was Mundawur, in Marwar ; but they were dis- possessed by the Rathors. The Parihars have now no independent chieftain- ship in Rajputana. They have a colony, says Tod, “ at the confluence of the Cohari, the Sinde, and the Chumbul, which has given its name to a commune of twenty- four villages besides hamlets situated amidst the ravines of these streams ” (a). The tribe has also one village in Dholpore. XCII. Khair. A branch of the Pramaras. Their capital is Khyraloo. {a) Tod’s Rajasthan— Madras Edition— Vol. I, p. 92. THE TRIBES AND CASTES OF RAJPHTANA. 47 XCIIL ViMl, or BihU. A branch of the Pramaras. The heads of the tribe are chiefs of Chandravarti. XCIV. Maipawut. A branch of the Pramaras, The chief of Bijolli, in Mewar, is of this tribe. XCV. Kaha. A branch of the Pramaras. A few in Sirowi. XCVL KMchi. A branch of the Chauhans, settled in Giagrown, Ragoogarh, Jesalmere, Boondi, Jhalawar, and elsewhere. They are descended from Manik Rae. XCVII. Sonagurra. A branch of the Chauhans, in Jhalore, Marwar, and elsewhere. XCVIII. Pawaiclia. A branch of the Chauhans, settled in Pawagurh. XCIX. BMrta. A branch of the Solankhis, in Jesalmere. C. Kalacha. A branch of the Solankhis, in Jesalmere. Cl. Raoha. • A branch of the Solankhis, settled in Thoda, J eypore. CII. Ranikia. A branch of the Solankhis, in Daisoori, Mewar. cm. Kharura. A branch of the Solankhis, in Allote and Jawura, Malwa. CIV. Tantia. A branch of the Solankhis, in Chandbhur Sakunbari. CV. Indoll. A branch of the Parih^rs, on the banks of the Loony. CVI. Sindhil. A branch of the Parihars, on the banks of the Loony. 48 THE TRIBES AND CASTES OF RAJPUTANA. evil. Kdorwa. A nomadic tribe chiefly found in the Thul of Dhat. They move about with their cattle, encamping wherever water or pasturage is to be found. CVIII. Dhoti, or Dhdti. A pastoral tribe at Dhat. They are a peaceable people, and m their habits resemble the Kaorwas. CIX. Sondia, or Sondi. These are numerous in the Chaumehla District of the Jhalawar State, where they amount to nearly twenty thousand persons, who are all agriculturists. These Rajpoots are a mixed race, probably descendants of outcasts. For many years they had a bad character as marauders. They were a terror to Sondwara. Be- fore the peace of Mundesar they could muster a force of 1,249 horsemen and 9,250 footmen, all living on plunder. The Sondia has a fair countenance, wears a large white turban, and is readily recognized from all other Hmdus. It is very common for Sondia women to marry a second time. These people are rude, robust, and profoundly ignorant. They are held in detestation by other tribes, and yet are greatly feared. All are addicted to the use of opium and to strong spirits, and both men and women are notoriously unrestrained in their sensual appetites. As they are much disunited among themselves, deeds of violence and bloodshed were formerly very common ; but a great improvement has come over them in modern times (a). CX. Iladu. A tribe in Jhalawar. CXI. Itajawat. A tribe in Jhalawar. CXII. Siikhtawcit. A tribe in Jhalawar. The Sukhtawat Rajpoots founded the imrgannah of Awar, five hundred years ago. CXIII. Or. A Rajpoot tribe of workers in stone in the Jhalawar State. The great tank of Jhalrapatan is said to have been excavated by a Or Rajjioot named Jesu. («) Malcolm's Central India, Vol. 1. THE TKIBES AND CASTES OF RAJPUTANA. 49 CXIV. Rathwa. A small tribe in Bundee. CXV. Duhia. A small tribe in Bundee. CXV I. Tonwdr. This tribe is said to be the first of the Rajpoot tribes which established itself in Dholpore, whither they came, it is supposed, in the beginning of the eleventh century. They are now chiefly to be found in the Rahna Division of Rajakhera. The tribe is in possession of fifteen villages. It has also some families in Dun- garpore. CXVII. Tagargari. A tribe in Dholpore, where it is the proprietor of half a dozen villages. CXVIll. Mori. The tribe has three villages in Dholpore. CXIX. Bodana. A tribe settled in Dungarpore. o CHAPTER V. CASTES. THEVAISYA CASTES: MERCHANTS, BANKERS, AND TRADERS. THE KAYASTHS. BARDS AND GENEALOGISTS. GOLDSMITHS AND JEWELLERS. AGRICULTURAL TRIBES AND CASTES. HERDvSMEN, SHEPHERDS, AND REARERS OF CAMELS. SMALL TRADERS. MANUFACTURERS OP BEADS, BANGLES. AND VARIOUS ARTICLES, WEAVERS, AND DYERS, Sec. PHYSICIANS AND SURGEONS. BLACKSMITHS, BRAZIERS, MASONS, CARPENTERS, TINKERS. POTTERS, DIGGERS', &c. DEVOTEES, RELIGIOUS MENDICANTS. SERVANTS AND PERSONAL ATTENDANTS. JUG- GLERS, ACROBATS, SNAKE-CHARMERS, BUFFOONS, DRUM-BEATERS. FOWLERS AND HUN- TERS. WORKERS IN LEATHER. THIEVES, ROBBERS, AND WATCHMEN. SCAVENGERS AND OTHER LOW CASTES. THE VAISYA: MERCHANTS, BANKERS, AND TRADERS. The trading class is found^more or less in all the States. They are divided into numerous branches. Bankers and merchants are mostly Jains, the small traders being generally Hindus. 1. The Agariecdas. One of the principal trading castes of Ajmere, Marwar, Bikaneer, Mallani, Jesalmere, Bhurtpore, and Bundee. They are largely attached to the Jain religion, and are generally wealthy. In Bikaneer the Agarwalas are the principal traders in English imported goods. They are prosperous in Karauli, and to some extent cultivate the soil. 2. The Oswals. A leading trading caste in Ajmere, Jesalmere, Marwar, Bhurtpore, Bundee, Dungarpore, and Bikaneer, who, it is said, sprang from Osanaggri, near the Limi, in Marwar. Like the Agarwalas, they are chiefly Jains, and are generally well off. The OswAls have the following clans in Bikaneer: — 1. Dada. 2. Kotari. 3. Setliia. 4. Sirono. 6. Sawan Sukha. 6. Abani. 7. Bhantia. 8. Goleha. The following are important 1. Bliandari. clans of the OswMs of Marwar : — 3. Singwi. 5. Lodba, 2. Molmot. 4. Mubta. THE TRIBES AND CASTES OF EAJPUTANA. 51 Members of these clans have held very high offices in the State of Marwar. Most of the Oswals of Mallani are cultivators. 3. ' The Maheshimns. Traders in Ajmere, Jesalmere, Mallani, Bhurtpore, Bundee, Marwar, and Bikaneer. In the latter territory the Maheshwaris and Oswals are the richest Banyas. They are opium traders, contractors, bankers, and the like, and their busi- ness is generally far from home. The following are subdivisions of this tribe : — 1. D.aga. 5. Bagri. 9. Mundra. 2. Pugali. 6, Lada, 10. KotarL 3. Daniani. 7. Moliota. 11. Rati. 4. Mintri. 8. Sadhani, At the marriage ceremony of Maheshwaris as well as Pancholis, when the bridegroom enters the bride’s house, her maternal uncle lifting her up carries her in his arms seven times round the bridegroom. 4. The Bijaburjis. Traders in Ajmere. 5. The Khandelwals. Traders in Ajmere. 6. The Dhiisars. Traders in Ajmere and Bhurtpore. 7. The Saraogis. These flourish in Karauli, where they belong to the Jain religion. Some of them are cultivators. They are also in Marwar and Bhurtpore. 8. The Sri Mats. Traders in Karauli, attached to the Jain religion. They are settled also in Marwar and Bhurtpore. 9. The Palliwdls. Jain traders in Karauli, Bhurtpore, Dungarpore, and elsewhere. They came originally from Palli. 10. The Porwuls. Traders in Marwar. 11. The Sri~sri-mdls. Traders in Marwar. 52 THE TEIBES AND CASTES OF EAJPUTANA. 12. The Vijawargis. Traders in Marwar. 13. The Bhattias. Traders in Jesalmere and in the Rajputana desert. They are Rajpoots, who have degraded themselves from their original position. Their habits are like those of the Arorahs. 14. The Lohanas. A numerous tribe of traders and writers in Dhat and Talpoora. They are said to have been originally Rajpoots. Many pursue various callings. 15. The Arorahs. A tribe in the Rajputana desert, addicted to agriculture, trade, and many other pursuits. 16. Bohr a. Traders in tin, iron, and other wares. 17. Khondehwal. A trading class m Bhurt- pore. 18. Mahor. Traders in Bhurtpore. 19. Dilwaria. Traders in Bhurtpore. 20. Khestri. Traders in Bhurtpore. 24. The Khatris. 21. Nogdra. Traders in Dungarpore. 2 2 . Narsinghpura . Traders in Dungarpore. 23. Bhutera. Traders in Dungarpore. The Khatris are found in the north parts of Bikaneer and in Marwar, and in other parts of Rajputana. They are chiefly bankers and traders. A few cultivate land. In Mallani the Khatris stamp dyed stuffs ; and those who work for chiefs at this trade are exempt from the payment of taxes. Several clans of Khatris hold estates in Jeypore. THE KAYASTHS. There are three clans of Kayasths in Ajmere, some members of which wear the sacred cord. These acknowledge no mutual relationship, and hold no social intercourse with one another. They are as follows : — 1. Ajmere. 2. Ramsar. 3. Kekri. The Kayasths are accountants and revenue officials over villages and districts. They hold estates free from revenue, and have been hereditary kanungoes from the time of the Moghul emperors. The local name for Kayasths in Marwar is Pancholi. THE TRIBES AND CASTES OF RAJPHTAXA. 53 There is a branch of them also in Jhalawar. The Kayasths of Bhurtpore have the following subdivisions : — 1. Mathur. 5. Suratdhaj. 9. Balmik. 2. Bhatnagar. 6. Amisht. 10. Aithana. 3. Sri Basta. 7. Gaur. 11. Kulshrista. 4. Sakseina. 8. Karan. 12. Nigaen. The two first of these clans only are found in the Bundee State, each of which is divided into two branches, which do not intermarry. BARDS AND GENEALOGISTS. The Chdran Tribe. The Charans are a peojde of great respectability and influence in Rajputana. They are the national bards, which is their cliief and most important vocation, especially as attached to great Rajpoot families, whose praises they sing, and whose pedigrees they rehearse. They also perform a number of miscellaneous duties in connection with their high office. The Charans possess a good many villages in some States. They are a sacred race, and possess many privileges in virtue of their position. In Marwar they hold large grants of land, which have been given to them from religious motives, and for the same reasons enjoy certain immunities as traders (a). The Tirwaris are a kind of Charan in Marwar. The two principal clans of the tribe in that State are : — 1, Bankedas. | 2. The Chaendas. These clans “ hold the post of bard ; and it is their duty to collect and pre- serve the records of each reigning chief, and embody them in their histories, which is done both in prose and verse. They also compose odes commemorative of the. most important passing events, which they recite before the Maharaja in Durbar. They receive rich gifts from the chiefs of the courts to which they belong ; and the highest honors are paid to them” {b). A singular and very bad custom prevails among the Charans of Marwar, of a young man and young woman, when betrothed, eating opium together. In Mallani there are two clans of Charans, namely : — 1. Baratli Charans. | 2. Gavwi Charans. (a) Gazetteer of Marwar, by Major C. K. M, Walter, p, 23. (J>) Ihid, p. 30. 52 THE TEIBES AND CASTES OF EAJPHTANA. 12. The Vijawargis. Traders in Marwar. 13. The Bhattias. Traders in Jesalmere and in the Rajputana desert. They are Rajpoots, who have degraded themselves from their original position. Their habits are like those of the Arorahs. 14. The Lohanas. A numerous tribe of traders and winters in Dhat and Talpoora. They are said to have been originally Rajpoots. Many pursue various callings. 15. The Arorahs. A tribe in the Rajputana desert, addicted to agriculture, trade, and many other pursuits. 16. Bohr a. T raders in tin, iron, and other wares. 17. Khondehwal. A trading class in Bhurt- pore. 18. Mahor. Traders in Bhurtpore. 19. Dilwaria. Traders in Bhurtpore. 20. Khestri. Traders in Bhurtpore. 24. The Khatris. 21. Nogdra. Traders in Dungarpore. 22. Narsinghpura. Traders in Dungarpore. 23. Bhutera. Traders in Dungarpore. The Khatris are found in the north parts of Bikaneer and in Marwar, and in other parts of Rajputana. They are chiefly bankers and traders. A few cultivate land. In Mallani the Khatris stamp dyed stuffs ; and those who work for chiefs at this trade are exempt from the payment of taxes. Several clans of Khatris hold estates in Jeypore. THE KAYASTHS. There are three clans of Kayasths in Ajmere, some members of which wear the sacred cord. These acknowledge no mutual relationship, and hold no social intercourse with one another. They are as follows : — 1. Ajmere. 2. Ramsar. 3. Kekri. The Kayasths are accountants and revenue officials over villages and districts. They hold estates free from revenue, and have been hereditary kanungoes from the time of the Moghul emperors. The local name for Kayasths in Marwar is Pancholi. THE TRIBES AND CASTES OF RAJPUTAXA. 53 There is a branch of them also in Jhalawar. The Kayasths of Bhurtpore have the following subdivisions : — 1. Matlmr, 5. Suratdhaj. 9. Balmik. 2. Bhatnagar. 6. Amisht. 10. Aithana. 3. Sri Basta. 7. Gaur. 11. Kulshrista. 4. Sakseina. 8. Karan. 12. Nigaen. The two first of these clans only are found in the Bundee State, each of which is divided into two branches, which do not intermarry. BARDS AND GENEALOGISTS. The Chdran Tribe. The Charans are a people of great respectability and influence in Rajputana. They are the national bards, which is their cliief and most important vocation, especially as attached to great Rajpoot families, whose praises they sing, and whose pedigrees they rehearse. They also perform a number of miscellaneous duties in connection with their high office. The Charans possess a good many villages in some States. They are a sacred race, and possess many privileges in virtue of their position. In Marwar they hold large grants of land, which have been given to them from religious motives, and for the same reasons enjoy certain immunities as traders (a). The Tirwaris are a kind of Charan in Marwar. The two principal clans of the tribe in that State are : — 1. Bankedas. | 2, The Chaendas. These clans “ hold the post of bard ; and it is their duty to collect and pre- serve the records of each reigning chief, and embody them in their histories, which is done both in prose and verse. They also compose odes commemorative of the most important passing events, which they recite before the Maharaja in Durbar. They receive rich gifts from the chiefs of the courts to which they belong ; and the highest honors are paid to them” {b). A singular and very bad custom prevails among the Charans of Marwar, of a young man and young woman, when betrothed, eating opium together. In Mallani there are two clans of Charans, namely : — 1. Baratli Charans. | 2. Garwi Charans. («) Gazetteer of Marwar, by Major C. K. M. Walter, p, 23. {h) IMd, p. 30. 54 THE TRIBES AND CASTES OF RAJPUTANA. There is a tradition that the Barath Charans were originally Bhati Rajpoots. The village of Durmara, in Nagor, is held by the Barath Charans in udak, or rent- free. They worship chiefly Mathwiji. The Garwi Chirans came originally from Kachh, They are great traders, and do not receive alms like the Baraths. The two clans do not intermarry, or eat and smoke together. Both classes of Charans consider themselves to be above the law, and pay no dues. Resenting all inter- ference with themselves, they readily commit chdndi if not left alone, that is, they wound their persons with sharp knives and daggers, and even kill themselves. The Garwi Charans have always been much respected, and in times of national feud and disturbance have been free from molestation wherever they went. In Bikaneer an image erected to Karniji, the Charan woman through whose agency it is supposed the State came into the hands of Bika and his descendants, is the chief object of worship, and her shrine is the principal one in Bikaneer. The ChS,rans of Central India are divided into two branches : — 1. Kacliili. I 2. Maru. The former of these are horse and camel dealers ; but the latter are devoted to the special duties of the tribe. The Bhdt Tribe. In the North-Western Provinces, Bhats and Charans are frequently one aijd the same tribe ; but in Rajputana they are separate tribes with separate duties. Tho Bhats are genealogists, and concern themselves about the pedigrees of great fami- lies. They also engage in trade. The tribe has great influence in all the nativ? States, and is held in great awe by the other tribes, in the same wa}^ as the Charans. They possess rent-free estates, and receive presents at weddings. The Charans and Bhats are the chief carriers in the State of Marwar. ‘‘ Their sacred character,” says Tod, “ overawes the lawless Rajpoot chief ; and even the savage Kali and Bheel, and the plundering Sahrae of the desert, dread the anathema of these singular races, who conduct the caravans through the wildest and most desolate regions ” [a). Both these tribes are carriers and traders with pack-bullocks in the State of Bundee. The Bhats of Bhurtpore are few in number, and have three branches, namely : — 1. Suth. 2. Bandi. | 3. Mangal. In Bundee, the Bhats perform the duties of marriage negotiators and reciters of genealogical history at public festivals. (fl) Tod’s Rajasthan — Madras Edition— Vol. I, p. 602. THE TRIBES AND CASTES OF RAJPTTTANA. 55 GOLDSMITHS AND JEWELLERS. The Sonars. These TFork in gold, silver, brass, and other metals. In Mallani they also pnrsne agriculture. In that State they are divided into two branches, — the Sonars, and the Mer Sonars. These do not intermarry, or eat and drink together. They are found in several of the States. AGRICULTURAL TRIBES AND CASTES. Lodha. Cultivators of extensive lands in the eastern districts of Rajputana. In Dholpore they are proprietors of forty-five villages, are occupiers of ninety-one more, and in addition are cultivators of nearly seventeen thousand acres of land. Mali. The Mails number upwards of eleven thousand persons in Ajmere, and are go'o'di (Sulfivators. They occupy the greater portion of Kusbah, Ajmere, and are scattered about the Rajputana States. They are a very industrious people, and are found in considerable numbers in the eastern districts. Kachi. Laborious cultivators in Rajputana as in other parts of India. They are numerous in the eastern districts, where their lands are extensive. In Dholpore they have a community of fifteen thousand persons, who cultivate nearly twenty thousand acres of land. Kumhi, or Kurmi. Cultivators, who are found especially to the south of the Arvalis, having come originally from Central and Southern India. The agriculturists of Dungarpore are chiefly Kurmis. Kir. A small tribe in Ajmere, whose employment is the cultivation of melons. Sirwi. A class of cultivators in Marwar. Kalbi. Cultivators in Mallani, on estates bordering on the Luni. They are wor- shippers of Vishnu. 56 THE TRIBES AND CASTES OF RAJFUTANA. Pithil. The principal agriculturists of the desert in Rajputana. Kirdr. Landholders and agriculturists in Jeypore, Jhalawar, and other States. Some of them hold large estates. Bislinaici. Cultivators in the district of Chahotan in Mallani. Meliwdti. Cultivators in Jhalawar. Dhdhar. Cultivators in Jhalawar. HERDSMEN, SHEPHERDS, AND REARERS OF CAMELS. Ahir. Herdsmen and cultivators, especially in the eastern districts, where they possess extensive lands. In Bhurtpore some Ahirs pursue the occupation of coachmen. Godariya, or' Garariya. Shepherds. Bebari. These are properly breeders of camels, but are also growers of rice. They form a small community in Ajmere. In Mallani the Rebaris keep large herds of sheep and goats as well as cattle and camels. The tribe is scattered about various parts of the Rajputana desert. In Bhurtpore they are cultivators as well as camel- drivers. SMALL TRADERS. Tarvholi. Pawn and betelnut-sellers. Teli. Oil-crushers and oil-sellers in Ajmere and other districts. Ghosi. Milk and butter sellers of Ajmere. Bw'bhunja, or' Bhw'ji. Grain roasters. THE TRIBES AND CASTES OF RAJPUTANA. 57 Knldl. Spirit-sellers. Sungd. Distillers of spirits in Mallani, where they style themselves first class traders. Bisdti. Pedlars. MANUFACTURERS OF BEADS AND VARIOUS ARTICLES, WEAVERS, DYERS, &c. Munihar. Manufacturers of bangles or armlets. Lakhera. Bangle-makers and dealers in lac or sealing-wax. They pay no taxes, but have to repair the bangles of the chief’s family. Odi. In Jesalmere. Gwarid. Rope-makers in Marwar. Bangrez. Dyers. CMpi. Markers of chintz and other fabrics in Ajmere, Jhalawar, and elsewhere. Patwd. Braiders and artizans. Julaha. Weavers. Dahgar. Manufacturers of leathern jars for holding ghi, or clarified butter. Ghdnchd. Basket-makers in Marwar. In Mallani they are oilmen and cultivators. Koli. In the States of Karauli, Bhurtpore, and Dholpore, the Kolis are an im- portant class of weavers. They are a low caste race, eaters of the flesh of cows and of carrion, and are consequently regarded with abhorrence by respectable tribes. H 58 THE TRIBES AXD CASTES OF RAJFCTANA. The Koli tribes are miraerous in the Rajpntana desert, where they assume appellations, such as Chanhan Koli, Ratlior Koli, Parihar Koli, and the like, showing their illegitimate descent from Rajpoots and aboriginal Kolis. Their habits are very low. Many are engaged in agriculture. PHYSICIANS AND SURGEONS. Baid. Native physicians. In some places they hold hereditary State pensions. Bagri. In Mallani they are cattle doctors. They also operate on the human body in cases of lithotomy. BLACKSMITHS, BRAZIERS, MASONS, CARPENTERS, TINKERS. Lohclr. Blacksmiths, distributed in small numbers throughout the States. The Lohars of Bundee extract iron from the ore by smelting. Potters. The chief custom at the marriage ceremony of the Jatias of this tribe, is for a thread to be bound round the bride’s wrist ; which, among most ar. Sharpeners of steel and iron implements, cutlers, knife-grinders. Thathera. Braziers. Bug, or Bdjhumliar. Masons. Khdti. Carpenters, and village servants, in Ajmere and other States. Sildwat. Stone-masons, builders, and also cultivators. They intermarry with the Khatis. Sangtardsh. Stone-cutters. Kalaigar. Tinkers. POTTERS, DIGGERS, &c. Kumhdr. THE TRIBES AND CASTES OF RAJPHTANA. 59 other castes, on exchange of raw sugar and cocoanuts, confirms the betrothal of the parties. The caste is divided into three great branches, namely : — 1. — The Karsas, who are cultivators exclusively. 2. — These are potters and cultivators. 3. — Jatia Kumhars, called Jats in Mallani, workers in wood, rope-makers, and thread-twisters, and also cultivators. The Jatias do not intermarry with the other two classes. The native chiefs of Mallani absolve the Kumhars, when cul- tivators, from the cultivator’s tax of three rupees, and in return are supj)lied with earthen vessels. They are also excused from the payment of the house-tax of one rupee, and also of the fee paid by all agriculturists on the marriage of their (the Kumhars’) daughters. There are upwards of eight thousand Kumhars in Ajmere and Merwara, and between two and three thousand in Dholpore. Khdrical. Men employed on the saltworks of Marwar. Beldar. V. Dio;o;ers of tanks and wells. DEVOTEES, RELIGIOUS MENDICANTS. The Gosains. These are professedly devotees. Some are celibates, others marry. They eat flesh, drink spirits, worship Shiva, and at death are buried, some in a sitting posture, others at full length. Many, especially the celibates, subsist on charity. The married Gosains work for their living by cultivating the fields. The tribe has twelve subdivisions in Eajputana, ten of which are found in Mallani, namely : — ■ 1. Giri. 4. Ban, 7. Parit. 2. Puri. 3. Bbarti. 5. Saraswati. 6. Sagar. 8. Parghat. 9. Aruu. 10, Runkhar. The Naths. Many persons of this caste, especially those in good circumstances, do not marry. These bear the appellation of Nihang. The Naths are easily recognized by the stone ornament which they wear in the lobes of their ears. 60 THE TRIBES AND CASTES OF RAJPUTAXA. The Kdgas. Sects of military devotees attached to the various sects, some of whom are employed as soldiers in the native armies of Rajputana. They are vowed to celibacy and to arms, and constitute a sort of military order. They are separated mto several sects, as follows : — The Ndga Sects. 1. Dadapantlii. ] 2. Ramnathi. | 3, Vishnu Swami. The first sect consists of followers of Dadu Panth, and the second of follow- ers of Ram Nath. These sects are replenished by children placed under their charge as disciples by their parents. Khaki. Religious mendicants, who go about almost naked, having only a thick cord round their loins, their bodies being smeared with ashes. Kdm Sanehi. This sect has its head-quarters at Shahpura. Its members worship no images, and are influenced by love for Ram, as their designation indicates. They wander about in pairs, and are very lightly clothed. Kabirjjanthi. A sect well known in Northern India, having a few members in Dundee and elsewhere in Rajputana. Desdntari. A class of beggars in Mallani. If any Hindu festival happens to fall on an unlucky Saturday, valuable presents are made to the Desantaris, m order to dispel the evil omen, in return for which they worship the God Saturn. They also receive all alms given on a Saturday. Motesar. A tribe of beggars peculiar to i\Iarwar. They receive gifts at marriages from Charans and Bhats, or through their instrumentality. SERVANTS AND PERSONAL ATTENDANTS. Bari. A people found m many parts of the North-Western Provinces as well as in Rajputana. They make plates or cups of leaves, stitched together with httle wooden pegs, for the purpose of holding food. The Baris also act the part of servants in respectable Hindu families. 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 THE TRIBES AND CASTES OF RAJPUTANA. 61 with saffron, and is exhibited to the native chiefs, who reward the Bari liberally for the sight. The Kishnagur chief returns the compliment on the birth of an heir in his family. Melira, orKahar. These are in Marwar, Ajmere, Bhurtpore, and elsewhere. They are bearers, palankeen-carriers, water-carriers, day-labourers, and servants. Their occupation seems to differ somewhat in various States. Chohddr. Silver-stick bearers in waiting ; messengers. Jdti. Schoolmasters inMallani, who are attached to the Jain religion. Gurura. Spiritual teachers of the Megwals. They are also cultivators and teachers. Ndi. Barbers. Their wives are nurses and wetnurses in Ajmere and elsewhere. The Nais discharge important duties in the houses of the native chiefs. They enjoy certain special privileges. Buldhi, Messengers and grooms. This tribe numbers twenty-three thousand in Ajmere and Merwara. It has four villages in Beawar. Darzi. Tadors. Dhobi. Washermen. It would be interesting to know their subdivisions in the . several States. They are allowed special privileges granted to some other castes. JUGGLERS, ACROBATS, SNAKE-CHARMERS, BUFFOONS, DRUM-BEATERS. Dholi. Beaters of drums, who are paid by the villagers either in food or clothing, or both, and who receive various other presents. Jdgri. Beaters of small drums at dances and festivals. Nat. Acrobats, jugglers, and gipsies. Santhia. A wandering tribe of Jhalawar. THE TRir.ES AND CASTES OF EAJPUTAXA. H2 Kanjar. Siiake-cliarmers ; a Ayandering tribe. liUical. Ikiffoons in Marwar. FOWLERS AND HUNTERS. CIt'u'eniar. l>ird-catcliers. Shikari. Hunters, WORKERS IN LEATHER. Chamdr. Labourers, tanners, workers in leather, cultivators, and so forth. These are numerous in some parts of Rajputana, especially in the eastern districts. In Bikaneer they are also called Baku. Nearly fifty years ago a Cha- rnar, named Lalgir, founded a religious sect in that State, to which high officials, Rajpoots, and others have attached themselves. His tenets, which are still those of the sect, are the following : — “ He denounced idolatry, and taught his followers to call on the incomprehensible (Alak) ; and his sole worship consisted in crying ‘ Alak, Alak ! ’ Charity was to be practised ; the taking of life and meat as food was forbidden ; asceticism Avas held profitable to subdue passion ; and the sole reward was attainment in this life to purity, untroubled contemplation, and serenity. There was no future state. Heaven and hell (that is, happiness or misery) were within, and may be made independent of external circumstances ; but all perishes with the body, which is finally resolved into the elements ; and man has no immortal part. Peace in life, and a good name after it, were the sole, but sufficient, indacements to the practice of virtue ” (a). The Chamars are properly workers and dealers in leather ; but they are also agriculturists. They likewise perform various menial duties for their employers. In Karauli they often get a certain share in each crop, and certain perquisites, for their labours. The Giirura is the priest of the Chamars in Marwar. In the State of Dhole- pore the Chamars number upwards of thirty-two thousand persons, eighteen thou- sands of whom cultivate nearly tAventy thousand acres of land. (a) Gazetteer of the Bikanir State, by Captain P. AV. Powlett, Political Agent, Uhvar . p. 91. THE ITtl'^ES AND TASTES OF RA.TPUTAXA. 63 Megicdl. In Mallani the tribe is divided into three clans, which can eat together, hut not intermarry. They are said to perform the general work of a village in looking after travellers and so forth, and therefore, although of low caste, are of much importance publicly. 1. The Bambis. These are said to be the same caste as the Cham^rs of the North-Western Provinces. They are workers in leather, weavers, and Aullage servants ; and receive the skins of all unclaimed dead animals. 2. The Jatias. These are the same as Regars elsewhere. Their special occupation is that of dyeing, and of working in untanned leather. They eat the flesh of dead animals. 3. The Bangaras. Cloth manufacturers and culthmtors. The Megwals of Jesalmere manufacture blankets of sheep’s wool, and weave cloth. Sargard. A kind of Chamar. They are cultivators and drum-beaters. Sanjogi Shami. The offspring of parents of different castes, an ex-communicated race, regard- ed with much disfavor by Hmdus. In Mallani these persons are cultivators and beggars. j\Tochi. Shoe-makers and workers in leather. “ The Thakurs only pay half price for their shoes, some nothing at all ; and the Mochis are allowed to cultivate as much land as they can by their own household rent-free.” If the Mochis have no lands, they are recompensed in some other way. Regar. They are supposed to correspond with the Chamirs of the North-Western Provinces. Rlianak. Swineherds and grooms. Khatik. Tanners and grooms. THIEVES, ROBBERS, AND WATCHMEN. Thori^ or Thaori, A tribe in Ajmere, the Lakhi jungle, and Rajputana desert. They were once notorious robbers. 64 THE TRIBES AND CASTES OF RAJPUTANA. Chur a. A tribe in Mewar and the Rajputana desert. They are attached to many chiefs as servants. They guard the barriers of the Raj[mtana desert. They were once notorious robbers. Sansi. Another class of thieves in Ajmere and other States. Bduria and Moghya. A caste of thieves and robbers in Marwar and elsewhere, professing, lilvc other low tribes m Rajputana, to be descended from Rajpoots. They are employed as village watchmen, but are also well-known professional thieves. These people are styled Bauria to the north of the Arvali Range, and Moghya to the south. Their villages are on the confines of Tonk, Meywar, and Gwalior, as well as in Nimba- hera, Neemuch, and Marwar. They eat flesh and drink spirits. SCAVENGERS AND OTHER LOW CASTES. Khdkrob, or Khahruk. A sweeper caste in Jesalmere. Bhangi. A tribe in Ajmere, Bhurtpore, and elsewhere. The sweeper caste, which has numerous representatives throughout the North-Western Provinces. Dom. One of the lowest of the outcast tribes in Rajputana as elsewhere. In the Karauli State the Dom is a marriage negotiator, and gets four seers, or eight pounds, of grain for every marriage performed, as well as ten pounds from every crop grown in connexion with every house in a village. Baid. A low people of Marwar. Satia. An outcast tribe of Marwar. Dhdnkd. The Dhankas are a low caste in Marwar. CHAPTER VI. THE MAIR, OR MER TRIBES. I.— THE CHAUHAN MAIRS : 1, THE CHITA TRIBES ; 2, THE BARAR TRIBES. IL— THE PRAAIAR MAIRS. III.— THE MOTI MAIRS. IV.— THE DAKUL MAIRS. V.— THE GAHLOT MAIRS. VI.— THE PATALIYAT MAIRS. VII.— THE CHAHROT MAIRS. VIII.-THE BHARSAL MAIRS. IX.— THE BUCH MAIRS. X.— THE KHARWAL MAIRS. XI.— THE MAMNOT MAIRS XII.-THE SELOT MAIRS. XIII.— THE BAN AT MAIRS. XIV.— THE BANNA MAIRS. These tribes are the principal inhabitants of Mairwara, or Menvara, from whom the country derives its name. Although they are not supposed to be an abori- ginal race, yet they have occupied this tract for a very long period, notwithstand- ing many efforts to subjugate them. The Mahomedan emperors failed to bring them under their sway. The primitive inhabitants were probably fugitives from other parts of India, who, taking advantage of the impenetrable forests of Merwara, made them their abode. The word ‘ Mer ’ means ‘ hill ’ ; so that the Mairs are in reality hillmen. Mr. LaTouche states that the word ‘ Mer’ or ‘ Mair ’ designates not so much a distinct caste or tribe as the inhabitants generally of this portion of the Arvali Range. It is singular, however, if this be the case, that they should be regarded as a separate people. The Mairs have a bad reputation of being a very dirty people. This may arise from their living in a hilly region, for it is a singular circumstance that all the hill tribes in India are a filthy race. As Hindus, the Mairs are extremely lax, and think little of the orthodox deities worshipped elsewhere. They pay great veneration to the Makutji and Goramji hills, and hold a yearly festival in honour of Mata, or the goddess of smallpox. On occasion of the great Holi festival, a game called Abera is played in every village on the first and last day. It is thus described : — “ The whole village turns out into the jungle, each man armed with two sticks, about a yard long, called pokliri. Opium and tobacco are provided by the headmen. Having formed a line, the people commence beating for hares and deer, knocking them over by a general discharge of sticks as they start up. A number of hares are killed in this way. If the mahajans^ or bankers, will pay — and the mahajans of Ajmere and Merwara, 66 THE TRIBES AXD CASTES OF RAJPETAXA. being Jains, are exceedingly tender of life — tbe people will not kill on the second day. The festival of the Holi concludes with a game like ‘ touch in the ring.’ The people consume a good deal of tobacco, but very little opium. Tobacco they carry in an oval wooden box called ghata, and the principal men append a long wooden handle to this box, which they always carry about with them. The handle signifies that all who ask will get tobacco” (a). Although regardmg themselves as Hindus, they are but little affected by strict Hindu usages. They will eat the flesh of most animals, including cows, which all Hindus proper regard as sacred. Even Brahmans in this heterodox State will eat flesh. The people generally are addicted to hero-worship. It is said that at one time they used to sacrifice their first-born sons to Mata, the god- dess of smallpox, a disease occasionally very prevalent in Merwara. It is still customary to sacrifice a buffalo on the birth of the first son in a family. I. — The Chauhdn Mair Tribes. The two chief tribes of Mairs, like many other tribes in Northern India, trace their descent from Prithi Raja, the famous Chauhan king ; and their traditions state, that a son of Prithi Raja, named Jodh Lakhun, married a girl of the Meena tribe, “ who had been seized in a marauding expedition near Dundee, supposing her to be a Rajpootani. When he discovered his mistake, he turned away the mother and her two sons, Anhal and Anup. The exiles wandered to Chang, in Beawar, where they were hospitably entertained by the Gujars of that place. Anhal and Anup rested one day under a Bar, or fig-tree ; and prayed that, if it was destined that their race should continue, the trunk of the tree might be rent in twain. The instant occurrence of the miracle raised them from their despondency ; and the splitting of the fig-tree is a cardinal event in the history of the race, according to the following distich : — Charar se Chita bhayo, aur Barar bhayo Bar ghat Shakh ek se do bhaye ; jagat bakhaiii jat. “The meaning of which is, ‘ from the sound “ charar” (the splitting noise) the Chitas are called, and the Barars from the splitting itself of the fig-tree. Both are descended from one stock. The world has made these tribes famous’” [b). From this tradition respecting the origin of the Chauhan Mairs it is plain, if there be any truth in it, that they are partly the offsprmg of Rajpoots, and partly of Meenas. (a) Rajputana Gazetteer, Vol. II, p. 47. (^>) Gazetteer of Ajmere-Merwara, by Mr. J. D. LaTouche, p. 34. THE TKIBES AND CASTES OF EAJPUTANA. 