The Tribes and Castes of the Central Provinces of India Volume III Part 20

Halwai.--The occupational caste of confectioners, numbering about 3000 persons in the Central Provinces and Berar in 1911. The Halwai takes his name from halwa, a sweet made of flour, clarified b.u.t.ter and sugar, coloured with saffron and flavoured with almonds, raisins and pistachio-nuts. [148] The caste gives no account of its origin in northern India, but it is clearly a functional group composed of members of respectable middle-cla.s.s castes who adopted the profession of sweetmeat-making. The Halwais are also called Mithaihas, or preparers of sweets, and in the Uriya country are known as Guria from gur or unrefined sugar. The caste has several subdivisions with territorial names, generally derived from places in northern India, as Kanaujia from Kanauj, and Jaunpuria from Jaunpur; others are Kandu, a grain-parcher, and Dobisya, meaning two score. One of the Guria subdivisions is named Haldia from haldi, turmeric, and members of this subcaste are employed to prepare the mahaprasad or cooked rice which is served at the temple of Jagannath and which is eaten by all castes together without scruple. The Gurias have exogamous divisions or bargas, the names of which are generally functional, as Darban, door-keeper; Saraf, treasurer; Bhitarya, one who looks to household affairs, and others. Marriage within the barga is forbidden, but the union of first cousins is not prohibited. Marriage may be infant or adult. A girl who has a liaison with a man of the caste may be wedded to him by the form used for the remarriage of a widow, but if she goes wrong with an outsider she is finally expelled. Widow-marriage is allowed, and divorce may be effected for misconduct on the part of the wife.

The social standing of the Halwai is respectable. "His art," says Mr. Nesfield, [149] "implies rather an advanced state of culture, and hence his rank in the social scale is a high one. There is no caste in India which considers itself too pure to eat what a confectioner has made. In marriage banquets it is he who supplies a large part of the feast, and at all times and seasons the sweetmeat is a favourite food to a Hindu requiring a temporary refreshment. There is a kind of bread called puri, consisting of wheaten dough fried in melted b.u.t.ter, which is taken as a subst.i.tute for the chapati or wheaten pancake by travellers and others who happen to be unable to have their bread cooked at their own fire, and is made by the Halwais."

The real reason why the Halwai occupies a good position perhaps simply results from the necessity that other castes should be able to take cakes from him. Among the higher castes food cooked with water should not be eaten except at the hearth after this has been specially cleansed and spread with cowdung, and those who are to eat have bathed and otherwise purified themselves. But as the need continuously arises for travellers and others to take a meal abroad where they cannot cook it for themselves, sweetmeats and cakes made without water are permitted to be eaten in this way, and the Halwai, as the purveyor of these, has been given the position of a pure caste from whose hands a Brahman can take water. In a similar manner, water may be taken from the hands of the Dhimar who is a household servant, the Kahar or palanquin-bearer, the Barai or betel-leaf seller, and the Bharbhunja or rice-parcher, although some of these castes have a very low origin and occupy the humble position of menial servants.

The Halwai's shop is one of the most familiar in an Indian bazar, and in towns a whole row of them may be seen together, this arrangement being doubtless adopted for the social convenience of the caste-fellows, though it might be expected to decrease the custom that they receive. His wares consist of trays full of white and yellow-coloured sweetmeats and cakes of flour and sugar, very unappetising to a European eye, though Hindu boys show no lack of appreciation of them. The Hindus are very fond of sweet things, which is perhaps a common trait of an uneducated palate. Hindu children will say that such sweets as chocolate almonds are too bitter, and their favourite drink, sherbet, is simply a mixture of sugar and water with some flavouring, and seems scarcely calculated to quench the thirst produced by an Indian hot weather. Similarly their tea is so sweetened with sugar and spices as to be distasteful to a European.

