THE OCCUPATIONAL FORM OF CASTE.
[Caste based on occupation.] We have thus mainly on the evidence from
anthropometry endeavoured to establish the fact that, as we find the
existing population, the theory of the ethnological basis of caste must
be to a great extent abandoned. We have then to search for some other
solution of the question of the origin of our present castes. This can
only be found in community of function or occupation. The most able
advocate of this theory is Mr. J. C. Nesfield. [25] To use his
words:—“The bond of sympathy or interest which first drew together the
families or tribal fragments, of which a caste is composed, was not, as
some writers have alleged, community of creed or community of kinship,
but community of function. Function, and function only, as I think, was
the foundation upon which the whole caste system of India was built
up.”
2. And he goes on to say [26]: “Such a theory as the above is not
compatible with the modern doctrine which divides the population of
India into Aryan and Aboriginal. It presupposes an unbroken continuity
in the national life from one stage of culture to another, analogous to
what has taken place in every country in the world whose inhabitants
have emerged from the savage state. It assumes, therefore, as its
necessary basis, the unity of the Indian race. While it does not deny
that a race of ‘white-complexioned foreigners,’ who called themselves
by the name of Arya, invaded the Indus Valley viâ Kâbul and Kashmîr
some four thousand years ago, and imposed their language and religion
on the indigenous races by whom they found themselves surrounded, it
nevertheless maintains that the blood imported by this foreign race
became gradually absorbed into the indigenous, the less yielding to the
greater, so that almost all traces of the conquering races eventually
disappeared, just as the Lombard became absorbed into the Italian, the
Frank into the Gaul, the Roman (of Roumania) into the Slav, the Greek
(of Alexandria) into the Egyptian, the Norman into the Frenchman, the
Moor (of Spain) into the Spaniard, and as the Norwegians, Germans,
etc., are at the day becoming absorbed into Englishmen in North
America, or as the Portuguese (of India) have already become absorbed
into Indians. I hold that for the last three thousand years at least no
real difference of blood between Aryan and Aboriginal (except perhaps
in a few isolated tracts, such as Râjputâna, where special causes may
have occurred to prevent the complete amalgamation of race) has
existed; and the physiological resemblance observable between the
various classes of the population, from the highest to the lowest, is
an irrefragable proof that no clearly-defined racial distinction has
survived, a kind of evidence which ought to carry much greater weight
than that of language, on which so many fanciful theories of Ethnology
have been lately founded. Language is no test of race; and the question
of caste is not one of race at all, but of culture. Nothing has tended
to complicate the subject of caste so much as this intrusion of a
philological theory, which within its own province is one of the most
interesting discoveries of modern times, into a field of enquiry with
which it has no connection. The ‘Aryan brother’ is, indeed, a much more
mythical being than Râma or Krishna, or any other of the popular heroes
of Indian tradition whom writers of the Aryan school have vainly
striven to attenuate into Solar myths. The amalgamation of the two
races (the Aryan and the Indian) had been completed in the Panjab (as
we may gather from the “Institutes” of Manu) before the Hindu, who is
the result of this amalgamation, began to extend his influence into the
Ganges Valley, where by slow and sure degrees he disseminated among the
indigenous races those social and religious maxims which have been
spreading wider and wider ever since throughout the continent of India,
absorbing one after another, and to some extent civilising, every
indigenous race with whom they are brought into contact, raising the
choice spirits of the various tribes into the rank of Brâhman, Chhatri,
and leaving the rest to rise or fall into the social scale according to
their capacities and opportunities.”
3. It is unnecessary to follow Mr. Nesfield through his detailed
analysis of the stages through which this differentiation of function
was developed. The example, as he attempts to show, [27] was given by
the Brâhman, who developed from the primitive house priest into the
hierophant with the increasing intricacy of his ritual. His example was
followed by the Kshatriya, the trader, the agriculturist, and the
artisan. Many facts will be noted in succeeding pages illustrative of
this process of development.
[The fair and the dark races.] 4. The remarks on the evidence from
anthropometry will have shown that there is proof of the stratification
of the existing races; and we must not overlook the possibility of the
basis of caste being found to some extent in the antipathy between the
fairer and the darker race which comes out so strongly through the
whole range of early Indian myth. This is not directly opposed to the
occupational theory of the origin of the caste system, because even its
most ardent advocates admit that it began with an attempt on the part
of the priestly class to exclude outsiders and monopolise the right to
perform worship and sacrifice.