67 there are several minor tribes, the Chanhan Mairs are chiefly divided into two principal tribes, the Chitas and the Barars, each having twenty-four goti'as, or class subdivisions. The Mers have fifty-one villages in Ajmere, two hundred and forty-one in Beawar, and eighty-eight in Todgarh [a). 1 . — The Chita Tribe of Chauhdn Mairs. These first settled at Chang, to the north-west of Merwara, and after a time destroyed or expelled the Gujars, the former occupants. Gradually they took pos- session of all the most important towns and villages of Merwara, and built others, such as Jak, Shamgarh, Lulna, Hattim, Kukra, Kot Kirana, and Xai. The Chitas became the ruling class m the district, and held in subjection at one time as man}^ as sixteen other Mer tribes, from whom they received as tribute one- fourth of the produce of the soil, and of all plundering expeditions {h). The}’ are powerful and wealthy, and possess one hundred and seventeen villages in Beawar, sixteen in Todgarh, besides portions of many others. Some of the jHincipal Chita gotras or clans are the following : — (1.) The Merdt Clan. This clan is the chief of the twenty-four. Its members are partly Mahome- dans. They sprang from i\Iera, who flourished about two hundred and fifty years ago. They are divided into two great branches, the Katats and the Gorats. i. The Kdtdts. Their ancestor was Haraj, grandson of Mera, about whom the following tale is told : — During a night of terrific rain, Haraj, who was a soldier in the army of Aurungzebe, the emperor of Delhi, remained firm at his post as sentry, with his shield over his head. When the Emperor heard of the circumstance, he exclaimed ; “ In the Marwar tongue they call a brave soldier Kata ; let this man be henceforth called Kata” (c). The Katat Merats are powerful, enterprising, and numerous. They occupy seventy-eight villages in Beawar, and nine in Ajmere, where they have formed for themselves new gotras. the Bahadur Khani being the most influ- ential. The chief KMats of Hattun Chang and Jak, in Beawar, are styled Khans, a Mahomedan title, while those elsewhere bear the common Hindu desisfnation of Thakur. The Katats are a very degenerate kind of Mahomedans. It is to be regretted that the KatMs of Ajmere are beginning to observe some (rt) Gazetteer of Ajmere-Herwara, by 3Ir. J. D. LaToucbe, p. 34. {b) Ibid. (c) Ibid, p. 35. 68 THE TRIBES AND CASTES OF RAJPUTANA. of the pernicious customs of Maliomedans, especially that of the seclusion of their women, while in Merwara the Katat women have the same freedom as the men. ii. The Gorats. These are descendants of Gora, a brother of Haraj, and are Hindus. They liave spread southwards, and have twenty-one villages in Beawar, Kalinjar and Kabra being the chief of them, thirteen in Todgarh, and one in Ajmere. The Katats and Gorats, although belonging to ditferent religions, will eat tog-ether all kinds of food. (2.) The Laget Clan. The Lag;ets hold six villages m Beawar. (3.) The Nanset Clan. They possess Bargaon, Palran, Pharkia, Manpura, and Hathibata, in Ajmere, besides lands in other villages. (4.) The Rajoriya Clan. These hold three villages in Beawar. (5.) The Bedariyat Clan. This clan has three villages in Ajmere. (6.) The Bajriyat Borwara Clan. (7.) The Biladiya Clan. (8.) The Pithrot Clan. (9.) The Balot Clan. (10.) The Nadot Clan. The remaining clans are spread over Merwara {a.) 2. — The Bardr Tribe of Chauhdn Mairs. These are descended from Anup, brother of Anhal. They are only to be found in Merwara. The tribe occupies eleven villages in Beawar, and forty-eight in Todgarh, including the whole of the southern part of this district. “ They are more unsophisticated, honest, and straightforward than the Cliitas. They call themselves Rawat, a petty title of nobility ; and would be insulted by being called Mers. The chief men are called Rao, and they have a multitude of Tikais, of whom the principal are the Rao of Kukra and the Rao of Barar”(^). The Rawats of Todgarh are exhibiting a strong tendency to adopt Brahminical usages (o) Gazetteer of Ajmere-Merwara, by Mr. J. D. LaTouche. p, 35. {b) Ibid. THE TEIBES AND CASTES OF RAJPUTANA. f)9 observed by neighbouring Rajpoots. Since 1874 they have refrained from eating the flesh of kine and buffaloes, and excommunicate those who do so. The Chitas and Barars intermarry, but never marry into their own tribes. Hindus marry Mahomedans, and Mahomedans, Hindus ; the ceremony in both cases being performed by a Brahman, who leads the bride and bridegroom seven times round a Are. In some places the Mahomedan Merats are beginning to adopt Maho- medan usages, and the Brahmanical marriage ceremony is being supplanted by one of an Islamitish character. In Merwara a large portion of the people are tending either to Brahmanism or Mahomedanism. The customs observ- ed on the death of Chita and Barar women is curious. A Barar woman married to a Chita husband is buried at death ; but, on the contrary, a Katat woman married to a Barar husband, is burnt. The social customs of the two tribes, however, are almost entirely similar. “ A sonless widow retains possession of her husband’s property till she marries again, or till her death.” “ Daughters do not inherit when there are sons ahve.” “ All sons mherit equally.” “There is no distinction between ancestral and acquired property.” “ A relation of any age may be adopted ; the nearest relation has the first claim, and his children born before his adoption succeed in the adopted family. ” “ Sons by slave girls, who are pretty numerous under the name of dharmputr, get land to cultivate, but obtain no share in the inheritance, and cannot transfer the land” {a). II . — The Pramar Mair Tribe. This tribe is also partly of Rajpoot origin. Both the Pramars and the Motis are said to be descended from Dharanath Powar or Pramar, who built the city of Dharanagar, m Marwar, which, tradition says, was forty-eight miles in circum- ference. The Pramars were first settled at Rudhana, to the south of Beawar, whence they spread over the surrounding country, establishing many villages, such as Biliawas, Jawaja, Bahar, Barkochran, Rawat Mai, Lusani, and Akay- jitgarh Naloi. The Pramars are divided into six gotras or clans, namely : — 1. Delat. This is the largest of all the clans, and has possession of fourteen villages in Beawar and five in Todgarh. In Ajmere they occupy eleven villages, and have portions of eight others. They appear “to have pushed the other members of the tribe out of Merwara, who thereupon settled near Ajmere, and especially in the pargannah of Pushkar ” {h). («) Gazetteer of Ajmere-Merwara, by Mr. J. D. LaTouche. p. 36. (&) Ibid. 70 THE TRIBES AND CASTES OF RAJPUTANA. 2. Kallat. A small clan in possession of Kalatlian, in Beawar. 3. Doling. These possess Barla, Madarpnra, and Gwari. 4. Boya. The villages of Hokran and Gudli belong to this clan. 5. Kheyat. Khwajpura and Kana-khera are villages in their possession. 6. Pokhariya. These hold the villages of Pushkar, Ganahira, Naidla, and Xaulakha. The Pramars are an industrious people of finer stature than the Chauhan Mairs, whose customs they observe. They are commonly spoken of as Mairs, although they prefer to he addressed as Rawats. Their principal men are styled Gameti. IMuch social intercourse seems to prevail between them and the Chauhan jMairs, and they intermarry freely with Hindu Chitas and the Barars. The Katats of the Chita tribe will not give their daughters in marriage to the Pramars ; but will take Pramar women for their sons (a). HI . — The Mott Mair Tribe. This tribe is descended from an ascetic, named Rohitas, of the family of Dharanath, and a Banjara woman, who lived together in a cave of the Makutji hill. After a time the woman separated from Rohitas, and slie and her twin chil- dren resided under the roof of Khemchand, a Brahman of Bamunhera. A dispute arising between the boys and their protector, the Brahman expelled them from his house. One of them went to Marwar, the other continued in Bhaelan ; and a deadly feud was carried on by his descendants and the Brahmans of the country on account of the treatment of their ancestor by Khemchand, the end of which was that, in the fifth generation, the Motis, under their leader Makut, destroyed nearly the whole of the Brahmans, and seized the district of Bhaelan. The Mairs pay great respect to the memory of Makut, and worship him as a deity. A cow was yearly offered up in sacrifice at his shrine ; and a fair is still held to his honour on the Makutji hill every September. The Moti Rawats, as they are called, possess fourteen villages in Bhaelan at the present day. They have estates also in Beawar and Ajmere {h). IV. — The Takul Mair Tribe. These have sprung from the union of a Mina woman, of the Dakul Mina tribe, and a Brahman, who escajied from the general destruction of his race in Bhaelan, in the time of Makut, and fled to the village of Burar. He abandoned his caste, and became a Mair. The tribe is divided into several clans (c). (rt) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latouche, pp. 36, 37. (J>) Ibid ; and also Colonel Dixon’s Mairwara, pp. 11, 12. (c) Colonel Dixon’s Mairwara, p. 12. THE TRIBES AND CASTES OF RAJPUTANA. 71 V. — The Galliot Mavr Tribe. This tribe was founded by two Gahlot Rajpoots, who married two Mina women of Borwa, in Saroth, after the sack of Chitore by Ala-nd-din Ghori. They adopt the title of Rawat, and, notwithstanding their spurious descent, aspire to the dignity of pure Rajpoots, and style themselves Surajbansi Rajpoots. Their cus- toms apparently are like those of other Mair tribes, and they intermarry with the Hindu Chauhan Mairs ; but the Merits, while receivino; their women in marriaofe, will not reciprocate the favour by giving wives to Gahlot husbands. The tribe is sjdit up into sixteen clans, the chief of which are the following : — Gahlot Clans. 1. Godat. 2. Med rat, 3. Kachi. 4. Piiiga. 5. Eaniyat. 6. Lalir. 7. Balot. 8. Dliaukal, The Galliots possess many villages in Merwara, and also Rurbutpura, Ansari, Mayapur, Lakhshmi|)ur, Boraj, and Amba Massena, in Ajmere {a). They have eleven villages in Beawar and Kukar Khera, in Todgarh. VI . — The Pataliyat Mair Tribe. These are descended from the Bhatti Rajpoots of Jesalmere, and are owners of the village of Baria Nagga. VII. — The Chaurot Mair Tribe. The Chaurots profess also to have sprung from the Bhatti Rajpoots of Jesal- mere. They possess the village of Kalikankur Kishnpura. Some of the tribe have settled in Mohunpura, in Ajmere {b). VIII. — The Bharsal Mair Tribe. The Bharsals reside in the village of Ramkhera Dhanar, and are located also in several villages in Ajmere. IX. — The Buch Mair Tribe. These are found in Raj pur Buchan, and likewise in two villages of Ajmere. (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latouche, p. 37. (J) Ibid. 72 THE TRIBES AND CASTES OF RAJPUTANA, X. — The Kharwal Mair Tribe. The headman of the town of Beawar is of this tribe, which inhabits Nayanagar and Fathpnr. XI. — The Mamnot Mair Tribe. XII. — The Selot Mair Tribe. XIII. — The Bandt Mair Tribe. XIV. — The Banna Mair Tribe. These last tribes are scattered about a few villages. CHAPTER VII. SEC. I.— THE JIT OR JAT TRIBE. SEC. II.— THE GUJAR TRIBES. SEC. III.— THE MEENA TRIBES. SEC. IV.— THE GRASSIA TRIBES. SEC. Y.— THE BHEEL TRIBES. Section I. — The Jit or Jdt Tribe. The Jats were in possession of the north-western division of Rajpntana before the Rajpoots entered the province, and there is good ground for believing that they had been there for a long period. Some persons have formed the idea that the Jats are a branch of the Indo- Scythian from the banks of the Oxus. Respecting the physical characteristics of the Jats, Dr. Brereton makes the following remarks : — “ In physique,” he says, “ the Jats are generally of fair height, but below the average of Rajpoots or other castes. Their chest measurement and weight are in fair proportion to their height ; the extremities, especially the lower, are often disproportionate to their abnormal length. The women are of very strong physique, exceeding the men in this respect, proportionately speaking. They are not remarkable for personal beauty, but some have very fine figures. They are also most industrious and contented, working in the fields, &c., but are said to rule their husbands. The prevailing complexion is fair, and the colour of the eyes, dark ; the hair is dark, fine, and straight ; beard and mousta- chios, scanty, and the former not usually worn. The crania are of tolerably fair size and shape, often elongated, altogether a lower type than the Brahman skull. Their intellectual faculties are not brilliant, partaking more of shrewdness and cunning than ability. They are said to possess courage and fidelity, are indus- trious and persevering in their habits, and are of an agile and muscular frame ” (a). This tribe commonly bears the name of Jit in Rajpntana. In all the ancient lists of the Rajpoot tribes it is always placed among the thirty-six royal tribes. Now, however, in Rajpntana it is never reckoned among them. The Jit and the GOjars are the original cultivators of the soil in .Ajmere-Merwara, and consider- ably outnumber every other tribe. Their chief possessions are in Ajmere. Tubeji, Suradhua, Makrera, Jethana, Budhwara, Pecholean, and the larger portion (rt) The Rajputana Gazetteer, Vol, I, p. 162. 74 THE TRIBES AND CASTES OF RAJPUTANA. of the Eamsur jjargannah belong to them; and they have settlements in Kekri and in some of the best villages of the Ajmere and Rajgarh pargannahs. The tribe in this tract is divided into three principal clans, namely: — Jat Clans in Ajmere and Meneara. 1. Piiniyo. I 2. Seeslimo. | 3. Harcliitial. These clans have more tlian a hundred gotras or caste distinctions (a). They are hardworking, excellent cultivators, and are famous for their wells and their great diligence in inijiroving their lands. None of them are bhiunias, or occupy land free from revenue. They possess twice as much territory as the Gujars, and pay three times more revenue. There were more than thirty thousand Jats in Ajmere-Merwara in 1876. Their headmen are styled Chaudhri or Patel. In Bikaneer there are, or were formerly, seven clans, as follows : — Jat Clans in Bikaneer. 1. Godt^va ... Their principal villages are Ladhri and 1 2. Laran Their principal village is Bliandang. 3. Kasvas ... Ditto Lidnmldi, 4. Beniwal ... Ditto Eaisatana. 5. P uni ah ... Ditto Bara Lundi. 6. Siliaga Ditto Suin. 7. Soduaii ... Ditto Dhansi (h). The Godara Jats place the or sacred mark denoting rank or sovereignty, on the forehead of every successive ruling chief of the Bikaneer State. The chief object venerated by the Jats of Marwar, Ajmere, and Kishangarh is Teja Ji. This was a Jat who, according to a legend universally believed, lived some eight or nine hundred years ago, and was bitten in the tongue by a snake, which caused his death. The Jats liave the idea that if a man bitten by a snake tie a cord round his right foot, and repeat the words Teja Ji, he will recover (c). A foil* is held at Kishangarh, in the month of July, in honour of Teja Ji, and he is worshipped in a temple erected to his memory at Sarsara, Most Jats wear round their necks an amulet of silver representing Teja Ji on horseback, his sword drawn, and a snake in the act of biting his tongue. At the marriage ceremony among the Jats, a rupee and a cocoanut, emblems of wealth and fertility, are sent to the bride. A framework of wood, called torun^ (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latoucbe, pp. 30, 31. (J) Gazetteer of the Bikanir States, by Captain Powlett, Political Agent, Ulwar, p. 4. (c) Gazetteer of Ajmere-Merwara, p. 30. THE TEIBES AND CASTES OF RAJPUTANA. 75 is placed over the door of her house, and having been forcibly struck with a sword by the bridegroom when he approaches near, he enters within. This has been considered by some as a remnant of the custom of marriage by conquest {a). The marriage ceremony simply consists of the bride and bridegroom, under the direc- tion of a Brahman, going round a fire lit in the centre of the room. The Jats, as well as all the tribes of Merwara, permit the remarriage of widows. A man may marry the widow of his elder brother, not that of his younger brother, “In all castes, a widow who has no sons retains her deceased husband’s property till her death or remarriage.” The youngest brother has the first claim to marry the widow of a deceased brother. Widow-marriage is called Nsitha. At marriao-es a sum of money is always paid for the wife, a custom which the w'omen seem to like, as it in a fashion denotes their value. Marriages within the same gotra, or family order, are regarded as incestuous, and are forbidden. The Jats are numerous in the Bikaneer State, where their tribe is twice as large as any other. They are the agriculturists of that country ; and are very heavily taxed for the lands they occupy. Before Bikaneer was conquered by Bika, the Jats possessed the greater portion of the territory. Many are Vaishnavis, and will not take life. They will not even kill game, or sanction or help those who come to their fields for the purpose of doing so. This sect of the Jats buries its dead. This tribe had settled in Marwar long before the Rathors acquired posses- sion of that State. Tod says, that in his time they constituted five-eighths of the population of Marwar, The Jats are excellent farmers in Mallani, and have spread over the whole district. Members of this tribe are found throughout Rajputana, where they form the greater portion of the cultivating classes. Several clans of the tribe are found in the Rajputana desert. Some of these are : 1. The Jakluirs. | 2. The Sluaghs. [ 3. The Poouiahs. The Jats of Jeypore are some of the principal landholders and cultivators in that State ; and some of them have large estates. They have also, with the Gujars, ten villages in Beawar. In J eypore they are mostly in the north and west, and in the neighbourhood of the capital. In the earlier part of the last century the J^ts of Bhurtpore made successful attacks on the Jeypore State, and were able to wrest therefrom a tract of country (a) Gazetteer of Ajmere-Merwara, p. 30. 76 THE TEIBES AND CASTES OF KAJPUTANA. whicli was annexed to Bliurtpore, The founder of the State was Churainan, a J4t landholder, who, having erected two forts in the villages of Thun and Sinsini- war, plundered the country in all directions, which, in spite of the efforts made to destroy him, he gradually gained possession of ; and his family, through many vicissitudes, has retained its hold of it to the present day. In consequence of a disputed succession, Bliurtpore was besieged by British troops for six weeks, and was taken by storm by Lord Combermere on the 18th January, 1826. The Jats, Gujars, and Ahirs of Bhurtpore smoke, and, under certain restric- tions, eat together. Widows are sold indiscriminately to all three tribes. The Jats of Bhurtpore number more than one hundred and twenty thousand persons, separated into numerous tribes, some of which are as follows : — 7. 8 . 9. Aooe. Naliiirwar. rachaiidra. Jat IVibes of Blmrtpore. 1. Sinsiniwar. 4. Noliwar. 2. Khuntail. 5. Sogarwar. 3. Chabar. 6. Manga. 10. Dagnr. The first six tribes are highest in rank, and are known by the common desig- nation of Dung. These have peculiar customs of their own. One is, that a Duno-, on the death of his brother, does not take his widow to wife, as is the practice among the other tribes. The Jats, generally, are not at all particular in the choice of a wife, and may take her from any tribe or caste. The Jat women are not secluded, with the single exception of the wives and daughters of chiefs and great landholders. The Jats are polygamists. They are worshippers of Hindu deities, especially Krishna, and are, for the most part, Vaishnavites. The head of the small State of Dholpore is a member of the Bamraulia family of Deswali Jats, who traces his pedigree back to Jeth Singh, who, in the eleventh century, held lands in Bairat, to the south of Ulwar. Afterwards the family settled in Bamroli, and after many vicissitudes, in which it received the aid, first, of the Ton war Rajpoots, then of the emperors, next of tlie Mahrattas, and finally of the British, it found itself at the head of Dholpore, Bari, and Rajakhera, by the treaty of 1805, having lost, however, Gwalior and Gohad, of which it was formerly possessed. The clan of the Rana, or chief, is divided into eight branches or families as under : — 1 . 2 . Gadi (family of the chief). Ekayuiia. 3. 4. 5. Pachgaon. Makoi. Rajpura. 6 . 7. 8 . Sur Kythoda. Bhagwasi. Daiidrawa (a). The clan next in importance in the State is that of Bidankria. (a) The Rajputana Gazetteer, Vol, I, pp. 249, 200. THE TRIBES AND CASTES OF RAJPUTANA. 77 Section II. — The Ghijar Tribes. The Gujars have long been inhabitants of the tract of country to the north of the Arv^alis, stretching on towards the Punjab and along the Jumna, from Bikaneer to Bhurtpore and Jeypore, where they are cultivators, horse-breeders, and herdsmen. In stature they seem to be somewhat superior to the Jats, whom they much resemble in social habits. Like them they eat animal food and drink spirits. In Bhurtpore their women do not labour in the fields. These tribes occupy thirty-five villages in Ajmere, and also villages in the Meywar plain beyond. They are described as careless cultivators, devoting their chief energies to grazing cattle. Their principal deity is Deo Ji, a Gujar who is supposed to have lived several hundred years ago, and to have worked miracles. Their customs are similar to those of the Jats, with this important difference, however, that “ property is divided according to wives, and not according to sons.” The Gujars and Jats hold intimate social intercourse with one another, and will eat and drink together {a). The Chandela Gujars are supposed to have settled among the hills surrounding Chang. The headmen of the Ghjars are styled Mihr. The Gujars are chiefly cultivators in Karauli, and are most numerous in the northern part of the State. In the south of Karauli Dang they are the principal inhabitants, and bear a better character than their fellow clansmen of the Dhol- pore Dang. Formerly, the Gujars were notorious for cattle-lifting and stealing ; but they have been led in many places to abandon these bad habits by the severe repressive measures which were adopted against them. The Gujars are careless cultivators, and do not obtain such good crops as Jats and Meenas (6). They are the proprietors .of thirty-eight villages in Dholpore, while Gujars are head- men of ninety-five more. In Jeypore these tribes occupy an important position, and are in possession of extensive estates. They possess, with the Jats, ten villages in Beawar. They chiefly occupy the southern and central districts of Jeypore, and are in the neigh- bourhood of Jhalrapatan. The State of Bhurtpore contains nearly fifty thousand Gujars, divided into two great branches — the Khari and Laur, each of which has a number of tribes. (a) Gazetteer of Ajmere-Merwara, by Mr. J. D. Latoucbe. pp. .31, 32. (i) Gazetteer of the Karauli State, by Captain P. W. Powlett, p. 19. 78 THE TRIBES AXD CASTES OF RAJPHTAXA. The Gnjar Tribes of Bhurtpore. The Laiir Branch. 1. Kmnliar. 3. Kisana. 5. Chadri. 2. Madi. 4. Sirande. The Kliari Branch. 1. Sol an i a. O O. Doralia. 5. Niskaria. 2. Thatliwaria. 4. Sipwar. 6. Sna. Kliarin. The Limrs occupy a higlier social rank than the Kharis, Tshtli whom tliey neither eat nor intermarry. The Kharis are chiefly employed in making and sell- ing butter. Section III . — The Meena Tribes. These tribes have played an important part in the history of Kajputana. In former times Rajpoot and Meena chiefs, in subordination to the Tuar kings of Delhi, ruled over a considerable tract of country. Towards the end of the tenth century, the Kachwahas dispossessed all of them from what is now the State of Jeypore. The iMeenas are more or less connected with most of the tribes of IMairwara, and their clans are found scattered among the neighbouring States. Rut their character is not the same in all places. For example, in tlie north-east of Me war and in Ajmere, the Meenas are a predatory, lawless people, with no settled habits, but passing their lives as robbers and dacoits. In this respect they resemble the Bheels of Raj pu tana, yet are more civilized than this wild race. They are numerous in the Jahazpore pargannah, in Mewar, whence they make their incursions. The agricultural Meenas of Karauli, on the contrary, are a quiet, orderly people. The iMeenas are said to be descended from those Rajpoots who, in the wars between their own tribes, or between them and the invading Mahomedans, were compelled to quit their native country, and to seek refuge in the fdstnesses of Raj- putana, where they formed alliances with aboriginal flunilies, abandoned many of their caste usages, and established new tribes. It is not to be questioned that this singular people have sprung from unions between the Rajpoot immigrants and the aboriginal inhabitants of the country. For the last four hundred years the Meenas have been the chief and most important cultivators in the Karauli State. They expelled the Dhangars and Lodhis, the dominant tribes in Karauli five hundred years ago, from a number of villages which they occupied, and have retained possession of them to the THE TRIBES AND CASTES OF RAJPUT ANA. 79 present time. These Meenas show their abhorrence of the infamous predatory practices of the Meenas of Kot Phtti by refusing to intermarry with them. These disreputable Meenas were expelled from the Rajpoot villages of Inaiti Raontra, Sapotra, and Hadoti, where they had established themselves. In Karauli, the three tribes of Gujars, Meenas, and Jats smoke together. “ They eat together out of the same pot (degchi), but not out of the same dish (thali). Their widows are sold to members of the caste, or even to a member of one of the other two. This is called ‘ daricha,’ and is looked upon as an inferior sort of marriage, which gives the woman a position little better than a concubine or slave, but which legitimizes the children she may bear her master ” (a). Some families of Meenas cultivate lands in Jhalawar. Probably the Meenas were among the early inhabitants of Marwar. In Jey- pore they occupy the highest positions of trust at the native courts. The Meena apphes the mark of sovereignty to the forehead of every new chief, showing, says Tod, that the country was obtained from them originally by adoption rather than by conquest. In former times, that is, in the earlier stages of Kachw<\ha power, the Meenas “ had the whole insignia of State, as well as the person of the iirince, committed to their trust.” They are among the principal cultivators of Jeypore, many possessing large estates. Some, however, are village watchmen and pro- fessional thieves. The bards or minstrels of the Meenas are termed Dhadi, Dholi, Dhom, and Jaega. The tribes are divided into thirty-six sections, which are variously distributed. Some occupy the strongholds and fastnesses of the country, whither, doubtless, their ancestors were driven in earlier times to escape from the Rajpoot invaders. They are powerful in the northern portions of Jeypore and Ulwar, whence they proceed on their great plundering expeditions over Xorthern India. The tribe is scattered over all the north-eastern States on the banks of the Jumna. As many as twenty thousand are peaceable agriculturists in Bhurtpore and Dhol- pore, and a great many are employed in several States as village watchmen. Although the tribes, as stated above, are generally regarded as consisting of thirty-six branches, yet in the Ulwar State it has one hundred and forty-six. The Meenas of Jeypore and Ulwar consider themselves as superior in rank to all other Meenas, and consequently will hold no intercourse with them. Some of them have a tradition that they are descended from an alliance between Brahman and Meena families. (a) Gazetteer of the Karauli State, by Capt. P. W. Powlett, p. 19. 80 THE TRIBES AND CASTES OF RAJPUTANA. The Pariliar Meenas in the Bundee State and in the north-east of Meywar, were apparently in possession of this part of the country before the Rajpoots arrived, and gradually blended with the invaders. They have the character of being wild and daring plunderers. In the highlands of the country in the south- east of Meywar, in the direction of Keeinuch, there are many small Meena villages inhabited by a marauding race. The lowest class of Meenas are those found in the desolate region to the north of Sirohee, occupying the Arvali hills, and being a constant torment to the neighbouring States. Other Meenas will neither eat nor drink nor intermarry with them (a). The Meenas of Bhurtpore eat flesh, drink spirits, and are very superstitious. Their modes of worship are like those of Hindus, and, in taking an oath, they swear by the dagger. They pursue two occupations, and are either cultivators or village watchmen, the latter being prone to theft. The Bhurtpore Meenas are divided into the following tribes : — 1. Sanadan. 2. Jhardar. 3. Loliara. 4. Jordar. The Meena Tribes of BJmrtpore (b). 5. Gasika. 6. Tliorat. 7. Bliokira. 1 S. Satkal. 9. Eardar. 10. Ghilot. 11. Goadar. In the Bundee, Meywar, and Jeypore States the Pariliar Meenas inhabit a tract of country called Kerar, close to Deoli, extending for twelve miles from the town of Jahazpore eastwards. They claim to be descended from Shoma, son of Kahar Rao ruler of Mundor, and a Meena woman. There is an inscription in the Kerar village, showing that they settled originally there in the twelfth century. Every village within a circuit of fifty miles has two or three families of this class of Meenas ; but they do not intermarry with Meenas of other districts. The Parihars adopt the Rajpoot custom of marrying members of clans other than their own. Consequently, as the remaining Meena tribes look down upon them, and refuse to hold social intercourse with them, the Parihars find it a difficult matter sometimes to find husbands for their daughters, and wives for themselves. The State of Dholpore has more than ten thousand Meenas, who are proprie- tors of thirteen villages, and cultivators of nearly twenty thousand acres of land. They are very old inhabitants of Bari and Baseri, and are most excellent landlords and cultivators. The tribe came originally, it is said, from Jeypore. (a) The Rajputana Gazetteer, Vol, I, pp. IS, 73. (_h) Ibid, p. 163. THE TEIBES AND CASTES OF EAJPHTANA. 81 Section IV. — The Grassia Tribes. The Grassias of Meywar are said to be descended from Chauhan Rajpoots, from Chainpareen, near Baroda, who were in the country before the Sisodias conquered Chittore. They have lost most of their Rajpoot habits, and are now a wild race associating closely with the aboriginal Bheels, whose daughters they take to mfe, and living apart from more civilized people. “ None of the Grassia chiefs have ever been subjugated by Meywar. They voluntarily proffered a nomi- nal allegiance to the Ranas, and hence they hold the hhum, or right of property in the land, over which the Rana has no power. They are not liable to be called on for regular service, to which they are not subject, or to attend at the capital; -but they pay a small quit-rent in token of submission. The Bheels and Grassias obey the orders of these rude chiefs, to whom they are devoted. Every endeavour to dispossess them has only resulted in failure ; though it has been constantly attempted by the Ranas, who early conquered the valleys, but were effectually kept out of the hills, in which, however, they always found protection and shelter in times of difficulty ” (a). The wilderness of Bhakar, a desolate region of rugged hills, commencing to the south of Mount Aboo, is chiefly in the hands of the Grassias. They are generally held to be somewhat higher in rank than the Bheels, with whom they associate freely. The word ‘ Grassia,’ as used m Gujerat and Malwa, has a different signification from that which it bears in Rajputana. In the former provinces it is applied to the headmen of villages who have a prescriptive right to collect dues from travellers and also certain sums imposed on lands and roads. In Rajputana the word is “ becoming applied to a separate set or group of persons associated, though it may be ordinarily taken to denote a halfblood between Bheel and Rajpoot '\h). Section V.- — The Bheel Tribes. The Bheels are a wild, daring, outcast race scattered over Rajputana, of which they are regarded as the aborigines, although this supposition must be taken in a limited signification, inasmuch as in some parts traditions show that they are descendants of Rajpoots. It is exceedingly probable that, while some Bheel tribes have been formed from unions between Bheels and Rajpoots, others are altogether of pure aboriginal Bheel blood. • ’ (®) History of Mewar, by Capt. J. C. Brookes, p. 3. (J) The Eajputana Gazetteer, Vol. I, p. 78, . 82 THE TRIBES AND CASTES OF RAJPUTANA. The Bheel country may be said to commence in the north with the Arvali range. They are in greatest strength and most independent in the hills of the south-west of Meywar and Serohi, extending from Serohi to Dungarpore. Their villages are numerous among the forests and hills of Pertabgarh, Banswara, and Dungarpore, and in the Chappan, near Neemuch. There are said to be as many as two hundred thousand Bheels in the Meywar hills, divided into sixteen sub-tribes. Some small chiefs, such as those of Ogna, Panurwa, Jowra, and Jowas, regard themselves as of mixed Rajpoot and Bheel descent. In the wildest ])arts of the country “there are many powerful villages which own no immediate chief or master whatever, though they may be nominally subject to the State within whose territory they dwell. They live together in pals, which appear to be large settlements or collections of hamlets ; for a Bheel village is not compact, but a scattered series of isolated huts. They usually follow the lead of some local headman or principal clansman. These pals in the small States of Dun- garpore, Banswara, or Pertabgarh, are quite strong enough to defy the levies of the ruling chief. In these States, and in the Meywar hilly tracts, and to some degree in the Chappan, the Bheels have for many years given much trouble by their claim to levy blackmail throughout their country, and their inveterate habit of plundering ; while it was difficult either to pursue the Bheel himself unto his fastnesses, or to fix the responsibility on the State to which he belonged territori- ally. The expeditions sent under British officers against the Bheels rarely effected anything permanent, while the native governments were only strong enough to oppress and exasperate without subduing them. In the course of time, however, matters have improved. The Bheels are now fairly pacified, and will be gradually reclaimed by careful management ”(^)* The Bheel tribes are numerous, and it is much to be regretted that so little is known respecting them. The writers of works on Rajputana seem never to realize the interest connected with the individual tribes, not merely of the Bheels, but also of the other races inhabiting that tract of country ; and content them- selves, for the most part, with mere generalities and compendious statements. Each writer gives a few details on points which have arrested his attention, but not one, so far as my own acquaintance with their productions extends, has earnestly set himself the task of enquiring into separate clans and their subdivisions, and into their history, customs, manners, and distinctions. Although the Bheels are not Hindus, yet they practise some of the rites of the Hindu religion. Their deities are chiefly local, they are very superstitious, and (a) The Rajputana Gazetteer, Vol. I, pp. 75, 77. * THE TRIBES AND CASTES OF RAJPUTANA. 