[1] Based on information collected at Mirzapur and notes received
through Mr. H. E. L. P. Dupernex, C.S., Azamgarh, and from Munshi
Chhedi Lâl, Deputy Inspector of Schools, Gorakhpur.
[2] Original Inhabitants of Bharatavarsa, 37, sqq.
[3] Chronicles of Unâo, 27.
[4] Settlement Report, 87, sq.
[5] Cunningham, Archæological Survey, XXII., 107.
[6] Buchanan, Eastern India, II., 379; Oldham, Memoir, I., 15–26.
[7] Elliott, Chronicles of Unâo, 26.
[8] Oldham, Memoir, I., 46.
[9] Hindu Tribes and Castes, I., 359, sqq.
[10] Chronicles of Unâo, 26; Lucknow Settlement Report, 62, 116. For
other instances see Sherring, loc. cit. I., 357, sqq.
[11] Oudh Gazetteer, Introduction, XXXV., sq.; Indian Antiquary, I.,
265, sq.; Clans of Râê Bareli, 2.
[12] Archæological Survey, XXI., 105; Census Report, North-West
Provinces, 1891, p. 220.
[13] I., 306.
[14] Archæological Survey, XI., 67.
[15] Mr. J. W. McCrindle, Indian Antiquary, VI., 339; XIII., 380.
[16] Supplemental Glossary, s.v.
[17] Journal Royal Asiatic Society, N. S., V., 376. On the Bharatas,
see Oppert, Original Inhabitants of Bharatavarsha, 578, sqq.
[18] Primitive Culture, I., 46.
[19] Oudh Gazetteer, Introduction, XXXV.
[20] Notes, 19.
[21] Journal Asiatic Society of Bengal, 1877.
[22] Settlement Report, 33.
[23] See instances of this in Westermarck, History of Human Marriage,
496.
[24] On this see Westermarck, History of Human Marriage, 483, sq.
[25] A further account of him is given under Bind, 9.
[26] Oudh Gazetteer, I., 341.
[27] On this custom see Lubbock, Origin of Civilisation, 465; and
compare Korwa, para. 10.
[28] Based on local enquiries at Mirzapur and notes by the Deputy
Inspector of Schools, Bareilly and Agra, Mr. W. H. O’N. Segrave, Basti,
and Munshi Niyâz Ahmad, Fatehpur.
[29] Bombay Gazetteer, XVI., 60.
[30] Monograph on Trades and Manufactures, 76.
[31] Sultânpur Settlement Report, 178.
[32] Based on enquiries at Mirzapur and notes by Pandit Baldeo Prasâd,
Deputy Collector, Cawnpur; Bâbu Jay Gopal Banerji, Râê Bareli; Bâbu Mûl
Chand, Subordinate Judge, Konrh, Mirzapur; Bâbu Sânwal Dâs, Deputy
Collector, Hardoi.
[33] Risley, Tribes and Castes, I., 98.
[34] Central India, II., 132.
[35] For the immunity of the Bhâts compare that of the herald in
classical literature—Iliad, I., 334; Æschylus, Agamemnon, 498; Plato,
Laws, 941 A.
[36] North Indian Notes and Queries, July 1893.
[37] Based on enquiries at Mirzapur, and notes by Mr. E. Rose, C.S.,
Collector of Farrukhâbâd, and Munshi Chhotê Lâll, Archæological Survey,
Lucknow.
[38] Purchas, II., 1475, quoted in Hobson Jobson, s.v. Serai.
[39] Eastern India, II., 289.
[40] Travels, I., 86, Hobson Jobson, 615.
[41] Eastern India, loc. cit.
[42] Entirely based on a note by Munshi Atma Râm, Head Master, High
School, Mathura.
[43] Punjâb Ethnography, 297.
[44] Râjputâna Gazetteer, II., 170.
[45] Panjâb Ethnography, section 448.
[46] Râja Lachhman Sinh, Bulandshahr Memo., 162.
[47] Indian Antiquary, XIII., 361. General Cunningham takes Phyllitæ to
correspond to parna and to mean “leaf clad” like the Juangs up to the
present day. Dr. Oppert seems to consider Phyllitæ as derived from
Bhîl. Original Inhabitants of Bharatavarsa, 80, sq.
[48] Wheeler, History of India, I., 84, sq.; Westminster Review, 1868,
page 387.
[49] Captain Hunter, Journal Royal Asiatic Society, VIII., 181;
Malcolm, Central India, I., 526.
[50] Ibid., I., 519.
[51] Forsyth, Highlands of Central India, 172.
[52] Asiatic Studies, 160.
[53] Ibid., II., 180, sq.
[54] Bareilly Settlement Report, 19; Gazetteer, North-West Provinces,
V., 578, sq.
[55] I., 177, sqq.; III., 64, 114.
[56] Some account of Gûga, known also as Zâhir Diwân, will be found in
the Introduction to Popular Religion and Folklore, 133. At the last
Census 122,991 persons returned themselves as his votaries.
[57] For the Mahra Bhoksas mainly based on notes collected through Mr.
G. A. Tweedy, C.S., Dehra Dûn.
[58] Atkinson, Himalayan Gazetteer, II., 371: J. C. Nesfield, Calcutta
Review, LXXX., 41.
[59] Journal Asiatic Society of Bengal, XXXIV., II., 150.
[60] Elliot, Supplemental Glossary, s.v.
[61] Census Report, North-West Provinces, I., 321.
