Chapter XVII: Part 17

Brahman boys are invested with the sacred thread between the ages of five and nine. The ceremony is called Upanayana or the introduction to knowledge, since by it the boy acquires the right to read the sacred books. Until this ceremony he is not really a Brahman, and is not bound to observe the caste rules and restrictions. By its performance he becomes Dvija or twice-born, and the highest importance is attached to the change or initiation. He may then begin to acquire divine knowledge, and perhaps in past times it was thought that he obtained the divine character belonging to a Brahman. The sacred thread is made of three strands of cotton, which should be obtained from the cotton tree growing wild. Sometimes a tree is grown in the yard of the house for the provision of the threads. It has several knots in it, to which great importance is attached, the number of knots being different for a Brahman, a Kshatriya and a Vaishya, the three twice-born castes. The thread hangs from the left shoulder, falling on to the right hip. Sometimes, when a man is married, he wears a double thread of six strands, the second being for his wife; and after his father dies a treble one of nine strands. At the investiture the boy's nails are cut and his hair is shaved, and he performs the _hom_ or fire sacrifice for the first time. He then acquires the status of a Brahmachari or disciple, and in former times he would proceed to some religious centre and begin to study the sacred books. The idea of this is preserved by a symbolic ritual. Some Brahmans shave the boy's head completely, make a girdle of _kusha_ or _munj_ grass round his waist, provide him with a begging-bowl and tongs and the skin of an antelope to sit on and make him go and beg from four houses. Among others the boy gets on to a wooden horse and announces his intention of going off to Benares to study. His mother then sits on the edge of a well and threatens to throw herself in if he will not change his mind, or the maternal uncle promises to give the boy his daughter in marriage. Then the boy relinquishes his intention and agrees to stay at home. The sacred thread must always be passed through the hand before saying the Gayatri text in praise of the sun, the most sacred Brahmanical text. The sacred thread is changed once a year on the day of Rakshabandhan; the Brahman and all his family change it together. The word Rakshabandhan means binding or tying up the devils, and it would thus appear that the sacred thread and the knots in it may have been originally intended to some extent to be a protection against evil spirits. It is also changed on the occasion of a birth or death in the family, or of an eclipse, or if it breaks. The old threads are torn up or sewn into clothes by the very poor in the Maratha districts. It is said that the Brahmans are afraid that the Kunbis will get hold of their old threads, and if they do get one they will fold it into four strings, holding a lamp in the middle, and wave it over any one who is sick. The Brahmans think that if this is done all the accumulated virtue which they have obtained by many repetitions of the Gayatri or sacred prayer will be transferred to the sick Kunbi. Many castes now wear the sacred thread who have no proper claim to do so, especially those who have become landholders and aspire to the status of Rajputs.

18. Social position.

The Brahman is of course supreme in Hindu society. He never bows his head in salutation to any one who is not a Brahman, and acknowledges with a benediction the greetings of all other classes. No member of another caste, Dr. Bhattacharya states, can, consistently with Hindu etiquette and religious beliefs, refuse altogether to bow to a Brahman. "The more orthodox Sudras carry their veneration for the priestly caste to such an extent that they will not cross the shadow of a Brahman, and it is not unusual for them to be under a vow not to eat any food in the morning before drinking Brahman nectar, [418] or water in which the toe of a Brahman has been dipped. On the other hand, the pride of the Brahman is such that he does not bow even to the images of the gods in a Sudra's house. When a Brahman invites a Sudra the latter is usually asked to partake of the host's _prasada_ or favour in the shape of the leavings of his plate. Orthodox Sudras actually take offence if invited by the use of any other formula. No Sudra is allowed to eat in the same room or at the same time with Brahmans." [419]

A man of low caste meeting a Brahman says 'Pailagi' or 'I fall at your feet,' and touches the Brahman's foot with his hand, which he then carries to his own forehead to signify this. A man wishing to ask a favour in a humble manner stands on one leg and folds his cloth round his neck to show that his head is at his benefactor's disposal; and he takes a piece of grass in his mouth by which he means to say, 'I am your cow.' Brahmans greeting each other clasp the hands and say 'Salaam,' this method of greeting being known as Namaskar. Since most Brahmans have abandoned the priestly calling and are engaged in Government service and the professions, this exaggerated display of reverence is tending to disappear, nor do the educated members of the caste set any great store by it, preferring the social estimation attaching to such a prominent secular position as they often attain for themselves.

19. Titles.

Any Brahman is, however, commonly addressed by other castes as Maharaj, great king, or else as Pandit, a learned man. I had a Brahman chuprassie, or orderly, who was regularly addressed by the rest of the household as Pandit, and on inquiring as to the literary attainments of this learned man, I found he had read the first two class-books in a primary school. Other titles of Brahmans are Dvija, or twice-born, that is, one who has had the thread ceremony performed; Bipra, applied to a Brahman learned in the Shastras or scriptures; and Srotriya, a learned Brahman who is engaged in the performance of Vedic rites.