83 have great faith in witchcraft. They do not appear to have any separate language of their own, but speak a peculiar Hindi dialect. The Bheel tribes are sixty in number in Banswara, and are the most numer- ous of all the tribes of that State. Formerly, they had entire possession of this part of the country. At the present day the Bheel tribes have great power in the State, and are very jealous of the interference of the reigning prince in their affairs. In their villages, indeed, they utterly forbid such interference. They are a dirty race, and their women are small and ugly. The chiefs constantly wear swords, and all others always appear with their bows and arrows. They drink spirits, eat meat, and are passionately fond of quarrelling and fighting (a). The Bheel landholders exercise both civil and criminal jurisdiction over their lands. These people live not so much in villages as in detached houses congregated together, “ each built on separate hillocks at some distance from one another. The cultivation belonging to a family surrounds the homestead, and each congre- gation, or pal, thus covers a large extent of ground. This mode of living, by preventing surprise, gives the wild race greater security from the troops of the native States, who treat them rather as enemies than subjects. The jungle on the larger hills near the pal is allowed to grow ; and, in case of attack, the Bheels flee into the cover with their families and cattle. Each homestead is complete in itself, consisting of several houses for grain and cattle within a single enclosure. Many of the Bheel houses in Meywar are well built, capacious, and tiled ; and far superior to the habitations of the same class elsewhere. The Bheels lived originally in independent communities, each acknowledging its own leader. Those that were conquered by the Meywar sovereigns or chiefs, transferred their allegiance to them ; whilst the greater portion, who coalesced with the Grassias, before the entry of the Udaipore family into the country, still remains faithful to these allodial or hhumia chiefs ” {h). The Bheels and Grassias are much intermingled, the latter freely intermarrying with Bheel women. They obey, to some extent, the chiefs of the States in which they are settled; but the lands they occupy are their own, and no force has yet proved sufficiently strong to dispossess them. The Bheels may be regarded as one of the aboriginal races of Marwar. They are found scattered about the Rajputana desert, where they are very degraded in their habits, even more so than the Kolis. They feed on foxes, jackals, rats, (a) The Rajputana Gazetteer, Vol. I, p. 117. (J) History of Mewar, by Capt, J. C. Brookes, p. 3. 84 THE TRIBES AND CASTES OE RAJPUTANA. gUcanas, snakes, and other vermin. Some Bheels are scattered about Ajmere, Mer- wara, and are addicted to thieving. The tribe has some good cultivators in Mallani, and also gives excellent servants to the chiefs. They form body-guards at marriage festivals, and are too prone to engage in village disputes. One excellent custom in regard to marriage prevails among the Bheels in some districts. Girls are not betrothed in childhood, as is common amono; Hindus, Frequently it happens that a girl is not married until she is twenty or twenty-five years of age. The father of a girl can do nothing of himself to promote her mar- riage, but must wait, as in civilized countries, until a proposal is made on the part of a young man seeking a wife. When such a proposal is made, the question then comes, how much money is to be paid for the girl? (a). The Bheels of Banswara erect stone tablets, with the figure of the deceased carved upon them, to the memory of their male dead. The figure is represented on horse-back, and sometimes on foot, with sword and shield, or a lance, in his hands. Deceased boys are honoured with tablets, on which a hooded snake is sculptured. The principal mhabitants of the small State of Kusalgarh are Bheels. They have many clans also scattered about Dungarpore, of which State they are said to be the ear best or aborigmal inhabitants. Respecting those tribes which are partly of Bheel and partly of Rajpoot descent. Sir John Malcolm remarks that they exhibit in their lives the defects of both, and are a proud, thievish, and debauched race. These Bhilalas, as they are termed, are, says Mr. Aberigh-Mackay, “ descended from Rajpoots who have mingled their sacred blood with that of the abased people of the jungle They are half Rajpoot, half Bheel, but take the name of the Rajpoot clan to which they trace their origin. Nearly all the chiefs of the Bheel States on the Vmdhyan slopes belong to this class. They aftect to ignore their Bheel taint, and desire to be regarded as an ancient Rajpoot clan. But the forest lineage is deeply impressed on every line of their faces, and on every feature of their character ”(^)- (fl) The Rajputana Gazetteer, Vol. I, p. 118. (b) The Chiefs of Central India, by Mr, G. R. Aberigh-Mackay, Vol. I, pp. xxxii, xxxiii. CHAPTER VIII. THE MAHOJIEDAN TRIBES. 1.— SAIYID. 2.— KAIM-KHANI. 3.— KATAT MERAT. 4.-RATH. 6.— DAMMAAII. 6.— HAIWASI. 7.— PATHAN. 8.— DARAS. 9.— SAMEJA. 10.— SAMA. 11.— RAHAMA. 12.— NUHRI. 13.— ARISAR. 14._MANGLIA. 15.— MALLAYA. 16.— BAKIYA. 17 — JONIJA. 18.— HALIPOTRA. 19.— ABRA. 20.— BHAMSARA. 21.— MHER. 22.— CHAMA. 23.— JANJ. 24.— BHYA. 25.— SAUD. 26.— SANGRASI. 27.— KALLAR. 28.— CHICHAR. 29.— SAHTA. 30.— DAL. 31.— RAJAR. 32.— GAJJU. 33— JHAKRA. 34.— THABA. 35.— RAMDAWA. 36.— BHATI. 37.— KATI. 38.— TALOZI. 39.— DEWAT. 40.— HINGORA. 41.— SARAI .42. DHANDAL. 43.— CHOPAN 44.— SUMRA. 45.— PANG. 46.— RIND. 47.— JESAR. 48.-SARWANI. 49.— LOWANI. 50.— KURURWANI. 61.— BAIDWANI. 62.— TOGRU. 53.— BRIKG. 64.— BARAHA. 66.— SBHRAE. 66.— KOSSA, OR KHOSSA. 57.— CHANDIA. 68.— SADANI. 69— SAMAICHA. 60.— OMAR. 61.— KALLORA. 62.— TALPURA. 63.— NUMRI, LUMRI, OR LUKA. 64.— MAIR, OR MER. 66.— MOHOR, OR MOR. 66.— TAWURI, THORI, OR TORT. 67.— JOHYA. 68.— DAHYA. 69.— BAIRAWI. 70.— KHAIRAWI. 71.— JANGRIA. 72.— UNDAR, 73.— BAGRIA. 74.— SHEIKH. 76.-AFGHAN. 76.— DESWALI. 77.— BANJARA. 78.— MEO. 79.— PIRADAS. 80.— RAHAT. 81.— MEWATTI. 83— BOHRA. Mahomedans are fewest in the States lying to the west and south-west, and perhaps fewest of all in Meywar. The influence of the great Moghul rulers of India in former times was powerfully felt in some parts of Rajputaiia, leading to the conversion to Islamism of many families connected with the Rajpoot tribes. The tribes situated nearest Delhi, such as those of Ulwar, Ajmere, and of the States bordering on the Jumna, were especially affected. In Bhurtpore the Mahomedan population numbers one hundred and thirteen thousand persons, or eighteen per cent, of the entire community. Some hold high positions in the native court, while others are found in the army and pohce. They are in greatest numbers in the villages of Paharsar, Saidpura, Helak, and Rara. The Sunni sect preponderates greatly over the Shiah. Many Mahomedans are found in Rajputana, especially in Ajmere and the eastern States, and not a few are in the employment of native chiefs. In Jesahnere one-third of the people are Mahomedans belonging to seventy-six tribes. In Merwara the Katat Merwats, a degenerate class of Mahomedans, are numerous ; 86 THE TEIBES AND CASTES OF RAJPUTANA. but in Bikaneer, Mabomeclans form only a small community. The following classes of Mahomedans are scattered about the States of Eajputana: — 1. Saiyids. In Bikaneer there are many Saiyid sepoys. In Karauli the Saiyids have a mosque, and hold various offices of respectability. There are more than three thousand Saiyids in Ajmere. There are some also in Bundee and other States. 2. Kalm-Khdnl. In Bikaneer, Mahomedans descended from Chauhan Rajpoots. They are settled about Futtehpoor Jhoon-joonee, and form a numerous class in Shekhawati. These last were originally Chauhan Rajpo.ots, and are said to have once possessed the Shekhawati District, but were dispossessed by Sheikh Ji, the founder of the Shekhawat tribe. The ancestors of the KMm-Khanis were Rajpoots, who fought against Baber in 1528. 3. Kdtdt Mercit. Degenerate Mahomedans of Merwara. They are intimately associated with the Hmdu i\Ier tribes, from whom they originally sprang. Until lately the Mers and Merats intermarried. 4. Rath. Mahomedans in Bikaneer of Rajpoot extraction. They belong to four clans, two descended from Chauhans, one from Tuars, and one from Saroas. 5. Dammdmi. Mahomedan kettledrum-beaters in Bikaneer. 6. Haiwdsi. Converts from the Haiwasi Brahmans of Marwar. 7. Pathdns. Path^ns are the most important Mahomedans in Karauli, and are regarded as the most trustworthy of the troops of the durbar. There are a few in Ajmere and Bundee. 8. Baras. In Mallani. 9. Sameja. In Mallani. 10. Sama. In Mallani. 11. Rdhamd. In Mallani. 12. Nuhri. In Mallani. 13. Arisar. In Mallani. 14. Manglia. In Mallani and the Rajputana desert. Rajpoot proselytes to Islam. THE TRIBES AND CASTES OF RAJPUTANA. 87 15. Mallaya. In Mallani. 16. Bakiya. In Mallani. 17. Jonijd. In Mallani. 18. Hdlipotra. In Mallani. 19. Ahra. In Mallani. 20. Bhamsara. In Mallani. 21. Mher. In Mallani. 22. Chdma. In Mallani. 23. Janj. In Mallani. 24. Bhyd. In ]\Iallani. 25. Sdud. In Mallani. 26, Sangrdsi. In Mallani. 27. Kallar. In Mallani. 28. Chichar. In Mallani. 29. Sahta. In Mallani. 30, Dal. In Mallani. 31, Rdjar. In Mallani, the Rajputana desert, and the borders of Jesalmere ; they are said to be descended from the Bhati Rajpoots. They are, says Tod, “ cultivators, shepherds, and thieves, and are esteemed the very worst of the converts to Mahomedanism.” 32. Gajju. In Mallani. 33. Jhakrd. In Mallani. 34. ThdhL In Mallani. 35. Rdmdawa. In Mallani. 36. Bhati. In jMallani and Bikaneer ; converts from Hinduism. 37. Kati. In ]\Iallani, 38, Tdlozi. In MaUani. 39. Devcat. In Mallani. 40. Hingora. In Mallani. 41, Sarai. In Mallani. 42. Dhdndal. In MaUani. 43. Chopdn. In Mallani. 44. Sumrd. In MaUani and the Rajputana desert, they are converts from the Pramara Rajpoots. 88 THE TRIBES AND CASTES OF EAJPUTANA. 45. Panu. 46. Rind. i 47. Jesar. In Mallani. In Mallani. | In Mallani. The Mahomedans of Jesalmere are divided into seventy-six classes or clans. 48. Sarwani. A branch of the Chauhan Rajpoots, settled in Shekhawati. 49. Lowdni. A branch of the Chauhan Rajpoots, in Shekhawati. 50. Kururwdni. A branch of the Chauhan Rajpoots, in Shekhawati. 51. Baidwdni. A branch of the Chauhan Rajpoots, in Shekhawati. 52. Togru. A branch of the Solankhi Rajpoots, in the Punjnud. 53. Briku. A branch of the Solankhi Rajpoots, in the Punjnud. 54. Baralia. A tribe of Rajpoot converts to Islam in the Raputana desert. 55. Sehrde. One of the most numerous of the tribes in the Rajputana desert. They are notorious robbers, and are the terror of that wilderness. 56. Kossa, or KJiossa. A branch of the Sehraes, with similar habits. 57. Chandia. A branch of the Sehraes. 58. Sadani. A branch of the Sehraes. These Sehrae tribes are chiefly found in the southern part of the desert, about Noakote, Mittie, to Buliari. Formerly, they were very notorious for their depredations. 59. Sam.aicha. Proselytes to Islam from the Soda Rajpoots, inhabiting the Rajputana deserts. Tod observes respecting them, “that they never shave or touch the hair of their heads, and consequently look more like brutes than human beings. They allow no animal to die of disease, but kill it when they think there are no hopes THE TIUBES AED CASTES OF EAJPUTANA. 89 of recovery. The Samaicha •women have the reputation of being great scolds, and never veil their faces” (a). 60. Omar. A branch of the Pranava Rajpoots, in the Rajputana desert. 61. Kallora. A Belooch tribe, in the lower part of the Rajputana desert. See the chap- ter on the Scinde tribes. 62. Tdlpura. A Belooch tribe, in the lower part of the Rajputana desert. See the chap- ter on the Scinde tribes. 63. Numri or Lumri, or Luka. A Belooch tribe, in the lower part of the Rajputana desert. See the chapter on the Scinde tribes. - 64. Mair, or Mer. A branch of the Bhati Rajpoots, in the lower part of the Rajputana desert. 65. MoJior, or Mor. A branch of the Bhati Rajpoots, in the lower part of the Rajputana desert. 66. Taivuri, Thori, or Tori. On this tribe Tod has the folio whig remarks : “ These engross the distmctive epithet of bhut, or evil spirits, and the yet more emphatic title of ‘ sons of the devil.’ Their origin is doubtful, but they rank with the Bawuris, Khengars, and other professional thieves scattered over Rajputana, who will bring you either your enemy’s head, or the turban from it. They are found in the Thuls of Daudputra, Beejnote, Noke, Noakote, and Udar. They are projirietors of camels, which they hire out, and also find employment as convoys to caravans” (Z»). 67. Jolly a. ' Rajpoot proselytes to Islam, in the lower part of the Rajputana desert. 68. Dahya. Rajpoot proselytes to Islam, in the Rajputana desert. 69. Bairawi. A Belooch tribe, in the Rajputana desert. (fl) Tod’s Eajastban— Madras Edition — Vol. II, p. 294. {b) Ibid, p. 296. 90 THE TRIBES AND CASTES OF RAJPUTANA. 7 0, Khairawi. Rajpoot proselytes to Islam, in the Raj putana desert. 71. Jungria. Rajpoot proselytes to Islam, in the Rajputana desert. 72. Undar. Rajpoot proselytes to Islam, in the Rajputana desert. 73. Bagria. Rajpoot proselytes to Islam, in the Rajputana desert. 74. Sheikh. There are upwards of three thousand Sheikhs in Ajmere-Merwara. The Sheikhs are found in several States. 75. Afghan. Upwards of seven thousand Afghans are resident m Ajmere-Merwara. 76. Deswdli. Rajpoots converted to Mahomedanism. They hold two villages in the north of Ajmere. The tradition is, that their ancestors changed their faith in the reign of Shahab-ud-din. 77. Banjdra. Converted to Mahomedanism, it is stated, at the same time as the Deswalis. There are some in Ghegul. 78. Meo. An indigenous tribe, converted to the Mahomedan faith, inhabiting Ulwar and Bhurtpore m large numbers. They retain, however, a good many Hindu religious customs. While they make pilgrimage to tombs of Mahomedan saints, they, at the same time, observe the Hindu idolatrous festivals of the Holi and Diwali. Like the Rajpoots, the members of one clan do not intermarry, but marriages are in- variably contracted between members of different tribes. They intermarried with Meena families until lately. The names of some of the Meena and Meo clans are the same. The Meos are now an agricultural people. The chief territory in the occupation of the Meos is called Mewat, and lies partly in Bhurtpore, partly in Ulwar, and partly in lauds under British jurisdic- THE TRIBES AND CASTES OF RAJPUTANA. 91 tion. It is one hundred miles from north to south, and eighty from east to west. They are divided into twelve pals or clans, some of which are as follows : — Meo Clans. 1. Singal. 4. Dondolote. 7. Ratawat. 2. Nae. 5. Chirglote. 8. Darrawal. 3. Doolote. 6. Sundawat. 9. Khosa. 79. Ptradds. Descendants of a Mahomedan saint, occupying the lands between Anup Pugal, and Marot, in Bikaneer. 80. Rabat. A small tribe of converts to Islam in Bikaneer. 81. Mewatti. These Mahomedans are found in the State of Biindee. 82. Bohr a. A small community of traders in Bundee. PART II. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. CHAPTER I. INTRODUCTION-BAIDS OR PHYSICIANS; PUJALIS OR PRIESTS; THE TENGALAS AND VADA- GALAS ; THE LINGAYETS OR JANGAMS ; THE SATANIS OR SANATANAS ; THE SAKTIS ; THE CHRISTIAN POPULATION, PROTESTANTS AND ROMAN CATHOLICS. THE JEWS OP COCHIN ; THE SYRIAN CHRISTIANS; THE JAINS; THE MAHOMEDANS; CASTE-THE VEDANGEI, OR RIGHT-HANDED CASTES, AND THE IDANGEI, OR LEFT-HANDED CASTES. Section I. — The Braiimanical Tribes. THEIR NUMBERS; THEIR PURSUITS. THE OORIYA BRAHMANS. THE NAMBURI BRAHMANS. THE SHAIVA TAMIL BRAHMANS. THE VAISHNAVA TAMIL BRAHMANS. Section II. — The Kshatriya, Kethree, or Rajpoot Tribes. THE PAIK TRIBES. Section III. — The Vaisya Castes — Chetties or Setties. THE VAISYAS OF VIZAGAPATAM. Introduction. In Nortliern India there is a large and distinct class of Hindus, called Baids, who follow the profession of medicine. Some of these are much res- pected, and exhibit no little skill in the practice of the healing art, wdiile all exert great influence over the minds of the people generally. In the Madras Presidency, however, no one caste or section of Hindus follows this pursuit. “Barbers practise rough surgery; and potters are employed now and then to set broken bones; Avhile women of the barber and chuckler castes officiate as midwives; hut a man of any casfe may practise as a native doctor ”(a). Many klahomedans are employed in this profession. The Hindus of Southern India have greater confidence in magicians, exorcists, devil-drivers, and workers of spells, than in doctors {b). In this Presidency there are about twenty-eight thousand p?/jdlls, or priests, and ten thousand ‘ church or temple servants.’ There are also one (i7) The Madras Census Report, Yol. I, p. 182. (4) Il/ul. 9G THE TRIBES AXD CASTES OF THE MADRAS PRESIDENCY. liiindred thousand mendicants, many of whom are devotees and ascetics, and helono’ to various relisfious orders. The worshippers of Vishnu in Southern India are divided into two great sects, the Tengnlas and Yadagalas, lietween whom there is an incessant feud. Both acknowledge themselves to be disciples of the famous Rainanuj. The Tengalas follow Manavala Manumi or Ramyaja Matri; and the Vadagalas, Vedantachari or Vedanta Desika. The rites observed by these sects are nearly the same. Their religious differences and dissensions, which are some- times very bitter, do not prevent them, as they would do in Northern India, fi’om liolding social intercourse with one another, for they attend the same festivities, eat and drink together, and even intermarry. As the two words designating these sects bear philologically the meaning of ‘ Southern and Northern Veda ’ respectively, it is not improbable that the disputes between them sprung from the rivalry of two great religious bodies separated origin- ally by geographical boundaries. However, the chief subject now on which their mutual anger is expended, is of a very cliildish character, and is no more than, whether the middle stroke of the trident, the badge of Vishnu re- presented on the forehead, should commence from the upper part of the nose, or at its root (a). The small sect of the Lingayets is scattered over various provinces of Southern India. They are worshippers of Shiva, and are consequently opposed in principle to the Vaishnavas. Nevertheless, they are a mild and peaceable j>eople. They wear upon their persons the lingam^ or emblem of Shiva, called ‘ Jangama Lingam,’ or locomotive image, in contradistinction to the Lingas erected in Shiva temples, called ‘ Sthavara Linga,’ or the stable image. Hence they are commonly designated Jangams. These jieople discard the modern phases of Hinduism. Tliey also reject the Bbagavat and Ramayana as sacred writings, and with them Brahmanical authority, the efficacy of pil- grimages, austerities, self-mortification, and caste, while they pay great res- pect to the Vedas and to the doctrines of the celebrated teacher Sankara Acliarya. The sect was originated by Basava, a Brahman, Avho flourished in the twelfth century, and was prime minister to the king of Raruataca, a Jain {b). ‘He taught that all men are holy in proj)ortion as tliey are temples of the Great Spirit — that by birth all are equal’ — that Avomen should lie treat- ed with the same respect as men — that widoAvs may remarry, and should she (a) The Madras Census Report, Vol. I, pp. 97, 98. (fe) Ibid. pp. 98. 99 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 97 not do so, may wear her jewels and appear in society with the same privileges as she possessed in her married state (a). The Satanis or Sanatauas are a Vaishnava sect in Southern India, cor- responding, in the tenets which they hold, very closely to the Chaitanyas of Bengal. They abolish all caste distinctions. Most of them are Telugus; and all assume the distinctive badge of the Vadagalas, or the Vaishnavas of the northern j)art of the Madras Presidency. Modern Hinduism as existing in Southern India as well as in Northern is, in the main, the same, and is evidently a compromise between the religion of the Hindu tribes and that professed by the aboriginal races. The religion l)revailing among the masses of the population, is of Tantric origin, and em- bodies the peculiar rites connected with Sakti Avorship, or the worship of power as represented by female fecundity. There are two great branches of Sakti religionists, the Dakhshiuacharis, or right-hand worshippers, and the Vamacharis, or left-hand worshippers. The former are comparatively inno- cent in their religious celebrations ; but the latter plunge into all the licen- tious and cruel rites associated with the worship of the wife of Shiva in one or other of her numerous disguises, or practised at some of the religious festivals held in her honour. “ No respectable Hindu,” says the compiler of the Madras Census Report, “ will admit that he is a Vamachari, or follower of the left-hand ritual, in which flesh is eaten, wine and spirits drunk, castes are promiscuously mingled, and a naked female, the personification of the vital power, is adored ”( b). “ It is difficult to ascertain to what extent Sakti wor- ship prevails in the present day in Southern India. The hideous and filthy carvings on idol cars and temple walls in the south, show but too clearly that lewdness and indecency enter largely into the religious life of the people ”(c). The Christian population of Southern India numbers five hundred and thirty-three thousand, seven hundred and sixty persons, of whom forty thou- sand, eight hundred and seventy-nine are Europeans and East Indians, the rest being natives. The Protestant Native Christians are ninety-three thousand, two hundred and twenty eight; and the Roman Catholic, three hundred and ninety-nine thousand, six hundred and fifty-three. (a) Essay on the Creed, Customs, and Literature of the Jangams, by Charles P. Brown, Esq., Madras Civil Service. (b) The Madras Census Report, Vol. I., p. 103, (0 jaa. N 98 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. A tliousaiul years ago a few Jews settled at Cochin. Their descendants are partly black and partly white. The former have become black, it is conjec- tured, by intermixture with the natives, or, as some suppose, from long residence ill the country. The white or pale-faced Jews, however, have retained their complexion, it is rightly imagined, by kee[)ing themselves apart from the Hindus, and only intermarrying among members of their own community. They are even said to be fairer than the Jews of Europe. The Syrian Christians of Malabar have a tradition that their ancestors embraced Christianity under the teaching of St. Thomas. There are upwards of twenty-one thousand Jains in the Madras Presidency. They are chiefly found in North and South Arcot and Canara. The Mahomedau population in the Presidency consists of one million eight hundred and fifty-seven thousand persons. More than one million six hundred and fifty thousand of these are Sunis. Three-fourths of the Mahomedans of Southern India are, it is conjectured, converts from aboriginal tribes. Under British rule the lower castes being, for the most part, free to act as they choose, instead of repudiating caste, and emancipating themselves from its fetters, display a singular anxiety to raise themselves in the opinion of the better castes, and in doing so, to tighten the chains which bind them. “ So far from caste distinctions dying out, there probably was never a time when the great bulk of the people of Southern India were so pertinacious in the asser- tion of the respectability and dignity of their castes ” as they have been of late years. There has been a much greater fusion of races in Southern India than in Northern. “ The fair complexioned Aryans have, for the most part, disappeared in the presence of the more numerous dark races, to whom India is a soil on which they can prosper and multi[)ly. The fair Northern Brahmans are delicate exotics in Southern India. The plains of Southern India never could have supported a pure Aryan stock ” (a). The Hindu castes of Southern India are divided into two widely separated branches, the Vedangei, or right-handed, and the Idangei, or left-handed, a dis- tinction not traceable elsewhere. The Sakti worshippers are also divided in the same manner. The origin of this peculiar feature of Southern Hinduism is un- known. Tradition and the literature of the people throw upon it no clear light. Many feuds have arisen between the rival hands, some of which have only (a) The Madras Census Report, p. 29. THE TEIBES AHD CASTES OF THE MADRAS PRESIDENCY. 99 been allayed by the energetic interference of the Government. “ Whatever the origin of the dispute, it seems certain that the castes of the ‘ right-hand fraternity claim certain privileges which they jealously deny to those of the ‘left-hand.’ For instance, the right-hand castes claim the prerogative of riding on horseback in processions, of apjiearing with standards bearing certain devices, and of erecting twelve pillars to sustain their marriage booths ; while the left-hand castes may not have more than eleven pillars, nor use the standards and ensigns belonging to the right-hand fraternity. The quarrels arising out of these small differences of opinion, were so frequent and serious in the seventeenth century, that in the town of Madras it was found necessary to mark the respective boundaries of the right and left-hand castes, and to forbid the right-hand castes, in their processions, from occupying the streets of the left-hand, and vice verscl. The following list shows the more important of the castes which take part in the disputes of the rival hands : — “ It is curious that the females of two of the inferior castes should take different sides from their husbands in these disputes. The wives of the agri- cultural labourers side with the left-hand, while their husbands help in fighting the battles of the right ; and the shoemakers’ wives also take the side opposed to their husbands.” Certain castes, as Brahmans, Kshatriyas, Shepherds, and the Satanis or mixed castes, take no part in these disputes (a). The right-hand castes occupy, for the most part, a higher social position than the left-hand ; to which circumstance may be ascribed the feuds and jealousies whicli spring up between them. The Pariahs bear the designation of Valangei mattar, or friends, in their relation to other right-hand castes. The Rev. J. F. Kearns has communicated to the “ Indian Antiquary ” an important extract from the work of Von Philipp van Mokern, entitled ‘ Ostindien seine Geschichte, Cultur, und seine Bewohner,’ concerning the right- Oilmongers. Weavers. Patnavars. Leather-workers (males). Pullies (females). Left-hand Castes. Clietties. Artisans — The Pan chain, of five sorts of smiths. liight-hand Castes. Vellalars. Kavaries. Komities. Accountants. Silk Weavers. Pullies (males). Pariahs. Leather-workers (females). («) The Madras Census Report, pp. 129, 130. 100 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. liand and left-hand castes of Sriringapatam. “ The left-hand,” he says, “ consist of the following nine castes Left-hand Castes of Sriringapatam. 1. The PanchMai’jWdiich includes the five classes of mechanics or artificers. 2. The Chettis, or merchants, wdio say they belong to the Vaisya caste. 3. Weavers. 4. Oilmen, who drive their mills with two bullocks. 5. The Gollur caste, people employed to carry money. 6. The Paliwanlu caste. 1 Both cultivators, but not belonging to the 7. The Palavautu caste.) Karnataka. 8„ Hunters. 9. Tanners and shoemakers. “ The Panchalar command the entire body ; but the Tanners are their warmest supporters in all difficulties, because in matters of dispute they are very adroit. “ The right-hand division consists of eighteen castes. Right-hand Castes. 1. The Bamgaru caste. This embraces many occupations and many Hindu sects. They are mostly traders and shopkeepers. 2. The Wodigaru caste — Sudra cultivators. 3. Oilmillers, who drive their mill with but one ox. 4. Tlie Tailors. 5. The Sandara caste — Mahomedau artisans. 6. The Gujerati caste — Merchants from that district. 7. The Kamatigaru caste — People of the Vaisya caste. 8. The joiner or Jaina. 9. Shepherds aud Weavers, especially weavers of w'oollen blankets. 10. Potters. 11. Washermen. 12. Palankeen-bearers. 13. The Padma, equal to the Shalayavaru caste, a class of weavers. 14. The Barber caste. 15. The tank-diggers. 16. Painters. 17. The Gullara caste — People who herd cows and buffaloes. 18 The Whalliaru caste. These are the Tvarriors of this division. They THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 101 commonly speak of themselves ; in the Tamil country, as Vallangais, but are the well-known Pariahs. “ The origin of the division of the Hindus into right and left-hand, is over- laid with fable. The oldest Hindu account attributes it to the o'oddess Kali, at the founding of Kancheveram ,* and it is said that the jtagoda there contains a copperplate, having upon it an inscription that accounts for this division of castes. Both sides refer to this plate, but neither side has ever produced it, and therefore its existence may be doubted. “ The castes of which both sides are composed are in no way bound by any mutual obligation of religion or of relationship. The great idea that keeps them together appears to be, to attain more dignity. The right-hand claim exclusive right to have a panddl under which to perform their marriage cere- monies ; and they maintain that the left-hand have no right in their marriage processions to ride a horse, or to carry a flag upon which there is an image of Hanuman. The left-hand assert a right to all these, and appeal to the copper- plate already mentioned ; and they further assert, that to them belongs the higher rank, -because the goddess placed them on the left side, which in India is the place of honour ” (a). Section I. — The Braiimanical Tribes. The Brahman population of the Madras Presidency is small, compared with that existing in Northern India. In 1871, according to the Census then taken, there were in the wdiole Presidency one million, ninety-five thousand, four hundred and forty-five Brahmans, who were nearly equally divided between the two sexes. They are most numerous in Canara, and in the regions of the north, approaching the Presidency of Bengal. Thirteen per cent, of the Hindus of South Canara are Brahmans, while not two per cent, are in Madura, South Arcot, Coimbatore, and Salem, and less than four per cent, in Chingleput, Trichinopoly, and Tinnevelly. The religious creed of the Brahmans, and of the other Hindu tribes, is three-fold, — namely, 1. Shaivite ; 2. Vishnavite ; 3. Lingayet. The philosophical tenets of the Brahmans are also three-fold, — 1. The Smarta ; 2. The Madhua ; 3. The Sri Vaishnava. The Shaivites, who are, for the most part, disciples of the famous Sankara Acharya, adhere to the Smarta. The Vishnavites either hold to the views of Madhua Acharya, or to those of (a) The ladian Antiquary, Vol. V, p. 354. I 102 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. Raiiiauuja, the founder of the Sri Vaishnava system. The Lingayets are a small community, and are attached to the Aradhya sect of Jangams. In Madras, the Brahmans are chiefly engaged in agricultural and profes- sional pursuits. Some, however, are employed as servants, or in trade, or in industrial occupations. Dr. Cornish, in his Keport on the Census of 1871, sa^’s that “ the Brahmans have gradually shifted their position from that of mere priests, teachers, and beggars, to the more substantial one of a landed aristocracy. All other occupations fade into insignificance in comparison with that of land- holders. As a rule. Brahman cultivators have secured for themselves the best lauds in the country. By the proceeds of the land, tilled by serf labour, they have increased in substance, and grown wealthy ; but they have contributed little or nothing by their own exertions, or foresight, to this result” (a). The mendicant Brahmans in the Presidency number less than sixteen thousand persons. These Brahmans carefully abstain from worshipping the village deities whom the aboriginal tribes venerate, and are also free from many of the gross and degrading superstitions which the latter observe. For further particulars respecting the Brahmanical tribes of Southern India, see the chaj)ters in this work on the races scattered over that tract of country, and likewise the author’s “ Hindu Tribes and Castes,” Vol. I, Part I, Chaps. XII — XVI, pp. 77 — 101. The Ooriya Brahmans are numerous in the north. There are fifteen sub- divisions of the tribe in the Vizagapatam district. They eat meat of various animals, especially game ; and will ‘ drink water drawn by the shepherds.’ In Travancore, Cochin, and Malabar, the Namburi Brahmans are numer- ous. They are described in the chapter on the tribes of Travancore. In Malabar they keep themselves entirely separate from the Pullars or Tamil Brahmans, who are foreigners, and numerically much exceed the Namburis in that province. Only the eldest son of a Namburi is permitted to marry. The Tamil Brahmans of Madura, according to Mr. Nelson, are divided into two great branches, the Shaivas and the Vaishnavas, each of which has its separate and peculiar tribes. The Shaivas number ten tribes. These, with some of their clans, are as follows : — The Shaiva Tamil Bi'ahmans. I. The Vadabal Tribe. (rt) Report on the Census of the Madras Presidency for 1871, Vol. I, p. 135. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 103 Vrincipal Clans. 1. Vadadesa. 2. Choladesa. 3. Tendubi. 5. Jyyimi. 6. Margati. 7. Karuvira. 4. Taunayira. II. The Brahatcliarana Tribe. Fi'incipal Clans. 1. Kandararaanika. 2. Malaganur. 3. Malagasur. 4. Mangiidi. 5. Maruthan-cheri. 6. Lattiyamangala. HI. The Ashtasahasra Tribe. Principal Clans. 1. Arava-padai. 2 Attiyur. IV. The Thilli Miivajiratthal Tribe. V. The Savaijaii Tribe. VI. The Mukkaiiiyar Tribe. VII. The Naniburijar Tribe. VIII. The Vatthiyaiiial Tribe. IX. The Kaniyalar Tribe. X. The Kesiyar Tribe. These are the principal tribes ; the names of the rest have not been ascer- tained. Each tribe, both among Vaislmavas and Shaivas, is subdivided Into a number of clans (a). All the great divisions of the Dravira Brahmans, with the exception of the Gujars, are found in Nellore. Members of the Sarwariya and Kanyakubja Brahmans of Northei-n India are also settled there. Section II. — The Kshatciya, Kethree, or Rajpoot Tribes. The Rajpoots of Southern India are less than two hundred thousand in number ; and are chiefly found in the city of Madras, and in the districts north and west, in North Arcot and iu South Canara. Several thousands The Vaishnava Tamil Brahmans. I. The Vadagalei Tribe. II. The Thengalei Tribe. III. The Soliar Tribe. (a) Maaual of the Madura Country, by J. H. Nelson, Esq., Madras Civil Service, Part II, Chap. 1, p. 23. 104 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. colonize the tract of Tinnevelly known as Strivilliputtur ; but it is uncertain whence they came, and how long they have resided tliere. The Eajpoots of this presidency contrast very unfavourably with the same fraternity in Northern India, Avhere they are a stalwart race, of noble physique, and of fine martial ap- pearance, Their degeneracy in the south seems to arise mainly from a greater intermixture wdth inferior tribes of Flindus than is practised in the north. Moreover, in the latter region the}" were the dominant ruling power for many ages, whereas in the former they never gained a stable footing, and never rose to the exercise of much authority or influence. The following curious list of the Rajpoot tribes of Southern India is furnished by the Madras Census Report ; yet the Kethrees are said to have six- teen subdivisions : — Names of Tribes. Occupation or Condition. 1. Arasar (Tamil) ... The king’s caste. 2. Ooriya Ksliatriya ... Kshatriyas of the Ooriya country. 3. Bondiliar ... Rajpoots of spurious origin. 4. Bliat Eajali Bards ■who sing the praises of kings. .'i. Manu ... Name implying descent from Mauu. 6. Bandy akulam ... Descendants of Pandiyas. 7. Rajavar (Telngu) ... The king’s caste. 8. Nandamandalum Rajulu ... Of the Nandaraandala country. 9. Murikinati Rajah ... Named from the locality. 10. Suryavamsapu Rajulu ... Of the Solar Race (a). The same authority states, that the most numerous of these tribes are the Bondiliar or Bondili, and the Bhat Rajah, The former tribe is apparently that of the Bundelas of Bundelkhand. The Shaivite Boudilis bury their dead, but the Vaishnavite Bondilis burn them. This difference of custom, however, only appertains to certain localities. As to the Bhat Rajah Rajpoots, it is questionable whether they are properly Rajpoots at all. In Northern India, the Bhats are a distinct race ; and although they sing the praises of Rajpoot chiefs, and are constantly seen as minstrels attached to Rajpoot families, are nevertheless an entirely separate tribe. Their amalgamation with the Rajpoots of Southern India furnishes another proof of the deterioration of the latter. It is singular that the compiler of the Report alluded to above should have omitted from his list the Gahlot tribe, to the Sisodiya branch of which the most distinguished Rajpoot of the Madras Presidency belongs. This is His (a) Madras Census Report for 1871, Vol. I, p. 140. THE TEIBES AND CASTES OF THE MADEAS PEESIDENCY. 