[62] Census Report, N.-W. P., 1865, I., Appendix 60, sqq.
[63] Ibbetson, Panjâb Ethnography, 115; C. F. Oldham, Contemporary
Review, XLVII., 412, sq.; Panjâb Notes and Queries, II., 181 sq.
[64] Ibbetson, loc. cit., 114.
[65] Atkinson, loc. cit. II., 833.
[66] Chiefly based on notes by Munshi Badri Nâth, Deputy Collector,
Kheri, and Munshi Mahadeo Prasâd, Head Master, Zillah School, Pilibhît.
[67] Panjâb Census Report, 1891, page 295, sq.
[68] Tribes and Castes, I., 28.
[69] Ibid.
[70] Calcutta Review, LXXVI., 82.
[71] Azamgarh Settlement Report, 27, sq.
[72] Ghâzipur Memo., I., 43.
[73] Supplementary Glossary, s.v.
[74] Oldham, ibid., I., 68, sqq.
[75] Hindu Tribes, I., 41, sq.
[76] These probably include a few of the Dravidian Bhuînhârs who were
not separately tabulated.
[77] For an account of the branch of the tribe who have lately become
notorious in Bengal, see Hunter, Orissa, II., 144.
[78] Dalton, Ethnology, 185.
[79] Tribes and Castes, I., 109, sq.
[80] Descriptive Ethnology, 140.
[81] Ibid., 147; also see Ball, Jungle Life, 267.
[82] Risley, Tribes and Castes, II., Appendix II.
[83] This is something like the custom of the Hos; but among them it is
the bride and bridegroom who pledge each other. Dalton, Descriptive
Ethnology, 193.
[84] Among the Bhuiyas of Bengal “the bridegroom acknowledges his wife
and threatens any one who attempts to take her from him.” Dalton,
Ethnology, 148.
[85] On the sacredness of the kalsa, see Campbell, Notes on the Spirit
Basis of Belief and Custom, 9.
[86] This Westermarck calls the “simplest way of purchasing a wife.”
History of Human Marriage, 390.
[87] Tylor, Primitive Culture, II., 30.
[88] Risley, Tribes and Castes, I., 115, sq.
[89] Dalton, Ethnology, 179.
[90] Cf. ibid., 148.
[91] The worshippers of people killed by tigers numbered 7,784
according to the Report of 1891. Mr. Baillie remarks (page 216), that
the worship is general throughout Oudh and the Gorakhpur Districts. “In
Gorakhpur, Gonda, or Bahrâich, it might have been expected, but it
seems extraordinary that such worship has retained its hold in
Sultânpur. Probably the comparative rarity of such a death in the
Southern Districts of late years made it appear the more impressive and
preserved its memory the longer.” For Baghaut worship, see Introduction
to Popular Religion and Folklore, 167.
[92] Ethnology, 146.
[93] Collection of Papers relating to the Settlement of South Mirzapur,
page 2.
[94] Risley, Tribes and Castes, II., 102.
[95] Jungle Life, 418.
[96] History of Human Marriage, 508.
[97] Ibid., 499.
[98] Ibid., 485; Frazer, Golden Bough, II., 238, sqq.
[99] Letourneau, Evolution of Marriage, 76.
[100] Westermarck, History of Human Marriage, 532.
[101] Westermarck, History of Human Marriage, 483.
[102] Tylor, Primitive Culture, I., 453.
[103] Tylor, Primitive Culture, II., 30.
[104] At the same time this seems to be a real belief of the Santâls.
Hunter, Rural Bengal, 210; and see Tylor, Primitive Culture, II., 97,
and Professor Max Müller writes:—“In the Vedic accounts of hell a pit
(karta) is mentioned into which the lawless are said to be hurled down
(Rig Veda, IX., 73, 8), and into which Indra casts those who offer no
sacrifice (Rig Veda, I., 121, 13). One poet prays that the Adityas may
preserve him from the destroying wolf and from falling into the pit
(Rig Veda, II., 29, 6). In one passage we read that those who break the
commandments of Varuna and who speak lies are born for that deep place
(Rig Veda, IV., 5, 5.).” Cf. Basor, 7.
[105] This condition in which there are no priests and the religious
duties are performed by the house father is undoubtedly primeval. It
was the case among the Homeric Greeks where Agamemnon himself performs
the sacrifice (Iliad, III. 271, and compare Wilson, Preface to Vishnu
Purâna, 2, Virgil, Æneid III, 80, Genesis, XIV, 17).
[106] This may possibly be a survival of the matriarchate, see Lubbock,
Origin of Civilization, 146.
[107] Descriptive Ethnology, 133.
[108] Ibid., 135.
[109] See Agariya, para. 22.
[110] Among the Mahili Mundas pork is tabooed. Risley, Tribes and
Castes, II., 12.
[111] Nesfield, Brief View, 52, sq.; Calcutta Review, CLXVII., 265.
[112] Indian Antiquary, XI, 117.
[113] Wilson, Rig Veda, II., 28: Manu, Institutes, II., 99. There is an
interesting account of the manner in which water was supplied and
cooled in Akbar’s Court in Blochmann, Aîn-i-Akbari, I., 55, sq.
[114] Lectures, I., 97, note.
[115] Panjâb Ethnography, 193.
[116] Report, Inspector-General of Police, North-Western Provinces,
1867, page 94, sq.
[117] Ibbetson, loc. cit., para. 533.