20. Caste _panchayat_ and offences.

The Brahmans have a caste _panchayat_, but among the educated classes the tendency is to drop the _panchayat_ procedure and to refer matters of caste rules and etiquette to the informal decision of a few of the most respected local members. In northern India there is no supreme authority for the caste, but the five southern divisions acknowledge the successor of the great reformer Shankar Acharya as their spiritual head, and important caste questions are referred to him. His headquarters are at the monastery of Sringeri on the Cauvery river in Mysore. Mr. Joshi gives four offences as punishable with permanent exclusion from caste: killing a Brahman, drinking prohibited wine or spirits, committing incest with a mother or step-mother or with the wife of one's spiritual preceptor, and stealing gold from a priest. Some very important offences, therefore, such as murder of any person other than a Brahman, adultery with a woman of impure caste and taking food from her, and all offences against property, except those mentioned, do not involve permanent expulsion. Temporary exclusion is inflicted for a variety of offences, among which are teaching the Vedas for hire, receiving gifts from a Sudra for performing fire-worship, falsely accusing a spiritual preceptor, subsisting by the harlotry of a wife, and defiling a damsel. It is possible that some of the offences against morality are comparatively recent additions. Brahmans who cross the sea to be educated in England are readmitted into caste on going through various rites of purification; the principal of these is to swallow the five products of the sacred cow, milk, _ghi_ or preserved butter, curds, dung and urine. But the small minority who have introduced widow-marriage are still banned by the orthodox.

21. Rules about food.

Brahmans as a rule should not eat meat nor drink intoxicating liquor. But it is said that the following indulgences have been recognised: for residents in eastern India the eating of flesh and drinking liquor; for those of northern India the eating of flesh; for those in the west the use of water out of leather buckets; and in the south marriage with a first cousin on the mother's side. Hindustani Brahmans eat meat, according to Mr. Joshi, and others are now also adopting this custom. The kinds of meat permitted are mutton and venison, scaly, but not scaleless, fish, hares, and even the tortoise, wild boar, wild buffalo and rhinoceros. Brahmans are said even to eat domestic fowls, though not openly, and wild jungle fowls are preferred, but are seldom obtainable. Maratha Brahmans will not eat meat openly. Formerly only the flesh of animals offered in sacrifice could be eaten, but this rule is being disregarded and some Brahmans buy mutton from the butchers. A Brahman should not eat even _pakki rasoi_ or food cooked without water, such as sweetmeats and cakes fried in butter or oil, except when cooked by his own family and in his own home. But these are now partaken of abroad, and also purchased from the Halwai or confectioner on the assumption that he is a Brahman. A Brahman should take food cooked with water only from his own relations and in his own home after the place has been purified and spread with cowdung. He bathes before eating, and wears only a yellow silk or woollen cloth round his waist, which is kept specially for this purpose, cotton being regarded as impure. But these rules are tending to become obsolete, as educated Brahmans recognise more and more what a hindrance they cause to any social enjoyment. Boys especially who receive an English education in high schools and universities are rapidly becoming more liberal. They will drink soda-water or lemonade of which they are very fond, and eat European sweets and sometimes biscuits. The social intercourse of boys of all castes and religions in school and games, and in the latter the frequent association with Europeans, are having a remarkable effect in breaking down caste prejudice, the results of which should become very apparent in a few years. A Brahman also should not smoke, but many now do so, and when they go to see a friend will take their own huqqa with them as they cannot smoke out of his. Maratha and Khedawal Brahmans, however, as a rule do not smoke, but only chew tobacco.

22. Dress.

A Brahman's dress should be white, and he can have a coloured turban, preferably red. Maratha Brahmans were very particular about the securing of their _dhoti_ or loin-cloth, which always had to have five tucks, three into the waistband at the two sides and in front, while the loose ends were tucked in in front and behind. Buttons had to be avoided as they were made of bone, and shoes were considered to be impure as being of leather. Formerly a Brahman never entered a house with his shoes on, as he would consider the house to be defiled. According to the old rule, if a Brahman touches a man of an impure caste, as a Chamar (tanner) or Basor (basket-maker), he should bathe and change his loin-cloth, and if he touches a sweeper he should change his sacred thread. Now, however, educated Brahmans usually wear white cotton trousers and black or brown coats of cloth, alpaca or silk with the normal allowance of buttons, and European shoes and boots which they keep on indoors. Boys are even discarding the _choti_ or scalp-lock and simply cut their hair short in imitation of the English. For the head small felt caps have become fashionable in lieu of turbans.

23. Tattooing.

Men are never tattooed, but women are freely tattooed on the face and body. One dot is made in the centre of the forehead and three on the left nostril in the form of a triangle. All the limbs and the fingers and toes may also be tattooed, the most common patterns being a peacock with spread wings, a fish, cuckoo, scorpion, a child's doll, a sieve, a pattern of Sita's cookroom and representations of all female ornaments. Some women think that they will be able to sell the ornaments tattooed on their bodies in the next world and subsist on the proceeds.

