Chapter XXVII: Part 27

The Vidurs employ Maratha Brahmans for religious and ceremonial purposes, while their _gurus_ are either Brahmans or Bairagis. They have two names, one for ceremonial and the other for ordinary use. When a child is to be named it is placed in a cradle and parties of women sit on opposite sides of it. One of the women takes the child in her arms and passes it across the cradle to another saying, 'Take the child named Ramchandra' or whatever it may be. The other woman passes the child back using the same phrase, and it is then placed in the cradle and rocked, and boiled wheat and gram are distributed to the party. The Vidurs burn the dead, and during the period of mourning the well-to-do employ a Brahman to read the Garud Puran to them, which tells how a sinner is punished in the next world and a virtuous man is rewarded. This, it is said, occupies their minds and prevents them from feeling their bereavement. They will take food only from Maratha Brahmans and water from Rajputs and Kunbis. Brahmans will, as a rule, not take anything from a Vidur's hand, but some of them have begun to accept water and sweetmeats, especially in the case of educated Vidurs. The Vidurs will not eat flesh of any kind nor drink liquor. The Brahman Vidurs did not eat in kitchens in the famine. Their dress resembles that of Maratha Brahmans. The men do not usually wear the sacred thread, but some have adopted it. In Bombay, however, boys are regularly invested with the sacred thread before the age of ten. [720] In Nagpur it is stated that the Vidurs like to be regarded as Brahmans. [721] They are now quite respectable and hold land. Many of them are in Government service, some being officers of the subordinate grades and others clerks, and they are also agents to landowners, patwaris and shopkeepers. The Vidurs are the best educated caste with the exception of Brahmans, Kayasths and Banias, and this fact has enabled them to obtain a considerable rise in social status. Their aptitude for learning may be attributed to their Brahman parentage, while in some cases Vidurs have probably been given an education by their Brahman relatives. Their correct position should be a low one, distinctly beneath that of the good cultivating castes. A saying has it, 'As the _amarbel_ creeper has no roots, so the Vidur has no ancestry.' But owing to their education and official position the higher classes of Vidurs have obtained a social status not much below that of Kayasths. This rise in position is assisted by their adherence in matters of dress, food and social practice to the customs of Maratha Brahmans, so that many of them are scarcely distinguishable from a Brahman. A story is told of a Vidur Tahsildar or Naib-Tahsildar who was transferred to a District at some distance from his home, and on his arrival there pretended to be a Maratha Brahman. He was duly accepted by the other Brahmans, who took food with him in his house and invited him to their own. After an interval of some months the imposture was discovered, and it is stated that this official was at a short subsequent period dismissed from Government service on a charge of bribery. The Vidurs are also considered to be clever at personation, and one or two stories are told of frauds being carried out through a Vidur returning to some family in the character of a long-lost relative.

Waghya

_Waghya,_ [722] _Vaghe, Murli._--An order of mendicant devotees of the god Khandoba, an incarnation of Siva; they belong to the Maratha Districts and Bombay where Khandoba is worshipped. The term Waghya is derived from _vagh_, a tiger, and has been given to the order on account of the small bag of tiger-skin, containing _bhandar_, or powdered turmeric, which they carry round their necks. This has been consecrated to Khandoba and they apply a pinch of it to the foreheads of those who give them alms. Murli, signifying 'a flute' is the name given to female devotees. Waghya is a somewhat indefinite term and in the Central Provinces does not strictly denote a caste. The order originated in the practice followed by childless mothers of vowing to Khandoba that if they should bear a child, their first-born should be devoted to his service. Such a child became a Waghya or Murli according as it was a boy or a girl. But they were not necessarily severed from their own caste and might remain members of it and marry in it. Thus there are Waghya Telis in Wardha, who marry with other Telis. The child might also be kept in the temple for a period and then withdrawn, and nowadays this is always done. The children of rich parents sometimes simply remain at home and worship Khandoba there. But they must beg on every Sunday from at least five persons all their lives. Another practice, formerly existing, was for the father and mother to vow that if a child was born they would be swung. They were then suspended from a wooden post on a rope by an iron hook inserted in the back and swung round four or five times. The sacred turmeric was applied to the wound and it quickly healed up. Others would take a Waghya child to Mahadeo's cave in Pachmarhi and let it fall from the top of a high tree. If it lived it was considered to be a Raja of Mahadeo, and if it died happiness might confidently be anticipated for it in the next birth. Besides the children who are dedicated to Khandoba, a man may become a Waghya either for life or for a certain period in fulfilment of a vow, and in the latter case will be an ordinary member of his own caste again on its termination. The Waghyas and Murlis who are permanent members of the order sometimes also live together and have children who are brought up in it. The constitution of the order is therefore in several respects indefinite, and it has not become a self-contained caste, though there are Waghyas who have no other caste.

The following description of the dedication of children to Khandoba is taken from the _Bombay Gazetteer_ [723]. When parents have to dedicate a boy to Khandoba they go to his temple at Jejuri in Poona on any day in the month of Chaitra (March-April). They stay at a Gurao's house and tell him the object of their visit. The boy's father brings offerings and they go in procession to Khandoba's temple. There the Gurao marks the boy's brow with turmeric, throws turmeric over his head, fastens round his neck a deer-or tiger-skin wallet hung from a black woollen string and throws turmeric over the god, asking him to take the boy. The Murlis or girls dedicated to the god are married to him between one and twelve years of age. The girl is taken to the temple by her parents accompanied by the Gurao priest and other Murlis. At the temple she is bathed and her body rubbed with turmeric, with which the feet of the idol are also anointed. She is dressed in a new robe and bodice, and green glass bangles are put on her wrists. A turban and sash are presented to the god, and the _guru_ taking a necklace of nine cowries (shells) fastens it round the girl's neck. She then stands before the god, a cloth being held between them as at a proper wedding, and the priest repeats the marriage verses. Powdered turmeric is thrown on the heads of the girl and of the idol, and from that day she is considered to be the wife of Khandoba and cannot marry any other man. When a Murli comes of age she sits by herself for four days. Then she looks about for a patron, and when she succeeds in getting one she calls a meeting of her brethren, the Waghyas, and in their presence the patron says, 'I will fill the Murli's lap.' The Waghyas ask him what he will pay and after some haggling a sum is agreed on, which thirty years ago varied between twenty-five and a hundred rupees. If it is more than Rs. 50 a half of the money goes to the community, who spend it on a feast. With the balance the girl buys clothes for herself. She lives with her patron for as long as he wishes to keep her, and is then either attached to the temple or travels about as a female mendicant. Sometimes a married woman will leave her home and become a Murli, with the object as a rule of leading a vicious life.