[118] The word Vindhya is probably derived from the root bind or bid,
“to divide.” The name, as is suggested by the legend of Agastya Muni,
seems to refer to the range as the main barrier against the Brâhmanical
exploitation of Central and Southern India: see Professor Wilson,
Works, III, 332.
[119] Tribes and Castes, I, 131.
[120] Jhusi was the head-quarters of the eccentric Râja of Harbong, for
whom see Elliot, Supplemental Glossary, s.v.
[121] Azamgarh Settlement Report, 33, sq.
[122] In Bengal they are in a transition stage. Risley, Tribes and
Castes, I., 131.
[123] Risley, Tribes and Castes, I, 132.
[124] Risley, Tribes and Castes, I., 133, and see Bhar, 9.
[125] Risley, loc. cit., I., 133.
[126] Report, Inspector-General of Police, North-Western Provinces,
1868, page 51.
[127] Gonda Settlement Report, 15.
[128] Panjâb Census Report, 1891, page 139, sqq., quoting Sirsa
Settlement Report, 136.
[129] The sect recorded as Bishnoi numbers 49,559, mostly found in the
Bijnor District.
[130] Central Provinces Gazetteer, 48.
[131] It need hardly be said that this custom of Brâhmans condescending
to perform ceremonies for people of low caste is irregular. See Manu,
III., 65, IV., 61, 81, 99.
[132] For the significance of the kohabar ceremony see Majhwâr,
paragraph 18.
[133] See Bhuiya, paragraph 18.
[134] Tylor, Primitive Culture, I., 453.
[135] Ibid., II., 152.
[136] Tylor, Primitive Culture, I., 481, 483, 490, 492, 495.
[137] Ibid., II., 75.
[138] Amina Sati is one of the Pânchonpîr.
[139] This festival has obvious analogies in European custom. Mannhardt
considers them to be sun-charms or magical ceremonies intended to
secure a proper supply of sunshine for men, animals, and plants. See
Frazer, Golden Bough, II., 268.
[140] Tylor, Primitive Culture, I., 109.
[141] See Agariya, para. 22.
[142] Tylor, Primitive Culture, I., 451.
[143] Tylor, Primitive Culture, II., 51.
[144] Supplemental Glossary, s.v.
[145] Râja Lachhman Sinh, Bulandshahr Memo., 151, sqq.
[146] Bühler, Sacred Laws, I., 72.
[147] Atkinson, Himalayan Gazetteer, III., 344, sq.
[148] Buchanan, Eastern India, II., 454.
[149] Malcolm, Central India, I., III., sq.
[150] Principally based on notes by Pandits Râmgharîb Chaubê and Bhân
Pratâp Tiwâri.
[151] Professor Eggeling, Encyclopædia Britannica, s.v., Brâhmanism.
[152] Ancient Sanskrit Texts, I., 213, 2nd edition; Nesfield, Calcutta
Review, CLXVII, 258.
[153] Aitareya Brâhmana, I., Introduction, 9.
[154] Aitareya Brâhmana, 263, sq.
[155] Ibid., I., 282, sq.
[156] Settlement Report, 117.
[157] North-West Provinces Gazetteer VIII, Part III, 49; VI, 351, sq.
[158] Oudh Gazetteer, I, 305, 365; III, 229.
[159] Central India, II, 201.
[160] Archæological Reports, VIII, 102, sqq.
[161] Wilson, Vishnu Purâna, 359.
[162] Ibid., 451.
[163] III, 8,026.
[164] Wilson, Rig Veda, I., 42, note.
[165] Ibid., II., 319.
[166] Bühler, Books of the East, II., 6.
[167] Max Müller, Ancient Sanskrit Literature, 58, sq.; Rajendra Lala
Mitra, Indo-Aryans, II., 266.
[168] Haug, Aitareya Brâhmana, II., 479.
[169] Frazer, Golden Bough, II., 238, sqq.
[170] Monier Williams, Brahmanism and Hinduism, 353.
[171] Monier Williams, Brahmanism and Hinduism, 358.
[172] Monier Williams, Brahmanism and Hinduism, 359.
[173] Golden Bough, II., 342, sqq.
[174] Prehistoric Antiquities, 416, 420.
[175] XII, 46, and see Muir, Ancient Sanskrit Texts, I., 128, note.
[176] Panjâb Ethnography, para. 236.
[177] Sacred city of the Hindus, 14.
[178] Mathura, 179, sqq.
[179] Atkinson, Himalayan Gazetteer, III., 270.
[180] Partly based on a note by Diwân Bijay Bahâdur Sinh of Lalitpur.
[181] Settlement Report, Appendix C.
[182] From enquiries at Mirzapur and a note by Bâbu Badri Nâth, Deputy
Collector, Kheri.
[183] Manu, Institutes, X., 23.
[184] Tribes and Castes, I., 166.
[185] Notes, 15.
[186] Principally based on enquiries at Mirzapur; an elaborate note by
Bâbu Vindhyeswari Prasâd, Deputy Collector, Ballia, and notes by the
Deputy Inspectors of Schools, Agra, Bareilly, Budâun, Bijnor; Pandit
Râmavatâr Pânrê, Karwi, and the Deputy Commissioner, Sultânpur.
[187] Institutes, X., 36.
[188] Hindu Tribes and Castes, I., 392.
[189] Tribes and Castes, I., 176.
[190] Schrader, Prehistoric Antiquities, 327, sq.
[191] II, 21.
[192] Loc. cit., IV, 66.
