======================
Districts. |Number.
~~~~~~~~~~~~~+~~~~~~~
Sahâranpur | 2
Aligarh | 868
Mathura | 731
Agra | 4
Farrukhâbâd | 46
Mainpuri | 232
Etâwah | 189
Etah | 224
Bareilly | 1
Morâdâbâd | 26
Shâhjahânpur | 113
Pilibhît | 42
Mirzapur | 1
Lucknow | 2
Sîtapur | 112
Hardoi | 1
Kheri | 2
+~~~~~~~
Total | 2,596
=============+=======
Halwâi. [498]—The confectioner class. They are often confounded with
the Kându, who is properly a grain parcher, though he also deals in
sweetmeats. These two castes are, however, totally distinct, and do not
intermarry. The Halwâi takes his name from halwa, a sweetmeat made of
flour, clarified butter, and sugar, coloured with saffron and flavoured
with almonds, raisins, and pistachio nuts.
[Internal structure.] 2. There are a number of endogamous sub-castes,
which are some of territorial origin and others which are possibly
recruited from other Hindu tribes who have taken to the occupation of
making sweetmeats. The last Census gives the Kanaujiya as their only
important sub-caste; and among those of local importance, the Kaithiya
of Farrukhâbâd, Shâhjahânpur, and Cawnpur; the Bharsiya of Mirzapur;
the Jaiswâr of Faizâbâd; the Godhiya of Gonda, and the Pachhwâhân or
“Western” of Bahrâich. According to the complete lists the Halwâis are
peculiar for the very large number of sections derived from local towns
and places. Thus we have the Ablapuriya, Ahalpuriya, Ajudhyabâsi,
Akhpuriya, Alamnagari, Alipuriya, Amalpuriya, Amritpuriya, Asodpuriya,
Audhiya, Aurangâbâdi, Balipuriya, Bargpuriya, Bhikhpuriya, Bilupuriya,
Chandpuriya, Chaurâsiya, Drigpuriya, Dûbêpuriya, Hâjipuriya,
Hâzirpuriya, Illahâbâdi, Imdâdnagari, Indauriya, Islâmpuriya,
Jagatpuriya, Jaypuriya, Jajapuriya, Janakpuriya, Jaunpuriya, Kanaujiya,
Khairâbâdi, Khurâsâni, Mahâbâdi, Mainpuriya, Makhdûmpuriya,
Maqsûdâbâdi, Mangalpuriya, Misrikha, Muhammadâbâdi, Muradâbâdi,
Naurangâbâdi, Nimkhâr, Pachhwâhân, Purabiya, Rajauriya, Ramnagari,
Rasûlpuriya, Rustamnagariya, Saksena, Sarwariya, Siupuriya,
Siurâjpuriya, Shâhjahânpuriya, Siyâmpuriya, Sribâstam, Tâjpuriya,
Tikaitganji, Tilokpuriya, Uttarâha. Those that suggest a connection
with other castes are not numerous, such as Kaithiya, Kalwâr,
Mehtariya, Sunarha, Sûrajbansi. To the east of the Provinces we find
the Kanaujiya (who take their origin from Kanauj): Kalwâr possibly
recruited from the distiller caste: Madhesiya (residents of the middle
land) (Madhya desa): Madhubansi (“sons of sweetness”): Nipâliya or
Naipariya (from Nepâl). Mr. Sherring adds from Benares Pachpiriya,
Bauniwâla, Gonr, Tihara, and Lakhnawa (from Lucknow). Sir H. M. Elliot
gives Chailha, Bukarra, Dûbê, Kanaujiya, and Tilbhûnja or “parchers of
sesamum.” All these tribes are endogamous. Mr. Sherring asserts that in
Benares the Kanaujiya intermarry with the Madhesiya; but this seems
very doubtful. But within these endogamous tribes they have a most
elaborate system of exogamous groups known as bâni. [499] Those persons
who belong to the same bâni cannot intermarry. These groups seem to be
territorial, and many of them have a mnemonic verse attached to them, a
few of which are given to illustrate a curious variety of intertribal
exogamy:—
Nâth kê sarna.
Tu Samai ati kê dân.
Nangen kapara, bhûkhê bhât.
Biswanâth ke larua chârhawa.
Siva Kâsi men darsan pâwê.
Madhesiya baithê na pâwê.
Thân Benares.
“Under the protection of the Lord! You Samai are very charitable.
Garments for the naked, boiled rice for the hungry. Offer laddu
sweetmeats to Viswanâth (Siva, “Lord of the Universe”). Pay your vows
to Siva at Benares. Let not one of the Madhesiya sub-caste sit with
you. Head-quarters of the Bâni—Benares.”
Larkharê khambh.
Pât Sinh takht banâwa:
Baithak tanâwa.
Thân Karwati.
“Pillars tremble. Pât Sinh made a seat; arranged a resting place.
Head-quarters Karwati.”
Madhu ki chori:
Bîch ban.
Thân Kandawa.