A man who takes a vow to become a Waghya must be initiated by a _guru_, who is some elder member of the order. The initiation takes place early on a Sunday morning, and after the disciple is shaved, bathed and newly clad, the _guru_ places a string of cowries round his neck and gives him the tiger-skin bag in which the turmeric is kept. He always retains much reverence for his _guru_, and invokes him with the exclamation, 'Jai Guru,' before starting out to beg in the morning. The following articles are carried by the Waghyas when begging. The _dapdi_ a circular single drum of wood, covered with goat-skin, and suspended to the shoulder. The _chouka_ consists of a single wire suspended from a bar and passing inside a hollow wooden conical frame. The wire is struck with a stick to produce the sound. The _ghati_ is an ordinary temple bell; and the _kutumba_ is a metal saucer which serves for a begging-bowl. This is considered sacred, and sandalwood is applied to it before starting out in the morning. The Waghyas usually beg in parties of four, each man carrying one of these articles. Two of them walk in front and two behind, and they sing songs in praise of Khandoba and play on the instruments. Every Waghya has also the bag made of tiger-skin, or, if this cannot be had, of deer-skin, and the cowrie necklace, and a _seli_ or string of goat-hair round the neck. Alms, after being received in the _kutumba_ or saucer, are carried in a bag, and before setting out in the morning they put a little grain in this bag, as they think that it would be unlucky to start with it empty. At the end of the day they set out their takings on the ground and make a little offering of fire to them, throwing a pinch of turmeric in the air in the name of Khandoba. The four men then divide the takings and go home. Marathas, Murlis and Telis are the castes who revere Khandoba, and they invite the Waghyas to sing on the Dasahra and also at their marriages. In Bombay the Waghyas force iron bars through their calves and pierce the palms of their hands with needles. To the needle a strip of wood is attached, and on this five lighted torches are set out, and the Waghya waves them about on his hand before the god. [724] Once in three years each Waghya makes a pilgrimage to Khandoba's chief temple at Jejuri near Poona, and there are also local temples to this deity at Hinganghat and Nagpur. The Waghyas eat flesh and drink liquor, and their social and religious customs resemble those of the Marathas and Kunbis.

Yerukala

_Yerukala._--A vagrant gipsy tribe of Madras of whom a small number are returned from the Chanda District. They live by thieving, begging, fortune-telling and making baskets, and are usually treated as identical with the Koravas or Kuravas, who have the same occupations. Both speak a corrupt Tamil, and the Yerukalas are said to call one another Kurru or Kura. It has been supposed that Korava was the Tamil name which in the Telugu country became Yerukalavandlu or fortune-teller. Mr. (Sir H.) Stewart thought there could be no doubt of the identity of the two castes, [725] though Mr. Francis points out differences between them. [726] The Yerukalas are expert thieves. They frequent villages on the pretence of begging, and rob by day in regular groups under a female leader, who is known as Jemadarin. Each gang is provided with a bunch of keys and picklocks. They locate a locked house in an unfrequented lane, and one of them stands in front as if begging; the remainder are posted as watchers in the vicinity, and the Jemadarin picks the lock and enters the house. When the leader comes out with the booty she locks the door and they all walk away. If any one comes up while the leader is in the house the woman at the door engages him in conversation by some device, such as producing a silver coin and asking if it is good. She then begins to dispute, and laying hold of him calls out to her comrades that the man has abused her or been taking liberties with her. The others run up and jostle him away from the door, and while they are all occupied with the quarrel the thief escapes. Or an old woman goes from house to house pretending to be a fortune-teller. When she finds a woman at home alone, she flatters and astonishes her by relating the chief events in her life, how many children she has, how many more are coming, and so on. When the woman of the house is satisfied that the fortune-teller has supernatural powers, she allows the witch to cover her face with her robe, and shuts her eyes while the fortune-teller breathes on them, and blows into her ears and sits muttering charms. Meanwhile one or two of the latter's friends who have been lurking close by walk into the house and carry away whatever they can lay their hands on. When they have left the house the woman's face is uncovered and the fortune-teller takes her fee and departs, leaving her dupe to find out that her house has been robbed. [727] The conjugal morals of these people are equally low. They sell or pledge their wives and unmarried daughters, and will take them back on the redemption of the pledge with any children born in the interval, as though nothing out of the ordinary had happened. When a man is sentenced to imprisonment his wife selects another partner for the period of her husband's absence, going back to him on his release with all her children, who are considered as his. Mr. Thurston gives the following story of a gang of Koravas or Yerukalas in Tinnevelly: "One morning, in Tinnevelly, while the butler in a missionary's house was attending to his duties, an individual turned up with a fine fowl for sale. The butler, finding that he could purchase it for about half the real price, bought it, and showed it to his wife with no small pride in his ability in making a bargain. But he was distinctly crestfallen when his wife pointed out that it was his own bird, which had been lost on the previous night. The seller was a Korava." [728] In Madras they have also now developed into expert railway thieves. They have few restrictions as to food, eating cats and mice, though not dogs. [729] The Yerukalas practised the custom of the Couvade as described by the Rev. John Cain, of Dumagudem: [730] "Directly the woman feels the birth-pangs she informs her husband, who immediately takes some of her clothes, puts them on, places on his forehead the mark which the women usually place on theirs, retires into a dark room where there is only a very dim lamp, and lies down on the bed, covering himself up with a long cloth. When the child is born it is washed and placed on the cot beside the father. Asafoetida, jaggery and other articles are then given, not to the mother but to the father. During the days of ceremonial impurity the man is treated as other Hindus treat their women on such occasions. He is not allowed to leave his bed, but has everything needful brought to him.

"The Yerukalas marry when quite young. At the birth of a daughter the father of an unmarried little boy often brings a rupee and ties it in the cloth of the father of a newly-born girl. When the girl is grown up he can then claim her for his son."

NOTES

[1] _Tribes and Castes of Bengal_, art. Kumhar.

[2] Gods and demons.

[3] _Hath_, hand and _garhna_ to make or mould.

[4] _Gora_, white or red, applied to Europeans.

[5] _History of the Marathas_, edition 1878, vol. i. p. 26.

[6] The above description is taken from the Central Provinces _Monograph on Pottery and Glassware_ by Mr. Jowers, p. 4.

[7] _Golden Bough,_ ii. pp. 299, 301.

[8] _Rajasthan_, ii. p. 524.

[9] _Orphèus_, p. 152.

[10] The sacrifice is now falling into abeyance, as landowners refuse to supply the buffalo.

[11] Dr. Jevons, _Introduction to the History of Religion_, p. 368.

[12] _Vide_ article on Lakhera.

[13] _Rasmala_, i. p. 100.

[14] _Ibidem_, p. 241.

[15] _Khandesh Gazetteer_, p. 62.

[16] _Bombay Gazetteer_, vol. i. part ii. p. 34.

[17] From _jihar_, a tree or shrub.

[18] _Acacia catechu_.

[19] _Dhan_ properly means wealth, _cf._ the two meanings of the word stock in English.

[20] _Berar Census Report_ (1881), para. 180.

[21] _Ibidem_.

[22] _Bawan_ = fifty-two.

[23] _Bombay Gazetteer, Hindus of Gujarat_ p. 490, App. B, Gujar.

[24] _Eugenia jambolana_.

[25] _Ficus glomerata_.

[26] See the article entitled 'An Anthropoid.'

[27] _Bombay Gazetteer; Nasik_ p. 26.

[28] This is the rule in the Nagpur District.

[29] From a note by Mr. A. K. Smith, C.S.

[30] Circle Inspector Ganesh Prasad.

[31] _Semicarpus anacardium_.

[32] 'Oh, Lord Mahabir, give me a child, only one child.'

[33] _Beast and Man in India_, p. 44. But, according to the same writer, the Hindus do say, 'Drunk as an owl' and also 'Stupid as an owl.'

[34] _Crotalaria juncea_.

[35] The 3rd Baisakh (May) Sudi, the commencement of the agricultural year. The name means, 'The day of immortality.'

[36] Furnished by Inspector Ganesh Prasad.

[37] _Dam_: breath or life.

[38] These paragraphs are largely based on a description of a Wardha village by Mr. A.K. Smith, C.S.

[39] _Nagpur Settlement Report_, para. 45.