[193] McCrindle, Indian Antiquary, VI., 342, Note.
[194] For instances of this belief, see Spencer, Principles of
Sociology, I., 241.
[195] Frazer, Totemism, 79; Folklore, II., 181.
[196] Bombay Gazetteer, XVI, 71.
[197] Risley, Tribes and Castes, I, 178.
[198] Ibbetson, Panjâb Ethnography, para. 265.
[199] Central Provinces Gazetteer, 100, sqq.
[200] Hoey, Monograph, 90, sqq. It is in curious contrast to the
Homeric system of preparing hides, which consisted in rubbing with fat
and stretching. Iliad, XVII, 383.
[201] Supplementary Glossary, s.v., Gaur Râjput.
[202] Oudh Gazetteer, III, 307.
[203] P. 175.
[204] Supplementary Glossary, s.v.
[205] Settlement Report, 295.
[206] Partly based on notes by M. Jumna Din, Teacher of the Sumerpur
School, and M. Râmsabây, teacher of the School at Mahoba, Hamîrpur
District.
[207] Mirzapur Gazetteer, 120, sqq. Benett, Clans of Râê Bareli.
[208] Oudh Gazetteer, Introduction, XXXVI, Indian Antiquary, I, 265 sq.
[209] Elliott, Chronicles of Unâo, 23, 54.
[210] Buchanan, Eastern India, II, 458.
[211] Settlement Report, 20.
[212] Maclagan, Panjâb Census Report, 120, sqq.
[213] Essays, I, 178.
[214] Râjputâna Gazetteer, III, 215.
[215] Indian Caste, II, 156.
[216] Notes, 30.
[217] Growse, Mathura, 10.
[218] Bholanâth Chandra, Travels, II, 36.
[219] Annals, I, 102.
[220] Archæological Reports, II, 255.
[221] Eastern India, II, 462.
[222] Chronicles of Unâo, 42, sq.
[223] Mainpuri Settlement Report, 17, sqq.
[224] Raikes, Notes, 8.
[225] Settlement Report, LXVII.
[226] Ibid., 34.
[227] Ibid., 32.
[228] Eastern India, II, 462.
[229] Râja Lachhman Sinh, Memo., 164, sq.
[230] Settlement Report, 60.
[231] Census Report, 1865, Table IV, 6.
[232] Atkinson, Himalayan Gazetteer, III, 276.
[233] Eastern India, II, 462.
[234] Hindu Tribes, I., 229.
[235] Journal Asiatic Society of Bengal, 1866, Part II. According to
Dr. J. Muir they were perhaps the Kîkatas of the Sanskrit
writers—Ancient Sanskrit Texts, II, 363. The Kîkatas appear to have
been residents of the modern Bihâr.
[236] Descriptive Ethnology, 125.
[237] Calcutta Review, CXXXVII, 351.
[238] Eastern India, II, 341.
[239] Settlement Report of Palamau, 28, sqq.
[240] This is probably the Morang, now one of the Nepâl Districts.
[241] Reports, Archæological Survey, XV, 60, XVII, 131, sq.: XXII, 75.
[242] Probably Kunwara, “Prince,” Neura, Neula, “weasel.”
[243] Memoir of Ghâzipur, I, 51.
[244] Eastern India, I, 24.
[245] Descriptive Ethnology, 126.
[246] Tribes and Castes, I, 199.
[247] Dalton, loc. cit., 126.
[248] Westermarck, History of Human Marriage, 23.
[249] Risley, loc cit., I, 201.
[250] Westermarck, loc. cit., 109.
[251] Risley, Tribes and Castes, I, 202.
[252] Westermarck, History of Human Marriage, 177, 180.
[253] This is possibly derived from pad, foot: ag, to move tortuously.
[254] Spencer, Principles of Sociology, I, 243.
[255] Spencer, Principles of Sociology, I, 243.
[256] Dalton, Ethnology, 160, Note; Risley, loc. cit., I, 202.
[257] Bombay Gazetteer, VI, 26.
[258] Based on enquiries made at Mirzapur and notes by Bâbu Bâsdeo
Sahây, Headmaster, High School, Farrukhâbâd, and Nawâb Muhammad Ali
Khân, Bulandshahr.
[259] Bombay Gazetteer, V, 73.
[260] Gazetteer, North-West Provinces, I, 423.
[261] Census Report, North-West Provinces, 1891, p. 235. For a further
account of Nâmdeo, see Dhuniya, 6.
[262] Monograph, 83–89.
[263] Panjâb Census Report, 193.
[264] The Pîran Kaliyar fair is held on the Ganges Canal, about four
miles north-east of Rurki. Its date is the first of the month
Rabi-ul-awwal. By Hindus it is largely attended, and is by them
supposed to celebrate the death of Râja Karan.
[265] Râjputâna Gazetteer, II, 6189.
[266] For details and calculation of profits, see Hoey, Monograph on
Trades and Manufactures, 147, sqq.
[267] Jhûsi must have been once an important place. It was the
head-quarters of the kingdom of Harbong, and is connected with the
legend of Gorakhnâth. Elliot, Supplemental Glossary, s.v., Harbong ka
râj; Gazetteer, N.-W. P., VIII, Part II, 189, sqq.
[268] See Monier Williams, Brahmanism and Hinduism, 227.
[269] Grierson, Behâr Peasant Life, 403.
[270] A full list of the implements used will be found in Grierson,
Behâr Peasant Life, 108, sqq., and Rural and Agricultural Glossary,
s.v., Chûrihâr.