“The robbery of the honey in the midst of the jungle. Head-quarters
Kandawa.”
Batya men kai singhor:
Kutamban kai bator.
Jo ban kai sarbar karai,
Batan Sâhu kai khûnta sarai.
Thân Bishal.
“Under the Singhora tree on the way is the gathering of the kinsmen. If
any one discuss the Bâni, the pillar of the house of Batan, the
merchant decays. Head-quarters Bishal.
Chhot mot ghorawa:
Barakai lagâm.
Jhamai charh gayê chhuri bhûri:
Ramai Padârath.
Thân Anguri.
“The horse is small and fat; the rein is long. On it quickly Jhamai
mounted. Ramai Padârath. Head-quarters Anguri.”
Khânrê kâ bhusaul:
Mirich chabena.
Thân Nagar Mahai.
“A chaff store house for sugar. Parched grain of chillies.
Head-quarters Nagar Mahai.
Amrit kai biro:
Pratham dân, pratham puniya.
Thân Chunârgarh.
“A tree of the water of immortality: the first gift, the chief merit.
Head-quarters Chunâr Fort.”
Chhânabê parwar.
Khâra samundar.
Thân Sudhawai.
“Ninety-six families, the Salt Ocean. Head-quarters Sudhawai.”
Sonê sobhawa:
Rûpê ardâs.
Thân Kheli.
“The beauty of gold, the desire of silver. Head-quarters Kheli.”
Sonê kai kharâun:
Dupahar Kanhaiya,
Dupahar râo.
Thân Lachhagir, Amawa, Barwar.
“Bathing sandals of gold: for two watches like Krishna: for two watches
a king. Head-quarters Lachhagir, Amawa, Barwar.”
Sone kai sinkâr
Bandi chhor.
Thân Kursath.
“A chain of gold and a gold ornament for the head. Head-quarters
Kursath.”
Sone kai diya,
Rûpê kai bâti
Châr pahar barê din râti.
Thân Dospur.
“A golden lamp with a silver wick. Four watches of night and day.
Head-quarters Dospur.”
Sabhâdhar Pandit.
Sabarnê kai harwa:
Phûlê kai mâla gayê jhuriya.
Birtiha Bâbhan bhojan karai.
Barê gayê byâh kar lâyê.
Sonê rûpê kai kalas dharâyê.
Thân Kantit.
“The Pandit Sabhâdhar; a gold chain for the neck. The flower garlands
have withered. Feed the hereditary priest. He went to marry and
returned successful and laid down the sacred marriage pitchers of
silver and of gold. Head-quarters Kantit.”
Lohai kai karâhi.
Kâthê kai dâb:
Phûte na karâhi,
Tûte na dâb.
Thân Kârê.
“The iron boiling pan and the wooden pounder. May the pan never crack
and the pounder never break. Head-quarters Kârê.”
Kanchan bâri:
Tansu Mansu;
Thân Jhânsi:
Parwar Santokh:
Thân Manach.
“Lumps of gold: Tansu Mansu: head-quarters Jhânsi: the Santokh family:
head-quarters Manach.”
Eklakhi pâkar
Tekarê âgê chalê ghana nishân:
Thân Nauganwa.
“The fig tree worth a lâkh of rupees before which the drums sound and
the flags flutter. Head-quarters Nauganwa.”
Eklakhi pâkar
Pharê to khaiyân:
Nahîn to chhâhen jurayan.
Thân Kantit.
“The fig tree worth a lâkh of rupees. Eat of it when it fruits,
otherwise refresh yourself under its shade. Head-quarters Kantit.”
Ataiya bataiyân
Dharê Kându ki maiyya.
Thân Rîsal.
“Sharers catch the mother of the Kându. Head-quarters Rîsal.”
Bânh pangar:
Dûhê kai sad dhâr.
Bhîm, Bhîmai mal.
Thân Karê.
“Powerful arms: a hundred streams of milk. Bhîm, Bhîmai and Mal.
Head-quarters Karê.”
Bhar karai, bhar karawa:
Chhitan sâhu pîal bhar tharwa.
Thân Bharthara.
“Chhitan, the merchant drank a full dish, a small cupful and a large
cup. Head-quarters Bharthara.”
Dûî khairai kai musâr.
Jabarê marê, dûbarê pratipâl karai.
Thân Benares.
“Pestle made of two acacia trees. Beat the strong, protect the weak.
Head-quarters Benares.”
What the exact meaning of some of these verses may be it is not easy to
determine. The places designated are all to the east of the Province or
in the adjoining Districts of Bengal. In many of them some ancestor of
the exogamous group seems to be designated: others may be of totemistic
origin. Among the city Halwâis of Lucknow these groups have
disappeared, and their rule of exogamy is that marriage within seven
degrees of paternal and maternal kinship is forbidden.
[Marriage rules.] 3. The age for marriage runs from five to twelve, and
the better-off members of the caste marry their daughters in infancy.