24. Occupation.

In former times the Brahman was supposed to confine himself to priestly duties, learning the Vedas and giving instruction to the laity. His subsistence was to be obtained from gleaning the fields after the crop had been cut and from unsolicited alms, as it was disgraceful for him to beg. But if he could not make a living in this manner he was at liberty to adopt a trade or profession. The majority of Brahmans have followed the latter course with much success. They were the ministers of Hindu kings, and as these were usually illiterate, most of the power fell into the Brahmans' hands. In Poona the Maratha Brahmans became the actual rulers of the State. They have profited much from gifts and bequests of land for charitable purposes and are one of the largest landholding castes. In Mewar it was recorded that a fifth of the State revenue from land was assigned in religious grants, [420] and in the deeds of gift, drawn up no doubt by the Brahmans themselves, the most terrible penalties were invoked on any one who should interfere with the grant. One of these was that such an impious person would be a caterpillar in hell for sixty thousand years. [421] Plots of land and mango groves are also frequently given to Brahmans by village proprietors. A Brahman is forbidden to touch the plough with his own hands, but this rule is falling into abeyance and many Brahman cultivators plough themselves. Brahmans are also prohibited from selling a large number of articles, as milk, butter, cows, salt and so on. Formerly a Brahman village proprietor refused payment for the supplies of milk and butter given to travellers, and some would expend the whole produce of their cattle in feeding religious mendicants and poor Brahmans. But these scruples, which tended to multiply the number of beggars indefinitely, have happily vanished, and Brahmans will even sell cows to a butcher. Mr. Joshi relates that a suit was brought by a Brahman in his court for the hide of a cow sold by him for slaughter. A number of Brahmans are employed as personal servants, and these are usually cooks, a Brahman cook being very useful, since all Hindus can eat the food which he prepares. Nor has this calling hitherto been considered derogatory, as food is held to be sacred, and he who prepares it is respected. Many live on charitable contributions, and it is a rule among Hindus that a Brahman coming into the house and asking for a present must be given something or his curse will ruin the family. Liberality is encouraged by the recitation of legends, such as that of the good king Harischandra who gave away his whole kingdom to the great Brahman saint Visvamitra, and retired to Benares with a loin-cloth which the recipient allowed him to retain from his possessions. But Brahmans who take gifts at the time of a death, and those who take them from pilgrims at the sacred shrines, are despised and considered as out of caste, though not the priests in charge of temples. The rapacity of all these classes is proverbial, and an instance may be given of the conduct of the Pandas or temple-priests of Benares. These men were so haughty that they never appeared in the temple unless some very important visitor was expected, who would be able to pay largely. It is related that when the ex-Peshwa of Poona came to Benares after the death of his father he solicited the Panda of the great temple of Viseshwar to assist him in the performance of the ceremonies necessary for the repose of his father's soul. But the priest refused to do so until the Maharaja had filled with coined silver the _hauz_ or font of the temple. The demand was acceded to and Rs. 125,000 were required to fill the font. [422] Those who are very poor adopt the profession of a Maha-Brahman or Mahapatra, who takes gifts for the dead. Respectable Brahmans will not accept gifts at all, but when asked to a feast the host usually gives them one to four annas or pence with betel-leaf at the time of their departure, and there is no shame in accepting this. A very rich man may give a gold mohar (guinea) to each Brahman. Other Brahmans act as astrologers and foretell events. They pretend to be able to produce rain in a drought or stop excessive rainfall when it is injuring the crops. They interpret dreams and omens. In the case of a theft the loser will go to a Brahman astrologer, and after learning the circumstances the latter will tell him what sort of person stole the property and in what direction the property is concealed. But the large majority of Brahmans have abandoned all priestly functions, and are employed in all grades of Government service, the professions and agriculture. In 1911 about fifty-three per cent of Brahmans in the Central Provinces were supported by agriculture as landowners, cultivators and labourers. About twenty-two per cent were engaged in the arts and professions, seven per cent in Government service, including the police which contains many Brahman constables, and only nineteen per cent were returned under all occupations connected with religion.

25. Character of Brahmans.

Many hard things have been said about the Brahman caste and have not been undeserved. The Brahman priesthood displayed in a marked degree the vices of arrogance, greed, hypocrisy and dissimulation, which would naturally be engendered by their sacerdotal pretensions and the position they claimed at the head of Hindu society. But the priests and mendicants now, as has been seen, contribute only a comparatively small minority of the whole caste. The majority of the Brahmans are lawyers, doctors, executive officers of Government and clerks in all kinds of Government, railway and private offices. The defects ascribed to the priesthood apply to these, if at all, only in a very minor degree. The Brahman official has many virtues. He is, as a rule, honest, industrious and anxious to do his work creditably. He spends very little on his own pleasures, and his chief aim in life is to give his children as good an education as he can afford. A half or more of his income may be devoted to this object. If he is well-to-do he helps his poor relations liberally, having the strong fellow-feeling for them which is a relic of the joint family system. He is a faithful husband and an affectionate father. If his outlook on life is narrow and much of his leisure often devoted to petty quarrels and intrigues, this is largely the result of his imperfect, parrot-like education and lack of opportunity for anything better. In this respect it may be anticipated that the excellent education and training now afforded by Government in secondary schools for very small fees will produce a great improvement; and that the next generation of educated Hindus will be considerably more manly and intelligent, and it may be hoped at the same time not less honest, industrious and loyal than their fathers.

Brahman, Ahivasi

_Brahman, Ahivasi._--A class of persons who claim to be Brahmans, but are generally engaged in cultivation and pack-carriage. They are looked down upon by other Brahmans, and permit the remarriage of widows. The name means the abode of the snake or dragon, and the caste are said to be derived from a village Sunrakh in Muttra District, where a dragon once lived. For further information Mr. Crooke's article on the caste, [423] from which the above details are taken, may be consulted.

