The Tribes and Castes of the Central Provinces of India Volume IV Part 36

8. The existing Pindaris

While the freebooting Pindaris had no regular caste organisation, their descendants have now become more or less of a caste in accordance with the usual tendency of a distinctive occupation, producing a difference in status, to form a fresh caste. The existing Pindaris in the Central Provinces are both Muhammadans and Hindus, the Muhammadans, as already stated, having been originally the children of Hindus who were kidnapped and converted. It is one of the very few merits of the Pindaris that they did not sell their captives to slavery. Their numerous prisoners of all ages and both s.e.xes were employed as servants, made over to the chiefs or held to ransom from their relatives, but the Pindaris did not carry on like the Banjaras a traffic in slaves. [446] The Muhammadan Pindaris were said some time ago to have no religion, but with the diffusion of knowledge they have now adopted the rites of Islam and observe its rules and restrictions. In Bhandara the Hindu Pindaris are Garoris or Gowaris, They say that the ancestors of the Pindaris and Gowaris were two brothers, the business of the Pindari brother being to tend buffaloes and that of the Gowari brother to herd cows. These Pindaris will beg from the owners of buffaloes for the above reason. They revere the dog and will not kill it, and also wors.h.i.+p snakes and tigers, believing that these animals never do them injury. They carry their dead to the grave in a sitting posture, seated in a _jholi_ or wallet, and bury them in the same position. They wear their beards and do not shave. Some of these Pindaris are personal servants, others cultivators and labourers, and others snake-charmers and jugglers.

9. Attractions of a Pindari's life

The freebooting life of the Pindaris, unmitigated scoundrels though they were, no doubt had great charms, and must often have been recalled with regret by those who settled down to the quiet humdrum existence of a cultivator. This feeling has been admirably depicted in Sir Alfred Lyall's well-known poem, of which it will be permissible to quote a short extract:

When I rode a Dekhani charger with the saddle-cloth gold-laced, And a Persian sword and a twelve-foot spear and a pistol at my waist.

It's many a year gone by now; and yet I often dream Of a long dark march to the Jumna, of splas.h.i.+ng across the stream, Of the waning moon on the water and the spears in the dim starlight As I rode in front of my mother [447] and wondered at all the sight.

Then the streak of the pearly dawn--the flash of a sentinel's gun, The gallop and glint of hors.e.m.e.n who wheeled in the level sun, The shots in the clear still morning, the white smoke's eddying wreath, Is this the same land that I live in, the dull dank air that I breathe?

And if I were forty years younger, with my life before me to choose, I wouldn't be lectured by Kafirs or bullied by fat Hindoos; But I'd go to some far-off country where Musalmans still are men, Or take to the jungle like Chetoo, and die in the tiger's den.

Prabhu

1. Historical notice

_Prabhu, Parbhu._--The Maratha caste of clerks, accountants and patwaris corresponding to the Kayasths. They numbered about 1400 persons in the southern Districts of the Central Provinces and Berar in 1911. The Prabhus, like the Kayasths, claim to be descendants of a child of Chandra Sena, a Kshatriya king and himself a son of Arjun, one of the five Pandava brothers. Chandra Sena was slain by Parasurama, the Brahman destroyer of the Kshatriyas, but the child was saved by a Ris.h.i.+, who promised that he should be brought up as a clerk. The boy was named Somraj and was married to the daughter of Chitra Gupta, the recorder of the dead. The caste thus claim Kshatriya origin. The name Prabhu signifies 'lord,' but the Brahmans pretend that the real name of the caste was Parbhu, meaning one of irregular birth. The Prabhus say that Parbhu is a colloquial corruption used by the uneducated. The _gotras_ of the Prabhus are eponymous, the names being the same as those of Brahmans. In the Central Provinces many of them have the surname of Chitnavis or Secretary. Child-marriage is in vogue and widow-remarriage is forbidden. The wedding ceremony resembles that of the Brahmans.