[271] Schrader, Prehistoric Antiquities, 260, Note.
[272] Maclagan, Panjâb Settlement Report, 147.
[273] Mainly based on information collected at Mirzapur.
[274] For the regular circumcision ritual, see Lane, Modern Egyptians,
I, 71.
[275] From notes by Pandit Janardan Datt Joshi, Deputy Collector,
Bareilly, and Report, Inspector-General of Police, N.-W. P., 1869, p.
125, sqq.
[276] Based on a series of notes by Munshi Râdha Raman, Deputy
Collector, Jhânsi.
[277] Panjâb Ethnography, para. 526.
[278] In Gujarât on the sixth day of the birth a pair of scissors
covered with cloth is laid down, and the child made to bow to
them.—Bombay Gazetteer, V, 73.
[279] Monograph on Trade and Manufactures, 100.
[280] Rajendra Lala Mitra, Indo-Aryans, I, 184.
[281] Panjâb Census Report, 112.
[282] J. W. McCrindle, Indian Antiquary, XIII, 378.
[283] Settlement Report, 89.
[284] Elliot, Supplementary Glossary, s.v.
[285] In Central India a common name for them is Hatkar. The tale runs
that a Dhângar of the Mughal Viceroy’s body-guard used to salute his
master every day, but never to wait after he made his bow. In spite of
remonstrances he continued the practice, and as a punishment the
Viceroy ordered the door through which the Dhângar came to be closed
with swords. The Dhângar regardless of wounds passed on and made his
bow. The Viceroy was so pleased that he called him Hatkar or
“stubborn.”—Berâr Gazetteer, 200; Bombay Gazetteer, XVI, 56.
[286] Descriptive Ethnology, 245.
[287] Tribes and Castes, I, 219.
[288] Central Provinces Gazetteer, 106.
[289] Ibid., 458.
[290] Ibid., 463.
[291] J. W. McCrindle, Indian Antiquary, XIII, 376.
[292] There is an account of these Bombay Dhângars in the Gazetteer,
XIV, 259, sq.
[293] Ibid., I, 222: III, 225.
[294] For these people, see Risley, Tribes and Castes, I, 466.
[295] Risley, Tribes and Castes, II, 227.
[296] Descriptive Ethnology, 254.
[297] Ibid., 254.
[298] Risley, loc. cit., I, 261. Descriptive Ethnology, 254.
[299] Risley, loc. cit., II, 322.
[300] Dalton, loc. cit., 254.
[301] Dalton, loc. cit., 250.
[302] Tribes and Castes, II, 139.
The Orâons of Bengal are found to be extraordinarily fertile. They have
7,704 children in every 20,000 persons of both sexes—Census Report,
175.
[303] Descriptive Ethnology, 247.
[304] According to the Bengal Returns the Orâon man marries earlier
than any of the other Dravidians, nearly five years earlier than the
Munda Kol. Thirteen and-a-half is the general marriage age for girls of
the aboriginal tribes, but the Bhuiya, Orâon, Agariya, and Kurmi give
their daughters in marriage a little under thirteen years.—Census
Report, 200.
[305] Descriptive Ethnology, 262.
[306] Dalton, Descriptive Ethnology, 231.
[307] Dalton, Descriptive Ethnology, 251.
[308] Almost entirely based on notes by Bâbu Gopâl Prasâd, Naib
Tahsildâr of Phaphûnd; and Chaudhari Darshan Singh, of Auraiya, Etâwah
district.
[309] Eastern India, I, 166.
[310] Tribes and Castes of Bengal, I, 220, sqq.
[311] Buchanan, loc. cit.
[312] Based on enquiries at Mirzapur and a note by Bâbu Sânwal Dâs,
Deputy Collector, Hardoi.
[313] Tribes and Castes, II, App. 42.
[314] Westermarck, History of Human Marriage, 390.
[315] The bamboo is worshipped by some of the Chittagong Hill Tribes,
Dalton, Ethnology, 109; Lubbock, Origin of Civilisation, 290.
[316] See instances of this collected by Westermarck, loc. cit., 365,
sq.
[317] The rural proverb runs, E gur khâyen, kân chhedâyen, “You must
eat this sugar and have your ears bored,” doing a thing nolens volens.
Christian, Behar Proverbs, 68.
[318] For which see Bhuiya, para. 14.
[319] For the respect paid to the cotton tree among the Khânds, see
Tylor, Primitive Culture, II, 225.
[320] Kuri means “a pile,” and also the exogamous section of the tribe.
[321] For the significance of this ceremony, see Kol, para. 13.
[322] This represents the primitive blood covenant.
[323] See Lubbock, Origin of Civilisation, 149.
[324] Based to some extent on notes by Pandit Bhân Pratâp Tiwâri of
Chunâr.
[325] Tribes and Castes, I, 233.
[326] Christian, Behar Proverbs.
[327] Maclagan, Panjâb Census Report, 1891, 144; also see Chhîpi, 5.
[328] Partly based on a note by Bâbu Ishan Chandra Banarji, Head
Master, High School, Râê Bareli.
[329] Dowson, Classical Dictionary, s.v.
[330] Atkinson, Himalayan Gazetteer, III, 443.
[331] Settlement Report, 27.
[332] On the confusion between Dûsar and Dhûsar, see Dûsar.
[333] Nesfield, Calcutta Review, CLXVII, 266; Monier Williams,
Brâhmanism and Hinduism, 360.