Brahman, Jijhotia

_Brahman, Jijhotia._--This is a local subdivision of the Kanaujia subcaste, belonging to Bundelkhand. They take their name from Jajhoti, the classical term for Bundelkhand, and reside in Saugor and the adjoining Districts, where they usually act as priests to the higher castes. The Jijhotia Brahmans rank a little below the Kanaujias proper and the Sarwarias, who are also a branch of the Kanaujia division. The two latter classes take daughters in marriage from Jijhotias, but do not give their daughters to them. But these hypergamous marriages are now rare. Jijhotia Brahmans will plough with their own hands in Saugor.

Brahman, Kanaujia, Kanyakubja

_Brahman, Kanaujia, Kanyakubja._--This, the most important division of the northern Brahmans, takes its name from the ancient city of Kanauj in the Farukhabad District on the Ganges, which was on two occasions the capital of India. The great king Harsha Vardhana, who ruled the whole of northern India in the seventh century, had his headquarters here, and when the Chinese pilgrim Hiuen Tsang stayed at Kanauj in A.D. 638 and 643 he found upwards of a hundred monasteries crowded by more than 10,000 Buddhist monks. "Hinduism flourished as well as Buddhism, and could show more than two hundred temples with thousands of worshippers. The city, which was strongly fortified, extended along the east bank of the Ganges for about four miles, and was adorned with lovely gardens and clear tanks. The inhabitants were well-to-do, including some families of great wealth; they dressed in silk, and were skilled in learning and the arts." [424] When Mahmud of Ghazni appeared before Kanauj in A.D. 1018 the number of temples is said to have risen to 10,000. The Sultan destroyed the temples, but seems to have spared the city. Thereafter Kanauj declined in importance, though still the capital of a Rajput dynasty, and the final sack by Shihab-ud-Din in A.D. 1194 reduced it to desolation and insignificance for ever. [425]

The Kanaujia Brahmans include the principal body of the caste in Bengal and in the Hindi Districts of the Central Provinces. They are here divided into four sub-groups, the Kanaujia proper, Sarwaria, Jijhotia and Sanadhya, which are separately noticed. The Sarwarias are sometimes considered to rank a little higher than the proper Kanaujias. It is said that the two classes are the descendants of two brothers, Kanya and Kubja, of whom the former accepted a present from the divine king Rama of Ayodhya when he celebrated a sacrifice on his return from Ceylon, while the latter refused it. The Sarwarias are descended from Kubja who refused the present and therefore are purer than the Kanaujias, whose ancestor, Kanya, accepted it. Kanya and Kubja are simply the two parts of Kanyakubja, the old name for Kanauj. It may be noted that Kanya means a maiden and also the constellation Virgo, while Kubja is a name of the planet Mars; but it is not known whether the words in this sense are connected with the name of the city. The Kanaujia Brahmans of the Central Provinces practise hypergamy, as described in the general article on Brahman. Mr. Crooke states that in the United Provinces the children of a man's second wife can intermarry with those of his first wife, provided that they are not otherwise related or of the same section. The practice of exchanging girls between families is also permitted there. [426] In the Central Provinces the Kanaujias eat meat and sometimes plough with their own hands. The Chhattisgarhi Kanaujias form a separate group, who have been long separated from their brethren elsewhere. As a consequence other Kanaujias will neither eat nor intermarry with them. Similarly in Saugor those who have come recently from the United Provinces will not marry with the older settlers. A Kanaujia Brahman is very strict in the matter of taking food, and will scarcely eat it unless cooked by his own relations, according to the saying, '_Ath Kanaujia, nau chulha_' or 'Eight Kanaujias will want nine places to cook their food.'

Brahman, Khedawal

_Brahman, Khedawal._--The Khedawals are a class of Gujarati Brahmans, who take their name from Kheda or Kaira, the headquarters of the Kaira District, where they principally reside. They have two divisions, known as Inside and Outside. It is said that once the Kaira chief was anxious to have a son and offered them gifts. The majority refused the gifts, and leaving Kaira settled in villages outside the town; while a small number accepted the gifts and remained inside, and hence two separate divisions arose, the outside group being the higher. [427] It is said that the first Khedawal who came to the Central Provinces was on a journey from Gujarat to Benares when, on passing through Panna State, he saw some diamonds lying in a field. He stopped and picked up as many as he could and presented them to the Raja of Panna, who made him a grant of an estate, and from this time other Khedawals came and settled. A considerable colony of them now exists in Saugor and Damoh. The Khedawals are clever and astute, and many of them are the agents of landowners and moneylenders, while a large proportion are in the service of the Government. They do not as a rule perform priestly functions in the Central Provinces. Their caste observances are strict. Formerly it is said that a Khedawal who was sent to jail was permanently expelled from caste, and though the rule has been relaxed the penalties for readmission are still very heavy. They do not smoke, but only chew tobacco. Widows must dress in white, and their heads are sometimes shaved. They are said to consider a camel as impure as a donkey, and will not touch either animal. One of their common titles is Mehta, meaning great. The Khedawals of the Central Provinces formerly married only among themselves, but since the railway has been opened intermarriage with their caste-fellows in Gujarat has been resumed.