In his _Description of a Prabhu marriage_ [448] Rai Bahadur B.A. Gupte shows how the old customs are being broken through among the educated cla.s.ses under the influence of modern ideas. Marriages are no longer arranged without regard to the wishes of the couple, which are thus ascertained: "The next step [449] is to find out the inclination of the hero of the tale. His friends and equals do that easily enough. They begin talking of the family and the girl, and are soon able to fathom his mind. They leave on his desk all the photographs of the girls offered and watch his movements. If he is sensible he quietly drops or returns all the likenesses except the one he prefers, and keeps this in his drawer. He dare not display it, for it is immodest to do so. The news of the approval by the boy soon reaches the parents of the girl." Similarly in her case: "The girl has no direct voice, but her likes and dislikes are carefully fathomed through her girl friends. If she says, 'Why is papa in such a hurry to get rid of me,' or turns her face and goes away as soon as the proposed family is mentioned, a sensible father drops the case and turns his attention to some other boy. This is the direct result of higher education under British rule, but among the ma.s.ses the girl has absolutely no voice, and the boy has very little unless he revolts and disobediently declines to accept a girl already selected." Similarly the educated Prabhus are beginning to dispense with the astrologer's calculations showing the agreement of the horoscopes of the couple, which are too often made a cloak for the extortion of large presents. "It very often happens that everything is amicably settled except the greed of the priest, and he manages to find out some disagreement between the horoscopes of the marriageable parties to vent his anger. This trick has been sufficiently exposed, and the educated portion of this ultra-literary caste have in most cases discarded horoscopes and planetary conjunctions altogether. Under these restrictions the only thing the council of astrologers have to do is to draw up two doc.u.ments giving diagrams based on the names of the parties--for names are presumably selected according to the conjunctions of the stars at birth. But they are often not, and depend on the liking of the father for a family G.o.d, a mythological hero, a patron or a celebrated ancestor in the case of the boy. In that of the girl the favourite deity or a character in the most recent fable or drama the father has just read."

According to custom the bridegroom should go to the bride's house to be married, but if it is more convenient to have the wedding at the bridegroom's town, the bride goes there to a temporary house taken by her father, and then the bridegroom proceeds to a temple with his party and is welcomed as if he had arrived on completion of a journey. Mr. Gupte thus describes the reception of the bride when she has come to be married: "But there comes an urgent telegram. The bride and her mother are expected and information is given to the bridegroom's father. In all haste preparations are made to give her a grand and suitable reception. Oh, the flutter among the girls a.s.sembled in the house of the bridegroom from all quarters. Every one is dressed in her best and is trying to be the foremost in welcoming the new bride, the G.o.ddess Lakshmi. The numerous maidservants of the house want to prostrate themselves before their future queen on the Suna or borderland of the city, which is of course the railway station. Musicians have been already despatched and the platform is full of gaily dressed girls. The train arrives, the party a.s.semble at the waiting-room, a maidservant waves rice and water to 'take off'

the effects of evil eyes and they start amid admiring eyes of the pa.s.sengers and onlookers. As soon as the bride reaches her father's temporary residence another girl waves rice and water and throws it away. The girls of the bridegroom's house run home and come back again with a Kalash (water-pot) full of water, with its mouth covered with mango-leaves and topped over with a cocoanut and a large tray of sugar. This is called _Sakhar pani_, sugar and water, the first to wash the mouth with and the second to sweeten it. The girls have by this time all gathered round the bride and are busy cheering her up with encouraging remarks: 'Oh, she is a Rati, the G.o.ddess of beauty,'

says one, and another, 'How delicate,' 'What a fine nose' from a third, and 'Look at her eyes' from a fourth. All complimentary and comforting. 'We are glad it is our house you are coming to,' says a sister-in-law in prospect. 'We are happy you are going to be our _malikin_ (mistress),' adds a maidservant. As soon as the elder ladies have completed their courteous inquiries _pan-supari_ and _attar_ are distributed and the party returns home. But on arrival the girls gather round the bridegroom to tease him. 'Oh, you Sudharak (reformer),' 'Oh, you Sahib (European), _you_ have selected your bride.' 'You have seen her _before_ marriage. You have broken the rule of the society. You ought to be excommunicated.' 'But,' says another, 'he will now have no time to speak to us. His Rati (G.o.ddess of beauty) and he! The Sahib and the Memsahib! We shall all be forgotten now. Who cares for sisters and cousins in these days of civilisation?' But all these little jokes of the little girls are meant as congratulations to him for having secured a good girl." At a wedding among the highest families such as is described here, the bridegroom is presented with drinking cups and plates, trays for holding sandalwood paste, betel-leaf and an incense-burner, all in solid silver to the value of about Rs. 1000; water-pots and cooking vessels and a small bath in German silver costing Rs. 300 to Rs. 400; and a set of bra.s.s vessels. [450]