[334] Frazer, Golden Bough, II, 342, sqq.
[335] Elliott, Chronicles of Unâo, 34, sqq.
[336] Oldham, Memo., I, 58.
[337] Settlement Report, 57, 61.
[338] Quoted by Ibbetson, Panjâb Ethnography, para. 474.
[339] For the Eastern Doms the valuable note by Mr. J. Kennedy, C.S.,
has been largely used, and that of Pandit Juâla Dat Joshi for the Hill
Doms. In addition to these, notes by Mr. H. D. Ferard, C.S., Bânda: M.
Chhedi Lâl, Deputy Inspector, Schools, Gorakhpur, and the Deputy
Inspector of Schools, Bijnor and Dehra Dûn, have been consulted.
[340] Institutes, III, 239.
[341] Grammar of the Dravidian Languages, 546, quoted by Risley, Tribes
and Castes, I, 240.
[342] Supplemental Glossary, s.v.
[343] Buchanan, Eastern India, II., 353: Archæological Reports, XXII,
65, sq.: Carnegy, Notes, 24.
[344] Races of the North-Western Provinces, 85.
[345] Hindu Tribes and Castes, I, 401.
[346] McCrindle, Indian Antiquary, VI, 337.
[347] Mullaly, Notes, 70, sqq.
[348] Risley, Tribes and Castes, I, 248.
[349] Risley, loc. cit.
[350] On this see Tylor, Primitive Culture, I, 109.
[351] Hindu Tribes and Castes, I, 401.
[352] For a good account of this industry, see Hoey, Monograph on
Trades, 72.
[353] Drew’s Jammu, 56.
[354] Himalayan Gazetteer, III, 277, sq.
[355] History of Human Marriage, 14.
[356] Loc. cit., II, 319.
[357] On this see Monier Williams, Brahmanism and Hinduism, 180, sqq.
[358] Prehistoric Antiquities, 272.
[359] Edinburgh Review, 1878, p. 140; Grierson, Indian Antiquary, XV.
14, sq. XVI. 35, sqq. Encyclopædia Britannica, 9th edition, article
Gypsies: Leland, Academy, 19th June 1875.
In the life of Edward Henry Palmer by Walter Besant (p. 184), Mr.
Leland writes—“Several times I interviewed, in his company in London, a
native of India who had been a Rom, that is to say, a gypsy. Palmer
examined the man long and closely in his native language, that is to
say as a shrewd lawyer would examine a man whose assertions he wished
to discredit. The result of the interview was that there is, in
Palmer’s opinion, one distinctive race of gypsies, who call themselves
Rom, who speak a language which is not identical with any Indian
tongue, though much like Panjâbi, but which is identical with Romany.
The man assured me subsequently that he would never have known from his
language that Palmer was not a born Hindu.”
[360] Supplementary Glossary, s.v.
[361] Oldham, Memo., I, 63.
[362] Settlement Report, 29, 43.
[363] Annals of Rajasthân, I, 125.
[364] Aligarh Settlement Report, II.
[365] Census Report, North-West Provinces, 1865, I, App. 17; Râja
Lachhman Sinh, Bulandshahr Memo., 147, 165; Bombay Gazetteer, XII, 67.
[366] Based on information supplied by Lt.-Col. W. P. Harrison, Deputy
Commissioner, Kheri.
[367] Indian Caste, II, 56, sqq.
[368] Elliot, Supplementary Glossary, s.v.
[369] Elliot, Supplementary Glossary, s.v.: Elliott, Chronicles of
Unâo, 34; Partâbgarh Settlement Report, 95, Note.
[370] Based on enquiries at Mirzapur.
[371] Archæological Reports, VIII., 102.
[372] Writing of Bengal Mr. O’Donnel says: “In the upper castes, in
which a girl is properly looked after and secluded from dangerous
acquaintances within the female apartments, it is safe to leave her
unmarried till, with Asiatic precociousness, she is an adult; but in
the lower orders, particularly amongst the labouring classes for Bihâr,
whose women go about openly and work in the fields, it is imperatively
necessary to anticipate the period of budding womanhood. The practice
of infant marriage among Dusâdhs, Musahars, and Chamârs is meaningless
without this explanation. The sexes are in very even proportions. There
is no lack of material for husbands and wives. At the same time people
that allow their girls a great deal of liberty in the way of freedom
from the personal restraint of the zenâna, but who may lose caste,
which even to a Dom means a very great deal, by any vagaries in their
connubial arrangements, must apply another safeguard against family
disgrace. It is necessary to marry their daughters as children, and not
to wait to a period when great risk would be inevitable.” Census
Report, 208.
[373] At the last Census no less than 284,594 persons declared
themselves worshippers of Gangaji.
[374] Introduction to Popular Religion and Folklore, 10.
[375] Tribes and Castes., I, 254, sqq. For walking through fire see
Indian Antiquary II, 190; III, 6; VII, 126.
[376] Arabul is perhaps the same as ariband, the lotus. For more of
these songs to Râhu see Grierson, Maithil Chrestomathy, 3, sqq.
[377] Based on notes by the Deputy Inspector of Schools, Bareilly: M.
Niyâz Ahmad, Head Master, High School, Fatehpur, and a note from Jhânsi
received through Mr. W. G. Jackson, C.S.
[378] Tribes and Castes, I, 271.
[379] Hindu Tribes, I, 338.