The ingredients of a Halwai's sweets are wheat and gram-flour, milk and country sugar. Those called batashas consist merely of syrup of sugar boiled with a little flour, which is taken out in spoonfuls and allowed to cool. They are very easy to make and are commonly distributed to schoolboys on any occasion of importance, and are something like a meringue in composition. The kind called barafi or ice is made from thick boiled milk mixed with sugar, and is more expensive and considered more of a treat than batashas. Laddus are made from gram-flour which is mixed with water and dropped into boiling b.u.t.ter, when it hardens into lumps. These are taken out and dipped in syrup of sugar and allowed to cool. Pheni is a thin strip of dough of fine wheat-flour fried in b.u.t.ter and then dipped in syrup of sugar. Other sweets are made from the flour of singara or water-nut and from chironji, the kernel of the achar [150] nut, coated with sugar. Of ordinary sweets the cheaper kinds cost 8 annas a seer of 2 lb. and the more expensive ones 10 or 12 annas. Sweets prepared by Bengali confectioners are considered the best of all. The Halwai sits on a board in his shop surrounded by wooden trays of the different kinds of sweets. These are often covered with crowds of flies and in some places with a variety of formidable-looking hornets. The latter do not appear to be vicious, however, and when he wishes to take sweets off a tray the Halwai whisks them off with a palm-leaf brush. Only if one of them gets into his cloth, or he unguardedly pushes his hand down into a heap of sweets and encounters a hornet, he may receive a sting of which the mark remains for some time. The better-cla.s.s confectioners now imitate English sweets, and at fairs when they retail boiled grain and ghi they provide spoons and little basins for their customers.

Hatkar

1. Derivation and historical notice.

Hatkar, Hatgar. [151]--A small caste of Berar, numbering about 14,000 persons in 1911. They are found princ.i.p.ally in the Pusad taluk of Yeotmal District, their villages being placed like a line of outposts along the Hyderabad border. The Hatkars are a branch of the Dhangar or shepherd caste, and in some localities they are considered as a subcaste of Dhangars. The derivation of the name Hatkar is obscure, but the Hatkars appear to be those Dhangars who first took to military service under Sivaji and hence became a distinct group. "Undisciplined, often unarmed, men of the Mawals or mountain valleys above the Ghauts who were called Mawallees, and of those below the mountains towards the sea, called Hetkurees, joined the young leader." [152] The Hatkars were thus the soldiers of the Konkan in Sivaji's army. The Ain-i-Akbari states that the Hatkars were driven westward across the Wardha by the Gonds. At this time (A.D. 1600) they were holding the country round Basim by force of arms, and are described as a refractory and perfidious race. [153] "The Hatkars of Berar are all Bargi or Bangi Dhangars, the shepherds with the spears. They say that formerly when going on any expedition they took only a blanket seven cubits long and a bear-spear. They would appear to have been all footmen. The Naiks or village headman of Basim were princ.i.p.ally Hatkars. The duty of a Naik was to maintain order and stop robbery; but in time they became law-breakers and their men the dacoits of the country. Some of them were very powerful, and in 1818 Nowsaji Naik's troops gave battle to the Nizam's regular forces under Major Pitman before Umarkhar. He was beaten and sent to Hyderabad, where he died, and the power of the Naiks was broken by Major Sutherland. He hanged so many that the Naiks p.r.o.nounce his name to this day with awe. To some of the Naiks he gave money and told them to settle down in certain villages. Others who also came, expecting money, were at once hanged." [154] But it would appear that only those leaders were hanged who did not come in before a certain fixed date.

2. The Gauli Hatkar's reverence for cattle.

The Hatkars are also called Bangi Dhangars, and in Berar rank above other Dhangars because they took to soldiering and obtained grants of land, just as the Marathas rank above the Kunbis. Another group have given up sheep-tending and keep cattle, which is a more respectable occupation on account of the sanct.i.ty of cattle, and these call themselves Gauli Hatkars. These Gauli Hatkars have given up drinking liquor and eating fowls. They will not touch or sell the milk of buffaloes and cows before sunset on Mondays, the day on which they wors.h.i.+p Krishna. If any one is in need of milk on that day they will let him milk the animal himself, but will take no price for the milk. On a Monday also they will not give fire from their house to any member of a low caste, such as a Mahar. On the day of Diwali they wors.h.i.+p their cows, tying a bunch of wool to the animal's forehead and putting rice on it; they make a mud image of Govardhan, the mountain held up by Krishna as an umbrella to protect the people from the rain, and then let the cows trample it to pieces with their hoofs. If a bullock dies with the rope halter through its nose, the owner is put out of caste; this rule also obtains among the Ahirs and Gaulis, and is perhaps responsible for the objection felt in some localities to putting string through the nostrils of plough- and cart-bullocks, though it is the only means of obtaining any control over them.