[40] The references to English farming in this paragraph are taken from an article in the _Saturday Review_ of 22nd August 1908.

[41] _Report on the Territories of the Raja of Nagpur_.

[42] _Rasmala_, ii. 242.

[43] A freebooting tribe who gave their name to Kathiawar.

[44] This article is partly based on papers by Nanhe Khan, Sub-Inspector of Police, Khurai, Saugor, and Kesho Rao, Headmaster, Middle School, Seoni-Chhapara.

[45] Literally 'The Month of Separatica.' It is the eighth month of the Muhammadan year and is said to be so called because in this month the Arabs broke up their encampments and scattered in search of water. On the night of Shab-i-Barat God registers all the actions of men which they are to perform during the year; and all the children of men who are to be born and die in the year are recorded. Though properly a fast, it is generally observed with rejoicings and a display of fireworks. Hughes' _Dictionary of Islam_, p. 570.

[46] _Tribes and Castes of the N.W.P.,_ art. Kunjra.

[47] _Tribes and Castes of Bengal_, _ibidem_.

[48] This article is compiled from notes taken by Mr. Hira Lal and by Pyare Lal Misra, Ethnographic clerk.

[49] _North Arcot Manual_, vol. i. p. 220.

[50] Vol. i. p. 224.

[51] _Hindu Manners, Customs and Ceremonies_.

[52] In this article some account of the houses, clothes and food of the Hindus generally of the northern Districts has been inserted, being mainly reproduced from the District Gazetteers.

[53] _Tribes and Castes of Bengal_, art. Kurmi.

[54] _Indian Folk Tales_, p. 8.

[55] _Crotalaria juncea_. See article on Lorha for a discussion of the Hindus' prejudice against this crop.

[56] There are several Chaurasis, a grant of an estate of this special size being common under native rule.

[57] _Boswellia serrata_.

[58] _Eugenia Jambolana_.

[59] 2 lbs.

[60] Elliot, _Hoshangabad Settlement Report_, p. 115.

[61] The custom is pointed out by Mr. A. K. Smith, C.S.

[62] _Central Provinces Census Report_ (1911), p. 153.

[63] _C.P. Census Report_ (1911), p. 153.

[64] Or his big toe.

[65] _C.P. Census Report_ (1911), p. 158.

[66] In _Indian Folk Tales_.

[67] _Ficus R_.

[68] He is also known as Katia or Kattaha Brahman and as Mahapatra.

[69] _Indian Folk Tales_, p. 54.

[70] _Sorghum vulgare_, a large millet.

[71] Dr. Jevons, _Introduction to the History of Religion_, p. 365.

[72] A measure of 400 lbs.

[73] _Butea frondosa_.

[74] A measure containing 9 lb. 2 oz. of rice.

[75] _Ficus glomerata_.

[76] From Ganga, or the Ganges, and _ala_ a pot.

[77] _Cajanus indicus_.

[78] _Phaseolus mungo_.

[79] _Phaseolus radiatus_.

[80] _Bombax malabaricum_.

[81] _Acacia arabica_.

[82] _Cassia tora_.

[83] _Punjab Census Report_ (1881), p. 340.

[84] _Schleichera trijuga_.

[85] _Hindus of Gujarat_, App., art. Vaghri, footnote.

[86] _Religion of the Semites_.

[87] Mackintosh, _Report on the Manbhaos._.

[88] See articles on Khairwar and Kewat.

[89] Colonel Ward's _Mandia Settlement Report_ p. 29.

[90] _Brief View of the Caste System_, p. 14.

[91] _Symplocos racemosa_.

[92] Raja Lachman Singh's _Bulandshahr Memo,_ p. 182, quoted in Mr. Crooke's _Tribes and Castes_, art. Lodha.

[93] _Narsinghpur Settlement Report_ (1866), p. 28.

[94] _Nagpur Settlement Report_, p. 24.

[95] A small millet.

[96] Every twelfth year when the planet Jupiter is in conjunction with the constellation Sinh (Leo).

[97] _Butea Frondosa_.

[98] This is known as _lodha_.

[99] The Rajjhars are a low caste of farmservants and labourers, probably an offshoot of the Bhar tribe.

[100] _Tribes and Castes of the N.W.P. and Oudh_, art. Lohar.

[101] Dowson, _Classical Dictionary, s.v._

[102] In Uriya the term, _Ghantrabela_ means a person who has illicit intercourse with another. The Ghantra Lohars are thus probably of bastard origin, like the groups known as half-castes and others which are frequently found.

[103] _Punjab Census Report_ (1881), para. 624. (Ibbetson.)

[104] _Tribes and Castes of Bengal,_ art. Lohar

[105] About 15 acres.

[106] _Berar Census Report_, 1881 (Kitts).

[107] _Punjab Ethnography_, para. 624.

[108] _Bombay Gazetteer_, xvi. 82.

[109] This article is partly based on papers by Mr. P.B. Telang, Munsiff Seoni-Malwa, and Mr. Waman Rao Mandloi, naib-tahsildar, Harda.

[110] This derivation is also negatived by the fact that the name Maharatta was known in the third century B.C., or long before the Rastrakutas became prominent.

[111] _Bombay Gazetteer; Gujarat Hindus_, p. 338.

[112] Ibbetson, _Punjab Census Report_ (1881).

[113] _Bombay Gazetteer, l.c._ text and footnote by R. v. J. S. Taylor.

[114] Kitts' _Berar Census Report_ (1881), p. 143.

[115] See article on Panwar Rajput.

[116] _Berar Census Report_ (1881), p. 144.

[117] Kitts' _Berar Census Report_ p. 144.

[118] Described in the articles on Kurmi and Kunbi.

[119] _Loc. cit_.

[120] _Bombay Gazetteer, Gujarat Hindus, loc. cit._

[121] In Berar for ten days--Kitts' _Berar Census Report, l.c._

[122] 3rd Baisakh (April) Sudi, commencement of agricultural year.

[123] _Berar Census Report, l.c._

[124] _Berar Census Report, l.c._

[125] _Bombay Gazetteer, Gujarat Hindus_.

[126] It was formerly suggested that the fact of the Mahars being the chief worshippers at the shrines of Sheikh Farid indicated that the places themselves had been previously held sacred, and had been annexed by the Muhammadan priests; and the legend of the giant, who might represent the demonolatry of the aboriginal faith, being slain by the saint might be a parable, so to say, expressing this process. But in view of the way in which the Mehtars worship Musalman saints, it seems quite likely that the Mahars might do so for the same reason, that is, because Islam partly frees them from the utter degradation imposed by Hinduism. Both views may have some truth. As regards the legends themselves, it is highly improbable that Sheikh Farid, a well-known saint of northern India, can ever have been within several hundred miles of either of the places with which they connect him.

[127] From Mr. C. Brown's notes.

[128] _C.P. Police Gazette_.

[129] Kitts, _l.c._

[130] _Ibidem_.

[131] Stated by Mr. C. Brown.

[132] Vol. ii. p. 237.

[133] _Bombay Gazetteer_, vol. xii. p. 175.

[134] Rev. A. Taylor in _Bombay Gazetteer, Gujarat Hindus_, p. 341 f.

[135] The following passage is taken from Forbes, _Rasmala_, i. p. 112.

[136] _Bombay Gazetteer_, vol. xi p. 73.

[137] _Bombay Gazetteer_, vol. xi. p. 73.

[138] Grant Duff; _History of the Marathas_, vol. i. p. 24.