Brahman, Maharashtra

_Brahman, Maharashtra, Maratha._--The Maratha Brahmans, or those of the Bombay country, are numerous and important in the Central Provinces. The northern Districts were for a period governed by Maratha Brahmans on behalf of the Peshwa of Poona, and under the Bhonsla dynasty of Nagpur in the south they took a large part in the administration. The Maratha Brahmans have three main subcastes, the Deshasth, Konkonasth and Karhada. The Deshasth Brahmans belong to the country of Poona above the Western Ghats, which is known as the _desh_ or home country. They are numerous in Berar and Nagpur. The Konkonasth are so called because they reside in the Konkan country along the Bombay coast. They have noticeably fair complexions, good features and often grey eyes. According to a legend they were sprung from the corpses of a party of shipwrecked foreigners, who were raised to life by Parasurama. [428] This story and their fine appearance have given rise to the hypothesis that their ancestors were shipwrecked sailors from some European country, or from Arabia or Persia. They are also known as Chitpavan, which is said to mean the pure in heart, but a derivation suggested in the _Bombay Gazetteer_ is from Chiplun or Chitapolan, a place in the Konkan which was their headquarters. The Peshwa of Poona was a Konkonasth Brahman, and there are a number of them in Saugor. The Karhada Brahmans take their name from the town of Karhad in the Satara District. They show little difference from the Deshasths in customs and appearance.

Formerly the above three subcastes were endogamous and married only among themselves. But since the railway has been opened they have begun to intermarry with each other to a limited extent, having obtained sanction to this from the successor of Shankar Acharya, whom they acknowledge as their spiritual head.

The Maratha Brahmans are also divided into sects, according to the Veda which they follow. Most of them are either Rigvedis or Yajurvedis, and these two sects marry among themselves. These Brahmans are strict in the observance of caste rules. They do not take water from any but other Brahmans, and abstain from flesh and liquor. They will, however, eat with any of the Panch-Dravid or southern divisions of Brahmans except those of Gujarat. They usually abstain from smoking, and until recently have made widows shave their heads; but this rule is perhaps now relaxed. As a rule they are well educated, and the majority of them look to Government service for a career, either as clerks in the public offices or as officers of the executive and judicial services. They are intelligent and generally reliable workers. The full name of a Maratha or Gujarati Brahman consists of his own name, his father's name and a surname. But he is commonly addressed by his own name, followed by the honorific termination Rao for Raja, a king, or Pant for Pandit, a wise man.

Brahman, Maithil

_Brahman, Maithil._--One of the five Panch-Gaur or northern divisions, comprising the Brahmans of Bihar or Tirhut. There are some Maithil Brahman families settled in Mandla, who were formerly in the service of the Gond kings. They have the surname of Ojha, which is one of those borne by the caste and signifies a soothsayer. The Maithil Brahmans are said to have at one time practised magic. Mithila or Bihar has also, from the earliest times, been famous for the cultivation of Sanskrit, and the great lawgiver Yajnavalkya is described as a native of this country. [429] The head of the subcaste is the Maharaja of Darbhanga, to whom family disputes are sometimes referred for decision. The Maithil Brahmans are said to be mainly Sakti worshippers. They eat flesh and fish, but do not drink liquor or smoke tobacco. [430]

Brahman, Malwi

_Brahman, Malwi._--This is a local class of Brahmans from Malwa in Central India, who are found in the Hoshangabad and Betul Districts. They are said to have been invited here by the Gond kings of Kherla in Betul six or more centuries ago, and are probably of impure descent. Malwa is north of the Nerbudda, and they should therefore properly belong to the Panch-Gaur division, but they speak Marathi and their customs resemble those of Maratha Brahmans, who will take food cooked without water from them. The Malwi Brahmans usually belong to the Madhyandina branch of the Yajurvedi sect. They work as village accountants (_patwaris_) and village priests, and also cultivate land.

Brahman, Nagar

_Brahman, Nagar._--A class of Gujarati Brahmans found in the Nimar District. The name is said to be derived from the town of Vadnagar of Gujarat, now in Baroda State. According to one account they accepted grants of land from a Rajput king, and hence were put out of caste by their fellows. Another story is that the Nagar Brahman women were renowned for their personal beauty and also for their skill in music. The emperor Jahangir, hearing of their fame, wished to see them and sent for them, but they refused to go. The emperor then ordered that all the men should be killed and the women be taken to his Court. A terrible struggle ensued, and many women threw themselves into tanks and rivers and were drowned, rather than lose their modesty by appearing before the emperor. A body of Brahmans numbering 7450 (or 74 1/2 hundred) threw away their sacred threads and became Sudras in order to save their lives. Since this occurrence the figure 74 1/2 is considered very unlucky. Banias write 74 1/2 in the beginning of their account-books, by which they are held to take a vow that if they make a false entry in the book they will be guilty of the sin of having killed this number of Brahmans. The same figure is also written on letters, so that none but the person to whom they are addressed may dare to open them. [431]

The above stories seem to show that the Nagar Brahmans are partly of impure descent. In Gujarat it is said that one section of them called Barud are the descendants of Nagar Brahman fathers who were unable to get wives in their own caste and took them from others. The Barud section also formerly permitted the remarriage of widows. [432] This seems a further indication of mixed descent. The Nagars settled in the Central Provinces have for a long time ceased to marry with those of Gujarat owing to difficulties in communication. But now that the railway has been opened they have petitioned the Rao of Bhaunagar, who is the head of the caste, and a Nagar Brahman, to introduce intermarriage again between the two sections of the caste. Many Nagar Brahmans have taken to secular occupations and are land-agents and cultivators.

