The Tribes and Castes of the Central Provinces of India Volume IV of IV

R >> R.V. Russell >> The Tribes and Castes of the Central Provinces of India Volume IV of IV

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6. Social rules and occupation

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] _Orpheus_, 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.