5. Mr. Nesfield has, however, gone further and attempted to classify
all the existing castes on the basis of occupation. He would divide the
existing population, excluding the religious orders and foreign races
resident in the Province, into eleven groups. He begins with what he
calls the “casteless tribes,” who include the so-called Dravidian
tribes of the Central Indian plateau, and a collection of vagrants and
gypsy-like people, such as Nats, Kanjars, with menials like the Dom and
the Musahar. These comprise something like half a million of people.
Then we have the “castes allied to the hunting state,” such as
Bauriyas, Baheliyas, Pâsis, and the like, to the number of nearly two
millions. Then we have about the same number of castes “allied to the
fishing state”—Meos, Binds, Mallâhs, Dhîmars, and so on. Next come some
five and-a-half millions of people “allied to the pastoral state,” such
as Ahîrs, Jâts, and Gadariyas. These are followed by some six millions
of agriculturists—the Lodha, the Kurmi, the Taga, Bhuînhâr, and so on.
Next come some three millions of Râjputs, who are the “landlord and
warrior caste.” In the same way he deals with artisans. We find, to
begin with, those artisans who preceded the age of metallurgy, who
practise trades like the workers in cane and reed, thread and leather,
distillery, pottery, and extraction of salt, and ranging from the
Bânsphor and Dharkâr, to the Mochi, Teli, Kalwâr, Kumhâr and Luniya.
These represent nearly nine millions of people. Beyond these again are
the artisans “coeval with metallurgy,” workers in stone, metals and
wood, and ending with dyers and confectioners, aggregating about a
million and-a-half. To these follow the groups of traders, including
more than a million and-a-half, and these are succeeded by nearly
two-and-a-half millions of the “serving castes,” ranging from the
Bhangi and Dhobi to the Bhât and the Kâyasth. Last of all come nearly
five millions of Brâhmans, who comprise the “priestly castes.”
6. As regards this classification, which has an imposing air of
simplicity and completeness, it is necessary to speak a word of
caution. If it is meant that this progressive development of function
represents the actual, normal course by which, in the ordinary progress
of culture, the savage becomes civilised, it may be said that we are
too ignorant of the principles of the development of civilisation to be
sure that it was conducted on this or similar lines. Further, it may be
well to guard against the supposition that this classification of
castes in any way represents existing facts. It must not be forgotten
that there are few of the present occupational groups which invariably
adhere to the original trade or handicraft which may have caused their
association in past times. There may be some like the Âtishbâz or
fire-work makers, the N’alband or farriers, and so on, which do really
adhere to the business from which they take their name. But this is
certainly not the case with the associations of longer standing. The
Chamâr is no more always a worker in leather than the Ahîr, a grazier;
the Banjâra, a carrier; or the Luniya, a salt-maker. They all at some
time or other cultivate or do field labour, or tend cattle.
7. Hence the extreme difficulty of framing a classification of existing
castes on the basis of traditional occupation, and this is very clearly
brought out in the classification at the last Census, of which an
abstract is given in the Appendix to this chapter: when we compare this
with their actual occupations as individually recorded this fact comes
out clearly. The Ahiwâsi, Baidguâr, Belwâr, Nâik, and Rahbâri, an
aggregate of 86,674 persons, are classed as “carriers”—a trade which is
carried on by no less than 185,431 individuals. There are about 6½
millions, which include the agricultural tribes; while Mr. Baillie
estimates the actual number of persons connected with the land as no
less than 34¾ millions. There are 4¾ millions of Brâhmans recorded as
priests, but only 412,449 declared this as their occupation. There are
about 5½ millions of so-called pastoral trades, while only 336,995
people recorded cattle breeding and tending as their occupation. The
instances of this might be largely added to if necessary. What is quite
clear is that the existing groups which may have been, and very
possibly were, occupational in origin do not now even approximately
confine themselves to their primitive occupation.
[The effect of the Muhammadan invasion on caste.] 8. Again, it will be
noted how many of these occupational groups have adopted Muhammadan
names. There is no name for the aggregate of the boating castes, but
Mallâh, which is Arabic. There were tailors, of course, from the
beginning of things, but they are now known as Darzi, not Sûji: the
turner must be an old handicraftsman, but his name, Kharâdi, is Arabic.