Formerly the Nagar Brahmans observed very strict rules about defilement when in the state called _Nuven_, that is, having bathed and purified themselves prior to taking food. A Brahman in this condition was defiled if he touched an earthen vessel unless it was quite new and had never held water. If he sat down on a piece of cotton cloth or a scrap of leather or paper he became impure unless Hindu letters had been written on the paper; these, as being the goddess Saraswati, would preserve it from defilement. But cloth or leather could not be purified through being written on. Thus if the Brahman wished to read any book before or at his meal it had to be bound with silk and not with cotton; leather could not be used, and instead of paste of flour and water the binder had to employ paste of pounded tamarind seed. A printed book could not be read, because printing-ink contained impure matter. Raw cotton did not render the Brahman impure, but if it had been twisted into the wick of a lamp by any one not in a state of purity he became impure. Bones defiled, but women's ivory armlets did not, except in those parts of the country where they were not usually worn, and then they did. The touch of a child of the same caste who had not learned to eat grain did not defile, but if the child ate grain it did. The touch of a donkey, a dog or a pig defiled; some said that the touch of a cat also defiled, but others were inclined to think it did not, because in truth it was not easy to keep the cat out. [433]

If a Brahman was defiled and rendered impure by any of the above means he could not proceed with his meal.

Brahman, Naramdeo

_Brahman, Naramdeo._--A class of Brahmans who live in the Hoshangabad and Nimar Districts near the banks of the Nerbudda, from which river their name is derived. According to their own account they belong to the Gurjara or Gujarati division, and were expelled from Gujarat by a Raja who had cut up a golden cow and wished them to accept pieces of it as presents. This they refused to do on account of the sin involved, and hence were exiled and came to the Central Provinces. A local legend about them is to the effect that they are the descendants of a famous Rishi or saint, who dwelt beside the Nerbudda, and of a Naoda or Dhimar woman who was one of his disciples. The Naramdeo Brahmans have for the most part adopted secular occupations, though they act as village priests or astrologers. They are largely employed as village accountants (_patwaris_), clerks in Government offices, and agents to landowners, that is, in very much the same capacity as the Kayasths. As land-agents they show much astuteness, and are reputed to have enriched themselves in many cases at the expense of their masters. Hence they are unpopular with the cultivators just as the Kayasths are, and very uncomplimentary proverbs are current about them.

Brahman, Sanadhya

_Brahman, Sanadhya, Sanaurhia._--The Sanadhyas are considered in the Central Provinces to be a branch of the Kanaujia division. Their home is in the Ganges-Jumna Doab and Rohilkhand, between the Gaur Brahmans to the north-west and the Kanaujias to the east. Mr. Crooke states that in some localities the Sanadhyas intermarry with both the Kanaujia and Gaur divisions. But formerly both Kanaujias and Gaurs practised hypergamy with the Sanadhyas, taking daughters from them in marriage but not giving their daughters to them. [434] This fact indicates the inferiority of the Sanadhya group, but marriage is now becoming reciprocal. In Bengal the Sanadhyas account for their inferiority to the other Kanaujias by saying that their ancestors on one occasion at the bidding of a Raja partook of a sacrificial feast with all their clothes on, instead of only their loin-cloths according to the rule among Brahmans, and were hence degraded. The Sanadhyas themselves have two divisions, the _Sarhe-tin ghar_ and _Dasghar_, or Three-and-a-half houses and Ten houses, of whom the former are superior, and practise hypergamy with the latter. Further, it is said that the Three-and-a-half group were once made to intermarry with the degraded Kataha or Maha-Brahmans, who are funeral priests. [435] This further indicates the inferior status of the Sanadhyas. The Sanaurhia criminal caste of pickpockets are supposed to be made up of a nucleus of Sanadhya Brahmans with recruits from all other castes, but this is not certain. In the Central Provinces a number of Sanadhyas took to carrying grain and merchandise on pack-bullocks, and are hence known as Belwar. They form a separate subcaste, ranking below the other Sanadhyas and marrying among themselves. Mr. Crooke notes that at their weddings the Sanadhyas worship a potter's wheel. Some make an image of it on the wall of the house, while others go to the potter's house and worship his wheel there. In the Central Provinces after the wedding they get a bed newly made with _newar_ tape and seat the bride and bridegroom on it, and put a large plate at their feet, in which presents are placed. The Sanadhyas differ from the Kanaujias in that they smoke tobacco but do not eat meat, while the Kanaujias eat meat but do not smoke. They greet each other with the word Dandawat, adding Maharaj to an equal or superior.

Brahman, Sarwaria

_Brahman, Sarwaria._--This is the highest class of the Kanaujia Bramans, who take their name from the river Sarju or Gogra in Oudh, where they have their home. They observe strict rules of ceremonial purity, and do not smoke tobacco nor plough with their own hands. An orthodox Sarwaria Braman will not give his daughter in marriage in a village from which his family has received a girl, and sometimes will not even drink the water of that village. The Sarwarias make widows dress in white and sometimes shave their heads. In some tracts they intermarry with the Kanaujia Brahmans, and in others take daughters in marriage but do not give their own daughters to them. In Dr. Buchanan's time, a century ago, the Sarwaria Brahmans would not eat rice sold in the bazar which had been cleaned in boiling water, as they considered that it had thereby become food cooked with water; and they carried their own grain to the grain-parcher to be prepared for them. When they ate either parched grain or sweetmeats from a confectioner in public they must purify the place on which they sat down with cowdung and water. [436] This may be compared with a practice observed by very strict Brahmans even now, of adding water to the medicine which they obtain from a Government dispensary, to purify it before drinking it.