3. Funeral rites.

Formerly the Hatkars burned the corpses only of men who died in battle or the chase or subsequently of their wounds, cremation being reserved for this honourable end. Others were buried sitting cross-legged, and a small piece of gold was placed in the mouth of the corpse. Now they either burn or bury the dead according to their means. Most of them at the time they were soldiers never allowed the hair on their face to be cut.

4. Exogamous groups.

The Hatkars of Berar are said to be divided into three exogamous clans who apparently marry with each other, their names being Poli, Gurdi and Muski. In the Central Provinces they have a set of exogamous sections with t.i.tular names of a somewhat curious nature; among them are Hakkya, said to be so called because their ancestor was absent when his cow gave birth to a calf; Wakmar, one who left the Pangat or caste feast while his fellows were eating; and Polya, one who did not take off his turban at the feast.

Hijra

Hijra, Khasua. [155]--The cla.s.s of eunuchs, who form a separate community, recruited by the admission of persons born with this deformity or reduced to the like condition by amputation. In Saugor it is said that the Khasuas are natural and the Hijras artificial eunuchs, and the Khasuas deny that they admit Hijras into their society. They may be either Hindus or Muhammadans by birth, but all become Muhammadans. Children born in the condition of eunuchs are usually made over to the Khasuas by their parents. The caste are beggars, and also sing and dance at weddings and at the births of male children, and obtain presents of grain from the cultivators at seedtime and harvest. They wear female clothes and ornaments and a.s.sume the names of women. They are admitted to mosques, but have to stand behind the women, and in Saugor they have their own mosque. They observe Muhammadan rites and festivals generally, and are permitted to smoke from the huqqas of other Muhammadans. They are governed by a caste panchayat or committee, which imposes fines but does not expel any member from the community. Each Khasua has a beat or locality reserved to him for begging and no other may infringe on it, violations of this rule being punished by the committee. Sometimes a well-to-do Khasua adopts an orphan and celebrates the child's marriage with as much expense and display as he can afford, and the Kazi officiates at the ceremony.

The Hijras form apparently a separate group, and the following account of them is mainly taken from the Bombay Gazetteer. [156]

In Gujarat they are the emasculated male votaries of the G.o.ddess Bouchera or Behechra, a sister of Devi. She is the spirit of a martyred Charan or Bhat woman. Some Charan women were travelling from Sulkhunpur in Gujarat when they were attacked and plundered by Kolis. One of the women, of the name of Bouchera, s.n.a.t.c.hed a sword from a boy who attended her and with it cut off both her b.r.e.a.s.t.s. She immediately perished, and was deified and wors.h.i.+pped as a form of Devi in the Chunwal. [157] The Hijras usually mutilate themselves in the performance of a religious vow, sometimes taken by the mother as a means of obtaining children, and in rare cases by the boy himself to obtain recovery by the favour of the G.o.ddess from a dangerous illness. [158] Hence it is clear that they wors.h.i.+p Boucheraji on the ground that she obtained divine honours by self-mutilation and should enable her votaries to do the same. But the real reason for the Charan woman cutting off her b.r.e.a.s.t.s was no doubt that her ghost might haunt and destroy the Koli robbers, in accordance with the usual practice of the Charans. [159] As a further fulfilment of their vow the Hijras pull out the hair of their beards and moustaches, bore their ears and noses for female ornaments, and affect female speech and manners. The meaning of the vow would appear to be that the mother sacrifices her great blessing of a boy child and transforms him after a fas.h.i.+on into a girl, at the same time devoting him to the service of the G.o.ddess. Similarly, as a much milder form of the same idea, a mother whose sons have died will sometimes bore the nose of a later-born son and put a small nose-ring in it to make believe he is a girl. But in this case the aim is also partly to cheat the G.o.ddess or the evil spirits who cause the death of children, and make them think the boy is a girl and therefore not worth taking.