So with the Dafâli, drummer; the Mirâsi, singer; the Tawâif,
prostitute; the Rangsâz, painter; the Qalâ’igar, tinner; the Rangrez,
cotton printer, and so on. In fact, in the silence of history, we seem
to have only a faint idea of the tremendous bouleversement in Indian
society, caused by the invasions of brutal invaders like Mahmûd of
Ghazni and Shahâb-ud-din Ghori. They came like a mighty flood over the
land, and left the Hindu political and social organism a mass of ruins.
To begin with, they broke the power of the Râjput completely and drove
him from the fertile domains of the Ganges-Jumna valley to the deserts
of Râjputâna, or the forests of Oudh. It is to this stupendous event
that much of the form of modern Hindu society is due. The downfall of
the Kshatriya implied the rehabilitation of the Brâhman, and the needs
of a new race of conquerors, and of a court at no time lacking in
splendour, and with the house of Timûr rising to unexampled
magnificence, gave encouragement to the growth of new industries and
the accompanying reorganization of the caste system under a new
environment.
APPENDIX.
CLASSIFICATION OF CASTES BY TRADITIONAL OCCUPATION.
CLASS. CASTE OR TRIBE. STRENGTH.
Military and dominant Bhuînhâr 221,031
Jât 698,826
Râjput 3,633,843
Taga 128,563
---------
Total 4,682,263
Cultivators Barai 153,421
Bhar 417,745
Bhurtiya 423
Dângi 2,363
Gâra 51,088
Golapûrab 9,723
Jhojha 26,847
Kâchhi 703,368
Kamboh 8,578
Khâgi 43,435
Kirâr 18,363
Kisân 364,455
Koeri 540,245
Kurmi 2,005,802
Kunjra 85,529
Lodha 1,029,225
Mâli 245,943
Meo 10,642
Mewâti 60,332
Murâo 664,916
Râin 15,243
Râwa 25,451
Ror 4,459
Sâini 99,245
---------
Total 6,586,841
Cattle-breeders and Graziers Ahar 244,167
Ahîr 3,917,100
Dogar 340
Gaddi 51,970
Ghosi 27,760
Gûjar 344,631
---------
Total 4,585,968
Sheep-breeders Gadariya 929,463
Forest and Hill Tribes Baiswâr 1,898
Bhîl 190
Bhoksa 1,208
Bhuiya 849
Chero 4,883
Goli 21
Gond 8,861
Kharwâr 176
Kol 68,556
Korwa 33
Mahra 699
Majhwâr 16,268
Mânjhi 6,122
Musahar 40,662
Soiri 17,822
Sonthâl 1
Thâru 25,492
-------
Total 193,741
Priests Brâhman 4,725,061
Mahâbrâhman 19,829
---------
Total 4,744,890
Devotees Faqîr 623,506
Genealogists Bhât 161,144
Writers Kâyasths 514,327
Astrologers Joshi 35,069
Musicians and Ballad Singers Dafâli 42,075
Dhârhi 1,322
Dom Mirâsi 28,363
Panwariya 512
------
Total 72,272
Dancers and Singers Barwa 1,631
Beriya 15,313
Bhagat 485
Gandharb 664
Hurkiya 801
Kathak 2,034
Paturiya 4,714
Râdha 4,354
Tawâif 22,969
------
Total 52,965
Actors and Mimes Bhând 4,014
Traders Banya 1,369,052
Bhâtiya 265
Bohra 1,131
Dhûsar Bhârgava 12,279
Khatri 46,250
---------
Total 1,428,997
Pedlars Bisâti 959
Ramaiya 4,095
-----
Total 5,054
Carriers Ahiwâsi 9,502
Baidguâr 420
Banjâra 67,097
Belwâr 6,194
Nâik 2,563
Rahbâri 898
------
Total 86,674
Goldsmiths Sunâr 255,629
Barbers Nâi 862,273
Blacksmiths Lohâr 592,220
Na’lband 429
-------
Total 592,649
Carpenters and Turners Barhai 559,617
Kharâdi 1,204
-------
Total 560,821
Painters Rangsâz 1,486
Masons Râj 6,633
Brass and Copper Smiths Jastgar 13
Qala’igar 89
Kasera 7,273
Rangdhar 185
Thathera 21,361