Brahman, Utkal

_Brahman, Utkal._--These are the Brahmans of Orissa and one of the Panch-Gaur divisions. They are divided into two groups, the Dakshinatya or southern and the Jajpuria or northern clan. The Utkal Brahmans, who first settled in Sambalpur, are known as Jharia or jungly, and form a separate subcaste, marrying among themselves, as the later immigrants refuse to intermarry with them. Another group of Orissa Brahmans have taken to cultivation, and are known as Halia, from _hal_, a plough. They grow the betel-vine, and in Orissa the areca and cocoanuts, besides doing ordinary cultivation. They have entirely lost their sacerdotal character, but glory in their occupation, and affect to despise the Bed or Veda Brahmans, who live upon alms. [437] A third class of Orissa Brahmans are the Pandas, who serve as priests and cooks in the public temples and also in private houses, and travel about India touting for pilgrims to visit the temple at Jagannath. Dr. Bhattacharya describes the procedure of the temple-touts as follows: [438]

"Their tours are so organised that during their campaigning season, which commences in November and is finished by the car-festival at the beginning of the rains, very few villages of the adjoining Provinces escape their visits and taxation. Their appearance causes a disturbance in every household. Those who have already visited 'The Lord of the World' at Puri are called upon to pay an instalment towards the debt contracted by them while at the sacred shrine, which, though paid many times over, is never completely satisfied. That, however, is a small matter compared with the misery and distraction caused by the 'Jagannath mania,' which is excited by the preachings and pictures of the Panda. A fresh batch of old ladies become determined to visit the shrine, and neither the waitings and protestations of the children nor the prospect of a long and toilsome journey can dissuade them. The arrangements of the family are for the time being altogether upset, and the grief of those left behind is heightened by the fact that they look upon the pilgrims as going to meet almost certain death...."

This vivid statement of the objections to the habit of pilgrimage from a Brahman writer is very interesting. Since the opening of the railway to Puri the danger and expense as well as the period of absence have been greatly reduced; but the pilgrimages are still responsible for a large mortality, as cholera frequently breaks out among the vast assembly at the temple, and the pilgrims, hastily returning to all parts of India, carry the disease with them, and cause epidemics in many localities. All castes now eat the rice cooked at the temple of Jagannath together without defilement, and friendships are cemented by eating a little of this rice together as a sacred bond.

Chadar

_Chadar, [439] Kotwar._--A small caste of weavers and village watchmen resident in the Districts of Saugor, Damoh, Jubbulpore and Narsinghpur. They numbered 28,000 persons in 1911. The caste is not found outside the northern Districts of the Central Provinces. The name is derived from the Sanskrit _chirkar_, a weaver, and belongs to Bundelkhand, but beyond this the Chadars have no knowledge or traditions of their origin. They are probably an occupational group formed from members of the Dravidian tribes and others who took to the profession of village watchmen. A number of other occupational castes of low status are found in the northern Districts, and their existence is probably to be accounted for by the fact that the forest tribes were subjected and their tribal organisation destroyed by the invading Bundelas and other Hindus some centuries ago. They were deprived of the land and relegated to the performance of menial and servile duties in the village, and they have formed a new set of divisions into castes arising from the occupations they adopted. The Chadars have two subcastes based on differences of religious practice, the Parmesuria or worshippers of Vishnu, and Athia or devotees of Devi. It is doubtful, however, whether these are strictly endogamous. They have a large number of exogamous septs or _bainks_, which are named after all sorts of animals, plants and natural objects. Instances of these names are Dhana (a leaf of the rice plant), Kasia (bell-metal), Gohia (a kind of lizard), Bachhulia (a calf), Gujaria (a milkmaid), Moria (a peacock), Laraiya (a jackal), Khatkira (a bug), Sugaria (a pig), Barraiya (a wasp), Neora (a mongoose), Bhartu Chiraiya (a sparrow), and so on. Thirty-nine names in all are reported. Members of each sept draw the figure of the animal or plant after which it is named on the wall at marriages and worship it. They usually refuse to kill the totem animal, and the members of the Sugaria or pig sept throw away their earthen vessels if a pig should be killed in their sight, and clean their houses as if on the death of a member of the family. Marriage between members of the same sept is forbidden and also between first cousins and other near relations. The Chadars say that the marriages of persons nearly related by blood are unhappy, and occasion serious consequences to the parties and their families. Girls are usually wedded in the fifth, seventh, ninth, or eleventh year of their age and boys between the ages of eight and sixteen. If an unmarried girl is seduced by a member of the caste she is married to him by the simple form adopted for the wedding of a widow. But if she goes wrong with an outsider of low caste she is permanently expelled. The remarriage of widows is permitted and divorce is also allowed, a deed being executed on stamped paper before the _panchayat_ or caste committee. If a woman runs away from her husband to another man he must repay to the husband the amount expended on her wedding and give a feast to the caste. A Brahman is employed to fix the date of a wedding and sometimes for the naming of children, but he is only consulted and is never present at the ceremony. The caste venerate the goddess Devi, offering her a virgin she-goat in the month of Asarh (June-July). They worship their weaving implements at the Diwali and Holi festivals, and feed the crows in Kunwar (September-October) as representing the spirits of their ancestors. This custom is based on the superstition that a crow does not die of old age or disease, but only when it is killed. To cure a patient of fever they tie a blue thread, irregularly knotted, round his wrist. They believe that thunder-bolts are the arrows shot by Indra to kill his enemies in the lower world, and that the rainbow is Indra's bow; any one pointing at it will feel pain in his finger. The dead are mourned for ten days, and during that time a burning lamp is placed on the ground at some distance from the house, while on the tenth day a tooth-stick and water and food are set out for the soul of the dead. They will not throw the first teeth of a child on to a tiled roof, because they believe that if this is done his next teeth will be wide and ugly like the tiles. But it is a common practice to throw the first teeth on to the thatched roof of the house. The Chadars will admit members of most castes of good standing into the community, and they eat flesh, including pork and fowls, and drink liquor, and will take cooked food from most of the good castes and from Kalars, Khangars and Kumhars. The social status of the caste is very low, but they rank above the impure castes and are of cleanly habits, bathing daily and cleaning their kitchens before taking food. They are employed as village watchmen and as farmservants and field-labourers, and also weave coarse country cloth.