The rite of mutilation is described by Mr. Faridi as follows: "The initiation takes place at the temple of the G.o.ddess Behechra about 60 miles from Ahmadabad, where the neophyte repairs under the guardians.h.i.+p or adoption of some older member of the brotherhood. The lad is called the daughter of the old Hijra his guardian. The emasculation is a secret rite and takes place under the direction of the chief Hijra priest of Behechra. It is said that the operation and initiation are held in a house with closed doors, where all the Hijras meet in holiday dress. A special dish of fried pastry is cooked, and the neophyte is bathed, dressed in red female attire, decked with flower-garlands and seated on a stool in the middle of the room, while the others sing to the accompaniment of a small drum and copper cymbals. Another room is prepared for the operation, soft ashes being spread on the floor and piled in a heap in the centre. When the time for the operation approaches, the neophyte is led to the room and is made to lie on his back on the ash-heap. The operator approaches chewing betel-leaf. The hands and legs of the neophyte are firmly held by some one of the fraternity, and the operator, carelessly standing near with an unconcerned air, when he finds the attention of his patient otherwise occupied, with great dexterity and with one stroke completely cuts off the genital organs. He spits betel and areca juice on the wound and staunches the bleeding with a handful of the ashes of the babul. [160] The operation is dangerous and not uncommonly fatal." Another method is to hold the organs in a cleft bamboo and slice them off. The Hijras are beggars like the Khasuas, and sometimes become very importunate. Soon after the birth of a child in Gujarat the hated Hijras or eunuchs crowd round the house for gifts. If the demand of one of them is refused the whole rank and file of the local fraternity besiege the house with indecent clamour and gesture. Their claim to alms rests, as with other religious mendicants, in the sacred character which attaches to them. In Bombay there is also a belief that the G.o.d Hanuman cries out once in twelve years, and that those men who hear him are transformed into eunuchs. [161]

Some of them make money by allowing spectators to look at the mutilated part of their body, and also by the practice of pederasty.

h.o.m.os.e.xual practices are believed to be distinctly rare among Hindus, and not common among Muhammadans of the Central Provinces. For this the early age of marriage may probably be considered a princ.i.p.al cause. The Hindu sacred books, however, do not attach severe penalties to this offence. "According to the Laws of Manu, a twice-born man who commits an unnatural offence with a male, or has intercourse with a female in a cart drawn by oxen, in water or in the daytime, shall bathe, dressed in his clothes; and all these are reckoned as minor offences." [162]

In his Origin and Development of the Moral Ideas Dr. Westermarck shows that, apart from the genuine cases of s.e.xual perversion, as to the frequency of which opinions differ, h.o.m.os.e.xual love frequently arises in three conditions of society. These are, when women are actually scarce, as among the Australian aborigines and other primitive races; when the men are frequently engaged in war or in predatory expeditions and are separated from their wives for long periods, a condition which accounts for its prevalence among the Sikhs and Pathans; and lastly, when women are secluded and uneducated and hence their society affords little intellectual pleasure to men. This was the case in ancient Greece where women received no education and had no place at the public spectacles which were the chief means of culture; [163] and the same reason probably accounts for the frequency of the vice among the Persians and modern Egyptians. "So also it seems that the ignorance and dulness of Muhammadan women, which is a result of their total lack of education and their secluded life, is a cause of h.o.m.os.e.xual practices; Moors are sometimes heard to defend pederasty on the plea that the company of boys, who have always news to tell, is so much more entertaining than the company of women." [164]

The Christian Church in this as in other respects has set a very high standard of s.e.xual morality. Unnatural crimes were regarded with peculiar horror in the Middle Ages, and the punishments for them in English law were burying and burning alive, though these were probably seldom or never enforced. [165] The att.i.tude of the Church, which was reflected in the civil law, was partly inherited from the Jews of the Old Testament, and reinforced by similar conditions in mediaeval society. In both cases this crime was especially a.s.sociated with the heathen and heretics, as shown in Dr. Westermarck's interesting account: [166]

"According to Genesis, unnatural vice was the sin of a people who were not the Lord's people, and the Levitical legislation represents Canaanitish abominations as the chief reason why the Canaanites were exterminated. Now we know that sodomy entered as an element in their religion. Besides kedeshoth, or female prost.i.tutes, there were kedes.h.i.+m or male prost.i.tutes, attached to their temples. The word kadesh, translated 'Sodomite,' properly denotes a man dedicated to a deity; and it appears that such men were consecrated to the mother of the G.o.ds, the famous Dea Syria, whose priests or devotees they were considered to be. The male devotees of this and other G.o.ddesses were probably in a position a.n.a.logous to that occupied by the female devotees of certain G.o.ds, who also, as we have seen, have developed into libertines; and the sodomitic acts committed with these temple prost.i.tutes may, like the connections with priestesses, have had in view to transfer blessings to the wors.h.i.+ppers. In Morocco supernatural benefits are expected not only from heteros.e.xual, but also from h.o.m.os.e.xual intercourse with a holy person. The kedes.h.i.+m are frequently alluded to in the Old Testament, especially in the period of the monarchy, when rites of foreign origin made their way into both Israel and Judah. And it is natural that the Yahveh wors.h.i.+pper should regard their practices with the utmost horror as forming part of an idolatrous cult.