[139] _Nagpur Settlement Report_ (1899), p. 29.

[140] This article consists of extracts from Sir H. Risley's account of the caste in the _Tribes and Castes of Bengal_.

[141] See lists of exogamous septs of Mahli, Sandal, Munda and Puri in Appendix to _Tribes and Castes cf Bengal_.

[142] _Ethnology of Bengal_, p. 326.

[143] This article is based on papers by Mr. Hira Lal and Suraj Baksh Singh, Assistant Superintendent, Udaipur State, with references to Mr. Crooke's exhaustive article on the Majhwars in his _Tribes and Castes_.

[144] Crooke, art Majhwar, para. 1.

[145] _Tribes and Castes of Bengal_, art. Manjhi.

[146] Crooke, _Tribes and Castes of Bengal_, art. Manjhi, para. 4.

[147] Crooke, _Tribes and Castes of Bengal,_ art. Manjhi, para. 63.

[148] _Ibidem,_ para. 54.

[149] _Ficus glomerata_.

[150] Based entirely on Colonel Dalton's account in the _Ethnology of Bengal_, and Sir H. Risley's in the _Tribes and Castes of Bengal_.

[151] See _The Khandesh Bhil Corps_, by Mr. A. H. A. Simcox, p. 62.

[152] _Hindu Manners, Customs and Ceremonies_, ed. 1897, pp. 25, 26.

[153] Page 130.

[154] _Hinduism_, in 'Religions Ancient and Modern' Series, p. 26.

[155] This article is based principally on Mr. Low's description of the Marars in the _Balaghat District Gazetteer_ and on a paper by Major Sutherland, I.M.S.

[156] _C.P. Census Report_ (1891), para. 180.

[157] Schröder, _Prehistoric Antiquities_, 121, quoted in Crooke's _Tribes and Castes_, art. Mali.

[158] _Punjab Census Report_ (1881), para. 483.

[159] _Ibidem_, para. 484.

[160] _Balaghat District Gazetteer_, para. 59.

[161] Mr. Napier's _Bhandara Settlement Report_, quoted in article on Kohli.

[162] _Tribes and Castes of Bengal_, art. Mali.

[163] _Brief View of the Caste System_, p. 15.

[164] _La Cité antique_, 21st ed., p. 181.

[165] _The Antiquity of Oriental Carpets_, Sir G. Birdwood (Society of Arts, 6th November 1908).

[166] The derivations of chaplet and rosary are taken from Ogilvy's _Dictionary_.

[167] _Balaghat District Gazetteer_ (C.E. Low), para. 59.

[168] _Ibidem, loc. cit._

[169] _Balaghat District Gazetteer_, para. 59.

[170] _Hindu Castes_, vol. i. p. 327.

[171] _Balaghat District Gazetteer, loc. cit._

[172] This article is based on papers by Mr. Shyamacharan, B.A., B.L., Pleader, Narsinghpur, and Pyare Lal Misra, Ethnographic clerk.

[173] Crooke's _Tribes and Castes of the N. W. P. and Oudh_, art. Mallah.

[174] This article is based on papers by Mr. Hira Lal and G. Padaya Naidu of the Gazetteer Office.

[175] _Papers on the Aboriginal Tribes of the Central Provinces_, p. 6.

[176] Rev. A. Wood in _Chanda District Gazetteer_, para. 96.

[177] This article is compiled from notes on the caste drawn up by Colonel Mackenzie and contributed to the _Pioneer_ newspaper by Mrs. Horsburgh; Captain Mackintosh's _Account of the Manbhaos_ (India Office Tracts); and a paper by Pyare Lal Misra, Ethnographic clerk.

[178] _Berar Census Report_ (1881), p. 62.

[179] Dattatreya was a celebrated Sivite devotee who has been deified as an incarnation of Siva.

[180] _Berar Census Report_ (1881), p. 62.

[181] This article is based partly on a paper by Mr. Achyut Sitaram Sathe, Extra Assistant Commissioner.

[182] P. 389.

[183] See also separate article Mang-Garori.

[184] _Berar Census Report_ (1881), p. 147.

[185] _Lectures on the Criminal Tribes of the Central Provinces_, p. 79.

[186] _Cynodon dactylon_.

[187] Dr, Murray Mitchell's _Great Religions of India_, p. 63.

[188] From a note by Mr. Hira Lal.

[189] Times Press, Bombay, 1882.

[190] Kennedy, _Criminal Classes of the Bombay Presidency_, p. 122.

[191] _Lectures on some Criminal Tribes of India_.

[192] This passage is quoted by Mr. Gayer from the Supplement to the Central Provinces Police Gazette of 24th January 1905.

[193] Hutton's _Thugs, Dacoits and Gang-robbers of India_ (1857), pp. 164-168, quoting an account by Captain Barr.

[194] This article is based on papers by Rai Sahib Nanakchand, B.A., Headmaster, Saugor High School, and Munshi Pyare Lal Misra of the Gazetteer office.

[195] _Brief View_, p. 30.

[196] The _tazias_ are ornamental representations of the tomb of Hussain, which the Muhammadans make at the Muharram festival.

[197] This article is based on a note furnished by Mr. M. Aziz, Officiating Naib-Tahsildar, Sironcha.

[198] From a glossary published by Mr. Gupta, Assistant Director of Ethnology for India.

[199] Generally the paternal aunt's son.

[200] _Bassia latifolia_.

[201] Sir H. Risley's _India Census Report_ (1901), Ethnographic Appendices, p. 93.

[202] P. 48, footnote.

[203] _Nasik Gazetteer_, _ibidem_. Elphinstone's _History_, p. 246.

[204] The proper spelling is Bhosle, but Bhonsla is adopted in deference to established usage.

[205] _Bombay Census Report_ (1901), pp. 184-185.

[206] _Rajasthan_, i. 269.

[207] _Ibidem_, ii. 420.

[208] _Sholapur Gazetteer_, p. 87.

[209] _Satara Gazetteer_, p. 64.

[210] _Ibidem_, p. 75.

[211] _Bombay Census Report_ (1907), _ibidem_.

[212] _Letter on the Marathas_ (India Office Tracts).

[213] _Satara Gazetteer_, p. 75.

[214] Grant-Duff, 4th edition (1878), vol. i. pp. 70-72.

[215] Forsyth, _Nimar Settlement Report_.

[216] _Bombay Gazetteer_, vol. xviii. part i. pp. 413-414.

[217] Elliott, _Hoshangabad Settlement Report_.

[218] The following description is taken from the Ethnographic Appendices to Sir H.H. Risley's _India Census Report_ of 1901.

[219] Irvine's _Army of the Mughals_, p. 82.

[220] _Ibidem_, p. 232. Gopal is a name of Krishna.

[221] Lit. armour-bearers. Colonel Tone writes: "I apprehend from the meaning of this term that it was formerly the custom of this nation, as was the case in Europe, to appear in armour. I have frequently seen a kind of coat-of-mail worn by the Maratha horsemen, known as a _beuta_, which resembles our ancient hauberk; it is made of chain work, interlinked throughout, fits close to the body and adapts itself to all its motions."

[222] In order to obtain redress by Dharna the creditor or injured person would sit starving himself outside his debtor's door, and if he died the latter would be held to have committed a mortal sin and would be haunted by his ghost; see also article on Bhat. The account here given must be exaggerated.

[223] Elphinstone's _History_, 7th ed. p. 748.