105 Highness the Maharajah of Vizianagram, K.C.S.I,, who is descended from the Ranas of Udaipur, one of the most ancient and illustrious of Hindu families. Some account of this nobleman, and of his lineage, is given in the author’s “ Hindu Tribes and Castes,” Vol. I, pp. 128 — 135. The Kethrees of Vizagapatam are divided into sixteen branches. A native gentleman, Bomma Teperumal Chettiar, writing on the castes of Nellore, affirms, that just as there are ten great divisions of the Brahmanical tribes^ five Gaur and five Dravira, so there are ten of the Kshatrija tribes, five Gaur and five Dravira. I presume he refers to the Madras Presidency, or perhaps only to that part about which he was specially writing. It would have been interesting had he named the ten tribes of Kshatriyas, and pointed out their exact localities. Th'e Paik Tribes. These are traditionary fighting tribes, which, in more unsettled times, were exclusivel}' devoted to war. ‘ They are a fine race, and brave ; and are good shots with the matchlock.’ These tribes are settled in the Vizagapatam dis- trict, and are now engaged in agriculture, trade, and other peaceable pursuits. They are ten in number, as follows : — 1. Suatlu’o. 2. Bellama. 3. Noula. 4. Kampu. 5. Kalingu. 6. Kuiiu. 7. Uriya. 8. Binakurya. 9. Bosuntea. 10. Guri (a). The Paiks were formerly a very numerous body, but have greatly reduced of late years. Their widows are not permitted to remarry, but are supported by the younger brothers of their husbands — a custom practised also by the Brah- mans, Kethrees, and Karnams, or writer castes of the Vizagapatam district. Section III. — The Vaisya Castes — Chetties oe Setties. These are, for the most part, similar to the Vaisya castes of Northern India, but differ from them in the names they bear. The members of all these castes number in the aggregate less than one million of persons. They are included under the generic term of Chetti, or Setti, a word probably allied to the Set or Seth, of Northern India, which title many bankers and merchants assume. (a) The Madras Census Keporb, Vol. I, p. 219. O 106 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. Although the designation of Vaisja is placed at the head of this section, as representing the castes commonly supposed in Madras to be embraced by the third great division of Hindu tribes, nevertheless it is extremely doubtful whether any pure Vaisya castes exist in Southern India at all. There are certainly none to the north of the Nerbuddha, from Calcutta to Lahore. All more or less of the professedly Vaisya castes, througliout that extensive region, are open to the suspicion of having, in former times, if not in later, formed marriage alliances with the Sudras. Some are purer than others ; yet it would he absurd for any one to lay claim to an unsullied lineage, like that which many Brahmans, and not a few Rajpoots, with undoubted right, can claim for them- selves. Notwithstanding the assertion by Dr. Cornish, the Compiler of the Madras Census Report, that the trading classes of that Presidency are generally admitted to be Vaisyas, it is not for a moment to be imagined that they better deserve to be so reckoned than the same classes in the north, which are known everywhere as Banyas. Indeed, some of the Chetties, as, for example, the Vaniyars, or oil-pressers and oil-dealers, similar to the Telis of the North-Western Provinces, would never be regarded as Vaisyas in Northern India, but as Sudras, although evidently admitted into their fellowship in Southern India. No order or classification has been observed in that Report in the arrange- ment of the Chetti tribes with their subdivisions and branches, which are described as numerous. “ They are entered under about ninety designations ; but most of these refer to the localities inhabited. The greater part of these people are classified as Chetties, or Beri Chetties, and Komaties (in Bellary and other localities), Banyas, Marwaris, Vaniyars or oilmongers, Kasikkara or bankers, and even some of the less fortunate traders as Bankrupt Chetties ” (a). They are more numerous, in proportion to other classes, in Kistna, Nellore, Cuddapah, Kurnool, Madura, Coimbatore, and, most of all, in the town of Madras. Every town has a proportion of them. The Chetties are few in number in South Canara district only ; and here the trade of the country seems to have fallen into other hands, — i. e.. Brahmans, Mussulmans, and others. In Canara and Malabar, where few of them figure as traders, a larger proportion are described as cultivators ; and the reason appears to be that they advance money on growing cro[)S of pepper, ginger, turmeric, and other produce, superintend the cultivation themselves, and ultimately obtain possession of the laud”(^»). Unfortunately, the Report affords no information on the relation (rt) The Madras Census Report for 1871, Vol. I, p. 143. (J)) Ibid, pp. 142, 143. THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. 107 subsisting between the Clietti tribes and their clans, and gives scarcely a bint respecting them of etlinological or historical value. The Nattukotai Chetties of Madura form a peculiar class of local traders. Some of them are wealthy, yet live iu no better style than the rest. As a class they are rapacious and hardfisted. But they display excellent business qualities, and have acquired a character for honesty and good fiiith. They have a tradition that their ancestors came from the town of Kaverl-pattanam a thousand years ago. There are three classes of Chetties or Settles iu Madura, namely : — 1. The Nattukotais. 2. The Ariyurs. 3. The Eriyui’s (a). The Vaisyas of the Vizagapatam district are divided into three branches, namely : — 1. Gaura Komati. 2. Traiyariukulu. 3. Kalinga Komati. The Gaura Komatis are traders and agriculturists ; and are attached to the Smarta, Ramanuja, and Shaiva sects. The Traivarnlkulus are goldsmiths and jewellers ; and belong to the Ramanuja sect. The Kalinga Komatis are much inferior to the other two, and hardly rank as Vaisyas at all. They eat flesh and fish, from which the others refrain. The northern parts of Vizagapatam, and the district of Ganjam, are inhabited by them. These three classes hold no social intercourse with one another, and do not intermarry (d). (a) Nelson’s Manual of Madura, Part II, p. 68. (i) Manual of Vizagapatam, by Mr. D. F. Carmicbael, Agent of the Governor of Fort St. George, pp. 62, 63 CHAPTER II. Section I — The Agricultuual Tribes — Vellalars. I.— THE VELLALARS. II.— THE KAVARE TRIBE. III.— THE KAPU, KAPALIJ, REDDI, OR NAIDU TRIBE. IV.— THE VELAMA TRIBE. V.— THE KAMMAVAR TRIBE. VI.— THE KAMMA TRIBE. VII.— THE BHUTTAR TRIBE. VIII.— THE NAIR TRIBES. IX.— THE KAPPILIAN TRIBES. X.— THE MUTHALI TRIBE. Section II. — The Agricultural Labouring Tribes, I.— THE VUNNIA OR PULLI TRIBE. II.— THE KALLAN TRIBE. III.— THE ODDER OR WUDDAVA TRIBE. IV.— THE UPPARAVA TRIBE. V.— THE VALLAMBAN TRIBE. VI.— THE ARASA PALLI TRIBE. VII.— THE PADEIYATCHI TRIBE. VIII.— THE PALLAN TRIBE. IX.— THE NATTAMBA- DIYAN TRIBE. X.— THE URALI TRIBE. Section III. — The Idaiyar or Shepherd Tribe. Section I. — The Agricultural Tribes — Vellalars. The agricultural populatiou of the Madras Presidency numbers nearly eight millions of persons, and constitutes more than one-fourth of all the Hin- dus of the entire Presidency. In Cuddapah and Coimbatore they form more than forty per cent, of the inhabitants. In some districts ‘ forty-nine per cent, of the males are cultivators’ (a). These tribes are sometimes spoken of under the generic term of Vellalar, although in fjict the Vellalars are only one, albeit a very large one, of the agricultural tribes. I . — Vellalar. These profess to have been originally introduced into the country they now inhabit by the Pandya kings, and speak Tamil, and no other language. Some are proprietors of laud, while others are cultivators. There are, however, a few here and there who are engaged in trade, or who, having received a better edu- cation than the rest, are employed in Government offices, or in other positions, for which their superior attainments have fitted them. But, as a body, the Vel- lalars are devoted to agricultural pursuits. They follow the usages and obser- vances of their caste with great strictness, and, consequently, are regarded by (a) Madras Census Report, Vol. I, p. 116 . THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 109 Hindus generally as occupying a high social status, approacliing in honour to that held by the Brahmans, whose customs in relation to eating and drinking, and the treatment of widows, they strive to imitate. Indeed, it is said, in refer- ence to them, that ‘ there is not that hard line of separation between Brahman and Sudra in Southern India which obtains still in the North-West.’ The Vel- lalars are mostly worshippers of Shiva. They are a laborious people, of frugal and peaceable habits. In South Arcot they form more than fourteen per cent, of the entire population. The Vellalars of Madura, where they are called VellMaus, were originally ranged under seven divisions, when they entered that territory, namely : — The original Vellalars of Madura. 1. The Siru Malalei clan. 2. The Ukantha Muttur clan. 3. The Pattliiyana Arumbiir clan. 4. The Parama Thokuriir clan. 5. The Muttamilsera Kodamalur clan. 6. The Muthumei Tbirukkaua clan. 7. The Selugei clan (a). The Siru Malalei clan is referred to in an ancient inscription of the period of Klin Pandea, probably of the eleventh or twelfth centuiy. The inscription itself leads to the supposition that the Vellalars were in the eleventh century one of the principal castes in the Madura kingdom {h). The Vellalans in Madura at the present day are divided into the following five clans: — Existing Velldlan clans of Madura. 1. The Arumbu-kutti clan. 2. The Karakattu clan — In Madura and on the Palani hills, where they have been settled for manv tjeuerations. 3. The Konga clan — Found in the western division of the district. 4. The Chola clan. 5. The Kadikkal, or Betel-vine clan, cultivators of the beteluut. A very numerous body, found all over the district (c). The Vellalans are a proud people, and, although agriculturists, will not (a) Nelson’s Manual, Part II, p. 28. (J) Ihidj'p. 29. (c) Ibid, p. 30. no THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY, themselves handle the plough, but employ labourers to do the vrork of their fields. They strictly adhere to the Shaivite form of Hinduism. They abstain from animal food, sanction early marriages, forbid the remarriage of widows? and bury their dead. There is a tradition prevalent among them that they came originally from Benares, in the reign of Kula Shekhara Pandya, in order to introduce into Madura the worship of Shiva (a). II. — Kavare. This is a very extensive tribe with at least eighteen branches, some of which are so important and numerous as to deserve to rank as separate tribes. The Kavares were originally entirely devoted to agriculture, in the capacity of land-owners, while their lands were cultivated by inferior races; but, although most are still engaged in their hereditary calling, uniting with it the tilling of the soil, there are several clans which pursue other avocations, and are sailors, small traders, pedlars, and the like. They are properly a Telugu people, which language nearly all of them speak ; yet some, having settled in the Tamil coun- try, now commonly carry on the business of life in the latter tongue. Two branches of the Kavare tribe are the following: — ■ 1. The Baligis. Chiefly petty traders, hawkers, and so forth. 2. The Tottiyars, Tottiyans, or Kambalattars. The Tottiyars are said to be split up into nine clans, differing considerably from one another. They are very industrious and energetic as cultivators, and in other pursuits. Many of them occupy an important position in the city of Madras. Several clans of Tottiyars entered the district of Madura as colonists four or five hundred years ago, where they have distinguished themselves as agricul- turists, especially in reclaiming waste lands. They are fond of cock-fighting and hunting, and have a character for dissoluteness beyond that of other castes. The worship of Vishnu is popular among them, and they have great reverence for relics, are very superstitious, and are peculiarly addicted to the practice of magic. The people generally regard them with awe, because of their mystical rites, which are said to be singularly successful in curing snake-bites. In feature the Tottiyars have a distinctiveness of their own, separating them in a marked manner from neighbouring tribes. The men wear a bright coloured head-dress ; and the women cover themselves with ornaments, neglecting to clothe the upper part of their persons. The marriage ceremonies of the Tottiyars are curious. Polyandry in reality, though not professedly, is practised by them. They never (a) Nelson’s Manual, Part II, p. 32. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. Ill consult Bralimans, as they have their own spiritual guides, called Kodangi Nayakkans, who direct their religious ceremonies, preside at their feasts, cast their horoscopes, and enjoy many privileges in return, some of which are not of the most reputable character (a). III. — Kdpu., Kdpalu., Reddi., or Naidu. This tribe is known by all these diflfereiit appellations. ' They are culti- vators of Nellore, Cuddapah, Kurnool, the Ceded districts, and throughout a large portion of the Telugu country, in some places in which they form a pre- ponderating element among the Hindu population. Most are engaged in agri- culture, either as farmers or cultivators ; but some of them are traders. They have a character for energy and thrift. In physique these agriculturists are a finer race than Tamil cultivators. The relations of the sexes are much too lax. In Nellore the Kapus are divided into the following thirteen clans: — 1. Desuri Kapalu. 8. Cballakuti Kapalu. 2. Pakaiiati do. 9. Konide do. 3. Panta do. Found at Atmakur. 4. Pedakanti do. 10. Rachu Kapalu. 5. Motati do. Found in the North. 6. Are do. 11. Yerra Kapalu 1 Both found 7. Palle do. - ' i. Aviri Pallelu. 12. Velama do. J west. 1 ii. Vanne do. 13. Neratu do. (5). IV . — Velama. The Velamas as agriculturists are considered to hold the same relation to the land in the Telugu country as the Vellalars in the Tamil provinces. They originally held their lands oii military tenure, aud in social rank claim the equality with Kshatriyas. The Velamas are divided into three great branches, namely : — 1. Arava Velamalu. 2. Tenugu Velamalu. 3, Gona Velamalu. V. — Kammavdr. Cultivators in the Northern districts, divided into two branches : — 1. Gumpakammelu. 2. Illellanikammelu. VI. — Kammd. Cultivators in the Northern districts. (a) Nelson’s Manual of Madura, Part II, pp. 81 — 83. (J) The Nellore Manual, pp. 207, 208. 112 THE TEIBES AND CASTES OF THE MADEAS PEESIDENCY. VII. — Bhuttar. Cultivators iu Canara. VIII. — The Nairs. Land-owners and cultivators in Malabar. For a detailed account of these tribes, see the chapter on the Tribes and Castes of Travaiicore. IX. — K app i li a n . A respectable class of Canarese farmers, bearing the title or designation of Kauudau. X. — Miithali. It is supposed by Mr. Nelson that this tribe has sprung from the Vellalars of Madura, especially as the customs of the two tribes are very similar. The Muthalis are described as a “ small but highly respectable and influential agri- cultural caste. They are strict followers of the Shiva faith ; and appear to have come into the country in very recent times.” The word Muthali means ‘leading or principal man.’ These agricultural tribes are partly of Aryan and partly of non-Aryan origin. The darkness of complexion and peculiarity of features of some of them point to the supposition that they are largely connected wdth the aboriginal tribes. An additional argument leading to the same conclusion, is furnished by the laxity of marriage and of marriage relations, and of the prevalence of polyandry among several of these tribes. The Brahmans act the part of priests in the villages and families of all the agricultural classes. For information respecting the Agricultural Tribes of Northern India, see the author’s Hindu Tribes and Castes, Vol. I, Part III, Chap. X, pp. 323 — 331. Section II. — The Ageicultdeal Laboueing Teibes. These are personally engaged iu the cultivation of the soil, in contradis- tinction to the tribes already described, who are chiefly land-owners, and only labour with their own hands in tilling the ground when compelled by necessity or other circumstances to do so. The term Vunnia or Pulli designates the largest of these tribes ; and hence is often used as generic of them all. Nearly four millions of persons are thus represented, among whom the females slightly exceed the males. They are most numerous to the south and west of Madras, but are very few in number, in no case not more than three per cent, of the population, in the Telugu country. They are, for the most part, worshippers THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. 113 of Shiva, only twenty-two per cent, of them being of the Vishnavite form of Hinduism. Some are village servants, policemen, small traders, and the like ; but the great majority are cultivators. One per cent, of the whole, perhaps, are proprietors of land. Formerly, before the British rule commenced in India, nearly all these tribes were in a condition of slavery. They do not all occupy the same social rank, some being much lower than others. Several indeed might properly come in the list of low caste and aboriginal tribes, but are placed here because they are chiefly engaged in agriculture. I . — Viinnia or PulU. The great agricultural labouring class of the southern districts. The Madras Census Report says of them, that “ before the British occupation of the countiy, they were slaves to the Villalar and Brahman cultivators ; but a large number of them are now cultivators on their own account, or else work the lands of the higher castes, on a system of sharing half the net produce with the proprietor. Others are simply labourers; and many of them, by taking advances from their employers, are still practically serfs of the soil, and unable to extricate themselves from the bondage of the landlord. In all res- pects, these people have the characteristics of aboriginal tribes. As a rule, they are a very dark-skinned race, but good field labourers, excellent farm servants and cultivators. They abound largely in the Tamil districts of Tri- chinopoly and Tanjore ” (a). Many of the Vunnias claim the honorary title of Naick. The Bullies are divided into thirty clans, which can all eat together, and, in some cases, intermarry. Formerly, it is supposed, the tribe held a position of influence and respectability iu Southern India. The Ceylon records frequently allude to armies of Vunnias. Between the Pareiyas and the Pullas a feud exists respecting precedence, which has lasted for ages, and seems never likely to be settled. The Pareiyas, in virtue of their position as ‘right-hand’ castes, consider tiiat they are superior to the Pullas, which the latter, who belong to the ‘left-hand’ castes, are altogether unwilling to allow. In the great disputes of the ‘ right-hand ’ and ‘ left-hand ’ castes, which have occasionally occurred, the most active and noisy partizans of the two sides have been the Pareiyas and Pullas. The two races occupy a servile position in relation to the higher castes, and it is difficult to perceive any real distinction in their social rank. I (a) The Madras Census Report, Vol, I, p. 157. P 114 THE TRIBES A'!TD CASTES OF THE MADRAS PRESIDENCY. II. — Kalian. A dark race, of small stature, and of many distinctive peculiarities, point- ing tliem out as having sprung from an aboriginal tribe. The word Kalian means thief or robber in several of the South Indian languages, and may have been applied to this people originally as representing their violent and lawless habits. Before the British entered the country, they were in constant warfare with their neighbours. The eastern division of the tribe in Madura, who occupy what is termed the Kil Nadu, and are separated from the western division of the Mel Nadu, and do not intermarry with them, were once in subjection to the Vellalan land owners ; but gradually encroaching on the prerogatives of their masters, they eventually gained the upper hand, and took possession of their estates. Therefore they bade defiance to the rulers of Madura, and remained for a time in a ^/wa-n-independent condition. The Kalians in the west by different means accomplished the same ends, and gained exten- sive lands stretching to the extremity of the great Dindigal Valley. In the early period of British rule in India, the Kalians gave infinite trouble to the authorities ; but since the year 1801, when the province of Madura was annexed to the Company’s territories, they have changed their habits, and although still a bold and high-spirited people, have abandoned their turbulence and submitted to order. The Kalians are spread over a wide tract of country, and are found more or less throughout the whole of the southern part of the Madras Presidency. Even now their children are brought up in the olden fashion as though intended to gain their livelihood by preying on their neighbours’ property. “ The boy- hood of every Kalian,” says Mr. Nelson, who had unusual opportunities of acquiring a knowledge of this strange race, “ is supposed to be passed in acquiring the rudiments of the only profession for which he can be naturally adapted, namely, that of a thief and robber. At fifteen he is usu'ally entitled to be considered a proficient ; and from that time forth, he is allowed to grow his hair as long as he pleases, a privilege denied to younger boys. At the same time, he is often rewarded for his expertness as a thief by the hand of one of his female relations” (a). The custom of marriage among the Kalians is very peculiar. “ It con- stantly happens that a woman is the wife of either ten, eight, six, or two husbands, who are held to be the fathers jointly and severally of any children (a) Nelson’s Manual of Madura, Part II, p. 65. THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. 115 that may be born. And when the children of such a family grow up, they, for some unknown reason, invariably style themselves the children not of ten, eight, or six fathers, as the case may be, but of eight and two, six and two, or four and two fathers ” (a). Many Kalians practise the rite of circumcision, which has been observed in the tribe from very ancient times. As a people they profess to be worship- pers of Shiva, although in reality they are, for the most part, merely devil- worshippers. They both bury and burn their dead. The dress of the men consists of a coarse cloth or blanket. Their houses are generally mean and poverty-stricken. III . — Oddar.^ or Wuddava. An aboriginal race of strong well-formed bodies, ignorant, debased, eating flesh, especially pork and rats, drinking spirits, and living in curious conical huts gathered together in separate villages. Though born and bred to hus- bandry, they readily undertake manual labour of other kinds, such as making roads, wells, tanks, and the like. They are professedly worshippers of Vishnu, and generally bear upon their breasts and foreheads the trident of that god, yet in reality pay greater reverence to a malicious demon called Yellainma, The Oddars have a character for great industry. They object to work separate- ly, however, but readily work in union with their families and friends. Poly- gamy is largely practised, chiefly because each additional wife is an additional source of income from the labour she is able to perform. The wives seem to be as easily divorced as married. IV. — Upparava. Althougb properly cultivators, yet many of the tribe are employed in the manufacture of salt and saltpetre. V. — Vallamhan. A tribe in Madura reputed to have sprung from the union of a Vellalan with a Valiya woman. They are an insignificant people, yet claim to have been once the proprietors of the land. VI. — Arasa Palli. A small tribe of cultivators and coolies in Madura. (a) Nelson’s Manual of Madura, Part II, p. 64. 116 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. V II. — Paddy dtch i. Poor ryots of Madura. Some call themselves Nayakkans ; and the men of the caste are usually styled Palli Padeiyatchis. VIII. — Pallan. These are very numerous throughout Madura, where they are regarded by all classes with the utmost contempt. “ Their principal occupation is ploughing the lands of more fortunate Tamils. Thougli nominally free, they are usually slaves in almost every sense of the word, earning by the ceaseless sweat of their brow a bare handful of grain to stay the pangs of hunger, and a rag with which to partly cover their nakedness. They are to be found in almost every village, toiling and moiling for the benefit of Vellalans and others ; and with the Pariahs doing patiently nearly all the hard and dirty work that has to be done. Personal contact with them is carefully avoided by all respectable men ; and they are never permitted to dwell witliin the limits of a villasre : but their huts form a small detached hamlet, removed to a consider- able distance from the houses of the respectable inhabitants, and barely sepa- rated from that of the Pariahs” (a). The Pallans are probably an aboriginal race. They were formerly slaves of the Vellalans. The customs of this peoi)le are rude and degraded. Divorce is common. The marriage tie is lightly regarded. They prefer to bury their dead. De- mon-worship in its grossest forms prevails among them. IX. — Naihamhddiyan. A respectable class of cultivators of Madura, who in modern times have immigrated into that country. They are a fine manly race. Many have become Doman Catholics. X.— Urdli. A numerous class of Tamil cultivators, mostly poor and of little consider- ation. Section III. — Idaiyar, or Shepherd Tribe. The Idaiyars seem to represent two distinct tribes of Northern India, the Ahirs or Herdsmen, and the Garariyas or Shepherds. The Telugu term for the Idaiyars is Golla, and the Canarese, Gollam, both being a corruption of GopMa, (a) Nelson’s Manual of Madura, Part II, p. 68. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 117 the Hindustani for cowherd, a word often employed in the north for the Ahirs, especially in reference to their occupation. This caste is a very important one in the Madras Presidency, and numbers upwards of one million seven hundred thousand persons, most of w'hom are settled in Bellary, Kurnool, Cuddapah, and Nellore, while scarcely any are found on the western coast, ‘ where the climate is inimical to sheep and goats, and the breed of cattle is inferior.’ Three-fifths of the tribe are Vaishnavas ; the remainder being Shaivites. In reality, however, thej”^ are all mostly addicted to the wmrship of local deities. It is sino-ular that while the Ahirs and Gararivas of Northern India everv- O */ •/ where burn their dead, the Idaiyars should in many cases bury them. They agree, howevei’, in one very imi)ortant feature of marriage relation, that of a husband’s brother marrying the wddow, on the death of the former. In the south, the sexual intercourse between the members of a clan or sub-caste, are of a somewhat loose character (a). The IdaNars occupy an honourable position socially in the estimation of other castes, and even Brahmans will receive milk and curds from them. They are generally addressed by the word pillai, in token of the respect due to their order. In Bellary and Salem some of the sub-castes are weavers. The tribe has many clans ; but its principal branches are the following : — 1. Un'daiyar. 2. Mattidaiyar. 3. Attidaiyar. 4. Tambidaiyar. 5. Karitliatidaiyar. 6. Tolia Idaiyar. 7. Katu do. 8. Vadugu do. Each of these branches is divided into eighteen clans, ■which hold little social intercourse with one another (b). Some of the Teluo-u divisions of the tribe are as follows : — 1. Puni Gollalu. 3. Arava Gollalu. 2. Yerra do. 4. Peddeti do. For information respecting the Herdsman and Shepherd’s tribes of North- ern India, see the author’s “ Hindu Tribes and Castes,” Vol. I, Part III, Chap- ter XI, pp. 332 — 338. The Idaiyars of the district of Cuddapah are chiefly cultivators and labourers, only sixteen per cent, of them being engaged in pastoral pursuits. (а) Madras Census Report, Vol. I, p. 160. (б) Ibid, p. 149. 118 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. The lands of Madura are ill-adapted for grazing purposes, and consequently the Idaiyars generally devote themselves to cultivation, or to trade, or to other occupations not of a degrading character. This people, it is said, commonly bury their dead ; and therein, if this be true, resemble the aboriginal tribes. The Idaiyars assume the title of Konan, which may perhaps be connected with koenig and kohen^ the Saxon and Hebrew words for king. Yet there are no traditions showing that the tribe ever exercised rule in the country. CHAPTER III Sec. I.— the KAMMALAH, OR ARTISAN TRIBES. Sec. II.— THE KANAKKAN, OR WRITER TRIBE. Sec. III.— THE KAIKALAR, OR WEAVER TRIBES. Sec. IV.— THE SATANI OR SANATANA, THE JANGAM OR VIRASAIVA, AND OTHER RELIGIOUS SECTS AND TRIBES— MIXED CASTES. Sec. V.— the KUSAVEN, OR POTTER TRIBES. Sec. VI.— THE AMBATTAN, OR BARBER TRIBES. Sec. VII.— THE VANNAN, OR WASHERMAN TRIBES. Sec. VIII— THE POTHARA- VANNAN TRIBE. Sec. IX.— THE VANIKAN TRIBE. Sec. X.— THE UPPILIAN TRIBE. Sec. XI.— THE KUNNUVAN TRIBE. Sec. XII.— THE MARA VAR TRIBE. Sec. XIII.— THE AHAMBA- DIYAN TRIBE. Sec. XIV.— THE SEMBADAVEN, OR FISHERMEN AND HUNTER TRIBES. Sec. XV.— THE PALM CULTIVATING TRIBES : 1. THE SH ANARS AND IL AVARS ; 2. TIGAR ; 3. BILLAWAR; 4. IDIGA. Sec. XVI.-LOW-CASTE TRIBES: 1. OTTAN, TANK-DIGGERS ; 2. IL- LUVAKAN, DISTILLERS ; 3. CHAKKILIAN, DEALERS IN LEATHER ; 4. METHAKARAN, BAS_ KET-MAKERS ; 5. SIKILKARAN, KNIFE-GRINDERS ; 6. SEMMAN, LIME-BURNERS ; 7. KUT- THADI, STROLLING PLAYERS AND DANCERS ; 8. DASI, WOMEN ATTACHED TO PAGODAS. Section 1. — Kainmdlan^ Kammdlar, or Artisans. These are five in nuinher, referring to five species of tecimioal labour, namely, the Goldsmith, Blacksmith, Coppersmith and Brass-smith, Carpenter, and Stonecutter tribes. They bear the designation of KammMar, in Tamil, and Kamsala and Panchala, in Telugu. A radical difference of caste regula- tions subsists between these castes of Southern India and their counterparts in Northern India. In the latter they are all separated by impassable barriers, and so rigid is caste prejudice that even their subdi visional clans, generally numbering seven in each tribe, do not intermarry, or hold close social inter- course with one another. Moreover, the Goldsmitlis caste is far higher in rank than any of the rest, and some of its branches affect to be allied even to the Brahmans. In Southern India, on the contraiy, although the Goldsmiths are most respected, nevertheless all these five castes and tribes are practically united and gathered together into one, for they associate together on a perfect equality, eat and drink together, and intermarry. As they all wear the sacred thread, and as some of them speak of themselves as Visva Brahmans, it would appear that several of these tribes, for instance the Blacksmith, Carpenter, and Stonecutter, occupy a higher grade socially than the corresponding tribes in Northern India. In Ceylon the Goldsmiths are in the third rank of inferior castes ; and next in succession are the Carpenters. 120 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. There is evidently a restless ambition cherished by the Artisan castes in Madras such as is not known among the same castes in the Bengal Presidency. The Madras Census Report takes special notice of this. “ The Artisan castes in Southern India have always maintained a struggle for a higher place in the social scale than that allotted to them by Brahmanical authority. Here, they wear the thread of the ‘ twice-born ’ castes ; and some of them style themselves xVchari, or religious teacher. The origin of the quarrel between the Southern Artisans and Brahmans, it is not easy to trace ; but there is no doubt as to the fact that the members of this great caste dispute the supremacy of the Brahmans, and that they hold themselves to be of equal rank with them ” (a). The Artisans belong to the left-hand castes. The Kammalars are mostly worshi]ipers of Shiva, and bury their dead. A few only worship Vishnu ; but these burn their dead. Tliey are much stricter as Hindus, in not permitting their widows to marry again, than most of the Artisan castes in the north. The Kammalars of South Arcot form little more than two per cent, of the whole poj)ulation. For information respecting the Artisan tribes of Northern India, see the author’s “Hindu Tribes and Castes,” Vol. I, Part III, Chapter IX, pp. 314 — 322. Section II. — Kanakka?i, or Writers. This is a small caste in Southern India, where it has neither the wealth nor the social status and influence which the Kayasths of Northern India have acquired. In some places, they are village accountants, but this occupation is now largely in the hands of Brahmans and Yellalars. They are most numerous in Ganjam, North and South Arcot, and Chingleput. The word Kanakkan is Tamil. Its correlative in Telugu is Karnam. In Canara, the Writer caste has the designation of Shanibogue; and in Malayalim, of Adigari. The tribe has four subdivisions in the Madras Presidency, as follows : — 1. Sir Kanakkan. , 3. Minadu Kanakkan. 2. Saratu do. | 4. Mattuvali do. M. A. Esquier, in his work on the Castes of India, especially on those in the French Settlement of Pondicherry, gives a different list, namelj'^ : — 1. Sircanaka. I 3. Saraloucanaka. 2. Haratticanaka. I 4. Nattucanaka (b). The last three of this list differ from those of the former list, which is that («) Madras Census Report, Vol. I, p. 161. (i) Ibid, p. 163, THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 121 supplied by tlie Madras Census Eeport. None of tliese names, however, is given to any of tlie twelve and-a-lialf clans, into which the Kayasths of North- ern India are divided (a). The Kanakkans are somewhat strict as Hindus, and do not permit their widows to remarry. They worship village deities, as well as Shiva and Vishnu ; and in some cases burn, and in others bury their dead. When addressed, they commonly receive the honorary title of pillai. The entire tribe numbers one hundred and seven thousand persons, of whom about twenty per cent, are employed as writers and accountants, the remaining foui’-fifths being engaged as cultivators, servants, and in other pursuits. Formerly, the Kanakkans were interpreters, agents, brokers, and the like, to the East India Company ; and were much more important persons, and held much more im- portant posts, than now {h). Sectioji HI. — Kaiknlar.^ or Weavers. The Weaver castes in Madras seem to be an entirely different race from those in Bengal and the North-Western Provinces. Not only so, but the Teluo'u weavers are distinct from the Tamil, and hold no social intercourse with them. They bear se[)arate names, as may be seen by examining the lists of the two classes of weavers ijiven below. Even when the Teluou weavers remove from their own country and settle among the Tamils, or vice versd^ they keep themselves entirely apart from the weaver tribes among whom they are located. All the weavers are addicted to drinking spirits, and have the character of in- dulging to great excess. Their habits generally are said to be non-Aryan, and to be similar to those of aboriginal tribes. Some are Shaivites, and others Vaishnavas ; the former burying their dead, the latter burning them. They are found in largest numbers in the cotton-producing districts of the Presidency, such as Vizagapatam, Godavery, Kistna, Cuddapah, Bellary, Coimbatore, Salem, and Tiiinevelly. There are few, however, in South Arcot, Tanjcre, Trichinopoly, South Canara, and Malabar (c). The Tamil weavers are split up into six subdivisions or clans ; and the Telugu weavers into five, as follows : — Divisions of Tamil Weavers. 1. Kaikalar. i 3. Jendravar. 5. Sedan. 2. Seringar. | 4. Saliyar. 