"The Hebrew conception of h.o.m.os.e.xual love to some extent affected Muhammadanism, and pa.s.sed into Christianity. The notion that it is a form of sacrilege was here strengthened by the habits of the Gentiles. St. Paul found the abominations of Sodom prevalent among nations who had 'changed the truth of G.o.d into a lie, and wors.h.i.+pped and served the creature more than the creator.' During the Middle Ages heretics were accused of unnatural vice as a matter of course. Indeed, so closely was sodomy a.s.sociated with heresy that the same name was applied to both. In La Coutume de Touraine-Anjou the word herite, which is the ancient form of heretique, seems to be used in the sense of 'sodomite'; and the French bougre (from the Latin Bulgarus, Bulgarian), as also its English synonym, was originally a name given to a sect of heretics who came from Bulgaria in the eleventh century and was afterwards applied to other heretics, but at the same time it became the regular expression for a person guilty of unnatural intercourse. In mediaeval laws sodomy was also repeatedly mentioned together with heresy, and the punishment was the same for both. It thus remained a religious offence of the first order. It was not only a 'vitium nefandum et super omnia detestandum,' but it was one of the four 'clamantia peccata,' or crying sins, a 'crime de Majestie, vers le Roy celestre.' Very naturally, therefore, it has come to be regarded with somewhat greater leniency by law and public opinion in proportion as they have emanc.i.p.ated themselves from theological doctrines. And the fresh light which the scientific study of the s.e.xual impulse has lately thrown upon the subject of h.o.m.os.e.xuality must also necessarily influence the moral ideas relating to it, in so far as no scrutinising judge can fail to take into account the pressure which a powerful non-volitional desire exercises upon an agent's will."

Holia

Holia. [167]--A low caste of drummers and leather-workers who claim to be degraded Golars or Telugu Ahirs, under which caste most of the Holias seem to have returned themselves in 1901. [168] The Holias relate the following story of their origin. Once upon a time two brothers, Golar by caste, set out in search of service, having with them a bullock. On the way the elder brother went to wors.h.i.+p his tutelary deity Holiari Deva; but while he was doing so the bullock accidentally died, and the ceremony could not be proceeded with until the carcase was removed. Neither a Chamar nor anybody else could be got to do this, so at length the younger brother was prevailed upon by the elder one to take away the body. When he returned, the elder brother would not touch him, saying that he had lost his caste. The younger brother resigned himself to his fate and called himself Holu, after the G.o.d whom he had been wors.h.i.+pping at the time he lost his caste. His descendants were named Holias. But he prayed to the G.o.d to avenge him for the treachery of his brother, and from that moment misfortunes commenced to shower upon the Golar until he repented and made what reparation he could; and in memory of this, whenever a Golar dies, the Holias are feasted by the other Golars to the present day. The story indicates a connection between the castes, and it is highly probable that the Holias are a degraded cla.s.s of Golars who took to the trade of tanning and leather-working. When a Holia goes to a Golar's house he must be asked to come in and sit down or the Golar will be put out of caste; and when a Golar dies the house must be purified by a Holia. The caste is a very numerous one in Madras. Here the Holia is superior only to the Madiga or Chamar. [169]

In the Central Provinces they are held to be impure and to rank below the Mahars, and they live on the outskirts of the village. Their caste customs resemble generally those of the Golars. They believe their traditional occupation to be the playing of leathern drums, and they still follow this trade, and also make slippers and leather thongs for agricultural purposes. But they must not make or mend shoes on pain of excommunication from caste. They are of middle stature, dark in colour, and very dirty in their person and habits. Like the Golars, the Holias speak a dialect of Canarese, which is known as Golari, Holia or Komtau. Mr. Thurston gives the following interesting particulars about the Holias: [170] "If a man of another caste enters the house of a Mysore Holia, the owner takes care to tear the intruder's cloth, and turn him out. This will avert any evil which might have befallen him. It is said that Brahmans consider great luck will wait upon them if they can manage to pa.s.s through a Holia village unmolested. Should a Brahman attempt to enter their quarters, the Holias turn him out, and slipper him, in former times it is said to death."