[380] Ibbetson, Panjâb Ethnography, section 498: Drew, Jammu, 108.
[381] Supplementary Glossary, s.v.
[382] Elliott, Chronicles of Unâo, 25: Williams, Oudh Census Report,
83.
[383] Indian Antiquary, XV, 988. In the Paurânik texts we find a people
known as the Gahvara or Girigahvara, who are described as dwellers in
caves. Wilson, Vishnu Purâna, 196.
[384] Hardoi Settlement Report, 89: Oldham, Ghâzipur Memo., II, 47,
sq.: Farrukhâbâd Settlement Report, 13: Buchanan, Eastern India, II,
459: Oldham, loc. cit., I, 58.
[385] Cawnpur Settlement Report, 22.
[386] Annals, I, 90.
[387] Beames, Indian Antiquary, I, 276: McCrindle, ibid., VI, 342,
note.
[388] Settlement Report, 12.
[389] Elliott, Chronicles, 53.
[390] Settlement Report, 34: Growse, Mathura, 464.
[391] Râja Lachhman Sinh, Memo., 115.
[392] Settlement Report, 22.
[393] Based on a note by Munshi Fasihuddîn, Deputy Collector, Benares.
[394] Classical Dictionary, s.v.
[395] For an example of this custom, see Tawney, Katha Sarit Sâgara,
II, 102.
[396] Hindu Law, 171.
[397] For Kinnarâm, see under Aghori.
[398] Hoey, Monograph on Trade and Manufactures, 107.
[399] Hoey, Monograph on Trade and Manufactures, 107.
[400] Supplementary Glossary, s.v.
[401] Panjab Ethnography, Section 595.
[402] Indian Antiquary, XI, 42.
[403] Note by the Deputy Inspector of Schools, Bijnor.
[404] Elliott, Chronicles of Unâo, 589.
[405] Atkinson, Himalayan Gazetteer, III, 267, sq.
[406] Supplementary Glossary, s.v.
[407] Settlement Report, 213.
[408] Azamgarh Settlement Report, 29, 57: Sir H. M. Elliot.
[409] Supplementary Glossary, s.v.v. Garg, Chanamiya.
[410] Largely based on notes by Pandit Râmgharîb Chaubê, the Deputy
Inspector of Schools, Bijnor: Chaudhari Dhyân Sinh, Morâdâbâd.
[411] Archæological Survey Reports, I, 327; also see a long discussion
on the Dravidian origin of the term in Oppert, Original Inhabitants of
Bharatavarsa, 114, sqq.
[412] Indian Castes, II, 159, sqq.
[413] Indian Caste, II, 117, 190.
[414] Annals, I, 124.
[415] Supplementary Glossary, s.v.
[416] Settlement Report, 13.
[417] Census Report, 1865, I, App. 84.
[418] Settlement Report, 100.
[419] Elliott, Chronicles, 52.
[420] Settlement Report, LII.
[421] Elliot, Supplementary Glossary, s.v.: Gazetteer, North-West
Provinces, VI, 41.
[422] Growse, Mathura, 183, sq.
[423] Elliot, Supplementary Glossary, s.v.: Growse, Mathura, 12:
Ibbetson, Panjâb Ethnography, para. 446.
[424] F. S. Growse, Indian Antiquary, XV., 260, sq.
[425] Supplementary Glossary, s.v.
[426] Elliot, Chronicles of Unâo, 34.
[427] Oldham, Ghâzipur Memo., I, 59: Azamgarh Settlement Report, 54,
sq.
[428] Duncker, History of Antiquity, IV, 336 sqq.: Buchanan, Eastern
India, II, 458.
[429] Oudh Gazetteer, III, 31.
[430] Risley, Tribes and Castes, I, 277: Dalton, Descriptive Ethnology,
325.
[431] Central Provinces Gazetteer, 273.
[432] Ibid., 34.
[433] Jungle Life, 123.
[434] Descriptive Ethnology, 325.
[435] Ibid., 885.
[436] See the reference to Dr. Ball in para. 1.
[437] This is the modern representative of the buffalo demon Mahisha or
Mahishâsura, who, according to various legends, was killed by
Karttikeya, Skanda or Durga. The last Census records 13,141 persons as
worshippers of Bhainsâsur.
[438] For this custom, see Biyâr, para. 17.
[439] This story of a tribe recruited from a single pregnant woman who
escaped the general destruction is common; see the legend of Orandeo,
the progenitor of the Chandel Râjputs, and that of the Chamar Gaur
tribe.
[440] See Majhwâr, para. 3.
[441] Risley, Tribes and Castes, II, App. 46.
[442] For a similar custom among the Garos, see Dalton, Descriptive
Ethnology, 64: Orâons, ibid., 248; Khandhs, ibid., 300. Gonds, Central
Provinces Gazetteer, 277.
[443] On this see Westermarck, History of Human Marriage, 530.
[444] This power, it may be noted, is debarred to the Hindu wife. Manu,
Institutes, V, 154.
[445] This is also the rule among the Birhors. Dalton, Descriptive
Ethnology, 219.
[446] History of Human Marriage, 390.
[447] On this custom, see Biyâr, para. 14.
[448] For other examples of this see Spencer, Principles of Sociology,
I, 153.
[449] This may perhaps be a relic of the ceremony described by the
author from Elliott, Hoshangabad Settlement Report, 178, quoted by
Frazer, Golden Bough, I, 172.
[450] Among Hindus this is solemnized on the last day of Mâgh.