6. Silupan. (a) Hindu Tribes and Castes, Vol. I, Part III, Chapter VIII, pp. 305 — 313. (5) Madras Census Report, Vol. I, p. 154, (c) Ibid. Q 122 THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. Divisions of Telugu Weavers, 1. Salay. 4. Thokata. 2. Jendra. 5. Devangaln. 3. Padmay Salay. Maharathi Clan. Jawai. Clan of Silk Weavers. Patnulkar. The Silk weavers came originally from Giijerat, and speak the language of that countiy. They have a fair skin, and expressive features ; and their women are beautiful, but they do not bear a very reputable character ; and the wealth which they accumulate is spent in self-indulgence and excess. The Madras Report has the following observations on the present condi- tion of cloth manufacturers in tiie Madras Presidencv : “ The weaving busi- ness,” Dr. Cornish remarks, “ has, for many years past, been in a decaying state. Manchester floods the country with cheap piece-goods, loaded with China clay ; and if the fabrics imported would only wear, the weaving trade in India would decay faster than it is now doing. But the Lancashire manu- facturers have not yet attained the secret of producing machine-made cloth equal in strength and price to the products of the hand-looms of India ; and, consequently, there is still a demand for hand-woven cloth, and occuj^ation for a lai'oe number of hand-loom weavers. While the weavino; trade is but a poor industry, it affords employment to a large number of persons, probably half a million in all, as the women and children of weavers’ families all work at the looms. The yarns and twists used by the Indian weavers, except for the coarser qualities of cloths, are all imported. There are as yet (1871) no cotton spinning mills on this side of India in use ” (a). Section IV. — The Sdtdni or Sanatana, the Jangam or Virasaiva., and other religious sects and tribes — Mixed castes. These two great antagonistic religious sects are composed of persons who, for a religious object, have abandoned their own castes and have attached them- selves to the one or the other of these communities which, although starting with the renunciation of caste, have in reality formed themselves into two sepa- rate castes or tribes, with their own laws and usages. They number in all about three-quarters of a million of persons, who are nearly equally divided (a) Madras Census Report, Vol. I, pp. 166, 166. THE TKIBES AND CASTES OF THE MADEAS PEESIDENCY. 123 between the two sexesj there being a few more women than men. They are numerous in TrichinopoW, w^here they constitute more tlian ten per cent, of the entire Hindu population. They are common also in Coimbatore and Bellary, but are rare in Malabar. The Satanis or Sanatanas are disciples of the great Vaishnava Chaitaniya, who flourished in the fifteenth century, and espoused strongly the cause of Vishnu. The Satanis, therefore, are rigidly and exclusively devoted to the worship of this deity. Their founder was Sanatana, a man of low social posi- tion, but famous for the enthusiasm of his attacliment to Chaitaniya, and tlie skill and energy with which he enunciated his doctrines. The Satanis are “fre- quently religious mendicants, priests of inferior temples, minstrels, sellers of flowers for offerings, and the like. Many prostitutes join this sect, which has a recognised position among Hindus. This they can easily do by the payment of certain fees, and by eating in company with their co-religionists; and they thus secure for themselves decent burial, with the ceremonial observances necessary to ensure rest to the soul ” (a). This sect is much smaller than the Jangam, and numbers less than two hundred thousand persons. They are generally worshipj)ers of Krishna, an incarnation of Vishnu. The Satanis of South Arcot are numerous, but are for the most part poor. They are flower- sellers, servants in temples, and religious mendicants. The Jangams or Virasaivas are Shaivite reformers, obeying the doctrines of Basava. Many of the Pandarams, or inferior priests of Shiva, have the same characteristics as Jang.ams in the abandonment of caste prejudices, and in separating themselves from caste ties. These mixed castes bear a multitude of designations, two hundred of which are given in the Census Report. The following are a few of them : — 1. Audi. 6. Jangam. 12. Satadavan. 2. Bairagi. 7. Jogi. 13. Satataii. 3. Dasaradi. 8. Lingadhari. 14. Tambiran. 4. Dasari. 9. Ocban. 15. Virasaiva. 5. Gosayi. 10. Paiidaram, 11. Rama Jogi. 16. Bogam {h). Section V. — Kusaven^ or Potters. The Potters in the Presidency are about a quarter of a million in number, and are scattered about in small numbers all over the country. They chiefly (a) Madras Census Eeport, Vol. I, p. 169. (b) Ibid, p. 160. 124 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. consist of two divisions: — 1. The Tamil Potters: 2. The TeliiirH Potters. These tribes do not intermarry, and in fact do not hold any social intercourse with each other. They are mostly worshippers of Shiva; yet some of them are attached to the Lingayet sect. Their favourite objects of religious venera- tion, however, are demons and inferior deities. The Kusavens bury their dead (a). They are proverbial for their ignorance and stupidity. Section VI. — A?nbattan, or Barbers. This caste In Southern India seems to pursue the same kind of miscellane- ous occupations as in Bengal {b). The Ambattan, or Nau, and Ilajam, as he is called in Northern India, not merely discharges the duties of a barber, but to- getlier with his wife, attends at public festivals, which he, to a large extent, super- intends. He arranges for marriages and funerals, and other ceremonies. He acts the part of a surgeon. He is occasionally a musician. Indeed, in many matters he is called in as a most useful practical personage; and occupies an im- portant position in Hindu families. The women are generally employed as midwives. This caste, therefore, is, everywhere in India, of influence socially, although it may not secure much respect. In Madras some are polygamists; and all worship the local deities. They are called Ambattan by the Tamils, Mangalus by the Telugus, and Hajams by the Canarese and Mahrattas. Section VII . — Vanndn., or Washermen. There are upwards of half a million members of this tribe in the Presi- dency, who are called Vannan, in Tamil ; Sakalu, in Telugu; Agasa, in Caua- rese; Asavun, in Malayidim; and Dhobi, in Hindustani. There are apparently no subdivisions of the caste in Southern India, whereas in the North-Western Provinces there are nearly a dozen, which are separated socially from one another, and do not intermarry (c). Two-thirds of the caste in Madras are worshippers of Vishnu. The Vannans seem to occupy a low^er rank in Southern India than the corresponding caste of Dhobis in Northern India. Section VIII. — Pothara- Vannan. The members of this tribe wash the clothes of Pariahs, Pallans, and other low castes, and therefore are regarded as much lower in the social scale than the Vannans, who only wash for the respectable castes. (a) Madras Census Report, Vol. I, pp. 158. 169. (5) Hindu Tribes and Castes, Vol. I, Part III, Chapter XII, pp. 3-11, 3t2. (a) Ihii, pp. 312, 313. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 125 Section IX . — Vdnikan. These extract oil from vegetable seeds, which they generally purchase from the farmer, instead of cultivating the plants themselves. They are also traders in oil. Section X . — Uppilian. This tribe manufactures salt and saltpetre. The word uppilian is derived from uppu., salt. Section XL — Kunnuvan. The Kunnuvans formerly inhabited the plains of Coimbatore, and migrated thence to the Palani liills, it is conjectured, from three to four centuries ago, where they formed connexions with the Karakattu Vellalans, and hence are sometimes designated as Kunnuva Vellalans. The customs of the two tribes differ considerably; and indeed the eastern Kunnuvans and the western Kunuu- vans differ greatly from each other. In both divorce is very common, mere disagreement or contrariety of feeling being regarded as sufficient reason for separation. Poleiyans are predial slaves of this tribe. Section XII. — Maravar. In former times, the Maravars, as a great fighting or warrior tribe, held the same position in the south that the Kajpoot tribes held in Northern India, only they did not rise to the same rank and powers which the latter attained. They were a wild, lawless, unmanageable race, and were a perpetual terror to quiet and peaceable tribes. But their character has undergone a great and radical chan2:e for the better. The Maravars are found in o-reatest numbers in Madura and Tinnevelly. They eat flesh and drink spirits, and the form of religion of which they are most fond, is demon-worship. The tribe is divided into seven principal clans. These are as follows : — 1. Sembu-iiattu. 2. Kondayan-kottei. 3. Apanur-nattu. 4. Agata. 5. Omr (Oreiyur ?) -nattu. 6. Upu-kottei. 7. Kurichi-kattu {a). There are other clans besides these, but of inferior rank. The hio-liest of all is the Sembu-nattu. The Maravans, as they are termed in Madura, were once very numerous and powerful in that district; but compared with ancient times their numbers have been greatly reduced. They were formerly notorious for turbulence and lawlessness, and eighty years ago gave much trouble to the (a) Nelson’s Manual of Madura, Part II, p. 39. 126 THE TRIBES AXD CASTES OP THE MADRAS PRESIDENCY. British authorities of the district; but they have settled down, for the most part, to peaceable habits, exhibiting, however, a bolder and more determined spirit than their neighbours. Some of their customs are peculiar. For instance, cousins on the fathers’ sides may intermarry, contrary to ilindu usage. Divorce is ea.sy and frequent; and widows may remarry. The head of the Maravans, styled the Sethupati, who is the hereditary ruler of Ramnad, is entitled to extraordinary honour from some of the nobles of the Dekhan. “ Tlie Rajah Tondiman of Piithu-kottei, the Rajah of Sivagangei, and the eighteen chiefs of the Tanjore country, must stand before him with the palms of their hands joined togetlier and stretched out towards the jiresence. The chiefs of Tinnevelly, such as Kataboma Nayakkan of Panjala Kuriechi, Serumali Isayakkan of Kudal Kudei, and the Tokkala Tottiyans, being all of inferior caste, should prostrate themselves at full length before the Sethupati, and after rising must stand, and not be seated. But the Sillavas, and others, of Ettiyapuram, the Marava chiefs of Vadagarei, Shokkampatti, Uttuinalei, Set- tura, Sarandei, and other tracts, and the Vauniya chiefs of Sivagiri of seven thousand fields, and of Dalavan Kottei — all these make no obeisance of any kind to the ruler of Ramnad ”(n). The Maravans wear their hair exceedingly long, and both sexes hang heavy ornaments on their ears, thereby lengthening the lobes several inches. The men eschew the turban, the national covering for the head, and in its place tie a cloth round their heads. The ears of the women are sometimes so enormously elongated that they rest upon the neck. Tlie features of the Moravans are quite different from those of the races and tribes in their neighbourhood {b). They are tall, well made, and of somewhat striking physique. Section XIII — Ahamhadiyan. The Maravans and Ahambadiyans of Madura intermarry, and have, for the most part, the same customs and habits. The former, however, occupy a some- what higher social position, and are a little more numerous in that district than the latter. Some of the tribes are household servants, and many are poor ryots and field-labourers. They are divided into three branches: — 1. Aliambadiayns. 2. Raja-basha do. 3. Kottei-pattu do. (c). (а) Nelson’s Manual of Madura, Part II, p. 41. '' (б) Pharaoh's Gazetteer of Southern India, p. 392. (c) Nelson’s Manual of Madura, Part II, p. 43, THE TEIBES AND CASTES OF THE MADEAS PEESIDENCY. 127 Section XIV. — Semhadaven.^ or Fishermen and Hunters. The fishermen and liunters of Southern India are associated together in- discriminately in the same tribes, hut in Northern India they are entirely dis- tinct tribes. The Tamil fishermen, however, keep apart from the Telugu. In the Madras Presidency they number nearly a million of the Hindu population, while there is a large community of Mahomedaus and out-cast races pursuing the same occupation. The Sembadavens are mostly of a non-Aryan stock. They eat flesh and fish, marry several wives, and generally bury their dead. The term Sembadaven is Tamil. Its counterpart in Telugu is Besta; and in Canarese, Mukkava or Mogiva. The principal tribes are as follow's: — 1. Boi or Boya. 2. Besta. 3. Cliapakulam. 4. Patiiavar. 5. Mogivlu. 6. Parava. 7. Valaiyan 8. Makwar. The Boi tribe of Telugu fishermen are extensively employed as palankeen- bearers and domestic servants. Many of the Paravas of Tinnevelly and Madura became Homan Catholics when the Portuguese exercised authority and influence over the rulers of those countries. The Bois of Kurnool and Bellary are largely employed in cultivation and manual labour. A distinction prevails in Madui-a between the Sembadavens and Savalakarans, the former fishing in tanks and streams, the latter in the sea. Traditions exist respecting the great antiquity of the Paravas. They are said to have been the earliest navigators of the Indian Ocean, and to have been once divided into thirteen clans. The Makwars are a numerous class of fishermen in Malabar. For information respecting the Fishermen and Hunter tribes of Northern India, see the author’s “ Hindu Tribes and Castes,” Vol. I, Part HI, Chapter XIII, pp. 346, 347 ; and Chapter XIV, pp. 352, 353. Section XV. — Palm- cultivating Tribes. The date palm, the cocoanut palm, the areca palm, and the palmyra trees grow abundantly in various parts of the south, and numerous families connect- ed with various tribes are interested in their cultivation, The date palm grow'S wild; the palmyra tree does not require much attention, and grows luxuriantly in the dry and rainless parts of Tinnevelly; but the cocoanut tree is always cul- tivated, and will not flourish far from the sea. The tribes engaged in this branch of industry, are the following: — 128 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 1. Shdndrs and llavars. Tills tribe numbers upwards of one million six hundred thousand persons, who form an important section of the pojnilation of Malabar, Canara, and Tinnevelly. In the last province they are divided into five clans, which, how- ever, intermarry; and are called llavars in the north, and Shanars in the south. For a further account of this tribe, see the chapter on the Tribes and Castes of Travancore. The Shanars are a laborious people, eat flesh and fish, and drink strong toddy. Their notions on marriage indicate greater degradation than they otherwise exhibit. Many of them have become Christians, and have thereby made great progress in intelligence, civilization, and morals. The Shanars of Tinnevelly and Canara are, for the most part, devil-worshippers. The Sanans of Madura, who are petty traders as well as palm cultivators, belong apparent- ly to the same tribe, 2. Tiyar. Palm cultivators in Malabar and Travancore. They practise polyandry, one wife being the common property of several brothers. Physically, they are a fine and well developed race. Their women are fair and handsome. Many Tiyars are in the service of the Government, or engaged in trade. They are a des])ised race, and are not allowed to come within sixteen feet of their supe- riors in caste (a). In the north of IMalabar they may come within five feet. Many are servants to Europeans. They are a good loolung peo[)le. The Tiyars are properly Pariahs. See number 5 in the list of the Pariah tribes. 3. Billawar. Palm cultivators in Canara. 4. Idiga. Palm cultivators of the Telugu districts in the north. Section XVI. — how-caste Tribes. 1. Ottan. An itinerant caste of Telugu tank-diggers and earth workers, who are sup- posed to have migrated southwards in the time of the Nayakkans. “ They are a strong, hardworking race, but also drunken, gluttonous, and vicious; and (a) Madras Census Report, Vol. I, p. 350. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 129 but little faith can be placed in their most solemn promises. They will take advances from half-a-dozen emploj^ers within a week, and work for none of them if they can possibly help it” (a). 2. Iluvakan. Distillers of arrack, regarded as infamous by Hindus of the stricter sort. 3. Chakkilian. The Ch.akkilians are similar to the Chamars of Northern India, and are dealers in leather and in all things made of leather. They are of drunken, dirty, licentious habits. Their women are said to be both beautiful and virtuous. 4. Methakdran. Basket-makers. The materials they use are bamboos, bamboo leaves, cane, and the like. 5. Silkilhdran. Knife-grinders, the same as the Sikiigars of Northern India. 6. Semmdn. Lime-burners and sellers. 7. Kutthddi. These are strolling dancers, players, performers, and so forth. 8. Ddsi. The Basis are disreputable women attached to pagodas, and form a dis- tinct and recognized caste. They are numerous in every town or large village in which are endowed temples. “ Their ranks are recruited by the purchase of female children of any caste, and also by members of certain Hindu castes vowing to present daughters to the temples on recovering from illness, or relief from other misfortune. The female children of the dancing-women are always brought up to the mother’s profession, and so are the children purchased by them, or assigned to the temple service by the free will of the parents” {h). Superfluous daughters in families of certain castes are presented to the pago- das, to be brought up as Basis. (a) Nelson’s Manual of Madura, Part II, p. 88. (i) The Madras Census Report, Vol. I, p. 167. R CHAPTER IV. ABORIGINAL AND LOW-CASTE TRIBES. THE PARIAH, OR PAREIYAN TRIBES 1. VALLUVA. 2. TATHA. 3. TAXGALAYA, OR TONDA. 4. DERCHALI. 6. TITA. 6. MARASH. 7. AMBU. 8. VADUGA. 9. ALIYA. 10. VALEI. 11. VETTIYAN. 12. KOLIYA. 1.3. PERUM. 14. EGALI. 1.5. TAMILA. 16. KUDI PILLEI. 17. POLA. 18. TAVALEI-TINNUM. 19. MANNAL-KADEI-TINNUM. 20. ARUTTU-KATTATHA. 21. EIYA AND AMMEI. 22. TOTTI. 23. OTAGA-KARAX. 24. KOTTAGA-KARAN. 25. SAXKU. 26. SOLAGU-KATTI. 27. ARIPPU-KARAX. 28. SALIYA. 29. UPPAREIYAX. 30. MALEI. 31. CHUCKLER. 32. CHERMAR. ABORIGINAL AND OUTCAST TRIBES. The Pariah, or Pareiyan Tribes. The common designation of these tribes in Tamil, is Pariah or Pareiyan ; in Telugu, is Mala; in Canarese, is Holia; in Malayalim, i.s Poliyar; and in Mahrathi, is Dhed. They are regarded by the Brahmans as defiling their pre- sence ; and are not allowed to dwell in villages inhabited by Hindus, but live in their outskirts. They perform service of a very menial character, and al- though much despised, are an exceedingly useful people. In their own estima- tion they constitute a fifth great caste, in contradistinction to the four Hindu castes. Formerly, these tribes were in a condition of slavery to the superior castes, “ There were,” says Dr. Cornish, “ fifteen species of slaves recognized, namely: — 1. Those born of slaves. 2. Those purchased for a price. 3. Those found by chance. 4. Slaves by descent. 5. Those fed and kept alive in times of famine. 6. Those given up as a pledge for money borrowed. 7. Those binding themselves for money borrowed. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 131 8. Those captured in battle. 9. Those unable to pay gambling debts. 10. Those becoming slaves by their own wish. 11. Apostates from a religious life. 12. Slaves for a limited period. 13. Slaves for subsistence. 14. Those who for love of slave women became slaves. 15. By voluntary sale of liberty. “ Of these tifteen descriptions of slaves the first four could never obtain their liberty without the consent of their owners. The other kinds of slaves might obtain their freedom under stipulated conditions” (a). No Brahman could ever be subjected to slavery. The Pariahs are a dark-skinned race, eating every species of food, hard- working, thriving, yet intensely ignorant and debased. “ In public passenger boats, a Pariah dare not show his face ; and in Government schools, or schools helped with public money, it is pretty much the same.” The Madras Presi- dency contains nearly five millions of these industrious and contemned people, in nearly equal proportions of the two sexes. They are most numerous in Chingleput and South Arcot, where they comprise twenty-six per cent, of the Hindu population. In the latter district they number nearly four hundred and fifty thousand persons. These tribes pursue many kinds of occupation. A considerable number are agricultural labourers. Others are servants, village watchmen, workers in leather, scavengers, and so forth. Their habits are low ; they have a lax idea of the marriage tie ; and most of them are addicted to intemperance. For the most part, they are worshippers of demons and local deities. They belong to the ‘right-hand’ castes, of which, in. the periodical disputes which occur, they are among the principal supporters, especially in opposition to the Pallans, a low agricultural people already described. They live in the Parei-chari, a quar- ter set apart for themselves. In regard to the origin of the Pareiyas, Dr. Caldwell considers that the balance of evidence is in favour of their being Dravidians. “Nevertheless,” he remarks, “ the supposition that they belong to a diflferent race, that they are descended from the true aborigines of the country — a race older than the Dra- vidians themselves — and that they were reduced by the first Dravidians to (ff) The Madras Census Report, Vol. I, p. 169. 132 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. servitude, is not destitute of probability” (a). He mentions tlie traditions, tliat the Canarese Pareiyas were once an independent people, and that the Tamil Pareiyas were formerly the most distinguished caste in the country. He also states, that in certain parts the Pareiyas ‘ enjoy peculiar privileges, especially at religious festivals.’ The strongest argument which. Dr. Caldwell says, can be adduced in favour of their pre-Dravidian origin, is, “ that the national name of Tamiliaus, Malayalis, Kannadis, &c., is withheld from them by the usus loqiiendi of the Dravidian languages, and conferred exclusively uj)on the higher Castes. When a person is called a Tamiran, or Tamilian, it is meant that he is neither a Brahman nor a member of any of the inferior castes, but a Dravidian Shudra. As the lower castes are never denoted by this national name, it would seem to be implied that they do not belong to the nation, but, like the Tamil- speaking Brahmans and Mahomedans, to a different race” (b). Mr. Nelson, in his Manual of Madura, gives the completest account of these numerous and interesting, though degraded, tribes with which I am acquainted. It is as follows : — 1. Valluva Purely an. The Valluvans are by far the most respectable of the Pariahs, inasmuch as they act as or spiritual pastors to the others; and cannot be reproached to the same extent as other Pariahs, on account of the filthiness of their lives and habits. Tiru-valluvan, the celebrated Tamil poet, belonged to this family. 2. Tatha Pareiyan. These often wander about as religious beggars of the Vaishnava sect, and subsist entirely on alms given to them by all classes of people. 3. Tangaldna^ or Tonda Pareiyan. This is perhaps the most numerous group, and, with the exception of the Valluvans, the most respectable. They are usually employed as cultivators and predial slaves; but some of them are petty traders, artisans, domestic ser- vants, horse-keepers, and the like. 4. Durchdli Pareiyan. The Durchalis are said to be distinguished from others as being eaters of frogs, mussels, jackals, &c.; but the name does not appear to be well known in Madura. (а) Dr. Caldwell’s Grammar of tlie Dravidian Languages, App. IV, p. 646. (б) Ihid, p. 649. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 133 5. Tiya Pareiyan. This tribe belongs properly to IMalabar. I am not aware that any families of them are fixed inhabitants of the district of Madura. 6. Mnrasu Pareiyan. These play on a kind of tom-tom. 7. Ambu Pareiyan. The Ambus, as tlie name implies, liv'e properly by hunting wild animals with bow and arrow. They act as shikaris or beaters to zemindars or land- owners, and others, when engaged in hunting in the jungles. 8. Vaduga Pareiyan. The Vadugas belong properly to the Telugu country, and to the Vaishnava sect, and are said to be hippo-phagists. They are often employed as palankeen bearers. 9. Aliya Pareiyan. These appear to be a trilie whose sole peculiarity consists in addressing their fathers by the title of afef, and their mothers by that of did. Many of them are employed in dressing skins for exportation, &c. 10. Valei Pareiyan. The Valeis, as their name implies, live properly by netting birds, and works of a similar nature. 11. Vettiydn Pareiyan. The members of this tribe properly beat tom-toms, and act as undertakers at funerals. They also attend as tom-tom beaters when other ceremonies are performed; and eke out a living by hawking goods, and doing odd jobs of vari- ous kinds. Some of them are to be found in every large village, their services being indispensably necessary wherever Hindus live in numbers. 12. Koliya Pareiyan. These weave cloths of a coarse description. 13. Peruni Pareiyan. The Perums are a better sort of Pariahs, employed principally as gentle- men’s servants, &c. 134 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 14. Egdli. The Egalis are washermen by profession. As they wash only for Pariahs, and have to handle the filthiest and most disgusting of rags, the contempt with which they are regarded can be readily understood. 15. Tamila Pareiyan. These are usually merchants, and are regarded as men of some substance and res{)ectability. 16. Kudi Pillei. Barbers who shave Pariahs. Their occupation must be a most unpleasant one; and they are viewed with special abhorrence. 17. Pola Pareiyan. These make mats, baskets, &c., of bamboo, rushes, osiers, and similar materials. 18. Tavalie-ihmum Pareiyan. So called because they eat frogs. Possibly this is only the local name of the Durchali tribe. 19. Mannal-kddei-tmnum Pareiyan. Eaters of the mannal kadei, a large, coarse kind of frog or toad, wdiich buries itself deep in the soil. 20. Aruttu-katldtha Pareiyan. So called because their widows are not allowed to remarry. The obser- vance of this high caste custom causes them to be somewhat respected. 21. Eiija and Ammei Pareiyan. These are in the habit of addressing their fathers and mothers by tliese two titles respectively. 22. Totti Pareiyan. The Tottis are found in every village. They are the village scavengers and messengers ; and a certain number of them are paid for their services by Government. 23. Ottaga-kdran. Sjiinners of cotton thread. When w^ork is slack, they till the soil, and do other kinds of work. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 135 24. Kottaga-hdran. Mostly rougb-riders and grooms. 25. Sanku Pareiyan. Wear shells on the left arm, and are thereby readily distinguished. They blow conches (large shells) at ceremonies, and do various kinds of work. 26. Solagu-katti Pareiyan. Live chiefly by winnowing paddy and other kinds of grain. 27. Arippu-kdran. These wash sand for gold, where gold is procurable. It is said that they find very minute particles of the precious metal in the Veigei, but not in suffi- cient abundance to repay their exertions. 28. S ally a Pareiyan. Generally hawkers of cheap wares. 29. Uppareiyan. Scavengers. 30. Malei Pareiyan. Hill Pariahs, a tribe who cultivate lands on the Palani, and other mountains. The Virupakshi Paleiya-karan (Poligar) settled a number of Pariahs, Poleiyaus, and others of the lowest caste on the Palanis about two hundred and fifty years ago, and so laid the foundations of the present hill colony (a). In addition to these tribes enumerated by Mr. Nelson, are two others also well known, yet not found in his list. These are — 31. C buckler. 32. Cher mar. These are regarded as very degraded persons. They are not permitted to approach the Nair nearer than thirty-two feet, or the Brahman nearer than sixty- four feet ; and should they be travelling on the same road as either of these per- sonages, must run into the neighbouring jungle to let him pass. There are many other tribes of Pariahs, but those given above are among the most numerous and important. As a class they are composed of aboriginal races intermingled more or less with outcasts of various tribes, who have from time to time joined their ranks. (a) Nelson’s Manual of Madura, Part II, p. 76 — 78. CHAPTER V. ABORIGINAL AND LOW-CASTE TRIBES,— fConfinMerf.) 1. IRULAR, OR PHJARI. 2. JIUCHI. 3. YARAKALA. 4. SUKALI, SUGALI, OR LAAIBADI. 6. WUDDUR, OR WODDEVANDLU. 6. PAMULAVANDLU. 7. AIUTTARACHAVANDLU. 8. DASA- RIVANDLU, OR DONGADASARLU. 9. PICHIGUNTAVANDLU. 10. YEXADI. IL- CHENTSTJ, CHENCHU, OR CHENCHUWAR. 12. MALAYALI. 13. AIULCER. 14. SHOLAGAR. 15. KADER. 16. BRINJARI. 17. DOMMARA. 18. TAKKUVADLA JATI. 19. KURUAIAR. 20. PIRAVAY, 21. KORCHA. 22. BUDUBUDUKAR. 23. GADALA. 21. JETTI. 25. KORAVAR. 26. KUMARI. 27. PYELAVAR. 28. PAMBATTAR. 29. TOMBIRAN. .SO. VILLI. 31. KOYA. 32. VALIYAN. 33. VEDAN. 34. KURUMBAN. 35. PULEIYA. 36. POLEIYAN. 37. KANIYAR. 38. PaLLIYAR OR PALLIYAN. 39. KARCHAYAR. 40. NAGADI OR NAYADI. 41. VILLIYAR. 1. Irular^ or Piijari. These are a wiki, untutored race iiihaliiting tlie jungles of several districts, “ gathering forest produce, and living upon roots and whatever they can manage to kill. They are by no means particular as to what they eat, and do not ob- ject to snakes, lizards, rats, and so forth. They are simple and superstitious to a degree, and, among the people of the plains, have the reputation of being sorcerers. They seldom if ever come out of the jungles ; and their headmen, who, in their own Avay, are little kings, act as the middle-men in dealings with the Chetties, who barter grain, salt, condiments, and petty trinkets for jungle produce. Money has little or no value in their eyes ; and they would far rather have tobacco or a sheep than a handsome present in money. They seem to intermarry very much, and a plurality of wives is permitted. They have large families, but the children die off in great numbers from fever. They are singularly well-conducted and quiet ” (a). The Irulars are excessively fond of eating tobacco. “ They will chew this drug without expectorating, and having masticated it for some time, swal- low it. Their theory is, that it improves the wind, and gives strength ; and they are certainly wonderfully active in the way of climbing ” (b). In Arcot (a) Report of Mr. Price, Collector of Salem. Madras Census Report, Vol. I, p. 69. (5) Ibid. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 137 the Inilars mostly subsist on the sale of jungle produce, although a few are now takino; to a 2 :riculture. CD CD The Irulars of Nellore intermarry with the Villis. They live in huts on the outskirts of villages. Their clothing is very scanty ; the women wearing nothing above the waist. They bury their dead. 2. Muchi. These are evidently connected in some way with the Mocliis, or workers in leather, of Northern India. Both the Telugus and Hindustanis, because of their trade, are held in disrepute. Everywhere in India those who handle skins or leather are regarded contemptuously by respectable Hindus. 3. Yarakala. An aboriginal tribe of Nellore, leading a precarious life by wandering about the country and selling wood aud leaves, carrying salt and grain, makitig bas- kets, telling fortunes, hunting, and the like. But they are notorious for their thieving propensities on a large scale, especiallj^ for dacoity, highway robbery, and robbery. These people are usually of a very dark-brown colour, though not of so deep a shade as the Yenadis. They are muscular and hardy, ex- ceedingly dirty, and almost naked. Both the Yarakalas and the Yenadis wear their hair tied in a knot on the forehead. The tribe is said to have many sub- divisions ; but these refer chiefly, if not exclusively, to the various occupations they follow. They are not so wild as the Yenadis, but are said to be more de- termined criminals. The Yarakalas are akin to the Koravers, the former being a Telugu word, the latter a Tamil. Some persons regard the two tribes as really the same; but a distinct account is furnished of them. The Yarakalas are found in the north- ern districts of the Madras, aud the Koravers in the southern. Professor Wilson, in his Glossary, affirms that Yerukulavar is the Telugu probably of Erukvada ; and that the people are the same as those corruptly termed Yer- kelwauloo, Yerakedi, Yerakelloo; and are also ‘ said to be called Koorshewanloo and Yerkelvanlu ; but to be known among themselves as Kurra.’ In Nellore they undoubtedly speak of one another as Kurra and Kola. Yar or Yara may be merely a prefix (a). The tribe practises polygamy freely, but is not addicted to polyandry. Child marriages are not allowed. A bride is purchased from her parents for {a) Manual of tlie Nellore District, by J. A. C. Boswell, Esq, , p. 157. S 138 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. about twenty pagodas. A singular custom prevails in the tribe whereby the maternal uncle may claim the two first daughters of a family as wives for his sons. 4. Sukali^ Sugali, or Lambadi. A small roving trihe in Nellore of similar occupations to those of the Yarakalas. They like to encamp in jungles at a distance from villages. In complexion the Sukalis are of a dark reddish brown. Their staple food is a course cake made of wheat or maize; and they are fond of strong drink. The women are tall and of good figure; and the men are robust. At the marriage ceremony a string is tied round the neck of the bride. The dress of the women is striking, and consists of a ‘ kind of petticoat of patchwork of very bright colours,’ and they have the appearance of gipsies (a). The Sukalis are more numerous in Canara. They call themselves Mah- rattas, and as they speak a Mahratta dialect, there can be little doubt that they have sprung from this race. They are notorious for cattle-stealing (b). These people are well clothed. The men wear trousers, and the women a short jacket. Ill Bellary they are a gipsy" tribe, and are carriers of salt and grain from one part of the country" to another. 5. Waddiir^ or Woddevandlu. A tribe chiefly employed in digging tanks, who have emigrated originally", it is supposed, from Orissa, and now vvander about the country", remaining tem- porarily in those places where they obtain work. They" speak a peculiar dialect, but worship Telugu deities. Being accustomed to severe labour, it is not sur- prising that they" area muscular and hardy people (c). 6. Pamulavandlu. A tribe of snake-charmers and itinerant showmen, notorious for robbery and dacoity. They are chiefly", it is said, of Tamil origin. 7. Mutiarachavandlu. These call themselves Nayudus, and are hereditary watchmen. They have permanent abodes, and are not addicted at all to roving about (of). («) Manual of the Cuddapah District, by J. D. B. Gribble, Esq., p. 3G. (h) Manual of the Nellore District, pp. 162, 163. (c) The Nellore Manual, p. 166. (d) Ibid. THE THIBES AND CASTES OF THE MADRAS PRESIDENCY. 139 8. Dasai'ivandlu, or Dongadasarlu. Mendicants and thieves. ‘ They usually practise Tvliat is known as scissor- theft,’ and are very clever in their unlawful profession. The tribe is found scattered about the Telugu and Cauarese countries (a). 9 . Pichigujitavandlu. Mendicants, doctors, herbalists, and the like. “ They beat the village drums, relate stories and legends, and are apparently a kind of heralds, being learned in family history, and giving names, it is said, to the Kapu families.” 