Injhwar

1. Origin of the caste.

Injhwar. [171]--A caste of agricultural labourers and fishermen found in the Maratha tract of the Wainganga Valley, comprised in the Bhandara and Balaghat Districts. In 1901 they numbered 8500 persons as against 11,000 in 1891. The name Injhwar is simply a Marathi corruption of Binjhwar, as is for bis (twenty) and Ithoba for Bithoba or Vithoba. In his Census Report of 1891 Sir Benjamin Robertson remarked that the name was often entered in the census books as Vinjhwar, and in Marathi B and V are practically interchangeable. The Injhwars are thus a caste formed from the Binjhwars or highest subdivision of the Baiga tribe of Balaghat; they have adopted the social customs of the Marathi-speaking people among whom they live, and have been formed into a separate caste through a corruption of their name. They still wors.h.i.+p Injha or Vindhya Devi, the tutelary deity of the Vindhyan hills, from which the name of the Binjhwars is derived. The Injhwars have also some connection with the Gowari or cowherd caste of the Maratha country. They are sometimes known as Dudh-Gowari, and say that this is because an Injhwar woman was a wet-nurse of the first-born Gowari. The Gowaris themselves, as a low caste of herdsmen frequenting the jungles, would naturally be brought into close connection with both the Baigas and Gonds. Their alliances with the Gonds have produced the distinct caste of Gond-Gowari, and it is not improbable that one fact operating to separate the Injhwars from their parent tribe of the Baigas was an admixture of Gowari blood. But they rank higher than the Gond-Gowaris, who are regarded as impure; this is probably on account of the superior position of the Binjhwars, who form the aristocracy of the Baiga tribe, and, living in the forests, were never reduced to the menial and servile condition imposed on the Gond residents in Hindu villages. The Injhwars, however, admit the superiority of the Gowaris by taking food from their hands, a favour which the latter will not reciprocate. Several of the sept or family names of the caste are also taken from the Gonds, and this shows an admixture of Gond blood; the Injhwars are thus probably a mixed group of Gonds, Gowaris, and Binjhwars or Baigas.

2. Subdivisions.

The Injhwars have four subcastes, three of the territorial and one of the occupational cla.s.s. These are the Lanjiwar, or those living round Lanji in Balaghat; the Korre, or those of the Korai hill tract in Seoni; the Chandewar or Maratha Injhwars who belong to Chanda, and are distinguished by holding their weddings only in the evening after the Maratha custom, while other Injhwars will perform the ceremony at any time of day; and the Sonjharias, or those who have taken to was.h.i.+ng for gold in the beds of streams. Of their sept or family names some, as already stated, are taken from the Gonds, as Mesram, Tekam, Marai, Ukya. [172] Three names, Bhoyar, Kawara and Kohrya (from Kohli), are the names of other castes or tribes, and indicate that members of these became Injhwars and founded families; and others are of the territorial, t.i.tular and totemistic types. Among them may be mentioned the Pithvalyas, from pith, flour; all families of this sept should steal a little rice from somebody else's field as soon as it is ripe, husband and wife making a joint expedition for the purpose. They must not speak a word to each other from the time they start until they have brought back the rice, pounded and cooked it, offered it to the G.o.d and made their meal. The Paunpats, named after the lotus, will not touch the flowers or leaves of the lotus plants, or even drink water from a tank in which the lotus grows. The Dobokria Rawats are so named because they make an offering of two goats to their G.o.ds. Some of the septs are subdivided. Thus the Sonwani or gold-water sept, whose members readmit social culprits, is divided into the Paunpat or lotus Sonwanis; the Gurhiwal, who revere a bra.s.s vessel tied to a bamboo on the first day of the year; the Sati Sonwani, who wors.h.i.+p the spirit of a sati woman ancestor; and the Mungphatia Sonwanis, whose token is the broken mung pulse. At present these subsepts cannot intermarry, the union of any two Sonwanis being forbidden, but it seems likely that intermarriage may be permitted in the course of time.