------
Total 28,921
Tailor Darzi 228,926
Grain Parchers and Confectioners Bharbhûnja 310,216
Halwâi 96,246
-------
Total 406,462
Perfumers, Druggists, Sellers of Gandhi 858
Betel Leaf. Tamboli 73,943
------
Total 74,801
Weavers Julâba 880,231
Kori 919,750
Panka 6,502
---------
Total 1,806,483
Cloth Printers and Dyers Chhîpi 35,177
Rangrez 35,143
------
Total 70,320
Washermen Dhobi 658,745
Cotton Cleaners Dhuna 401,987
Kadhera 51,756
-------
Total 453,743
Oil Pressers Teli 934,080
Potters Kumhâr 713,000
Glass and Lac Workers Chûrihâr 28,953
Lakhera 3,763
Manihâr 65,630
Potgar 12
------
Total 98,358
Bead Stringers Patwa 30,977
Firework Makers Âtishbâz 534
Salt and Earth Workers Biyâr 18,821
Beldâr 37,299
Dhângar 519
Ghasiyâra 198
Luniya 412,822
-------
Total 469,659
Collectors of Goldsmiths’ Refuse. Niâriya 258 4,651
Iron Smelters Agariya 938
Saun 257
-----
Total 1,195
Fishermen, Boatmen, Palanquin Bargâh 918
Bearers, Cooks, etc. Bargi 1,076
Bâri 69,708
Bhatiyâra 30,658
Bihishti 80,147
Châin 28,610
Gond 115,651
Gorchha 963
Kahâr 1,191,560
Kewat 315,882
Lorha 2,622
Mallâh 369,008
Mukeri 6,245
Nânbâi 2,177
Sejwâri 286
---------
Total 2,215,511
Rice Huskers Barwâr 2,379
Kûta 4,029
-----
Total 6,408
Distillers Kalwâr 348,790
Toddy Drawers Bind 76,986
Tarmâli 27
------
Total 77,013
Butchers Chik 9,430
Khatîk 189,925
Qassâb 148,516
-------
Total 347,871
Lime Burners Sunkar 1,396
Leather Workers Chamâr 5,816,487
Dabgar 1,482
Dhâlgar 8,019
Mochi 11,693
---------
Total 5,837,681
Village Watchmen 80,574
Balâhar 2,359
Boriya 26,909
Dhânuk 146,190
Dhârhi 12,972
Khangâr 32,929
Kotwâr 97
Pahriya 495
Pâsi 1,219,311
---------
Total 1,521,836
Scavengers Bhangi 414,946
Domar 16,037
-------
Total 430,983
Grindstone Makers and Stone
Quarriers. Khumra 5,198 3,730
Knife Grinders Saiqalgar 4,206
Mat Makers and Cane Splitters. Bânsphor 17,333
Basor 25,447
Dharkâr 29,639
Dom 270,560
Dorha 68
Dusâdh 82,913
Kharot 5,641
Pankhiya 913
Tarkihâr 2,747
-------
Total 435,261
Hunters, Fowlers, etc. Aherîya 19,768
Baheliya 33,755
Bandi 110
Bangâli 1,353
Gandhîla 134
Gidiya 17
Kanjar 17,873
------
Total 73,010
Miscellaneous, and Disreputable Baddhik 126
Livers. Barwâr 2,703
Bâwariya 2,729
Bhântu 372
Dalera 2,223
Hâbûra 2,596
Harjala 275
Hijra 1,125
Sânsiya 4,290
Siyârmâr 1
------
Total 16,440
Tumblers and Acrobats Nat 63,584
Castes foreign to the Province Satgop 177
Sûd 147
---
Total 324
Indian Nationalities not returned Bhotiya 7,467
by castes. Mandrâji 31
Marhatta 732
Pindâri 27
-----
Total 8,527
Sectarian Castes Nau-muslim 88,444
Sâdh 1,870
------
Total 90,314
Non-Indian Asiatic Races Biloch 13,672
Irâqi 11,677
Mughal 76,673
Pathân 700,393
Shaikh 1,333,566
Sayyid 242,811
Turk 4,994
---------
Total 2,383,786
Non-Asiatic Races Armenians 54
Europeans 27,941
Habshi 194
------
Total 28,189
Eurasians Eurasians 7,040
Christian Converts Native Christians 23,406
Castes, unspecified 22,489
Provincial Total Hindu 40,380,168
Musalmân 6,346,667
Jaina 84,601
Christian 58,441
Arya 22,053
Sikh 11,343
Buddhist 1,387
Pârsi 342
Jew 60
Brahmo 14
Deist 3
Unspecified 22
==========
Grand Total 46,905,101