10. Yenddi. An aboriginal tribe of primitive habits inhabiting the jungles and wild tracts to the south of the Kistua river. The Government has long taken special interest in the civilization of a small number of this tribe inhabiting the island of Sriharikota. Previously to 1835, “ the Yenadis, who dwelt in the jungles, were rarely seen, and were in a state of complete barbarism. They lived on fruit, roots, and other -jungle produce. In order that they might be induced to adopt the use of rice and clothing, these commodities were supplied to them instead of money (in exchange for the jungle products which they collected for the Government), of the use of which they were entirely ignorant. To restrict their wandering habits, a system of registration was introduced, which has been con. tinned to the present time. All marriages were also registered, and premiums on births were given at the rate of two annas and six pies (three pence three farthings) for male, and one anna and three pies (two pence) for female children ”{5). The Yenadis in Xellore dwell in huts scattered over the whole town. “ In their wild state they are a wretched set of people. They are small in stature, with poor attenuated frames, and have no regard for human life. One of tbem admitted that he saw no difference between killing a sheep and killing a man. They live upon roots, and what grain they can* get in exchange for honey and medicinal herbs. They will carry oflf sheep from stocks grazing on the hills when they can, effecting their purpose by violence, if necessary. When induce- ments offer, they readily take to a civilized life, and rarely return to their old habits after they have found employment on the plains ”(c). (a) The Nellore Manual, p. 167. (&) Extract from Mr. Boswell’s Nellore Manual. The Madras Census Report, Vol. I, p. 249. (c) Report of Mr, Horsley, Collector of Cuddapah. Madras Census Report, Vol. I, pp. 44 and 45. 140 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. The language of the Yenadis is a corrupt form of Telugu. “ Their type of features is Mongolian, broad about the cheek-bones, which are also more or less prominent, with a pointed chin, a scanty moustache, no whiskers, and a scanty, straggling beard over the fore part of their chins. Among them are a few in whom the Caucasian tyjie of features predominates over that of the Mongolian, which latter, though greatly masked, is never entirely absent. Some of them are tolerably w^ell featured, more especially a few of the women. The men are generally dark coloured ; but the wmmen vary from a dark to a brown bamboo (a).” They are very filthy in their habits ; and the skin of some of them emits a foul mustj^ odour. 11. Chentsu^ Chenchu^ or Chenchuwar. An aboriginal tribe similar to the preceding, and found in the same region. In the Kurnool district they inhabit the Nallamalas, and seldom visit the plains. They subsist, for the most part, on the products of the jungle, and on the chase ; and are an inoffensive and peaceable people. Their weapons are the dart, which they throw by hand, the bow and arrow, the bill-hook, and the match- lock. They are almost naked. These people live principally by hunting, by breeding cattle, and by the sale of jungle products. Their huts are small and round, the walls being about a yard in height. They are a finer race than the Yenadis, but resemble them in their social habits. The Chenchus are very dark. Their hair is tied up in a knot on the head. Some of them wear a cap made of skin. Those in Nellore call themselves Bentachenchuvandlu. There is a clan in the deep jungle wdiich is represented as wearing an apron of leaves stitched together, and never quitting the dense' jungle ih). 12. Malayan. A tribe of cultivators, w'oodmen, and shepherds spread about the hills of Salem, Malabar, South Arcot, Trichinopoly, and other districts. Some of them hold little intercourse with people on the plains. There is a small community of this tribe in two hamlets above Papanassam, in the mountains dividing Tinnevelly from Travaucore. The Malayalies are not so uncivilized as many of the hill tribes. (a) Account of some rude tribes in Southern India, by Dr. Shortt. Transactions of the Ethnological Society, New Series, Vol. Ill, p. 374. (Jj) The Nellore Manual, p. 1G4. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 141 13. Mulcer. All aborio;lnal race of ancient traditions, found amono; the hills of Coim- batore, Malabar, and Canara, living on roots and herbs, and the products of the chase. 14. Tholagar. A degraded tribe dwelling in the jungles of Collegal in the Coimbatore district. As cultivators they turn the soil with a hand-tool in the place of a plough. 15. Kader. Another aboriginal tribe of similar characteristics as the Mulcers, inhabit- ing the Anamalay hills of Coimbatore. They cultivate patches of ground on the hills. 16. Brinjari. A tribe of gipsies and grain carriers. 17. Dommara. A tribe of jugglers. They are somewhat similar in their habits to the Karawars ; and wander about in gangs, performing athletic feats, and thieving (a). The tribe is variously designated as Dommara, Dombari, and Domber ; which words are doubtless forms of Dom, the term by which the very numerous out- cast race of Northern India is known. The Donibers are more or less scattered over Southern India. They are tall and well-made, with a complexion varying from different shades of copper colour to very dark. Dr. Shortt considers that the predominant tj^pe of coun- tenance which they exhibit is Mongolian, “ somewhat pointed chin and absence of whiskers, large eyes, and prominent cheek-bones.” In addition to their con- juring tricks, rope-dancing, and the like, they hunt, fish, make mats, tend donkeys and pigs. They worship the goddess Polariamah (5). They eat all kinds of flesh, including cats, pigs, and game. Like the Sukalis, they are usually well clothed. The Dombers marry only one wife, but keep concubines at pleasure. The marriage string is always tied round the bride’s neck. 18. Takkuvadla Jati. A wandering mendicant tribe of Bellary. (a) The Madras Census Report, Vol. I, pp. 165 to 167, to which I am indebted for the information respecting these tribes given above. (i) Transactions of the Ethnological Society, New Series, Vol. Ill, p. 391. 142 THE TRIBES AND CASTES OP THE MADRAS PRESIDENCY. 19. Kurumar. A low-caste people of Malabar. 20. Tiravay. A low-caste people of Malabar. 21. KorcJia. All aboriginal tribe in the Bellary district, leading a wandering life, and of habits similar to those of the Larabadis. 22. Budubudiikar. Wandering mendicants. 23. Gadala. A branch of the Jat tribe. 24. Jetti. Boxers, wrestlers, shampooers. 25. Koravar. A tribe of thieves and vagabonds, wandering about the districts of the Carnatic. This tribe is common to several districts. Among the Tamils these people are called Koravars ; but by the Telugus, Yerakalas. In North Arcot they mortgage their unmarried daughters to their creditors when unable to pay their debts. In some districts they obtain their wives by purchase, giving a sum varying from thirty to seventy rupees. Tlie clans into which they are divided, do not intermarry. In Madura and South Arcot the Koravars are hawkers, petty traders, dealers in salt, jugglers, box-makers, breeders of pigs and donkeys ; and are a drunken and dissolute race. 26. Kumari. Jungle cultivators. 27. Pyelavar. A tribe of jugglers. 28. Pdmhattar. A tribe of snake-charmers. 29. — Tomhiran. A tribe of jugglers. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 143 30. Villi. A tribe inhabiting the jungle country of Nellore. Their countenance is of a Mongolian type. The lips and chin of the men have little hair upon them ; and their faces are entirely destitute of whiskers. They lead a precarious life by selling medicinal herbs and drugs gathered in the jungles. They are very superstitious, but do not practise image worship (a). rSl. Koya. Hill tribes of the Godavery district, employed chiefly in agriculture. 32. Valiijan. A numerous tribe of low and degraded people in the Madura district. A Valiya woman is supposed to have been the primitive mother of the Vallam- bans, an agricultural tribe already described. This circumstance would indicate that the Valiyans are an ancient people. They pursue various occupations, such as fishermen, iron-smelters, labourers, coolies, and the like ; but their pro- per vocation is that of fishermen. The word valei means net ; and hence the term valiyan has been, it is conjectured, applied to the tribe as denoting the netting of fish by which they obtain their livelihood (6). 33. Vedan. One of the most debased tribes of Southern India, the same probably as the Veddahs of Ceylon. They are despised and loathed by all classes of natives. Not long since they -were naked savages, roaming about the jungles ; but even they have felt the beneficent influence of British rule, and have become somewhat civilized. Some suppose them to be the most primitive race in Southern India, and to have been subdued by the Kurumbaus. There is an outcast tribe of Veds living in the jungles of Northern India, whose habits resemble in some respects those of the Vedans in the south (c). 34. Kurumhan. An insignificant tribe notorious for senselessness and folly, so that the stupidity of the race has become a proverb among the tribes in Southern India. They are spread over the immense tract of country in which the Telugu, Tamil, and Canarese languages are spoken. Properly, the Kurumbaus are (a) Transactions of the Ethnological Society, New Series, Vol. Ill, pp. 383 and 384. (h) Nelson’s Manual of Madura, Part II, p. 63. (c) The Author's “ Hindu Tribes and Castes,” Vol. I, Part IV, Chap. VI, p. 404. 144 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. shepherds and goatherds in wild and dense jungles ; yet some of them cultivate the soil, and most of them occasionally indulge in pursuits of a disreputable character. “ They are probably,” remarks Mr, Nelson, “ the descendants of one of the first castes that settled in the south ; and are supposed to be a branch of the Idaij^a caste” {a). 35. PuleAijd. A small, black, and degraded race on the coast of Malabar, 36. Poleiyan. These are stated to be the aborigines of the Palani hills. They have always been jiredial slaves of the Kunnuvans, as already stated. Their mar- riage ceremony is simple enough, and consists of a mutual declaration of con- sent at a family feast. Their treatment of small-pox is peculiar. The person affected is left to his fate, and a line being drawn round the village, all communi- cations with neighbouring villages is rigidly jirohibited. The isolated villagers quit their houses, and encamp in the open fields until the disease disappears. This tribe buries its dead after the fashion of other aboriginal races {h). 37. The Kaniyar Tribe. A degraded people who are not permitted to approach within twenty-four feet of persons of the higher castes. 38. Palliar., or Palliyan. A wandering tribe in Warsanad and the jungles of Madura, of a type far below that even of the Poleiyans. They are described by Mr. Nelson as “savages, who decline to adopt the most simple usages of ordinary men, having neither houses, clothes, nor any kind of property. Eoaming the hills they satisfy hunger with such roots and fruits as they can find by search, and occa- sionally a little wild honey. They carefully shun the society of civilized men, and will never approach a stranger except upon the offer of a piece of tobacco or a strip of cloth, for both which commodities they show a great natural fond- ness. They are gentle in disposition, and show no inclination to rob their neighbours.” “ The Palliyans,” he adds, “ are so like ordinary Tamils in phy- siognomy and physique, that it is difficult to believe that they belong to another and earlier type” (c). (a) Nelson’s Manual of Madura, Part II, p, 64. (&) Ih'ul, p. 66. (c) Ihid, pp. 65, 66. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 145 39. Karchayar. A rude people in Wjnaad, expert in the use of the bow and arrow, and noted for their dexterity in destroying wild animals. 40. Ndgddi^ or Ndyddi. The Nagadis are among the lowest types of humanity. Without land or property of any kind, without implements to till the soil, or weapons to defend themselves or hunt the wild animals of the forest, with no occupation but that of begging, they pass their lives in the utmost misery and destitution, subsist- ing on offal and roots, and on the alms which they occasionally receive. “ They do not, like the hilhnen, live away from the sight of others ; but are to be seen in the open country howling and yelling from a distance after passers- by, running after him until something is thrown down in charity, which they will come and pick up after the traveller has passed on. They are not allowed to approach within ninety-six feet of Hindus ; but so degraded are they, that they generally observe a much greater distance from all other human beings. They enter no town or bazaar, but deposit their money on some stone at a distance, and trust to the honesty of the bazaar man to give what goods, and what quantity, he thinks fit in return” {a). The Nagadis are scattered about Malabar. They are small in stature, of the deepest black in colour, ugly and brutish in feature, with hair bushy and generally curly, and their habits are said to be more like wild animals than men. It is a singular circumstance in regard to these wretched creatures, that they bear the names of Brahmans, and that a tradition exists respecting them, that they are descended from excommu- nicated Brahmans. Many have embraced the irregular Mahomedan faith pro- fessed by the Moplahs, and have entered their fraternity. 41. Villiyar. A tribe of hunters in South Arcot. (a) Pharaoh’s Gazetteer of Southern India, p. 621. T CHAPTER VI. TRIBES AND CASTES OF MYSORE. I.— THE BRAHMANICAL CASTES: 1, THE SRI VAISHNAVA TRIBE; 2, THE MADHHA TRIBE; 3, THE SMARTHA TRIBES. II.— THE KSHATRIYA TRIBES. III.— THE VAISYA CASTES. IV.— THE SUDRA CASTES. V.-THE MARKA. CASTE. VI.— THE LINGAYAT TRIBES. VII.— THE PANCHALA, OR ARTISAN CASTES. VIII.— SECTS OF DEVOTEES AND RELIGIOUS MENDI- CANTS. IX.— THE INFERIOR CASTES. X.— WANDERING TRIBES. XI.— TRIBES INHABITING THE JUNGLES. XII.— THE MAHOMEDAN TRIBES. The population of Mysore, at the close of 1871, was 50,55,412, which is 186 for every square mile of territory. Of these more than tliree millions are Siulras, and a little less than one hundred and seventy thousand are Brahmans. The natives recognize one hundred and one castes ; but accord- ino; to the recent census thev number four hundred and thirteen The agri- cultural, artisan, and trading communities are divided into the Bala-gai and Yeda-gai, or Right-hand and Left-hand castes, which, as given by the Gazetteer of Mysore and Coorg, newly published, are as follows : — Banajiga Wakkaliga Gauiga Rangare Lada Gujerati Kamati Right-hand Castes. ... Traders. ... Cultivators. ... Oilmen, who yoke only one bullock to the mill, ... Dyers. ... Mabratta traders. ... Gujerat traders. ... Labourers. Jain as. Kuruba Kumbara Agasa Besta Badmasale Nainda Uppara Chitragara Golla ••• Ilolaya, the lowest rig] Shepherds. Potters. Washermen. Fishermen, or palan- keen-bearers. A class of weavers. Barbers. Salt-makers, Painters. Cowherds, it-hand caste. Left-hand Castes. Panchala, comprising — Badiga ... Carpenters. Kanchugara ... Copper or brass-smiths. Lohara ... Ironsmiths, Waddar ... Stonemasons. Akasala ... Goldsmiths. Bheri ... A class of Nagarta traders. Devanga ... Weavers. Hegganiga ... Oilmen, who yoke two bullocks to the mill. Golla, or Dhanapala Cowherds. Beda ... Hunters. Yakula ... Cultivators. Palli, or 'I'igala. Madiga,the lowest left-hand caste (a). (a) A Gazetteer of Mysore and Coorg, by Mr. Lewis Rice, Director of Public Instruction, Jlysore and Coorg, Vol. I, pp. 316 —318. THE TKIBES AND CASTES OF THE MADRAS PRESIDENCY. 147 The principal Riglit-Iiaud castes are the Bauajigas and Linga Banajigas ; and the principal Left-hand, the Panchalas and Nagartas. The llight-hand castes “claim the exclusive privilege of having twelve pillars in the paudal, or shed, under which their marriage ceremonies are performed (allowing to the Left only eleven); of riding on horse-hack in processions ; and of carry- ing a flag painted with the figure of Hanuman” (a). Brahmans, Kshatriyas, and the greater part of the Sudras take no share in the disputes of the rival factious. I. The Brahmanical Castes. The Brahmans of Mysore divide themselves into three great tribes, the Sri Vaishnavas, the Vaishnavas or Madhuas, and the Smarthas. These hold no social intercourse with one another. They not only do not intermarry, but decline to eat and drink together. Should it so happen tliat they meet at a public festival, or in travelling, or on any occasion are found jireparing their food in each other’s neighbourhood, they separate widely from one another, so that the accusation may not possibly be made of their sitting in company and uniting in the same repast. First, — Sri Vaishnava. These are connected with tlie Sri Vaishnavas of Northern India, and are properly the disciples of Vishnu Swami, one of the four sa7iipradj/as^ or sects, of Vaishnavas among the Bairagis {b). They are in creed closely allied to the followers of Ramanuj, the famous discij)le of Ramauaud, the celebrated founder of the order of Bairagis, devotees or ascetics, so much so that they are often spoken of as Ramanujis, and even regard themselves as belonging to this sect. They are worshippers of Vishnu ; and speak the Tamil language. They are scattered about Mysore and along the Coromandel Coast, from Trichinopoly to Cape Comorin. The Sri Vaishnavas bear the mark of a trident on their foreheads. They are divided into three branches: — ■!, the Mai-nad, or uji-country; 2, the Mores- nad, or middle-country; and 3, the Kil-nad, or low-country (c). Second. — Mddhud. The Madhhas are followers of Madhu Acharya, and are in reality one of (a) Gazetteer of Mysore and Coorg’, Vol. I, p. 319. (&) See the author’s “ Tribes and Castes of India,” as represented in Benares, Vol. I, pp. 260, 261. (c) Gazetteer of Mysore and Coorg, Vol. I, p. 321, 148 THE TKIBES AND CASTES OF THE MADRAS PRESIDENCY. the four sects of Vaislinavas, although, strange to say, they call themselves Vaishnavas iu contradistinction to the Sri Vaislinavas, another sect of the same religious order, as stated above. They are divided into six branches, three speaking the Mahrathi language, and three the Canarese : — 1. Deshastha. 2. Hydrabadi. V Speaking Mahrathi. 3. Uttaradi. ) 4. Karnata. ^ 5. Badagunad. > Speaking Canarese. G. Kambale. 3 The three classes speaking Mahrathi differ greatly from those speaking Canarese, and are bold, energetic, p-nd determined, while the latter are of a gentle and yielding sjiirit. The Madhha Brahmans bear a perpendicular black streak upon their fore- heads, divided by a red spot. Third. — Smdrtha. These are both Vaidika, or such as are devoted to a purely religious or studious life, and Lokika, or those who are, for the most part, engaged in secular pursuits. Some of these Brahmans are Shaivites, and some Vaishna- vites; they may be separated according to the languages which they speak, and are divisible into twenty-six branches, as follows : — Speaking Telugu. 1. VeluM. 6. Vangipuram. 2. VeginM. 7. Arvelu. 3. Kasalnad, 8. Nandavaidik. 4. Murikinad. 9. Gundkadravid. 5. Telaganlu. 10. Konasliiraadravid. Speaking Mahratlii, 11. Desliashta. Speaking Canarese. 12. Badagunad. 15. Huls-kamme. 13. Sirin M. 16. Babbur-kamme. 14. Huyisbanig. Speaking 17. 5 Tamil. Kanva. 18. 19. V adama. Bribacb-cbarana. 20. Sanketi. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 149 Others — Sliaivite Brahmans. 21. Shaiva. 22. Shaktiya. 23. Kapalika. 24. Ganapatya. 25. Saura. 26. Aradya. The last six tribes of Brahmans have been many years in Mysore, and are of a darker complexion than the rest. The SmarthS, Brahmans are marked on the forehead by three horizontal lines of powdered sandal-wood, with a red spot in the middle. These are said to be divided into five branches, — namely. Are or Mahratta, Eajifinde, Rachevar, and Rajpoot, as follows: — 1. Mahrattas — subdivided into the following clans: — Meda, and Sarige. 4. Rajpoots — divided into the Tamboli and Kayasta clans. 5. Sikhs (a). The two last divisions, — namely, Rajpoots and Sikhs, — need further expla- nation. Mr. Lewis conjectures that the Rajpoots are immigrants from Northern India. If this conjecture be true, the Tambolis and Kayastas, to whom Mr. Lewis refers, are not Rajpoots at all. The Tambolis are pawn-sellers, and the Kayastas are of the writer-caste. This is the highest in rank among the Vaisyas, and is divided into four clans, namely: — II. — The Kshatriya Castes. Bhaniya, Baruva, Kine, Kshatribhanu, Laukekara, Manga, Ravuta, Bhussa Mahratta, and Kumari Mahratta. 2. Rajpinde — divided into the Arasu and Komarapatta clans. 3. Rachevar — whose clans are : Telugu Arasu, Jatti, Rauagara, Mallaru, Chitragara or Bannagara, 1. Yavamanta. 2. Tuppada Komati. 3. Kannada Komati. 4. Myada (J). (a) Gazetteer of Mysore and Coorg, Vol. I, p. 325. (5) Jbia, 328. 150 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. The Komfitis practise the pernicious custom of cousins intermarrying, which is the established rule of the caste. The four clans eat toa:ether, and O f intermarry. 2. Gujerdti. Traders in jewels and cloths ; they are also money-lenders. The caste ori- ginally came from Gujerat. 3. Marwdri. Traders from Marwar, who deal in silks and cloths of many kinds, in em- broidered stuffs, and in pearls. Many are of the Jain religion. 4. Agarwdla. Traders from Northern India. 5. Multdni. Traders from Mooltan, in the Punjab. 6. Nagarta. These are partly traders and partly agriculturists. Brahmans and Komatis refuse to allow them the rank of Vaisya. The caste is divided into two clans, namely : — 1. Namadliari. [ 2. SivacLar. These clans hold no social intercourse with each other. The Namadharis are worshippers of Vishnu ; and the Sivachars, of Siva. The latter have a sub-clan, called Bheri, inhabiting the district of Bangalore, and holding no communion with other members of the caste. 7. Lddar. INIahratta traders. They wear the sacred thread, and lay claim to the rank of Kshatriyas \ but their claim is not generally acknowledged. IV. — The Sudra Castes. The Sudra castes are twenty-two in number, each of which is commonly subdivided into several clans : — 1. Vokkaligara^ or Kunhi. These are the most numerous of all the Sudras, and number one million, THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 151 one liunclrecl and ninety tlionsand persons, mIio are scattered over tlie entire province. They are, for the most part, cultivators, yet many are engaged in a great variety of avocations, and all have a reputation for honesty and fidelity. Some of the castes eat animal food, while others abstain from it. The Dasaris, or mendicants, who worship Vishnu, and wear a peculiar dress, will not eat such food. Generally, however, the Vokkaligaras will eat fish and mutton ; and some of the lowest in rank will even eat pigs. They worship a great many deities, and are ignorant and superstitious, though mild and simple. Their widows are permitted to remarry, ‘ the children of their late husbands inherit- ing their property’ (a). The Vokkaligaras have the following subdivisions: — The Vokkaligara Clans. 1. Gangaclikara. 19. Xaduvar. 37. Gampala Kammeru. 2. Kove. 20. Banderu. 38. Gosangi. 3. Uppina Koliga. 21. Kusali. 39. Musuku Wakliga. 4. Swalpa. 22. Raj apuri. 40. Kambavalli. 5. Hema Reddi. 23. Manama. 41. Morasu Wakliga. 6. Motati. 24. Singadavaru. 42. Sankara Jati. 7. Jotradava. 25. Yelumaneyavaru. 43, Sauna Kodu. 8. Arvediga. 26. Y elanati. 44. Gangi Wakliga. 9. Aj amara. 27. Kodati. 45. Hallikara. 10. Malava. 28. Pakinati Reddi. 46. Hale Wakkalu. 11. Maniga. 29. Yettina Kuncliitiga. 47. Kama Wakkalu. 12. Namadliari. 30. Tanda Gauda. 48. Kuncliitiga. 13. Tuluva. 31. IMaddera. 49. Lalagunda. 14. Angalika. 32. Megada. 50. Devan Maklu. 15. Kuli Bedaga. 33. Holakalavaru. 51. Nonaba. 16. Pandaru. 34. Dasavantige. 52. Reddi. 17. Boggaru. 35. Roddagam. 53. Samudra Kula. 18. Male Gauda. 36. Alamatti. 54. Kammevar (&). These clans only intermarry among their own people, yet eat and drink together without distinction. “ The Gangadikaras and Nonaba Wakligas are, doubtless, the representatives of indigenous tribes who formed the subjects of the Gangavadi and Nonambavadi provinces, which occupied the greater part of Mysore up to the twelfth century. The Gangadikaras are found principally in the Ashtagram Division, in which quarter Gangavadi was situated. Nouam- bavadi was the north and west of the Chittledroog district. Gubbi in Tum- («) Descriptive Sketch of the various Tribes and Castes of Mysore, by Mr. S. B. Krishnaswamy Iyengar. (J) Gazetteer of Mysore and Coorg, Vol. I, p. 338. 152 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. lair district claims to have been founded by the hereditary chief of the Nonaba Wakligas. The Morasii Wakliga are most numerous in the Nundydroog Division” (a). A singular custom prevails among one branch of this tribe, of amputating the two smallest fingers of the right hand of a girl before her betrothal. 2. Kuruha. These are shepherds, and in number come next to the Vokkaligaras, hav- ing a population of three hundred and seventy-one thousand persons. The Kurubas are divided into two great branches: — Principal Branches. 1. Ilande Knruba. | 2. Kurubas Proper. These branches are split up Into the following clans: — Kuruha Clans. 1. Heggade. 5. San gam a Kula. 10. Dbanaga. 2. Aidu- Varabada-Sala. G. Beddala Kula. 11. Kambali Kuruba. 3. Kagara Kula. 7. Attikankana. 12. Kankaiyana Jati. 4. Savanti Kula. 8. UTilu Kuruba. 13. Banda Nullru. 9. Hande Kuruba. The caste worships Junjappa, a box supposed to contain the garments worn by Krishna (5). 3. Agasa, or A.les are known as Devadasis and Basavis. The caste has the following subdivisions : — Natva Clans. 1, Kaikola. 2. Basavi. 3. KunJa Golaka. 5. Natvanga. 4. Naikasani. 6. Devadasi (&). 18. Sddar. These are Dharwar Sudras, and consist of Namadharis, Sivachars, and Jains. They are chiefly engaged in agriculture. 19. Uppdra, Uppdliga, and Melusakkare. The chief occupation of the caste is the production of salt, nevertheless some of its members are emploj^ed as bricklayers, builders, agriculturists, and labourers. It is divided into two sections, the Karnataka and Telugu Upparas 20. Waddar. Stonemasons, tankdiggers, wellsinkers, and so forth. They are a hard- working people, but have a bad reputation for rendering assistance to highway- men and robbers. The Waddars are prone to take several wives. “ The mar- riage ceremony is not a tedious one : it consists of the bride and bridegroom walking three times round a stake placed for the purpose in the ground. Re- marriage of widows and divorced women is permitted. The men and women of the caste eat together ” (c). The Waddars are divided into two branches : 1. Kallu, or Stone WadJas. | 2. Mannu, or Earth WadJas. , (a) Gazetteer of Mysore and Coorg, Vol. I, p. 334. (i) Ihid, p. 336. (c) Ibid, p. 337. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 159 The clans of the caste are as follows : — Waddar Clans. 1. Boja. 2. Yattinavaru. 3. Kallu Wadda. 4. Mannu Wadda. 5. Bailu Wadda (a) 21. Tigala., or Palli. These include the Vanne-kula and Namadliari Halepaika, and are divided into the Ulli Palli and Vanne Palli sects, which hold no social intercourse with each other. They are market-gardeners, and are found, for the most part, in the Nundjdroog Division {h). These are traders, contractors, and the like. Many of them are well edu- cated, and are in the employment of the Government. Not a few of the women of the caste are able to read and write. The caste has a subdivision called Again udi (c). V. — Marka, Hale Kannadiga, or Hale Karnataka Caste. This caste lays claim to the rank and dignity of Brahmans, but the claim is disallowed by the Brahmanical comuiunity. They do not worship the sun. Their chief object of adoration is the Hindu triad. Most of the fraternity, however, are Vishuavites. The designation of Marka is regarded by the caste as one of reproach. It is probable that the Markas are an outcast race of Brahmans. They are addicted to agriculture, yet many of them are village accountants and Government servants {d). The term Lingayat designates a large class of people of certain religious tenets, who are found not merely in Mysore, but also in Dharwar, Canara, and in many other districts of Southern India. In Mysore they are very numerous, and have numerous subdivisions, which do not intermarry, and keep altogether separate one from another. They are devotedly attached to the worship of Shiva ; and wear his emblem, in gold or silver, or other metal, or perhaps in stone, enclosed in a casket, or wrapped up in cloth, or naked, tied to the neck. They are an industrious people, and trade in grain, spices, and other productions. 22. Moduli and Pille, VI. — The Lingayat Tribe. (a) Gazetteer of Mysore and Coorg, Vol. I, p. 337. (5) Ibid. (c) Ibid. ((f) Ibid, pp. 341, 342. 160 THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. The Lingayats resemble devotees in several important respects. In addition to the peculiarity respecting the wearing of the lingam just alluded to, they exhibit another, which is only practised among Hindus by persons of strong reli- gious pretensions, — namely, that of burying their dead^ instead of burning them. At the burial, all the friends and kindred of the deceased assemble around the body, and partake of food together previously to its interment. When one of their gurus, or priest, dies, he is buried in a temple, and his tomb henceforth becomes an object of worship. These people drink no spirits, and eat no animal food. Their women have a reputation for great beauty. The tribe is divided into the following branches: — 1. Janagonda. 2. Basale. 3. Bavani. 4. Gavaniga. 5. Naradi. 6. Nagalika. 7. Aidugadayadavaru. Subdivisions of the Lingayats. 8. Pavaliyom. 9. Wara Bande. 10. Sajjana. 11. Silavanta. 12. Tamadi. 13. Koriyavaru. 14. Pancliamsale. 15 Aradya(a). 16. Virabhande. 17. Kambe. 18. Hiri Hasube. 19. Linga Banajiga. 20. Gauda Lingayat. 21. Gurikara. The Linga Banajigas are the most important of these subdivisions. VII. — The Panchala, or Artisan Castes. These castes are five in number, as the word panchala indicates. They are as follows : — 1. Agasala, or goldsmiths, who are at the head of the Panchalas. 2. Bogara, or Kanchugara — Brass and copper-smiths. 3. Kammar, or Lohar — Ironsmiths. 4. Badagi — Carpenters. 5. Kallu Kutaka — Stoneworkers. The following are the subdivisions of the Panchalas : — 1. Oja. 2. Badagi. 3. Gejjegara. 4. Lobar. 5. Maya. Panchala Subdivisions. 6. Fattari. 7. Sonar or Sonagara. 8. Tavaradoru. 9. Hanataru. 10. Gampala Karamara. 11. Bogara, or Kanchugara. 12. Jatagara. 13. Silpi, or Kallukutaka. 14. Visvakarma. 15. Agasale. 16. Anekammara. (a) Gazetteer of Mysore and Coorg, Vol. I, p. 341. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 161 The Panchalas wear a sacred triple thread, and, it is said, imagine themselves to be on an equality with Brahmans {a). VIII. — Sects of Devotees and Religious Mendicants. Many of the sects of devotees and religious mendicants found in Mysore and other parts of Southern India have their representatives in Northern India, of wliich an account of fortv-eio-ht is o-iven in the former volume of “ Hindu O Cj Tribes and Castes {b). There are sects in the south, however, not met with at all in the north. The Mysore Gazetteer contains a list of thirty-seven sects in Mysore, which are as follows : — 1. Kanjala. [nis,). 2. Kadri (a class of Sata- 3. Padasi. 4. Handigada. 5. Renuka Jangam. 6. Renadu Jangam. 7. Samagi, or Sameraya (a class of Satanis). 8. Suragi (a class of Sata- nis). 9. Handiclukaru. 10. Demangala. 11. Pandas, or Panasiimak- kalu or Hale-makkalu. 12. Kutuma. 13. Kulasekhara (a class of Satanis). 14. Aneganti Battela. 15. Gogangi 16. Jogi. 17. Kasavarajulu. 18. MaQlari 19. Solare. 20. Budabndike. 21. Bairagi. 22. Dasari. 23. Domba. 24. Garadiga. 25. Gondaliga. 26. Gosayi. 27. Helava, or Picbukunte. 28. Pakinati Jogi. 29. Wader, or Charanti, 30. Sillekyata. 31. Sudugadu. 32. Sidda. 33. Satani. 34. Virakta (Lingayat). 35. Jangaliga. 36. Battaru. 37. Gorava (c). IX. — The Inferior Castes. The Mysore Gazetteer gives a list of forty-four of these castes, which are designated ‘ outcasts.’ The chief of these are the Holaya, the lowest of the right-hand castes, and the Madiga, the lowest of the left-hand castes. X. — Wandering Tribes. These are as follows : — 1. Bandikara. 2. Medar or Gauriga. 3. Lambani. 4. Brinjari. 5. Sukaliga. 6. Tamburi. 7. Sabhavat. 8. Dadi. 9. Khetavat. 10. Bhutya. 11. Ramavatpada. (a) Gazetteer of Mysore and Coorg, Vol. I, pp. 342, 343. (J) Hindu Tribes and Castes, pp. 266—270. (c) Gazetteer of Mysore and Coorg, Vol. I, p. 343. (art — is paid to the idle Todas as the lords of the soil. They are also excellent smiths and carpenters. They likewise make baskets, and their wives manufacture earthen pots. In addition, they cure and prepare hides for commerce, iu which occupation they are remarkably exjiert. As these people are a small community, and engage iu so many avocations, their lands, which are extensive, are not properly at- tended to ; and consequently a large portion lies waste. Kotas will never, if possible, labour for Europeans, or on the public woi’ks. (a) The Aboriginal Tribes of the Neilgherry Hills, by Lient.-Colonel W. Ross King, p. 34. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 171 Although the members of this tribe set such a meritorious example of in- dustry to the other hill tribes, yet by reason of their filthy and abominable habits and customs they are held by some of them in great contempt. In re- gard to marriao-e, the men content themselves with one wife each, and the women with one husband, and thereby set an example which many of the more civilized tribes and castes of India would do well to imitate. The Kota villages are disordered and dirty; but as the houses, which are chiefly of mud and thatch, are well made, and are somewhat closely compacted together, the villages appear thriving and prosperous. They worship Shiva as a deity called Kamataraga deposited in small shrines covered with thatch, and have separate temples for men and women; but have no separate sacred class, like the Todas, yet each village lias a family which performs by hereditary suc- cession the duties of the priesthood. Tliej^ are great opium-eaters. Section III. — The Burgher., Badaga., or Vadaga Tribes. This is the most numerous, enterprising, and intelligent of all the native tribes on the Neilgherries, and is spread over a large portion of that region. Captain Ochterlony computed the entire population of the tribe to amount to between six and seven thousand persons. Tlie Madras Census Report of 1871 gives their number as upwards of nineteen thousand. The word Badaga means ‘ people of the north,’ and hence it is supposed that they came originally from the north, probably the northern part of Mysore and Canara, about four hundred years ago. The people of Talemale, low hills to the north-east of the Neilgher- ries, regard them as of their own race, and will eat food with them. The Badagas pay a small tribute to the Todas in acknowledgment of the feudal relations they sustain to this primitive race; and moreover, always treat them with great deference and respect. They devote themselves chiefly to agriculture; but some are employed as labourers and coolies. These people are not noted for industrious habits like the Kotas. The women, however, are laborious, and are more modest than Toda women. Not a few of the Badagas are in prosperous circumstances, and are consequently slothful and indolent. They profess the Shaivite form of the Hindu religion, and are exceedingly ignorant and superstitious. Their principal deity is Rangaswarai. Their temples are of a simple structure, being made of sun-dried mud, covered with thatch. They worship professedly three hundred and thirty-eight deities. There are tradi- tions abroad that about a century before Hyder Ali held sway in IMysore, the Burghers, Kotas, and other hill tribes were governed by three chiefs, one re- 172 THE TRIBES AND CASTES OP THE MADRAS PRESIDENCY, siding in Todanaad in a fort called Malaycotta, the remains of which are still visible, east of the village of Shhlilrh, and west of Mhtenad and the Seepur Pass; a second in the fort in Meikenaad, the ruins of which, situated on a high ridge above the Coonoor Pass, are called Ilhlikal Drug ; and a third in a fort in Parangenaad, of which nothing now is seen. These chiefs, it is reported, fix the boundaries of tl:e Bar^her and Kother villa 2 ;es, which continue unchanged to the present time. The Burgher villages, says Captain Ochterlony, “ are in general very neat and clean ; the houses, which are few in number, averaging ten or twelve — being built in a row on the summit of a low smooth hill, and having a wide level terrace running along the front, for the purpose of spreading out the grain to dry after damj) weather, and also to pick and husk it on. They have usually two substantial cattle-pens, or more, according to the size of the village, with high, rough, dry stone-walls and barricated entrances, to secure their cows and bullocks against cheetahs and tigers ; which, though not common on these hills, occasionally find their way up from the forests below, and traverse the district, doing much mischief as they pass. The houses are built of mud, or mud and stone, and covered with a good roof of thatch, grass for which is abundant in all parts of the hills. There are altogether two hundred and twenty-seven Burgher villages on the Neilgherries ” (a). The Burghers are a thin, smooth-skinned, beardless race, of lighter com- plexion than Hindus generally, and the other hill tribes, and may at once he distinguished from the latter by the turbans they wear. The women perform a kind of modified suttee on the death of their husbands. They make a rush towards the burning pile, with the pretence of casting themselves upon it, when they are caught by their friends, and their garments are thrown on instead. The Badagas are separated into eighteen clans, which belong to two great divisions. The first contains seven clans, which are higher in rank than the remaining eleven. O 1. Wodearu. Superior Clans. 