One of the clansmen acts as negotiator (agua). It is forbidden to marry
again during the lifetime of the first wife without leave of the tribal
council. The levirate is permitted and prevails generally, but it is
not enforced on the widow, and her right to select a second partner is
recognised. [500] Marriage is as usual of three forms: shâdi or
charhauwa, the respectable ritual; dola, that used by poor people, and
sagâi for widows. In the first the worshipping of the bridegroom’s feet
(pairpûja) by the father of the bride and the smearing of vermilion
(sendurdân) on the parting of the bride’s hair are regarded as the
binding part of the ceremony, which goes through the usual states of
betrothal (barrekhi) and fixing of the marriage day (lagan). Then comes
a special ceremony called “the touching of the grain” (anâj chhûna); at
a lucky time fixed by the Pandit they send for some urdi pulse and
gram, and the women begin to grind it. During this ceremony no widow or
woman married by sagâi is allowed to be present. Then follows the
singing (gitgauna), when the women commence the marriage songs, and
next comes the matmangara, when some earth is collected and brought
into the marriage shed, when all the women get some sweets and oil for
their hair. Then follows the anointing (tel hardi), and on the day
before the procession starts the clansmen are fed (bhatwân), while the
father and mother of the bridegroom do the mâtri or mantri pûja, which
is an emblematical remarriage. Their clothes are tied together by the
Brâhman, their feet stained with dye (mahâwar), and they worship an
image of the nine planets (naugraha) made of cow-dung. At the bride’s
door the duâr pûja is done in the usual way. The clansmen are then fed,
and some food is sent from the bride’s house for the bridegroom. While
he eats it the barber rubs his father’s feet with a mixture of barley
flour and turmeric known as chîkas, and the clansmen are given a
mixture of sugar and pepper dissolved in water (mirchwân) to drink. On
the day after the marriage (barhâr) the boy is solemnly fed on rice and
pulse (khichari). When the bride arrives at her husband’s house,
Gangaji, Sati and Mahâdeva are worshipped, and on the fourth day
(chauthi) the bride’s father sends a present of rice, sweetmeats,
butter, clothes, etc., out of which part is set aside as an offering to
the godlings (deota). This is known as bujhwat.
[Birth and Death.] 4. When a woman is in the eighth month of pregnancy
the athwânsa ceremony is performed. Husband and wife are dressed in new
clothes and five kinds of butter cakes and five varieties of fruits in
season are placed in her cap. The other ceremonies are the ordinary
type. When a boy is five or six years old the ceremonial shaving
(mûnran) and ear piercing (kanchhedan) are done at some shrine, such as
that of the Vindhyabâsini Devi at Bindhâchal. This marks the boy’s
initiation into caste privileges, and from that time he is bound to
conform to the tribal rules regarding food.
[Religion.] 5. They have both a Hindu and a Muhammadan branch. Hindu
Halwâis are rarely initiated into any of the recognised sects, but are
by preference Vaishnavas. Their clan deities are Mahâdeva, Hardiya or
Hardaur and the Pânchonpîr, among whom Ghâzi Miyân is most regarded. He
is worshipped on the ninth of Kuâr with cakes (bara), urad pulse,
boiled rice, bread, and a goat is sacrificed. These offerings are
placed on seven stones near the family shrine. Mahâbîr and Mahâdeva are
propitiated with sweets (laddu), fried gram (ghunghuri), and sweet
cakes in the month of Sâwan. When a child is attacked with small-pox a
pice is waved round its head and put behind its pillow: a pit is dug in
the ground and sharbat prepared of five different fruits is poured into
it, and Sîtala Mâta worshipped with an offering of sweets (batâsha),
fried gram (ghunghuri), and garlands of flowers. Their priests used to
be of the special class of Brâhmans known as Kinnara Misra, but these
have now taken to music as their profession, and have fallen into
disrepute. Their place has been taken by ordinary Sarwariya Brâhmans.
[Occupation and social standing.] 6. Making of confectionery is the
special business of the caste, but some have taken to agriculture and a
good many to money-lending and other mercantile business like Banyas.
Their women, who often manage their shops, have in some places an
equivocal reputation. But they enjoy a character for personal purity.
Brâhmans will take water from their hands, and all Hindus, except the
Sarwariya Brâhmans, will eat pûris or cakes of wheaten dough fried by
them in melted butter. They nearly all indulge in spirits. They eat the
flesh of goats and sheep, but more particularly that of animals which
have been offered in sacrifice. They eat food cooked with butter
(pakki), cooked by Brâhmans, Kshatriyas and all respectable Vaisyas
excepting Kalwârs. Food cooked in water (kachchi) they will eat only
when prepared by members of their own caste or by their priests. Only
Chamârs and other menial castes will eat their leavings. The Achârwâla
or preparer of pickles, jams, etc., is generally an independent
Musalmân trader, not a Muhammadan Halwâi, as seems to be the case in
Bengal. [501] In the eastern parts of the Province the Hindu Halwâi
often makes jams and condiments (chatni).