[224] _Ibidem_, p. 753.

[225] Some information has been obtained from a paper by Mr. Harbans Rai, Clerk of Court, Damoh.

[226] Rajendra Lal Mitra, quoted in art. on Beria.

[227] Greeven, op. cit. pp. 29, 33.

[228] Op. cit p. 334.

[229] Greeven, p. 66, quoting from _Echoes of Old Calcutta_.

[230] Crooke, _op. cit._

[231] Crooke, _op. cit._ para. 52.

[232] Ibbetson, _op. cit._ para. 227.

[233] Greeven, _op. cit._ p. 21.

[234] The fruit of the _achar_ (_Buchanamia latifolia_).

[235] _Acacia arabica_.

[236] _Acacia catechu_.

[237] Some writers consider that Balmik, the sweeper-saint, and Valmiki, the author of the Ramayana, are not identical.

[238] Page 38.

[239] Page 8.

[240] Page 54.

[241] _Punjab Census Report_ (1881), para. 599.

[242] Sir H. Risley, _l.c._, art. Dom.

[243] _Institutes_, x. 12-29-30.

[244] _Ibidem_, iv. 239, quoted by Mr. Crooke, art. Dom.

[245] Probably not within the house but in the veranda or courtyard.

[246] _Ibidem_.

[247] Crooke, _Tribes and Castes_, art. Dom, para. 34.

[248] _Bombay Gazetteer_, _l.c._

[249] _Ibidem_.

[250] _Punjab Census Report_ (1881), and _Bombay Gazetteer_, _l.c._

[251] _Hindu Tribes and Castes_, quoted by Sir H. Risley, art. Dom.

[252] _Bombay Gazetteer_, _l.c._

[253] Ibbetson, _l.c._ para. 596.

[254] _Ibidem_, para. 601.

[255] _L.c._ pp. 25, 26.

[256] _Rajputana Gazetteer_, vol. i. p. 165.

[257] A Muhammadan form of marriage.

[258] Elliott's _Hoshangabad Settlement Report_, p. 63.

[259] Cunningham's _Archaeological Survey Reports_, xx. p. 24.

[260] _Ibidem_.

[261] General Cunningham's enumeration of the _pals_ is as follows: Five Jadon clans--Chhirkilta, Dalat, Dermot, Nai, Pundelot; five Tuar clans--Balot, Darwar, Kalesa, Lundavat, Rattawat; one Kachhwaha clan--Dingal; one Bargjuar clan--Singal. Besides these there is one miscellaneous or half-blood clan, Palakra, making up the common total of 12 1/2 clans.

[262] Ibbetson's _Punjab Census Report_, para. 582. Sir D. Ibbetson considered it doubtful, however, whether the expression referred to the Mina caste.

[263] Major Powlett, _Gazetteer of Alwar_.

[264] _Asiatic Studies_, vol. i. p. 162.

[265] Quoted in Dowson's _Elliott's History of India_, iii. p. 103.

[266] Dowson's _Elliott_, iv. pp. 60, 75, 283, quoted in Crooke's _Tribes and Castes_.

[267] _Census Report_ (1881), para. 582.

[268] _Tribes and Castes of the N.W.P._ art. Meo.

[269] _Rajasthan_, i. p. 589.

[270] _Archaeological Reports_. vol. xx. p. 26.

[271] _Tribes and Castes of the North-Western Provinces_, vol. iii. p. 496.

[272] Baden Powell's _Land Systems of British India_, vol. iii. p. 116.

[273] _Punjab Ethnography_, p. 289.

[274] _Brief View_, p. 43.

[275] Crooke, _loc. cit._

[276] This article is partly based on papers by Mr. Gopal Parmanand, Deputy Inspector of Schools, Saugor, and Mr. Shamsuddin, Sub-Inspector, City Police, Saugor.

[277] _Brief View_.

[278] _Bombay Ethnographic Survey Draft Monograph on Jingar_.

[279] _Tribes and Castes of Bengal_, art. Mochi.

[280] _Eastern India_, vol. iii. p. 105.

[281] Rajendra Lal Mitra, _Indo-Aryans_, vol. i. pp. 222, 223.

[282] _Ethnology of Bengal_, p. 326.

[283] _Tribes and Castes of Bengal_, art. Bind.

[284] Crooke's _Tribes and Castes_, art. Bind.

[285] _Tribes and Castes of Bengal_, _loc. cit._

[286] The clever writer referred to in the preceding line.

[287] Breast-cloth.

[288] This article is mainly compiled from papers by Mr. Hira Lal and Babu Gulab Singh, Superintendent of Land Records, Betul.

[289] _Berar Census Report_ (1881), p. 158.

[290] _Butea frondosa_.

[291] _Phyllanthus emiblica_.

[292] This article is compiled from papers by Mr. Chatterji, retired E.A.C., Jubbulpore; Professor Sadashiva Jairam, M.A., Hislop College, Nagpur; and Mr. C. Shrinivas Naidu, First Assistant Master, Sironcha, Chanda; and from the Central Provinces District Gazetteers.

[293] Mr. Crooke's _Tribes and Castes,_ art. Nai.

[294] _Tribes and Castes_, art. Nai, para. 5.

[295] The following account is largely taken from Mr. Nesfield's _Brief View of the Caste System_, pp. 42, 43.

[296] _Eighteenth Century Middle-Class Life_, by C.S. Torres, in the _Nineteenth Century and After_, Sept. 1910.

[297] _Private Life of an Eastern King_, p. 17.

[298] _Ibidem_, p. 107.

[299] _Private Life of an Eastern King_, p. 330.

[300] In the _Balaghat District Gazetteer_.

[301] D.B. Pandian, _Indian Village Life_, under Barber.

[302] Quoted in Malcolm's _Sketch of the Sikhs, Asiatic Researches_, vol. xi., 1810, p. 289.

[303] Quoted in Sir D. Ibbetson's account of the Sikhs in _Punjab Census Report_ (1881).

[304] _Sketch of the Sikhs_, _ibidem_, pp. 284, 285.

[305] Professor Blümners, _Home Life of the Ancient Greeks_, translation, p. 455.

[306] _Golden Bough_, 2nd ed. vol. iii. p. 370.

[307] Hendley, _Account of the Bhils_, _J.A.S.B._ vol. xxxiv., 1875, p. 360.

[308] _Bombay Gazetteer_, _Hindus of Gujarat_, p. 528.

[309] S.C. Roy, _The Mundas and their Country_, p. 369.

[310] W. Kirkpatrick in _J.A.S.B._, July 1911, p. 438.

[311] _Golden Bough_, 3rd ed. vol. viii. p. 153.

[312] _G.B._, 3rd ed., _Balder the Beautiful_, vol. ii. p. 103.

[313] Dr. Jevons, _Introduction to the History of Religion_, p. 45.

[314] _Golden Bough_, 2nd ed. vol. i. p. 234.

[315] _Ibidem_, vol. i. p. 242.

[316] _Ibidem_, vol. i. pp. 368, 369.

[317] Dalton, _Ethnology of Bengal_, p. 270.

[318] _Bombay Gazetteer_, _Parsis of Gujarat_, p. 226.

[319] _Religion of the Semites_, note i. pp. 483, 484.

[320] _Bombay Gazetteer_, _Muhammadans of Gujarat_, p. 52.

[321] _Golden Bough_, 2nd ed. vol. i. p. 368.

[322] Yule's ed. i. 50, quoted in _Bombay Gazetteer_, _Hindus of Gujarat_, p. 470.