2. Kongaru. 1. Lingadikari — who wear the Imgam. 3. Adikari. < 2. 3. Adikari — who have beendej)rived of the Imgam. Meatadikari — who intermarry with the lowest w Badao;as. O {a) Surrey of the Neilgherry Mountains, by Captain Ochterlony. Madras Journal of Literature, Vol. XV, pp. 48, 49. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY, 173 4. Kanakaru — Accountants. 5. Cliittre. 6. Belli — An otFsboot of the Wodearu clan. 7. Haruvaru — Degenerate Brahmans. Inferior Clans. 1. Hattara, or Marriage. 2. Anearu. 3. Mari. 4. Kastury. g‘ I Two classes of Vellalars. 7. Dumah. 8. Gonaja, 9. Manika. 10. Torea, 11, Kumbararu — Potters. The Wodearu are highest in position, and are a proud, self-conceited people, inhabiting five villages. “ They will scarcely notice an European, when they meet one : and will not sit at meals with the common Badao;as, reo-ardins; them- selves as their gurus or priests. When a Badaga gives a feast, which he gene- rally does when he shaves the head of one of his children, he invites a Wodearu to bless the food. At a funeral, the Badagas in general take off their turbans, but the Wodearu keep theirs on. Every native, not excepting the petty hill chiefs, must bow down before them, and pay them adoration («). The Kongaru came originally from Sargoor, and inhabit the hills in the neighbourhood of the Rangaswami peak. Like the Wodearu, they wear the lingam., but have much less pride. They are remarkable for their excessive loquacity. The Adikaris are divided into three classes, as noticed above. The Kanakaru are the only Badagas who have preserved the art of reading and writing. They are said to have emigrated from the Tamil country. By reason of their superior knowledge they act tiie part of exorcists and physicians to all the Badagas. The Chittres came to the hills originally in company^ with the Wodearu, in the train of the Rajah of Malekote (b). The Beilis assert that they once belonged to the Wodearu, but were sepa- rated from them through some misfortune. They are a very cunning people, of low and disreputable character. The Haruvaru are an unclean race, and although proud and wearing the sacred cord, are regarded by the other clans with something like contempt (c). (a) The Tribes inhabiting the Neilgherry Hills, by the Revd. F. Metz, pp. 48, 49. (i) Ibid, p. 63. (c) Ibid, pp. 65, 66. 174 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. The riattaras are descended from seven brothers, ‘ eacli of whom is said to have erected a lioiise for liiniself and his family in a different part of the hills,’ where villages were eventually constructed. The Auearu are only found in the Todanaad. They are notorious for their mendacity. The Maris are also settled in the Todanaad, but came originally from the neighbourhood of Nanjanagoody. The headiueii of the Anearu and the Maris are the richest, and, consequently, the most influential of all the Badagas, The Kaity people and also the Koonde Badagas belong to the Kastury clan. The former are also styled Gangalaru. The Duinahs have villages in three separate villages, and are so designated from their common ancestor of this name (a). The Gonajas inhabit the country on the borders of Mehunad, near the Koonde river. The Manikas dwell near Kotagherry. The Toreas are socially of the lowest rank among the Badaga clans, and are not permitted to eat food with the rest of the tribe. They are said to have been watchmen and menial servants to the other Badagas, before the migration of the tribe to the hills. The Kunibararu occujiytwo villages near Kalhutty. Although they resem- ble the other Badagas, and have similar customs, yet they do not intermarry with them (b). Section IV . — The Trula Tribe. A small tribe, a little more numerous than the Todas and Kotas, speaking Tamil, found on the lower slopes of the hills, beyond the imaginary jurisdiction of the Todas, and therefore not paying tribute to them. They are an unsettled^ vagrant race, not confining themselves to one spot, but delighting in wandering from place to place. Tliej’^ profess to cultivate the soil, yet do so in a wasteful, unsatisfactoiy manner, consequently they are poor and dishonoured. They raise crops of various kinds of grain, but to no great extent, “ being very improvident in their arrangements, and eating up all their produce at once, without laying any by for the rainy season, when they subsist chiefly on plan- tains, jack, and other fruits, which they cultivate in patches near their villages? and which thrive in consequence of the lower level on which the Trulas are (a) The Tribes inhabiting' the Neilgherry Hills, by the Revd. F. Metz, p. 69. (b) Ibid, p. 60. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 175 mostly settled. They also work occasionally as coolies on plantations, prefer- ring employment in the jungle to working in the field, and being expert fellers of trees, hewers of planks, rafters, and so forth ” (a). They are courageous hunters, and pursue the most ferocious animals with singular fearlessness. They are scantily clothed, of diminutive stature, and of a strange misshapen appearance. Their marriages do not take place until several children have been born. Colonel King states, that they have no notion of marriage and live promiscuously. In appearance they are something like the Pariah on the one hand, and the Kurumba on the other. Their dress resembles that of the former tribe. Their religious rites are few. Sometimes they sacrifice a cock to propitiate evil spirits. The funeral rites of this tribe are peculiar. A very deep hole is dug outside a village, into which the dead bodies of the village are thrown without ceremony. Like other hill tribes, the Trulas are of dirty habits. They are low in social rank, owing chiefly to their poverty, improvidence, and restlessness. Nevertheless, at the great annual festival of the god Rangasw'ami, held on the peak of that name, at which many thousands of Hindu pilgrims are present from the plains, several of their number officiate as priests in the ceremonies of the temple. The small patches of land cultivated by this jieople are to the eastward, near the Rangaswami peak and the Kotergherry Pass. They pay a small tax for their land, so long as they cultivate it. Several appellations are given to this tribe, which has two hereditary dis- tinct branches. On the eastern ridges, in the direction of Danaikencota, they are always called Trulas ; on the ridges of the Bhawani valley to the south they are termed Mudumars ; and towards Davaroypatam in the north they are known as Kusshwars. In customs and occupations these clans are alike. They bury their dead in houses set apart for the purpose, leaving the door always open to the east, the males being buried on one side, the females on the other (5). Section V. — Kurumba, or Mullukurumba Tribe. It is conjectured that as the physical differences between the Trulas and Khrumbas is but slight, they were originally the same race. The chief food of the latter tribe is “ wild roots or berries, or grain soaked in water, with occa- sional porcupines or pole-cats. Their dwellings are nothing more than a few (a) Survey of tlie Neilgrherries,by Captain Ochterlony. Madras Journal, Vol. XV, p. 61. (&) Descriptive and Geographical Account of the Neilgherry Hills, by Messrs Fox and Turnbull, Transac- tions of the Bombay Geographical Society, Vol. IV. 176 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. branches piled together like heaps of dead brushwood in a plantation, often simply holes or clefts among the rocks. Their clothing is, with the males, a small dirty cloth round their loins ; and with the females a rag thrown on any way that its condition and size render most available ” (a). The Khrumbas inhabit? the lowest slopes of the Neilgherries and the plains below, so that they can hardly be regarded as a tribe peculiar to the hills. Moreover, they have the vagrant habits of the Trulas, and spend their lives in migrating from place to place in the dense forest. They are supposed to have come from Malayalim. The tribe raises scanty crops of grain on the small patches of land which it cultivates ; but depends for its supplies, says Captain Ochterlony, “ chiefly on the fees in kind which it receives from the Burghers for the offices performed by it in consecrating their crops and seed.” It pre- pares the soil for the reception of the seed by the use of the hand-hoe. In stature, and in general external appearance, these people present a sharp contrast to the Todas of the uppermost ridges of the Neilgherries. Short and ugly, with matted hair, large mouth, and bleared eyes, and altogether of a strange figure, given to necromancy and dark secrets, no wonder that they are regarded as a forbidding weird-like race, to be shunned and feared, rather than honoured and courted. By the other hill tribes they are believed to be in possession of supernatural powers of blessing and cursing, and to have control over life and death, disease, prosperity, and adversity. The Burghers especially are in perpetual terror of the Kurumbas, and will carefully avoid meeting them. Should they meet any one of their number suddenly, they consider the event as ominous of evil and disaster, and sometimes die of sheer terror. Nevertheless, such is their confidence in their mysterious powers, that they will undertake no enterprise without first obtaining their benison, A Kurumba drives the first plough into the soil — sows the first few seeds — reaps the first ears of corn — blesses the cattle and the produce — blesses the home, the parents, and the children — and thus acts the part of priest, physician, astro- loger, demon, and deity combined. He is priest and musician to the Todas as well as the Badagas. A tradition prevails among the tribes, that the Kurumbas have resided on the lower hills from a very remote period, and that in reality their occupation of them is as old as that of the Todas, and consequently that they possess an equal right with them as original proprietors of the soil. They speak a dialect (a) Aboriginal Tribes of tbe Neilgherry Hills, by Lieut. -Colonel King, p. 42. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 177 peculiar to themselves, which circumstance favours this supposition of their great antiquity. The dialect, however, is said to be a corrupt jargon of tongues ratlier than a distinct language. “ No such ceremony ns marriage exists among these people, who live together like the brute creation. Their dead are some- times burned, sometimes buried ; in either case, with as little form or trouble as possible. They are, in short, among the most debased types of man- kind ” ia). The tribe has three divisions, as follows : — 1. The Mulla Kurumbas. 2. The Naya Khrumbas. 3. The Panias {h). The Panias are not sorcerers like the other two clans, and are chiefly employed by the Badagas as labourers in the Wynaad. The Khrumba villages consist only of a few huts, commonly spoken of by the term Motta. The Khrumbas are stolidly ignorant, and have no traditions. They worship a deity called Kuribattaraya, lord or possessor of sheep. (a) Aboriginal Tribes of the Neilgherry Hills, by Lieut.-Colonel King, p. 44. (S) The Tribes inhabiting the Neilgherry Hills, by the Rev. F. Metz, p. 116. Y CHAPTER VIII. TRIBES AND CASTES OF TRAVANCORE AND TINNEVELLY. Section I. — Tribes of Travancore. I.— THE BRAIIMANICAL TRIBES : PAGODAS. II.— THE AMBALAVASIS, OP THE MUTHATHU WAR- RIOR CASTE. III.— THE KSHATRI TRIBE. IV.— THE NAIR TRIBES. V.— THE SHANAR AND TLAVAR TRIBES. VI.— THE PULAYAN, OR PULAYAR TRIBE. VII.— THE PALLAR TRIBE. VIII.— THE PARIAH TRIBES. IX — THE COWDER TRIBE. X.— THE VAISHVV AN TRIBE. XI.— THE MADA- VENMAR TRIBE. XII. -THE ARIAMAR, OR VAILAMAR TRIBE. XIII.— THE HRALAI TRIBE. XIV.-THE VAITAWAN, OR KONAKEX TRIBE. XV.— THE VAIDAN TRIBE. XVI.— THE ULAN- DAR TRIBE. XVII.— THE NAIADI TRIBE. Section II. — Tribes of Tinnevelly. I. -THE REDDY TRIBE. II.— THE NAICKER TRIBE. Section I. — Tribes and Castes of Travancore. Tlie Proviuce of Travancore has an area of six thousand six hundred and fifty-three square miles, a revenue of forty-two lacs and eighty-five thou- sand rupees, and a population of one million, two hundred and sixty-two thou- sand six hundred and forty-seven persons (a). These are divided into numer- ous tribes and clans. I . — The Brahmanical Tribes. In the vear 1854 there were, according to the census then taken, about thirty-nine thousand Brahmans in Travancore, of whom upwards of ten thou- sand were Namburi, or professedly indigenous Brahmans, and the rest were immigrants from other States. The Brahmans of this province exert a superior influence over all other castes and tribes of the Proviuce, as they do elsewhere throughout India. 1. The Namburi Tribe. The recognized head of the Nambhri Brahmans is Alwanchairi, who pos- sesses, however, no real authority over them. “ Tlieir head-quarters,” says the Rev. S. Mateer, “ are at Arancheri, in the Cochin State, where the chief Namburi (a) The Native States of India, by Colonel Malleson, p. 323. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 179 resides. The highest class of Nambhris, with rare exceptions, refuse to reside under the sway of the Sudra Rajah of Travancore ; and any of the females going south of Quilon are said to lose caste. Hence the Namburis, resident within the limits of Travancore, are not recognized as belonging to the purest class” (a). The members of this tribe in Malabar are said to be a ‘tall, fair, and handsome race.’ They may each marry seven wives. The principal clan is the Adhinmar, whicli is reputed to be descended from former rulers of Kerala. They lead a quiet, retired, contemplative life, taking little part in public affairs. Some are wealthy, and live in spacious mansions. Their marriages are only between members of their own caste, and not with Potis, or other Brahmans. They seldom practise polygamy. The eldest son only marries into the trihe, younger sons forming temporary alliances elsewhere. This immoral custom arises from the desire to prevent a rapid increase of the caste. The women live in close seclusion ; and if compelled at any time to leave the house, take the utmost care to protect their faces from public gaze. The Nambhris recog- nize several inferior divisions of their own caste, separated from themselves by reason of some ceremonial offence, and forming distinct sub-castes, with which the purer Namburis do not intermarry : — 3. Agliapad. 2. Non-indigencua Bralimanical Tribes. These are of various nationalities. Some of the most numerous are : — 1. The Patras — from Tinuevelly, Tanjore, and Coimbatore.. 2. The Imbrantris — from Tulanad, in Canara. Most of these latter Brahmans are enoras-ed in commerce, and trade in cloth and grain. They differ in character from the Nambhri Brahmans ; and while eschewing the luxurious indolence and arrogance for which the latter are dis- tinguished, are far from copying their excellences. Some of the Canara Brah- mans remain in Travancore only for a time, keeping up an intercourse with their families in their own country. Travancore has two thousand, seven hundred and eighty-four pagodas, of which thirteen hundred and eighty-two are under the management or support of the native government, and fourteen hundred and two are the property of (a) The Land of Charity. A Descriptive Account of Travancore and its People, by the Revd. Samuel Mateer, F. L. S., p. 29. Inferior Sub-castes of Namburi Brahmans. 1. Nambadi. 2. Mutuda. 4. Oval. 5. Iliadu. 180 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. village communities, and are free from official control. Each pagoda has a manao-er, called Annavaul, Sheeaureyem, or Samudanyem, according to the custom of the district in which the pagoda is situated. A moiety of the expenses of the pagodas is invariably defrayed in money, and the other moiety in rice. These institutions are liberally provided for, and are well looked after ; those belonging to villagers being perhaps more carefully directed than those in the hands of the Government. In the southern districts, from Kulcolum southwards, dancing-girls and musicians — Pandy Vathiars — attend the pagodas five times every day. To the north of Velavancode, no dancing-girls or musi- cians practise their arts in the pagodas, with the exception of those at Vurkalay, Areepaud, Ambalapuley, Vyekam, and Yetmanoor. The offerings made by worshippers at the Government pagodas, consisting of silk, money, gold, and silver images of snakes and jewels, are not appropriated by the priests, but are carried to the credit of the Government, and a correct account of them is fur- nished to the District Courts of Law monthly. “ In some large pagodas there are Vunjis, or treasure coffers, which are not opened, and cannot be opened, until they are filled to the brim. They are placed in front of the pagodas, between it and the mundapom or porch ; and the person bringing any offering, should himself put it into the coffer” {a). In addition to the support rendered by the Government of Travancore to the pagodas within the limits of that province, it also maintains temples within the territories of the British Government of India, situated at the following places, namely : — Benares. Madura. Ramaswarom. Vulloor. Thiroocanjoody. Nanjanarey. Trichendoor. Tinnevelly. Alvarcoorcliy. Shenkarananairci'il. Thircoolaluni. Tliirroomanaparrah . («) Description of the Administrative System of Travancore, pp. 5 — 7. By V. Kristna Row, late Dewan of Travancore. Edited by Major Drury, at the request of F. N. Maltby, Esq., Resident at the Courts of Travancore and Cochin. (A) Ibid, p. 18. Coodungaloor, or Cranganoor. Chatbamungalum. Chittore. Suranulloor. Torch ekarapooram. Theroponathoor. Shothanekarray. Thiroovenj acolum. Ernacolum. Theroomalayoor. Chethumbruni (6), THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 181 There are in Travancore forty-two Uttuperralis, or houses in which Brah- mans are fed at the expense of the Government. Servants are appointed to see that they are well fed ; but the same recipients are not allowed to partake of more than three meals in succession, unless prevented from leaving the ))lace by sickness or other unavoidable cause. There is a feeding-house for Brahmans at every stage throughout the province of Travancore. II . — The Ambalavdsis — of the Muthathu Warrior Caste. This caste is below the Brahmanical in dignity, and yet ranks much above the Sudras. It is hard to say to which of the four great Hindu castes it belongs. Without knowing more about its history and characteristics, it would be premature to relegate it to the Vaisya, or third great Hindu caste. Many of its members wear the sacred thread, and are either agriculturists or temple ser- vants. The caste has several divisions, as: — 1. Shakaiar. Dancers in the Kutha Ambalams of the pagoda. 2. Pushao;am. 3. Pusharanda. 4. Variar. 5. Nangiar. . 6. Maurayan. The Maurayans are lowest in rank, and perform certain menial services for the dead. Such of the Ambalavasis as are sweepers of the interior of pagodas, and are otherwise engaged iu temple duties, have an hereditary title to the offices which they hold. Collect flowers for decorating the idols. Attendants on inferior deities. Principal musicians of the pagodas; blowers of the temple shells; astrologers. III. — The Kshatfi Tribe. This tribe must not be confounded with the high-born, pure-blooded, royal Rajpoot tribes of Northern India, as, whatever their origin, they are, in many respects, a much inferior race. Some of their social habits would be regarded with detestation by the Kshatris of the North, as for instance, that their women should be appropriated by the Namburi Brahmans, and that they themselves should be contented with alliances formed with women of Nair families. Like Bralimans they refrain from eating animal food, and imitate them also in their religious observances and in many other things. These are some of their divisions : — 1. Tambemar. These are highest iu rank, and are termed Raj Kumar, 182 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. Foimd throughout the province. The two last are under the authority of certain temples. 2. Tavumapad. Second in rank. 3. Saumandar. In rank much helow the two preceding. IV . — The Nair Tribes. Tlie term Nair is applied to a large number of castes and clans representing a very important and influential portion of the native community. They are all Sudras, and, as such, occupy, in public estimation, a position of honour and res- jiectability which members of the same great Hindu caste in Nortliern India do not enjoy. They are divided into numerous classes. Some of them are as follows ; — 1. Valaima. First in rank ; inhabit the northern parts of the province. 2. Kiriathi. In the northern districts. 3. Ilakara. 4. Shrubakara. 5. Paudamangalam. 6. Tamil[)audam. 7. Palicham. Bearers or servants to the Namburi Brahmans. 8. Shakaular, or Velakaudii. Dealers in oil. 9 Pulikai, or Andarn Nairs. Potters. 10. Velathadam, or Erinkulai. Washermen for Brahmans and Nairs. ' 11. Pariari, or Velakathara. Barbers for Brahmans and Nairs. 12. Ao-atacharnavar. Menial servants to Brahmans and Nairs. 13. Yedachairai, or Yarma. Cowherds. 14. Kulatu, or Velur. Empirics. 15. Yahbari. Merchants. 16. Udath. Boatmen. 17. Atikurchi, or Sidiar. Perform the obsequies for the dead. 18. Silversmiths and goldsmiths. 19. Braziers. 20. Blacksmiths. 21. Carpenters. Each of these classes boasts of several subdivisions. Besides those classes given above there are many others. These sub-castes hold themselves distinct from one another, and some of them refuse to eat with others, or to intermarry with them. The Nairs are in character much like the Sudras in Northern India, intelligent and energetic; they are also cunning and deceitful. The Govern- ment offices are filled with them ; yet, in point of ability, they can hardly be com- Lowest in social rank. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 183 pared with the Kaisths of Bengal and the North-Western Provinces, who throng the courts of law. The Nairs generally burn their dead; but in cases of poverty they bury the bodies in the gardens attached to their houses in a southern position. The features of the Nair are said to be very regular, and of the Grecian type, with an oval head; but they are deficient in muscular power. The women are of small stature ; “ and their features are more to be praised than their figures, Avhich are generally wanting in grace from the squareness of their shoulders.” Their hair is drawn up in a knot on the top or one side of the head. Both men and women are of cleanly habits, and bathe and change their dress frequently (a). The Nairs are a very powerful community. This arises not merely from the circumstance that the ruling family belongs to the tribe, but also from their membera and the wealth they possess. About half a million of persons, or a full third of the poi)ulation, are Nairs, the larger portion being Malayalin Siidras. “ The greater jiortion of the land is in their hands, and until recently they were also the principal owners of slaves. They are the dominant and ruling class. They form the magistracy and holders of the Government offices, the military and police, the wealthy farmers, the merchants and skilled artizans of the country” {h). The marriage tie is very loose among the Nairs, and is easily broken at the pleasure of either party. The children of a Nair woman inherit the property not of their fiither, but of their maternal uncle. This rule is observed also in the succession to the throne. “ The sister of the late Rajah,” says Mr Mateer, “ left two sons, the elder of whom is now reigning. He will be succeeded by his younger brother, the heir apparent. Next in succession come the two sons of their late sister, wdio are entitled respectively to be the second and tJdrd princes of Travancore. Their mother had no daughters, so that it became necessary, for the continuation of the succession by the female line, to adopt some one into the family. Two daughters of the petty Rajah of Mavelikkara were accordingly adopted, who, by Hindoo law and custom, are regarded as the sisters of the second and third princes, and are called respectively the senior and junior Ranees of Travancore. The senior Ranee is without issue; but the junior Ranee has three sons, the fourth^ fijth^ and sixth princes, who follow next in the suc- cession” (c). Polyandry is practised by several of the lower Nair tribes. {a) Pharoah’s Gazetteer of Southern India, p. 611. (h) The Land of Charity, by the Rev. S. Mateer, p. 35, (c) Ihid, p. 37. 184 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. Some of the Nairs of Malabar occupy a high social position, and were formerly more or less independent. Among them may he reckoned the Colon- gode Nambiddy, the Kudravattatha Nair, the Kangad Nair, the Mangara Nair, and the Kanampra Nair. V . — T/ie Shdndr and Tlavar Tribes. These tribes bear two appellations. In the north they are known by the term Tian and Ilavar, and in the south by that of Shanar; but there is so little distinction in the habits and characteristics of the two classes, that they are evidently one and the same race. They are below the Sudras ; and yet far above the menial tribes. Their occupation is almost exclusively agricultural. They are, for the most part, poor; and very few rise to affluence. Many largely subsist on the products of the palmyra tree. Those who live on the coast employ themselves in fishing. By the last census there were three hundred and twenty-one thousand persons belonging to the two tribes. The Shanars are much more intellio^ent than the downtrodden menial tribes of Travancore. A considerable number have embraced the Christian religion. Some, perhaps many, of these rise to a far higher civilization than that of other members of the tribe. Their morality atid social habits, likewise, are of a nobler type. When properly educated, the Sh&nars as a race are destined to make a much more imi)ortant and conspicuous figure in Travancore than they have ever yet done. Each of the Tlavar villages has a kind of hereditary chief or headman, called Tanolan, who exercises considerable authority, especially over the lower castes. He is the arbiter of the caste difficulties, and presides at village gatherings. The Panikan, or village priest, takes spiritual cognizance of the people, and also teaches the young. The natives have a tradition that these tribes came originally from Ceylon. The word ‘ Ilavar’ derived, it is said, from ‘Ham,’ or Ceylon, lends some support to this tradition. These people are also designated, in some parts, by the term Choganmar, or serfs: and in other places are called Teeyars and Billavers. The peculiar marriage customs of the Nairs, together with their singular rules of inhei’itance, are practised by many Ilavars, and by a few Shanars. Husband and wife easily separate, and contract other alliances. All inherited ])roperty descends to maternal nephews; while other kinds of property are shared equally by nephews and sons Socially these tribes are degraded, and are treated with great ignominy by the Government. Their women were, until recently, not permitted to wear clothing above the waist. “ They were not allowed to carry umbrellas, to wear shoes THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 185 or golden ornaments, to carry pots of water on the hip, to build houses above one-story in height, to milk cows, or even to use the ordinary language of the country.” And even now their position is one of great humiliation. Protestant Missions have been very successful among the Shanars. (Juder native rule, says the last Census Report of Madras, they were “ a downtrodden race; under Christian teaching and enlightenment their social position is vastly improved, and many of them, by their Christian training, have become educated, and now hold positions of influence and respectability” (a). The Kanians are a division of the Tlavar tribe, and are professed exorcists and necromancers. They are an agricultural people, though many of them are encased in the manufacture of umbrellas. Tlie Panians also are a division of the Tlavar tribe, and, like the Kanians, are devoted to agriculture. They are distinguished, however, as musicians, strolling players, doctors, astrologers, and aid ly mists. The religion of the Shanars is demonolatry, and altliough they make use of the name of God, yet “ practically they are destitute of the belief in God’s existence” (^). Even Rama, the Hindu deity so celebrated in Northern India, is converted by the Shanars into a demon, and as such worshipped. Ravana’s Prime Minister, Mahodara, is believed to have been a Shanar. The Revd. Dr. Caldwell, in his essay on ‘ The Tinnevelly Shanars,’ gives the following interesting account of their origin, occupation, and social position : — “ There is reason to suppose,” he remarks, “ that the Shanars are immigrants from the northern coast of Ceylon, where the same or a similar caste still exists, bearing a grammatical and intelligible form of the same name, ‘ Shandrar ’ of which ‘ Slian5,r ’ is etymologirally a corruption. It is also tolerably certain that the Ilavars and Teers (i.e., Singhalese and Islanders), who cultivate the cocoanut palm in Travancore, are descendants of Shandrar colonists from Ceylon. There are traces of a common origin among them all; ‘Shanar,’ for instance, being a title of honour among the Travancore Ilavars. It is traditionally reported that the Shanars who inhabit Tinnevelly came from the neighbourhood of Jaffna, in Ceylon ; that one portion of them, the class now called Nadans (lords of the soil), entered Tinnevelly by way of Ramnad, bringing with them the seed nuts of the Jaffna palmyra, the best in the east, and appropriating, or obtaining from, the ancient Pundya princes, as the most suitable region for the cultivation of the palmyra, the sandy waste lauds of Mauad (a) Madras Census Report, Vol. I, p. 315. (d) The Tinnevelly Shanars, by Dr. Caldwell, p. 16. Z 186 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. ill tlie south-east of Tiimevelly, over which, to the present day, they claim rights of seignorage; and that the other portion of the immigrants, esteemed a lower division of the caste, came by the sea to the south of Travaucore, where vast numbers of them are still found, and whence, having but little land of their own, they have graduallj^ sjiread themselves over Tiimevelly, on the invitation of the Nadans and other proprietors of land, who, without the help of their poorer neighbours as climbers, could derive but little jirofit from their immense forests of jialmyra. Some of these immigraiions have probably taken place since the Christian era; and it is asserted by the Syrian Christians of Travancore, that one jiortion of the tribe, the Ilavars, were brought over from Ceylon by their ancestors, for the cultivation of the cocoa- nut jialm. The Shanars, though probably immigrants from Ceylon, are Hindus, not of the Brahmanical, but of the Tamil or aboriginal race; the inhabitants of the northern coast of Ceylon being themselves Tamilians, the descendants either of early Tamil colonists, or of the marauding bands of Cholas, ivlio are said repeatedly to have made irruptions into Ceylon both before and after the Christian era. The Shanars of Ceylon, who are considered as forming the parent stock, now occupy a more respectable position in the social scale than any of the offshoots of the castes. But it is jirobalile, that they have risen in civilization through the example and influence of the higher castes among whom they live; and that the Shanars of Tiimevelly, forming the bulk of the population in their various settlements, and having few dealings witli any other class, may be considered as retaining their original condition, and as still I’epresenting the religious and social state of the entire family prior to its separation and dispersion. “The caste of Shanars occupies a middle position between the Yellalars and their Pariah slaves. Their hereditary occupation is that of cultivating and climbing the palmyra jialm, the juice of which they boil into a coarse sugar. This is one of those occupations which are restricted by Hindu usage to members of a jiarticular caste, whilst agriculture and trade are open to all. The majority of the Shanars confine themselves to the hard and weary labour appointed to their race; but a considerable number have become cultivators of the soil, as landowners, or farmers, or are engaged in trade. They may in Q-eneral be described as belono;ing to the highest division of the lower classes, or the lowest of the middle classes; poor, but not paupers; rude and unlettered, but by man}' degrees removed from a savage state ” (a). (a) The Tinnevellv Shanars, by Dr. Caldwell, pp. 4—7. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 187 VI . — The Pulayan., or Pulnyar Tribe. The most numerous of the slave tribes of Travancore. It is exceedingly degraded, and is consequently much abhorred by pure Hindus. It has three divisions, as follows: — 1. Valava. | 2. Kanaka. | 3. Munri Pulayan. These three clans differ in comparative debasement in the order in which they are given ; the vilest, in popular estimation, being the last. The tribe numbers nearly one hundred thous.and j)ersons. “ The Pulayars,” says Mr. Mateer, who has resided for many years in Tra- vancore, and has had excellent o])portunities for studying the native tribes and their characteristics, “ dwell in miserable huts on mounds iu the centre of the rice swamps, or on the raised embankments in their vicinity. They are eno’a.o’ed in agriculture as the servants of the Sudra and other landowners. Wages are usually paid to them in kind, and at the lowest possible rates. To eke out their miserable allowances, therefore, they are accustomed to enter the grounds of their neigiibours at night, to steal roots, cocoanuts, and other produce; and they are but too ready to commit assault and other crimes. These poor people are steeped in the densest ignorance and stupidity. Drunken- ness, lying, and evil passions prevail among them, except where, of late years, the Gospel has been the means of tlieir reclamation from vice and of their social elevation. They differ from the Pariahs, however, in abstaining from the flesh of all dead animals” (a). Although legally emancipated from bondage, the social abjectness of this aud the other slave tribes has undergone little change. The Pulayan wears a coarse cloth around his loins, and another small piece he wraps round his beard. He must not wear shoes or use an umbrella; and his wife must only decorate herself with brass ornaments and beads. In speaking he must not say ‘ I,’ but ‘your slave;’ must not call his own rice by its proper name, but as dirty gruel; must not talk of his children by this appellation, but as ‘ monkeys ’ and ‘ calves ;’ must live in a small hut without furniture, and built in a certain miserable situation far from the habitations of the upper castes; and in speaking must jilace the hand over the mouth, lest the breath should go forth and pollute the person whom he is addressing. He is “ not allowed to use the public road when a Brahman or Sudra walks on it. The poor slave must utter a warning cry, and hasten off the road, lest the high (a) Land of Charity, pp. 42-43. 