[451] Risley, Tribes and Castes, I, 278.
[452] Jungle Life, 563.
[453] Based on enquiries at Mirzapur and a note by Bâbu Badri Nâth,
Deputy Collector, Kheri.
[454] Panjâb Ethnography, para. 497: Hoey, Monograph, 104.
[455] This account is almost entirely based on a note by Râja Lachhman
Sinh, Retired Deputy Collector, Agra.
[456] Dasa and Bîsa, as we have seen in connection with some of the
Banya tribes, mean “the tens” and “the twenties,” the latter claiming
to be of blue blood.
[457] At the last Census 8,533 persons scattered all over the province
recorded themselves as Sati worshippers.
[458] At the last Census, 119,139 persons recorded themselves as
worshippers of Sîtala, and 9,539 of the cholera godling.
[459] Original Inhabitants of Bharatavarsha, 13.
[460] Papers, 4.
[461] Highlands of Central India, 156.
[462] Page 276, sq.
[463] Introduction to Popular Religion, 74.
[464] For whom see Risley, Tribes and Castes, I, 294, sqq.
[465] Risley, loc. cit.
[466] Census Report, North-Western Provinces, 240.
[467] Based on notes received from Mr. F. W. Brownrigg, C.S.,
Sultânpur: Nawâb Muhammad Ali Khân, Bulandshahr: Bâbu Tarini Chandra
Sanyâl, Head Master, High School, Sahâranpur: the Deputy Inspector of
Schools, Meerut.
[468] Archæological Reports, II, 61.
[469] Loc. cit.
[470] Panjâb Ethnography, 481.
[471] Elliot, Supplementary Glossary, s.v.
[472] Jammu, 109, sq.
[473] Râja Lachhman Sinh, Bulandshahr Memo., 175, sq.
[474] At the same time it is significant that at the last Census the
Hindu Gûjars showed 160,573 males to 119,540 females.
[475] On this fraternal polyandry, see Westermarck, History of Human
Marriage, 472, sqq.
[476] There is a good account of this saint in Calcutta Review, LVII,
207.
[477] Dowson’s Elliot, IV, 231–240.
[478] Ibid., IV, 477.
[479] Ibid., VI, 303.
[480] Leyden’s Bâbar, 294.
[481] Râjputâna Gazetteer, 1, 162.
[482] Indian Antiquary, March 1874.
[483] Indian Caste, II, 91, sq.
[484] Bombay Gazetteer, XX, 30.
[485] Ibbetson, Panjâb Ethnography, para. 513.
[486] Central India, II, 122.
[487] Indian Castes, II, 96.
[488] Forbes, Râsmâla, II, 258.
[489] Of special planet worshippers 45,962 were shown at the last
Census.
[490] Based on a note by Bâbu Bâdri Nâth, Deputy Collector, Kheri.
[491] Imperial Gazetteer, VII, 106, sq.
[492] Based on enquiries at Mirzapur and notes by Chaubê Dhyân Sinh,
Honorary Magistrate, Morâdâbâd; Munshi Chhuttan Lâl, Deputy Collector,
Unâo; Munshi Mahâdeva Prasâd, Head Master, Zillah School, Pilibhît.
[493] Panjâb Census Report, 124.
[494] For the law on the subject see Genda Puri, v.s. Chhattar Puri,
Indian Law Reports, Allahâbâd, IX, 1. The rule to be followed is that
founded on customs and practice, which must be proved by evidence.
[495] Hindu Tribes and Castes, I, 256.
[496] Based on notes by Mr. F. W. Court, District Superintendent of
Police, Aligarh, Bâbu Atma Râm, Head Master, High School, Mathura, and
the Deputy Inspectors of Schools, Bijnor and Morâdâbâd.
[497] Selections from the Records of Government, N.-W. P., I, 420.
[498] Based on notes collected at Mirzapur and by M. Chhote Lâl,
Archæological Survey, Lucknow.
[499] The word bâni may represent either Sanskrit varna, “colour,”
“caste;” or vani “voice”, in allusion to the commemorative verses. The
latter is the popular and possibly incorrect explanation.
[500] It has been judicially decided that a man who is a member of the
Halwâi caste may contract a marriage in the sagâi form with a widow
even if he has a wife living, provided in the latter case he is a
childless man. Quere, whether a married woman may not contract a sagâi
marriage, notwithstanding that her husband is living if the panchâyat
has examined the case and reported that her husband is unable to
support her.
Kally Churn Shaw versus Dukhu Bibee. Indian Law Reports, Calcutta, V,
692.
[501] Hoey, Monograph on Trade and Manufactures, 50: Risley, Tribes and
Castes, I, 312.
[502] Buchanan, Eastern India, II, 461: Tod, Annals, II, 426.
[503] Classical Dictionary, s.v.
[504] Based on information received through Lieutenant-Colonel W. P.
Harrison, Deputy Commissioner, Kheri.
[505] Elliott, Chronicles, 5, sq.
[506] Supplementary Glossary, s.v.
[507] Oldham, Ghâsipur Memo., I, 55, sq.
[508] Wilson, Vishnu Purâna, 373, sq.
[509] Annals of Rajasthân, I, 41.
[510] Loc. cit., 418, sq.
[511] Nesfield, Calcutta Review, CLXVII, 263, sq.
[512] Wilson, Indian Caste, II, 29, 134: Ibbetson, Panjâb Ethnography,
para. 512: Azamgarh Settlement Report, 43A, app.