[323] Mr. V.A. Smith, _Early History of India_, 2nd ed. p. 128.

[324] _Religion of the Semites_, p. 33.

[325] Lev. xiv. 9 and Deut. xxi. 12.

[326] _Golden Bough_, 2nd ed. vol. i. p. 371.

[327] _Ibidem_, 2nd ed. vol. i. p. 370.

[328] _Ibidem_, 2nd ed. vol. i. p. 371.

[329] Mr. Crooke's _Tribes and Castes_, art. Sarwaria.

[330] _Occult Review_, October 1909.

[331] _Orpheus_, p. 99, and _Bombay Gazetteer_, _Parsis of Gujarat_; p. 220.

[332] Hanuman is worshipped on this day in order to counteract the evil influence of the planet Saturn, whose day it really is.

[333] Pots in which wheat-stalks are sown and tended for nine days, corresponding to the Gardens of Adonis.

[334] _Religion of the Semites_ p. 324.

[335] _Golden Bough_, 2nd ed. vol. i. p. 203.

[336] In 1911 the Naodas numbered 700 persons in the Central Provinces. About 1000 were returned in Central India in 1891, but in 1901 they were amalgamated with the Mallahs or Kewats. This article is based on a paper by Mr. P.R. Kaipitia, Forest Ranger.

[337] This article is partly compiled from notes furnished by Mr. Aduram Chaudhri and Mr. Jagannath Prasad, Naib-Tahsildars.

[338] See art. Kanjar.

[339] _Punjab Census Report_ (1881), para. 588.

[340] _Tribes and Castes of Bengal_, art. Beria.

[341] _Asiatic Researches_, vol. vii., 1803, by Captain Richardson.

[342] _Tribes and Castes_, art. Nat.

[343] Crooke, _l.c._, art. Nat.

[344] _Ibidem._

[345] Ibbetson, _Punjab Census Report_ (1886), para. 588.

[346] _Bombay Gazetteer_, vol. xx. p. 186, quoted in Mr. Crooke's article.

[347] Temple and Fallon's _Hindustani Proverbs_, p. 171.

[348] _As. Res._ vol. xvi., 1828, p. 213.

[349] _Melia indica_.

[350] _Bengali Festivals and Holidays_, by the Rev. Bihari Lal De, _Calcutta Review_, vol. v. pp. 59, 60.

[351] Based on papers by Munshi Kanhya Lal of the Gazetteer Office, and Mr. Mir Patcha, Tahsildar, Bilaspur.

[352] Mr. Crooke's _Tribes and Castes_, art. Lunia.

[353] Mr. Crooke's _Tribes and Castes_, art. Lunia.

[354] _Papers relating to the Aboriginal Tribes of the C.P._, p. 6.

[355] Note by Mr. Tawney as Deputy Commissioner of Chhindwara, quoted in _Central Provinces Census Report_ of 1881 (Mr. Drysdale).

[356] Sir C.A. Elliott's _Hoshangabad Settlement Report_, p. 70.

[357] _Linguistic Survey_, vol. iv. p. 406.

[358] _Bengal Census Report_ (1901).

[359] _Ethnography_, p. 248.

[360] _Tribes and Castes_, vol. ii. p. 141.

[361] Panna Lal, Revenue Inspector.

[362] _Sorghum halepense_.

[363] _Shorea robusta_.

[364] In Bilaspur the men have an iron comb in the hair with a circular end and two prongs like a fork. Women do not wear this.

[365] _Jungle Life in India_, p. 134.

[366] This article is compiled from papers by Pyare Lal Misra, Ethnographic clerk, and Hazari Lal, Manager, Court of Wards, Chanda.

[367] The basil plant.

[368] _Bilaspur Settlement Report_ (1868), p. 49.

[369] From a note by Mr. Gauri Shankar, Manager, Court of Wards, Drug.

[370] With the exception of the historical notice, this article is principally based on a paper by Mr. Muhammad Yusuf, reader to Mr. C.E. Low, Deputy Commissioner of Balaghat.

[371] Tod's _Rajasthan_, ii. p. 407.

[372] Foreign elements in the Hindu population, _Ind. Ant._ (January 1911), vol. xl.

[373] _Early History of India_ (Oxford, Clarendon Press), 3rd ed., p. 303.

[374] _Ibidem_, 2nd ed., p. 288.

[375] _Ibidem_, p. 316.

[376] _Early History of India_ (Oxford, Clarendon Press), 3rd ed., p. 319.

[377] _Garret's Classical Dictionary of Hinduism_, _s.v._ Jamadagni and Rama.

[378] The following extract is taken from Mr. V.A. Smith's _Early History of India_, 3rd ed. pp. 395, 396. The passage has been somewhat abridged in reproduction.

[379] Malcolm, i. p. 26.

[380] _Rajasthan_, ii. p. 215.

[381] A similar instance in Europe is related by Colonel Tod, concerning the origin of the Madrid Restaurant in the Bois de Boulogne at Paris. After Francis I had been captured by the Spaniards he was allowed to return to his capital, on pledging his parole that he would go back to Madrid. But the delights of liberty and Paris were too much for honour; and while he wavered a hint was thrown out similar to that of destroying the clay city. A mock Madrid arose in the Bois de Boulogne, to which Francis retired. (_Rajasthan_, ii. p. 428.)

[382] _Rajasthan_, ii. pp. 264, 265.

[383] _Tribes and Castes_, art. Panwar.

[384] _Memoir of Central India_, i. 96.

[385] _Tribes and Castes_, art. Panwar.

[386] Blockmann, i. 252, quoted by Crooke.

[387] Ibbetson, P.C.R., para. 448.

[388] His name, Lakshma Deva, is given in a stone inscription dated A.D. 1104-1105.

[389] The inscription is said to be in one of the temples in Winj Basini, near Bhandak, in the Devanagri character in Marathi, and to run as follows: "Consecration of Jagnarayan (the serpent of the world). Dajíanashnaku, the son of Chogneka, he it was who consecrated the god. The Panwar, the ruler of Dhar, was the third repairer of the statue. The image was carved by Gopinath Pandit, inhabitant of Lonar Mehkar. Let this shrine be the pride of all the citizens, and let this religious act be notified to the chief and other officers."

[390] A few Panwar Rajputs are found in the Saugor District, but they are quite distinct from those of the Maratha country, and marry with the Bundelas. They are mentioned in the article on that clan.

[391] March.

[392] Rice boiled with milk and sugar.

[393] Village headman.

[394] Patwari or village accountant.

[395] _Introduction to the History of Religion_, p. 59.

[396] _Diospyros tomentosa_.

[397] Gamble, _Manual of Indian Timbers_, p. 461.

[398] _Balaghat District Gazetteer_.

[399] P. 62, quoting from Bringand, _Les Karens de la Birmanie, Les Missions Catholiques_, xx. (1888), p. 208.

[400] _Tod's Rajasthan_, i. p. 165. But Johar is a common term of salutation among the Hindus.

[401] _Seoni Settlement Report_ (1867), p. 43.

[402] From a collection of notes on Patharis by various police officers. The passage is somewhat abridged in reproduction.

[403] _Ficus R._

[404] _Bassia latifolia_.

[405] _Ficus glomerata_.

[406] Note already quoted.

[407] This article is partly compiled from papers by Mr. Aduram Chaudhri and Pandit Pyare Lal Misra of the Gazetteer Office, and extracts from Mr. Kitts' _Berar Census Report_ (1881), and Mr. Sewell's note on the caste quoted in Mr. Gayer's _Lectures on the Criminal Tribes of the Central Provinces_.