188 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. caste man sliould be polluted by bis near approach, or by bis shadow. The law is, that a Piilayan must never approach a Brahman nearer than sixty-six paces, and must remain at about half this distance from a Sudra. He could not, until lately, enter a court of justice, but was obliged to shout from the appointed distance, and took his chance of lieing heard and receiving attention. A policeman is sometimes stationed halfway between the Pulayan witness or ])risoner and the high caste magistrate, to transmit the questions and answers, the distance being too nreat for convenient hearing. As he cannot enter a town or village, no em[)loyment is open to him except that of working in rice fields and such kind of labour. He cannoc even act as a porter, for he defiles all that he touches. He cannot work as a domestic servant, for the house would be jmlluted by his entrance; much less can he (even were he by some means to succeed in obtaining education or cajiital) become a clerk, schoolmaster, or merchant. Caste affects even his purchases and sales. The Pulayars manu- facture umbrellas and other small articles, place them on the highway, and retire to the appointed distance, shouting to the passers by with reference to the sales. If the Pulayau wishes to make a jnirchase, he places his money on a stone, and retires to the appointed distance. Then the merchant or seller comes, takes up the money, and lays down whatever quantity of goods he chooses to give for the sum received — a most profitable mode of doing business for the merchant! ” (a) Such is the position of the Pulayar and of the other slave tribes — a scandal to the semi-civilized Government of Travancore, and by no means honorable to the British Government of India, by which it is controlled. VII. — The Pallar Tribe. A small slave tribe, numbering barely four thousand persons. Its charac- teristics are somewhat similar to those of the Pulayars. VIII . — The Pariah Tribes. A large community among the slave races, numbering upwards of forty thousand persons. They S[>eak Tamil, and inhabit the same part of the country as the Shanars, — namely, the southern districts of Shencotta, east of the Ghauts, Tne Perhin Pariahs and Maunai Pariahs, in the interior, are considered more impure, if i)0ssihle, tlian the Parialis inhabiting the coast. They eat carrion, and indulge in the vilest habits. They are, however, a laborious people. Some of them are skilful in wicker-work. They are fond of necromancy and (a) Land of Charity, pp. 45—47. THE TRIBES AXD CASTES OF THE MADRAS PRESIDENCY. 189 ma2:ic. In rank and habits the Pariahs are considered to be a shade lower than the Pnlayars. For a detailed account of the Pariah tribes, see the chapters on the tribes and castes of the Madras I^residency. IX. — The Cowder Tribe. Found in the Kodaaciri hills, in the northern districts of Cochin. Tliev are dark, well-made, flat-nosed, and occasionally of curly hair. They file their teeth sharp like a saw; and altogether are in some respects like negroes of Africa, although their cast of countenance is of a mild rather than of a repul- sive character. These people collect and sell the products of the forest which they inhabit. Most of the hill tribes are migratory in their habits, remaining in one spot only for a year or two, which tliey clear, cultivate, and x-eap, and then pass on to other tracts. They ai’e, observes Mr. Mateei*, “ exceedingly wi’etched, uncivilized, and degraded. The men go almost naked. They ai’e short in stature, but sti’ongly built. The women wear bracelets of ii’on or bi’ass, numei’ous necklaces of coi’als or beads, and leaden rings in the ear. They ai'e unalfle to read or wuite, or to count above a dozen. Fibres of various climbino^ plants ai’e knotted in a particular way to express their wants” (a). X. — The Vaishwan Tribe. A debased, low-statui-ed race, scattered about the Idiai’a and Muliator hills. They wei’e formeidy much addicted to the use of opium, and were consequently lifeless and dull. They support themselves by cutting down the wood of the forest and selling it. XI . — The Mudavenmar Tribe. This tribe leads a seqnestei’ed life among the Chenganad and Nireamau- galum hills, and holds no intei-course wdth the towns and villages of the plains. Its women ai’e ti’eated with respect and honour. Among hill tribes it occupies a position of some distinction. It is reputed to have been originally connected with the Vellandar tribe. XII . — The Ariamar., or Vailamar Tribe. The former appellation is ajxplied to those families spread over the northern ranges of hills, and the latter to those found among the southern I’anges; but (a) Land of Charity, p. 49, 190 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. the tribe is one and the same. They are more settled in their habits tlmn most hill tribes, and are not disinclined to intercourse with other races. They are an indolent people, not fond of work, and only resorting to it to supply their immediate wants; and yet they cultivate the soil, thongh in a rude fashion, for themselves, and cut down the jungle for their neighbours in the plains. Thev are also employed in the capture of wild elephants. XIII. — The Uralai Tribe. A rude, unfriendly tribe of the Thodhawalai hills, few in number, and accus- tomed to migrate from place to place. They are expert in the chase, to wdiich they train their dogs; and are clever in shooting with the bow and arrow. They abhor above all tilings the liuffalo, which they avoid in eveiy possible manner. Their aversion to this animal is so strong that they pride themselves upon it as an indication of the greater purity of their caste as compared ivith other hill tribes. In their family relations great deference is paid by children to both father and mother, whose authority is unimpeachable. Tliey are shy and inoffensive; and are by no means fond of intercourse with strangers. XIV. — The Vaitawan., or Konnken Tribe. A low caste people attached to the soil, and formerly kept in a kind of bondage. They are employed in various wa3^s. Some make excellent boat- men; others manufacture salt. They are, for the most part, gentle and faithful; and occupy a superior position among the outcast races of Travaiicore. XV . — The Vaidan Tribe. A W'ild, dark-skinned people, with long, dishevelled hair, timid and shunning human society. They cut down forest timber, and act the part of watchmen over growing crops; but are too rude, or too timid, to cultivate the soil. They lead a precarious existence of various degrees of misery, and are among the most degraded of the outcast races. Their necks are encinctured with shells, and their loins with leaves, the completion of their toilet. XV L — The Ulandar Tribe. A tribe of similar characteristics to the Vaidans, but somewhat inferior in social position, XVII. — The Naiadi Tribe. One of the most degraded and wretched of all the debased tribes of this part of India. Almost naked, shunned by all classes, subsisting on roots or food pur- THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY, 191 chased from the alms received from benevolent travellers. They live far away from villages in small huts erected in solitary places. No one permits them to approach near, nor do they venture to do so; and even the alms, whether of food or of anj'thing else, intended for them, is deposited on a certain spot by the giver, who then retires in order that the unclean, miserable Naiadi may, on his departure, come and take it away. The tribe is found in the northern tracts of Cochin. Section II. — Tribes of Tinnevelly. Nortliern Tinnevelly is chiefly inhabited by two tribes, the Naicker or Naick, and the Reddy or R-etta. Although they have been in that country a long ])eriod, yet they are not aborigines. This is manifest from the fact that, while speaking Tamil, tlie language of Tinnevelly, in trade and in all public matters, tliej' make use of the more familiar Telugue in their social and domes- tic concerns. 7. — The Reddy Tribe. A tradition prevails among this tribe, that they originally came from Oudh, at the other extremity of India, and that their ancestors formed part of the army of Ram, the ancient king of Ajoodhiya, the modern Oudh, when he went on his famous expedition from that country to Ceylon, and fought with, and overcame, Rawana, the king of the island. We know that, in very early times, peo})le from Ajoodhiya settled in Kalinga, inhabited by Telugus; and it is not unlikely that some of the Reddy tribe, abounding in Kalinga, migrated to the south, and finally took up their quarters in the northern tracts of Tinnevelly, where they are now found. Probal)ly other migrations of this tribe took place from various causes. ‘‘ At one period,” says the Revd. J. F. Kearns, who has wu-itten upon these tribes, “the Reddys, under the chieftainship of one of their tribe, rose to con- siderable eminence, and their power eventually became so great, that they carried their arms against the kingdom of the Pandion; and where their arms found an entrance, we may rest assured they were not slow to avail themselves of its advantages. On the fall of their principality of Kondaver, with which their power declined, many of them appear to have fled southwards in search of peace and of new homes ; and as the southern parts were at that time overrun with jungle and but little inhabited, there were no difficulties to their settling in them ” (a). (rt) Tribes of South ludia, by the Revd. J. F. Kearns, Missionary of the Propagation Society, Tinnevelly, p. 10. 192 THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. This trilie has twentj'-four subdivisions, which, as they do not intermarry, are practically distinct tribes. It is exceedingly remarkable that these separate clans, though all bearing the same generic designation, and doubtless proceed- ing from the same common stock, should nevertheless keep themselves so risfidlv distinct one from another. O The Reddys are worshippers of Vishnu, and are attached to the Ramanuj sect of Vaishnavas. They have no idols in their temples, which contain simply a liglited lamp and occasionally a garland of flowers suspended in front of it. Only the priest and his wife enter the temple. Other worshippers are not permitted on any consideration to enter, but perform their religious ceremonies outside, at the entrance. The priest presents their offerings in the temple, and ])ronounces mantras in their behalf, at which time the worshippers observe profound silence. At the conclusion of the ceremony, they cook their food, presenting a portion to the priest, and drink arrack. This meal is accounted sacred, as forming a component part of the religious service, ddie Reddys are very sui)erstitious, and practise all the rites of demonolatry like the low caste Shanars, and besmear their bodies with ashes. They eat meat, which strict Vaishnavas in other jilaces will not do. Four of the Reddy clans pay especial honour to Vishnu as ‘ Senna Rayer Perumal,’ or the Balbhadra incarnation of that deity. The custom observed at marriages in this tribe is singular and unnatural. The rule is, that, in all cases in which it is possible, a man should marry his sister’s daughter, — that is, his niece on the mother’s side. They will not marry at all into the families of their father’s brothers or mother’s sisters, on the ground of consanguinity ! The law of entail, as interpreted in the civil courts, is connected with this rule of marriage; for the hereditary property of the father must descend to the issue of his son and grand-daughter. The marriage ceremonies of the Reddj^s are performed in the house, while those of the Naickers are performed abroad in the open air. The Reddy is dull and heavy as contrasted with the Naicker, and evidently lacks the quickness and energy which the other tribe exhibits. He is entirely devoted to agriculture, in the pursuit of which he dis[)lays considerable indus- try. Both races are tall, muscular, and well-proportioned. They make excel- lent soldiers. As they are frugal in their habits, eat good and wholesome food, are but slightly given to strong drunkenness, and are accustomed to hard labour, the consequence is, that they are healthy and little affected by disease The women are even finer than the men. They are tall, presenting an average THE TRIBES AND CASTES OP THE MADRAS PRESIDENCY. 193 height of five feet nine inches. “ Though so tall, they are well formed : their carriage — indeed, that of all Hindu women — is very graceful, and would bear comparison with that of the most perfect modiste in Europe. No European moves with so much grace and elegance. Their faces are extremely intelligent; the nose is prominent, well-formed, and angular; the eyebrows well and grace- fully arched; and the forehead rising gracefully, rounds off over the temples, giving them quite an aristocratic look” (a). II. — The Naicker Tribe. Many of the characteristics of this tribe are the same as those of the Reddys, just described. Yet they are a different race, and of different origin. They are separated into eight clans, sprung from a common ancestor. There is also a ninth, the Chuckler, which, for some act of impropriety, has beeti excommunicated, but yet, though unrecognized, belongs to the family stock. All these clans bear the generic designation of Kombelathar. The offence of the Chuckler’s ancestor was, that, in the primitive family, his ancestor fed his father and eio;ht brothers on a calf which he had killed, for which offence the curses of the entire family were hurled upon the head of himself and his descendants. The Chuckler, however, in spite of social excommunicationj has certain per- quisites, and enjoys certain privileges. The perquisites are the disordered and diseased cattle belonging to the other eight clans. The privileges are more agreeable. One is, that he has a legal right to a portion of the money of a Naicker dying without a direct heir. Another is, that at important councils lield by the Naickers he is present and takes part in their consultations. The Naickers have already been described as a robust and powerful people, and of greater versatility than the Reddys. They are not merely excellent agriculturists, but devote themselves to other occupations. They are shop- keepers, merchants, brokers, writers, and the like. Some of them wander all over the country hawking their wares. In short, they are an enterprising race, of capacity and perseverance. Little is known respecting their early history. The Naicker soldiers fought in the army of the Rayer; when this personage “ obliged the declining Pandion race to hold their crown at his hands, the Naickers dwelt in the south in considerable numbers.” “ An event, characteristic of those times, occurred, which opened the way to their immigration to an extent much greater than at (rt) Tribes of South India, by the Revd. J. F. Kearns, Missionary of the Propagation Society, Tinnevelly, p. 62. A A 194 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. auy preceding period. The Pandion kingdom was too much for the cupidity of the Tanjore Rajah to resist seizing upon. Easily discovering a pretext for war, he marched his forces against the Pandion capital, and obliged its unfor- tunate prince to seek safety in flight. He hastened to Vijaynagar, and throw- ing himself at the feet of his sovereign, related his disasters, the loss of liis kingdom, and his consequent distresses. The Rayer ordered a large army to be equipped.” This was placed in charge of Nackama Naicker, who fought with the Tanjore Rajah, and ol)tained po.ssession of Madura. Instead, how- ever, of restoring it to the Rayer, the Naicker general took charge of the government, and proclaimed himself Rajah. To consolidate his rule, he divided the country into seventy-two dependencies, and entrusted them to the same number of Naicker chiefs or Polygars, each of whom was attended by a com- pany of Naicker warriors. In course of time the Rayer sent another army against the new Naicker Rajah, commanded by the Naicker’s son. The two opposing armies of father and son fought a severe and bloody battle, which ended in the defeat and capture of the father. The Pandion Rajah was then restored to his throne. As he had no children, he adopted Viswanath Naicker, the young general who had restored him, as the successor. “With a Naicker upon the throne of the Pandion,” says Mr. Kearns, “ we may conclude that the immi- gration of the tribe was at that period numerous. The Naicker dynasty reached its meridian in the time of Tirumali Naicker, after whose death we notice a gradual decline. The Tinnevelly country eventually became the inherit- ance of a competitor for the crown ; the true but imbecile offered no objections to an arrangement which despoiled him of a splendid province. From that period the Tinnevelly Polygars gradually increased their demands, and at length became no better than bold turbulent barons. The Naicker dynasty would have perished beneath the hand of the notorious Chunda Sahib, had not the Rajah of Hyderabad, for political motives, lent the expiring power a little aid which prolonged its existence, until it eventually passed into the hands of the Nawab of the Carnatic” (a). In their marriage and religious customs and ceremonies, the Naickers resemble the Reddy s. Like them they are Vaishnavas. The Naicker emblem of Vishnu is an octagonal pillar seven feet high without inscription or device. As before remarked, the Naicker’s marriages are celebrated in the field, while the Reddy’s marriages are performed in the house. The morality of both (a) Tribes of South India, pp. 13 — 1C. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 195 tribes is low. This arises to a large extent from the peculiar regulations respecting consanguinity and affinity prevailing among them. For an account of the Vellalars, Maravers, and other tribes and castes of Travancore and Tinnevelly, not described in this chapter, see the chapters on the tribes and castes of the Madras Presidency, where they have found a place. CHAPTER IX. SEC. I.— THE SUDRA AND INFERIOR TRIBES OF THE VlZAGAPATAM DISTRICT. SEC. II.— THE HILL TRIBES OF JETPORE 1, ABORIGINAL TRIBES; 2, PRE-ARYAN COLONISTS, IMMI- GRANTS FROM THE EAST AND NORTH, IMMIGRANTS FROM THE WEST ; 3, THE GAUDU, OR HERDSMEN AND SHEPHERD TRIBES. SEC. III.— THE HILL TRIBES OF GANJAM. SEC. IV.— THE KORAGAR TRIBE OF KANARA. SEC. V.— OTHER HILL AND JUNGLE TRIBES OF SOUTH CANARA. Section I. — The Sudra and Inferior Tribes of the Vizagapatam District. 1. The Baliji Tribe. Some of the principal subdivisions of the tribe are the following: — 1. Gazula Baliji ... Manufacturers of glass bangles or armlets. VS^da Baliji ... Sailors. Pagadala Baliji Linga Baliji 2 . 3. 4. 5. 6 . Dhdi Baliji Periki Baliji Soldiers, belonging io the undermentioned Tribes: — Dealers in corals and pearls. Traders. Traders. Traders and agriculturists. 1. BhaktMu. 2. TelagMu. 3. Nagaralu. 4. Majjulu. 5. Vantarlu. 6. Aiyarakalu. 7. Berilu. 3. The Karnam, or Writer Castes. These are eleven in number in Jeypore; but in Vizagapatam there is only one Karnam caste, — namely, Sristi Karnalu, a tribe of great influence. In many respects, the customs of the Karnams resemble those of Brahmans; but they do not wear the sacred thread. THE TEIBES AND CASTES OF THE MADRAS PRESIDENCY. 197 4. Agricultural Tribes. 1. Kapula. 2. Kopjnila Velamalu. 3. Tottadi Velamalu. 4. Gavai’ulu. 5. Yanadulu. 6. Reddikilu. 7. Kalio;ulu. 8. Nagavasulu. 9. Kurakulavallu. 10. Muttirajulu. 11. Gollalu. Also shepherds, and sellers of milk and ghee. 12. Gaudii Gollalu. ) These tribes are also cowherds and keepers of 13. Erra Gollalu. » buffaloes. In Jejpore there are eleven Agricultural Tribes; and the Gour, or Shej)herd Tribes, are nine in number. 5. Traders travelling from one province to another. These tribes convey grain, chalk, salt, and other articles, between Nag[)ore, Ganjam, and other provinces. 6. Weaver Castes. 1. Banjari. 2. Kudijalu. 1. Devano;nla. 4. Kaikal avail u. 5. Dasai-ivalln. 6. Goni Periklu. 2. Salilu. 3. Pattu Salilu. 7. Dyers. 1. Rangirijulu. 2. Vudupulavallu. 8. Barbers. Mangali. 9. Diggers. 1. Vupparlu. 2. Vaddarlu. 10. ShamDOoers. Jetti. 11. Toddy-drawers. Most of these tribes are also palanquin-bearers. 1. Yatavallu. 3. 2. Idigavallu. 4. 3. Segidilu. 4. Gamallavallu. 5. Bestalu. 198 THE TEIBES AND CASEES OF THE MADRAS PRESIDENCY. 12. Washermen. 1, Kapa Cakali. | 2. Vaddi Cakali. 13. Manufactureys of boxes., sieves, S^c. 1. Medarlu. | 2. Gudalavallii. 14. Drug-sellers. Maudulavallu. 15. The Kamsdli Castes, i. e.. Smiths, Masons, and Carpenters. These are five in number, namelv : — 3. Ironsmitlis. 4. Carpenters. 1. Goldsmiths. 2. Braziers. 5. Stone-cutters. 16. Painters. Muclichi. 17. Oilmen. 1. Deva Telukali. | 2. Kapa Teliikali. 18. Cotton-heaters. Dudekulavallu. 19. Slipper-makers. 1. Godarivallu. | 2. Madigavallu. 20. Meat {mutton) Sellers. Katikilu. 21. Bepairers of Hand-mills. Tiragati Gautlavallu. They also hunt the antelope. 22. Dancers, Prostitutes, ^c. 1. Bhogaunvallu. 2. Sanivallu. 3. Kurmapuvallu. 4. Nagfavasula. 23. Actors, Wrestlers, Jugglers, Conjurers, Rope-dancers, Snake-charmers, Musicians, S^c. 1 . Itevallu. 2. Bhagavatulu. 3. Bommalatavallu. 4. Chitta Jalluvallu. 5. Neravidvavallu. 6. Pailamanlu. 7. Garidivallu. 8. Pamulavallu. 9. Vipravinodulu. 10. Raujaluvallu. 11. Bhatrajulu. 12. Gangiredlavallu. THE TEIBES AND CASTES OF THE MADKAS PRESIDENCY. 199 ]. Rellivallu. 24. Gardeners. \ 2. Chaccadivallu. 1. Jalarlu. 25. Fishermen. 1 2. Pallilu. 26. — Servants, Watchmen, Cultivators. 1. Malalii (Pariahs). | 2. Paidimalalu. | 3. Boyalu. 27. — Religious and other Mendicants 1. Gosangulu. 5. Addapusingulu 2. Panasavallu. 6. Viramustivallu. 3. Podapotulavallu. 7. Satanlu. 4. Varugubhatlu. 8. Dasarlu. 9. Jangalu. 28. The Sauras. A wild tribe inhabiting the hilly country behind Palconda, and to the east of Giinapur ; and also the neighbourhood of Bhadrachalam, on the Godavery. They are said to be the same, though with what truth I know not, as the people known as the Chensuvandlus of the Kistna and Neilore districts. 29. The Gadabas. A wdld tribe scattered among the hills of Vizagapatam, where they are employed as palankeen bearers. Their women w'ear a peculiar dress, manufac- ture from the fibre of the Asclepias gigantea, and other shrubs, and dyed in various colours. “ Immence rings of brass adorn the ears; and they carry great ‘ bustles’ made of some jungle twigs ” (h). SO. The Koyis. A wild tribe of Malkagiri, in Jeypore, in the direction of the Godaveiy. They resemble both the Kiionds and the Gonds. 31. The Nan gas. A wild tribe inhabiting about fifty villages of Vizagapatam. Both sexes are almost entirely naked. They keep their heads shaved, under the superisti- tious dread of being destroyed by tigers, should the custom not be observed (c). (a) Manual of the District of Vizagapatam, by D. F. Carmichael, Esq., Magistrate, and Agent to the Governor of Fort Saint George, Madras, pp. 63 — 08. (J) Ihid, p. 86. (c) Ibid, p. 87. 200 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. These four aboriginal tribes bury their dead, and ten days after the cere- mony, feast themselves on a cow or buffalo. Section II. — The Hill Tribes of Jeypore, An elaborate and carefully prepared list of these trilies has been drawn up by Mr. II. G. Turner, Assistant Agent in Jeypore, in which he classifies the ])urely aboriginal tribes, and also the pre-Aryan colonists, separating the latter from the former. Those regarded as primitive races, he arranges under two heads, Kolarian and Dravidian, according to the system adopted by Sir George Campbell, in his Essay on the aboriginal tribes of the Central Provinces. They ai’e as follows: — 1. Aboriginal Tribes. Kolarian. 1. Gadabas. 2. Kerang Kapus. 3. Bbumiyab. 4. Bhunjiyas. 1 . 2 . 3. 4. 5. Dravidian. P.arjas. [Gonds. Dburwa Gonds, including the Raj Batras. Kois. Matiyas. 6 . 7. 8 . 9. 10 . Konda Kapus. Konda Doras. Khonds. Kottiyas. Pentiyas. 11. Muryas (a). The word ‘ Parja,’ as suggested by Mr. Carmichael, formerly Magistrate of Vizagapatam, is the same as the Sanskrit praja., a subject, in contradistinction to raJMi, a king. The Parjas are allied to the Khonds of the Ganjam Maliahs. “ They are,” says Mr. Taylor, “ thrifty, hard-working cultivators, undisturbed by the intestine broils which their cousins in the north engage in ; and bear in their breasts an inalienable reverence for their soil, the value of which they are rapidly becoming acquainted with ” (6). When disputes arise concerning land in their neighbourhood, it ic customary to appeal to the Parjas, in order that they may point out the boundaries. They are a patriarchal and energetic people, passionately fond of the lands which they cultivate. There is a tradition prevalent in the country that all the territory now called Jeypore formerly belonged to the Parjas, who made a voluntary surrender of it to the Raja. In the uplands they occupy a high (a) Report of Mr. H. G. Turner on the Hill Tribes of Jeypore. Madras Census Report, Vol. I, p. 221. (//J IhiJ, THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. 201 social position; but in the tract known as ‘the middle level’ they are, for the most part, mere husbandmen. The Parjas of the ‘lower level,’ or the Malaugiri country, are divided into two tribes. 1. The Dudai Parjas. | 2. The Bonda Parjas. These tribes have the tradition that they originally came from the east. The Gadabas are a race inferior to the Parjas. They have peculiar cus- toms, and adopt a peculiar dress. Having been in Jeypore for many ages, they are regarded as an indigenous people. They differ greatly from the Parjas. The Konda Kapus, the Konda Doras, and the Ojas (pre- Aryan colonists), inhabit the elevated land of the eastern Ghauts. The dialects spoken by them are substantially those of the Paijas and Khonds. Neverthless, they “ seem to have entirely lost all those rights to the soil which are now characteristic of the more northern tribes; and are completely at the mercy of later immi- grants, so much so, that though they call themselves Konda Doras, they are called bv the Bhaktas, their immediate superiors, Konda Kapus. If they are found in a village with no Telugu superior, they are known as Doras. If, on the other hand, such a man is at the head of the village affairs, thev are to him as adstricti glehae^ and are denominated Kapus or ryots ” {a), Mr. Taylor con- tends, that “ the comparatively degraded j)osition that this particular soil-folk holds, is due to the influence of Telugu colonists; and that the reason why they have been subjected to a greater extent than the cognate tribes further inland, is possibly that the Telugu colonization is of more ancient date than the Uriya. It may further be surmised,” he holds, “that from the comparative proximity of the Telugu districts, the occupation of the crests of these Ghauts partook rather of the character of a conquest than that of mere settlings in the land” (5). The Batras were classified by the Ethnological Committee of the Central Provinces, in the year 1868, as members of the great Gond family, though, as a fact, they speak a corrujit Uriya. They are not found in those provinces beyond Bustar. Most of the aboriginal tribes of this region have forgotten tlieir primitive language by reason of dwelling amidst Uriya-speaking colonists; and only retain certain words and phrases of their ancient tono-ue. The Bhumiyas chiefly inhabit the Subdivisions of Kamgiri and Bakdiri. Many are still addicted to wandering habits without settled habitation. Both (a) Report of Mr. H. G. Turner on the Hill Tribes of Jeypore. Madras Census Report, Vol. I, p. 225. (i) Ibid, B B 202 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY, these and the Bhunjijas, and some other aboriginal tribes of Jeypore and the Central Provinces, are reputed to have languages of their own. There are two tribes of Gonds in Jeypore: the Eaj Gonds, who occupy a superior position ; and the Dhhrwa Gonds, who are more numerous than the former. The Raj Gonds speak Uriya, or a dialect known as Chattisgahri ; while the other Gonds retain the use of their original language. They are liigher in the social scale in Jeypore than their brethren of the same tribe in the Central Provinces. The Kois inhabit the country to the south of the town of Malangiri, as far as the Godavery, and to Kummumpet, in the Nizam’s territory, beyond that river. Their language seems to be akin to that spoken by the Gonds. “ They are a listless, drunken race, bad cultivators, unthrifty and debased” (a). The Matiyas are as a peoj)le superior to both the Kois and the Parjas. They speak Ilriya, are good cultivators, and affect Brahmanical habits by wearing the sacred string. “They say, they spring from the soil; and go so far as to point to a hole, out of which, they affirm, their ancestor came.” The Kerang Kapus of the Kolarian family are much like the Gadabas. “ They will not admit any connexion with them ; but, as their languao-e is almost identical, such gainsaying cannot be permitted them. They are called Kerang Kapu, from the circumstance of their women wearing cloths, which they weave from the bark of a jungle shrub called ‘Kerang’ (Asclepias gigantea). This is practised by the Gadabas, the Dudoi Parjas, and the Bonda Parjas, A most extraordinary method they have of proposing marriage. The headman is sent to the bride’s father with a stick, which he^ after compliments, leaves behind, as if by accident. This the bride’s father throws out of the house. Whereupon, the headman goes again, and makes, as it were, a casual visit, Avhen the stick is once more left behind. Should the stick, on the third occasion, be thrown out, the suit is taken to be finally rejected; otherwise, the suitor may make the matter subject of conversation, and fix arrangements for the feast” (b). 2, Pre- Aryan Colonists. These are divisible into two great branches, representing immigrants from the east and north, and immigrants from the west, who, at various periods, have settled down in the country as farnjers and cultivators. They consist of several {a) Report of Mr. H, G. Turner on the Hill Tribes of Jeypore. Madras Census Report, Vol. I, p. 227. (&) Ibid. THE TEIBES AND CASTES OF THE MADEAS PEESIDENCY. 203 tribes, most of M’liicli speak the Urija language, tliougb some speak Telugu. The tribes are as follows: — Immigrants from the East and North. 1. The Eona Tribe ... ... Speaking Uriya. 2. The Mali Tribe ... ... ditto Uriya and Telugu. 3. The Amanatiya Tribe ... ditto Uriya. 4. The Bhakta Tribe ditto Telugu. 5. The Duleya Tribe ... ditto Uriya. 6. The Dhakudo Tribe ... ditto do. 7. The Oja Tribe (?) ... ditto do. (a). The Ronas have their lauds among those of the Parjas, from whom they have been, by the adoption of various methods, acquired. Socially, they are a suj)erior race, with more refined habits than the Parjas. Compared with these, however, their entrance into the country is of recent date. The MMis are gardeners who have been long in the country. “ The oulv evidence to show that their possessions were formerly Parja lands, is perhaps a row of upright stones erected by the older race to the memory of their village chiefs.” The Bhaktas are scattered about Hill Madugulu. They have imposed their yoke on the KS,pus. “ In the low country, they consider themselves to take the rank of soldiery, and rather disdain the occupation of ryots. Here, however, necessity has divested them of such prejudices, and they are compelled to delve for their daily bread. They, nevertheless, generally manage to get the Kapus to work for them, for they" make poor farmers, and are unskilled in husbandry” (6). The Amanativas came from the east coast. The Duleyas are said to he cultivating paiks. The Dhakudo Tribe are illegitimate descendants of Brahmans, and are consequently Aryans, and not pre-Aryans. They are engaged in agriculture. Immigrants from the West. 1. The Saoura Tribe Speaking Uriya. 2. The Halaba Tribe ditto do. 3. The Tagara Tribe ... ... ditto Telugu. 4. The Bonka Tribe ... ... ditto Uriya. The Saouras came from the Central Provinces many generations ago . (a) Eeport of Mr. H. G. Turner on the Hill Tribes of Jeypore. Madras Census Eeport, Tol. I, p. 221. (b) Ibid, p. 226. 204 THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY. They are much more civilized than most of the other tribes. They wear the sacred string; burn their dead, and marry their children at the age of maturity (a). The Halabas not only inhabit ])arts of Jeypore, but also some of the neiohbourino; districts of the Central Provinces. Respecting the condition of some of the tribes described above, Mr. Taylor has made the following concise and weighty remarks: — “ The Kois,” he observes, “ cultivate this year the fields they cultivated last year, unmanured, unweeded, and uncared for. If they are the people who built the mud embankments, and dug the tanks, that are found in Malakangiri (and there is no reason to suppose that they did not), it is evident that they have degenerated to a melan- choly extent. Turning now to the Parjas, it is certain that, within the memory of man, they have advanced from the knowledge of hoe tillage to that of the use of the plough. The Matyas have recently begun to weed their lands. The women of the Parjas and Ronas are now employed in preparing their fields for the plough by dressing them with manure ; and amongst these people, where they are found in the open uplands of Nandupore, they have adopted a system of corporation. Follow the Parja into the recesses of the hills, and you will find him still hack- ing down a forest to grow a couple of crops of coarse grain as his more skilled brother in the open used to do before civilization came upon him” ( 6 ). 3. The Gauduj or Herdsmen and Shepherd Tribes of Jeypore. These have entered the province in association with other colonists. The aboriginal tribes not only in Jeypore, but also in other parts of India, not being subject to caste regulations which cause the Hindu race to be split up into a multitude of subdivisions, which, for the most part, pursue heredi- tary occupations of a distinctive character, do not disjoin the cultivation of the soil from the duties of herdsmen and shepherds. The Gaudus are Hin- dus, and are divided into four tribes. These are not so prejudiced as similar tribes in Northern India, which make a great distinction between these offices. The Gaudus, however, unite them together. The separate tribes are as follows : — 1. Solokondia. 3. Mogodho. 2. Bastaria. 4. Dongaito. The Solokondias came from the seaboard of Orissa, and are the highest in social position. The Bastarias originally came from Bastar. The two tribes last mentioned have no trustworthy traditions respecting themselves. (a) Report of Mr. H. G. Turner on the Hill Tribes of Jeypore. Madras Census Report, Vol. I, p. 227. (J) Ibid, p. 228. THE TRIBES AND CASTES OF THE MADRAS PRESIDENCY, 205 The Gaudus are largely employed as village servants. Many possess considerable wealth in cattle {a). These form a community of two hundred and eighty-five thousand per- sons, distributed as follows: — 1, The TJriya Tribes. (25,958 persons.) These are the wealthiest and most important of all the hill tribes. “ They inhabit the valleys, engross the cultivable land, and monopolise the trade of the country” (5). 2. The Khond Tribes. (88,082 persons.) The Khonds are divided into three classes : 1. Khonds. | 2, Bado Khonds. | 3. Sono Khonds. The Khonds are landowners, cultivators, and hunters. “ The men are of medium height, stout, strong, and not uncomely, with aquiline noses, higli cheek bones, and receding foreheads.” The women are diminutive in stature, coarse in feature, and of unclean habits. Their bosoms are left bare ; and they wear a scanty cloth round their loins, extending halfway down the thigh. The dress of the men is still scantier. The women wear a peculiar head-dress; while both sexes decorate themselves profusely with brass and glass ornaments. Boys are married at the age of ten or twelve to girls three or four years older. The system of government of these tribes is patriarchal. Section III. — The Hill Tribes of Ganjam. 3. The Sawrah Tribes. (77,105 persons.) Of these there are five divisions : 1, Sowrahs. 2, Jara Sowrahs. 3, Sudda Sowrahs. 4. Arisa Sowrahs. 5. Tekkally Sowrahs. 4, The Sond Tribe. (1,332 persons ) An Uriva tribe of arrack-sellers. %/ 5. The Pano Tribe. (34,670 persons.) A degraded race of Uriya origin. (