Chamar

List of Paragraphs

1. _General notice of the caste._
2. _Endogamous divisions._
3. _Subcastes continued._
4. _Exogamous divisions._
5. _Marriage._
6. _Widow-marriage and divorce._
7. _Funeral customs._
8. _Childbirth._
9. _Religion._
10. _Occupation._
11. _The tanning process._
12. _Shoes._
13. _Other articles made of leather._
14. _Customs connected with shoes._
15. _The Chamar as general village drudge._
16. _Social status._
17. _Character._

1. General notice of the caste.

_Chamar, Chambhar._ [440]--The caste of tanners and menial labourers of northern India. In the Central Provinces the Chamars numbered about 900,000 persons in 1911. They are the third caste in the Province in numerical strength, being exceeded by the Gonds and Kunbis. About 600,000 persons, or two-thirds of the total strength of the caste in the Province, belong to the Chhattisgarh Division and adjacent Feudatory States. Here the Chamars have to some extent emancipated themselves from their servile status and have become cultivators, and occasionally even malguzars or landed proprietors; and between them and the Hindus a bitter and long-standing feud is in progress. Outside Chhattisgarh the Chamars are found in most of the Hindi-speaking Districts whose population has been recruited from northern and central India, and here they are perhaps the most debased class of the community, consigned to the lowest of menial tasks, and their spirit broken by generations of servitude. In the Maratha country the place of the Chamars is taken by the Mehras or Mahars. In the whole of India the Chamars are about eleven millions strong, and are the largest caste with the exception of the Brahmans. The name is derived from the Sanskrit Charmakara, a worker in leather; and, according to classical tradition, the Chamar is the offspring of a Chandal or sweeper woman by a man of the fisher caste. [441] The superior physical type of the Chamar has been noticed in several localities. Thus in the Kanara District of Bombay [442] the Chamar women are said to be famed for their beauty of face and figure, and there it is stated that the Padminis or perfect type of women, middle-sized with fine features, black lustrous hair and eyes, full breasts and slim waists, [443] are all Chamarins. Sir D. Ibbetson writes [444] that their women are celebrated for beauty, and loss of caste is often attributed to too great a partiality for a Chamarin. In Chhattisgarh the Chamars are generally of fine stature and fair complexion; some of them are lighter in colour than the Chhattisgarhi Brahmans, and it is on record that a European officer mistook a Chamar for a Eurasian and addressed him in English. This, however, is by no means universally the case, and Sir H. Risley considers [445] that "The average Chamar is hardly distinguishable in point of features, stature or complexion from the members of those non-Aryan races from whose ranks we should primarily expect the profession of leather-dressers to be recruited." Again, Sir Henry Elliot, writing of the Chamars of the North-Western Provinces, says: "Chamars are reputed to be a dark race, and a fair Chamar is said to be as rare an object as a black Brahman:

Karia Brahman, gor Chamar,
Inke sath na utariye par,

that is, 'Do not cross a river in the same boat with a black Brahman or a fair Chamar,' both being of evil omen." The latter description would certainly apply to the Chamars of the Central Provinces outside the Chhattisgarh Districts, but hardly to the caste as a whole within that area. No satisfactory explanation has been offered of this distinction of appearance of some groups of Chamars. It is possible that the Chamars of certain localities may be the descendants of a race from the north-west, conquered and enslaved by a later wave of immigrants; or that their physical development may owe something to adult marriage and a flesh diet, even though consisting largely of carrion. It may be noticed that the sweepers, who eat the broken food from the tables of the Europeans and wealthy natives, are sometimes stronger and better built than the average Hindu. Similarly, the Kasais or Muhammadan butchers are proverbially strong and lusty. But no evidence is forthcoming in support of such conjectures, and the problem is likely to remain insoluble.

"The Chamars," Sir H. Risley states, [446] "trace their own pedigree to Ravi or Rai Das, the famous disciple of Ramanand at the end of the fourteenth century, and whenever a Chamar is asked what he is, he replies a Ravi Das. Another tradition current among them alleges that their original ancestor was the youngest of four Brahman brethren who went to bathe in a river and found a cow struggling in a quicksand. They sent the youngest brother in to rescue the animal, but before he could get to the spot it had been drowned. He was compelled, therefore, by his brothers to remove the carcase, and after he had done this they turned him out of their caste and gave him the name of Chamar." Other legends are related by Mr. Crooke in his article on the caste.

2. Endogamous divisions.