[408] _Lectures on Criminal Tribes of the C.P._, p. 19.

[409] _Berar Census Report_ (1881), p. 135.

[410] _Bombay Ethnographic Survey_, art. Pardhi.

[411] _Jungle Life in India_, pp. 586-587.

[412] _Peasant Life in Bihar_, p. 80.

[413] See Jerdon's _Mammals of India_, p, 97. The account there given is quoted in the _Chhindwara District Gazetteer_, pp. 16-17.

[414] _Private Life of an Eastern King_, p. 75.

[415] _Private Life of an Eastern King_, pp. 69, 71.

[416] _Private Life of an Eastern King_, pp. 39-40.

[417] _Bombay Ethnographic Survey_, _ibidem_.

[418] This article is based on papers by Mr. Panda Baijnath and other officers of the Bastar State.

[419] By Dr. Cornish.

[420] _Linguistic Survey_; vol. ix, p. 554; vol. ii. part ii. pp. 434 ff.

[421] In the article on Gond it is suggested that the Gonds and Khonds were originally one tribe, and the fact that the Parjas have affinities with both of them appears to support this view.

[422] _Eugenia jambolana_.

[423] Hareli, _lit._ 'the season of greenness.'

[424] Nawakhani, _lit._ 'the new eating.'

[425] _Folklore as a Historical Science_ (G.L. Gomme), pp. 191, 192.

[426] Based principally on Mr. Crooke's article on the caste in his _Tribes and Castes of the North-Western Provinces and Oudh_.

[427] Quoted in Mr. Crooke's _Tribes and Castes_, art. Bhar.

[428] Art. Pasi, para. 3.

[429] Art. Bhar, para. 4.

[430] A pulse of a black colour (_Phaseolus radiatus_).

[431] These sentences are taken from Dr. Grierson's _Peasant Life in Behar_, p. 79.

[432] _Tribes and Castes of Bengal_, art. Pasi.

[433] The following passage is taken from Mr. Crooke's article on Pasi, and includes quotations from the _Sitapur_ and _Hardoi Settlement Reports_.

[434] _Lectures on Criminal Tribes of the Central Provinces_.

[435] The word Rakshabandhan is said to mean literally, 'the bond of protection.' Another suggested derivation, 'binding the devil,' is perhaps incorrect.

[436] The historical account of the Pindaris is compiled from Malcolm's _Memoir of Central India_, Grant-Duff's _History of the Marathas_, and Prinsep's _Transactions in India_ (1825). Some notes on the modern Pindaris have been furnished by Mr. Hira Lal, and Mr. Waman Rustom Mandloi, Naib-Tahsildar, Harda.

[437] _Memoir of Central India_, i, p. 433.

[438] _Indian Antiquary_, 1900.

[439] _Transactions in India_, 1813-23, by H.T. Prinsep.

[440] _Maratha and Pindari Campaigns_.

[441] The above is compiled from the accounts given by Prinsep and Malcolm.

[442] That is when Malcolm wrote his _Memoir_.

[443] This account is copied from Prinsep's _Transactions_.

[444] _Memoir_, ii. p. 177.

[445] _Rajasthan_, ii. p. 674.

[446] Malcolm, ii. p. 177.

[447] The Pindari's childhood is recalled here, _vide_ poem.

[448] Pamphlet published in connection with the Ethnographic Survey.

[449] _A Prabhu Marriage_, p. 3 _et seq._

[450] _A Prabhu Marriage_, pp. 26-27.

[451] _Bombay Ethnographic Survey_, art. Prabhu.

[452] _Bombay Gazetteer_, ix. p. 68, footnotes.

[453] _Hoshangabad Settlement Report_ (1807), p. 60.

[454] _Nagpur Settlement Report_.

[455] _Settlement Report_.

[456] Preserved butter.

[457] _Tribes and Castes_, art. Raghuvansi.

[458] Kitts' _Berar Census Report_ (1881), p. 157.

[459] About 400 lbs.

[460] _Early History of India_ (Oxford, Clarendon Press), 3rd edition, p. 414.

[461] _Early History of India_, pp. 252, 254.

[462] _Ibidem_, p. 210.

[463] _Ibidem_, p. 227.

[464] Colonel Tod states that, the proper name of the caste was Jit or Jat, and was changed to Jat by a section of them who also adopted Muhammadanism. Colonel Tod also identifies the Jats or Jits with the Yueh-chi as suggested in the text (_Rajasthan_, i. p. 97).

[465] _Rajasthan_, i. p. 42. Mr. Crooke points out that the Buddha here referred to is probably the planet Mercury. But it is possible that he may have been identified with the religious reformer as the names seem to have a common origin.

[466] See also separate articles on Panwar, Rajput and Gujar.

[467] _J.A.S.B._, 1909, p. 167, _Guhilots_. See also annexed article on Rajput Sesodia.

[468] _Ibidem_, i. p. 105.

[469] See also article Bhat.

[470] _Rajasthan_, i. pp. 231, 232.

[471] _Butea frondosa_. This powder is also used at the Holi festival and has some sexual significance.

[472] _Rajasthan_, i. p. 159.

[473] _Melia indica_.

[474] _Ficus R._

[475] _Rajasthan_, i. p. 123.

[476] _Rajasthan_, i. pp. 267, 268.

[477] _Rasmala_, ii. p. 261.

[478] _Rajasthan_, i. p. 553.

[479] _Reminiscences of Lady Dorothy Nevill_, Nelson's edition, p. 367.

[480] _Rajasthan_, ii. p. 3.

[481] Mrs. Postans, _Cutch_, p. 35.

[482] Mrs. Postans, _Cutch_, p. 138.

[483] _Rajasthan_, i. pp. 543, 544.

[484] _Ibidem_, i. p. 125.

[485] _Ibidem_, ii. p. 52.

[486] _Rajasthan_, i. p. 552.

[487] Vol. ii. p. 227.

[488] A ceremony of smearing vermilion on the bride before a wedding, which is believed to bring good fortune.

[489] The basil plant, sacred to Vishnu.

[490] A round black stone, considered to be a form of Vishnu.

[491] _Rajasthan_, i. p. 555.

[492] _Tribes and Castes of Bengal_. art. Rajput.

[493] Quoted in Sir D. Ibbetson's _Punjab Census Report_ (1881), para. 456.

[494] Mr. Crooke's _Tribes and Castes_, art. Baghel.

[495] Vol. i. part i. p. 198.

[496] See also a history of the Baghels, called _Pratap Vinod_, written by Khan Bahadur Rahmat Ali Khan, and translated by Thakur Pratap Singh, Revenue Commissioner of Rewah.

[497] Article Baghel, quoting Forsyth's _Highlands of Central India_.

[498] _Memoir of Central India_, vol. ii. p. 479.

[499] _Punjab Census Report_ (1881), para. 445.

[500] This article consists entirely of extracts from Mr. Crooke's article on the Bais Rajputs.

[501] Mr. Crooke's _Tribes and Castes_, art. Banaphar.

[502] _Rajasthan_, i. p. 88, and _Supplementary Glossary_, _s.v._

[503] _Tribes and Castes_, _s.v._

[504] Mr. Crooke's _Tribes and Castes_, art. Bundela.

[505] _Rajasthan_, i. p. 106.

[506] _Imperial Gazetteer_, articles Bundelkhand and Panna.

[507] _Early History of India_, 3rd edition, pp. 390-394.

[508] Mr. Crooke's _Tribes and Castes_, art. Chandel.

[509] Sherring's _Castes and Tribes_, i. pp. 359, 360.

[510] _Supplemental Glossary_, art. Bhar.

[511] See art. Pasi.

[512] Crooke's _Tribes and Castes_, art. Chandel.

[513] _Ibidem_.

[514] _J.A.S.B._ vol. xlvi. (1877), p. 232.

[515] _Ibidem_, p. 233.

[516] _J.A.S.B._ vol. xlvi. (1877), p. 233.

[517] _Rajasthan_, i. pp. 86, 87.

[518] _Archaeological Reports_, ii. 255, quoted in Mr. Crooke's art. Chauhan.

[519] _Imperial Gazetteer, India_, vol. ii, p. 312.

[520] _Early History of India_ and _Imperial Gazetteer, loc. cit._

[521] _Rajasthan_, ii. p. 419.

[522] The above particulars are taken from Mr. Crooke's article Dhakara in his _Tribes and Castes_.

[523] _Early History of India_, 3rd edition, p. 391.

[524] _Early History of India_, 3rd edition, p. 385.

[525] _Tribes and Castes_, art. Gaharwar.

[526] _Tribes and Castes_, i. p. 75.

[527] _Supplementary Glossary_, p. 33.

[528] _Rajasthan_, i. p. 105.

[529] Quoted in Mr. Crooke's article on Gaharwar.

[530] See art. Rajput, Bundela.

[531] Quoted in Mr. Crooke's article Gaur Brahman.

[532] _Rajasthan_, i. p. 105.

[533] _Supplemental Glossary, s.v._

[534] _Rajasthan_, i. p. 36.

[535] The above notice of the Kalachuri or Haihaya dynasty of Tripura is taken from the detailed account in the _Jubbulpore District Gazetteer_, pp. 42-47, compiled by Mr. A.E. Nelson, C.S., and Rai Bahadur Hira Lal.

[536] _Early History of India_, 3rd edition, p. 390. This, however, does not only refer to the Jubbulpore branch, whose territories did not probably include the south and east of the present Central Provinces, but includes also the country over which the Ratanpur kings subsequently extended their separate jurisdiction.

[537] _Bilaspur District Gazetteer_, chap. ii., in which a full and interesting account of the Ratanpur kingdom is given by Mr. C.U. Wills, C.S.

[538] _Ibidem_, p. 49.

[539] Mr. Crooke's _Tribes and Castes_, art. Hayobans.

[540] The date is too early, as is usual in these traditions. Though the Haihaivansis only founded Ratanpur about A.D. 1050, their own legends put it ten centuries earlier.

[541] _Rajasthan_, i. p. 36.

[542] _Rajasthan_, ii. p. 319.

[543] _Early History of India_, 3rd edition, p. 381.

[544] The above information is taken from the new _Imperial Gazetteer_, articles Jaipur and Alwar States.

[545] Mr. Crooke's _Tribes and Castes_, art. Kachhwaha.

[546] _Rajasthan_, i. p. 94; Elliot's _Supplemental Glossary_, art. Gaur Taga.

[547] See article on Kol.

[548] _Eastern India_, ii. 461, quoted in Mr. Crooke's art. Nagvansi.

[549] _Tribes and Castes_, vol. i. art. Nikumbh.

[550] _Rajasthan_, ii. p. 417.

[551] Mr. Crooke's _Tribes and Castes_, art. Nikumbh.

[552] _Eastern India_, ii. p. 919.

[553] _Rajasthan_, i. p. 86.

[554] _Early History of India_, 3rd edition, p. 390.

[555] Ibidem, pp. 378, 379.

[556] _Rajasthan_, i. p. 91.

[557] Ibidem.

[558] Mr. Crooke's _Tribes and Castes_, art. Parihar.

[559] _Early History of India_, 3rd edition, p. 389.

[560] _Ibidem_, p. 413.

[561] _Imperial Gazetteer_, art. Bali.

[562] _Rajasthan_, ii. pp. 16, 17.

[563] _Ibidem_, i. p. 81.

[564] _Ibidem_, ii. p. 37.

[565] _Ibidem_, ii. p. 35.

[566] _J.A.S.B._ (1909), vol. v. p. 167.

[567] _Imperial Gazetteer, loc. cit_.

[568] Bhandarkar, _loc. cit._ p. 180.

[569] The following extracts from the history of the clan are mainly taken from the article on Udaipur State in the _Imperial Gazetteer_.

[570] _Rajasthan_, pp. 222, 223.

[571] Forbes, _Rasmala_ i. p. 400.

[572] _Rajasthan_ i. pp, 398, 399. The death of the young princess was mainly the work of Amir Khan Pindari who brought pressure on the Rana to consent to it in order to save his state.

[573] If the Chalukyas were in the Deccan in the fourth century they could not have originated from the Hun and Gujar invaders of the fifth and sixth centuries, but must have belonged to an earlier horde.

[574] _Some Problems of Ancient Indian History_, by Dr. Rudolf Hoernle, _J.R.A.S._ (1905) pp. 1-14.

[575] _Tribes and Castes, s.v._

[576] _Ibidem_, art. Soiri.

[577] Mr Crooke's _Tribes and Castes_, art. Tomara.

[578] _Early History of India_, 3rd edition, p. 386.

[579] Elliot, _Supplemental Glossary, s.v._

[580] Mr. Crooke's _Tribes, and Castes,_ art. Tomara.

[581] See also article Jadum for a separate account of the local caste in the Central Provinces.

[582] _Early History of India_, 3rd edition, p. 434.

[583] Based on the accounts of Sir H. Risley and Colonel Dalton and a paper by Pandit G.L. Pathak, Superintendent, Korea State.

[584] _B. G. Poona_, Part I., p. 409.

[585] _An Account of the Origin and Present Condition of the Tribe of Ramosis_ (Bombay, 1833; India Office Tracts. Also published in the _Madras Journal of Literature and Science_.)

[586] This paragraph is mainly compiled from the _Nasik_ and _Poona_ volumes of the _Bombay Gazetteer_.

[587] _Ficus glomerata_.

[588] _Eugenia jambolana_.

[589] _Calotropis gigantea_.

[590] _Bauhinia racemosa_.

[591] _Poona Gazetteer_, part i. p. 425.

[592] _Tribes and Castes_, art. Rangrez.

[593] _Peasant Life in Bihar_, p. 101, footnote.

[594] Temple and Fallon's _Hindustani Proverbs_.

[595] Based on Sir H. Risley's account of the tribe in the _Tribes and Castes of Bengal_, and on notes taken by Mr. Hira Lal at Raigarh.

[596] _Tribes and Castes of Bengal_, vol. ii. App. I.

[597] _Saccharum spontaneum_.

[598] _Tribes and Castes of Bengal_, art. Rautia.

[599] This article is based principally on an account of the Sanaurhias written by Mr. C.M. Seagrim, Inspector-General of Police, Indore, and included in Mr. Kennedy's _Criminal Classes of Bombay_ (1908).

[600] Crooke's _Tribes and Castes_, art. Sanaurhia.

[601] _Criminal Classes of Bombay Presidency_, pp. 296, 297.

[602] Sleeman's _Reports on the Badhaks_, p. 327.

[603] Mr. Gayer's _Lectures on some Criminal Tribes_.