2. General Customs

The Prabhus wear the sacred thread. In Bombay boys receive it a short time before their marriage without the ceremonies which form part of the regular Brahman invest.i.ture. On the fifth day after the birth of a child, the sword and also pens, paper and ink are wors.h.i.+pped, the sword being the symbol of their Kshatriya origin and the pens, paper and ink of their present occupation of clerks. [451] The funeral ceremonies, Mr. Enthoven writes, are performed during the first thirteen days after death. Oblations of rice are offered every day, in consequence of which the soul of the dead attains a spiritual body, limb by limb, till on the thirteenth day it is enabled to start on its journey. In twelve months the journey ends, and a _shraddh_ ceremony is performed on an extensive scale on the anniversary of the death. Most of the Prabhus are in Government service and others are landowners. In the Bombay Presidency [452] they had at first almost a monopoly of Government service as English writers, and the term Prabhu was commonly employed to denote a clerk of any caste who could write English. Both men and women of the caste are generally of a fair complexion, resembling the Maratha Brahmans. The taste of the women in dress is proverbial, and when a Sunar, Sutar or Kasar woman has dressed herself in her best for some family festival, she will ask her friends, '_Prabhuin disto_,' or 'Do I look like a Prabhu?'

Raghuvansi

1. Historical notice

_Raghuvansi, Raghvi._--A cla.s.s of Rajputs of impure descent, who have now developed in the Central Provinces into a caste of cultivators, marrying among themselves. Their first settlement here was in the Nerbudda Valley, and Sir C. Elliott wrote of them: [453] "They are a queer cla.s.s, all professing to be Rajputs from Ajodhia, though on cross-examination they are obliged to confess that they did not come here straight from Ajodhia, but stopped in Bundelkhand and the Gwalior territory by the way. They are obviously of impure blood as they marry only among themselves; but when they get wealthy and influential they a.s.sume the sacred thread, stop all familiarity with Gujars and Kirars (with whom they are accustomed to smoke the huqqa and to take water) and profess to be very high-caste Rajputs indeed." From Hoshangabad they have spread to Betul, Chhindwara and Nagpur and now number 24,000 persons in all in the Central Provinces. Chhindwara, on the Satpura plateau, is supposed to have been founded by one Ratan Raghuvansi, who built the first house on the site, burying a goat alive under the foundations. The goat is still wors.h.i.+pped as the tutelary deity of the town. The name Raghuvansi is derived from Raja Raghu, king of Ajodhia and ancestor of the great Rama, the hero of the Ramayana. In Nagpur the name has been shortened to Raghvi, and the branch of the caste settled here is somewhat looked down upon by their fellows in Hoshangabad. Sir R. Craddock [454] states that their religion is unorthodox and they have _gurus_ or priests of their own caste, discarding Brahmans. Their names end in Deo. Their origin, however, is still plainly discernible in their height, strength of body and fair complexion. The notice continues: "Whatever may happen to other cla.s.ses the Raghvi will never give way to the moneylender. Though he is fond of comfort he combines a good deal of thrift with it, and the clannish spirit of the caste would prevent any oppression of Raghvi tenants by a landlord or moneylender of their own body." In Chhindwara, Mr. Montgomerie states, [455] they rank among the best cultivators, and formerly lived in clans, holding villages on _bhaiachari_ or communal tenure. As malguzars or village proprietors, they are very p.r.o.ne to absorb tenant land into their home-farms.

2. Social customs

The Raghuvansis have now a set of exogamous groups of the usual low-caste type, designated after t.i.tles, nicknames or natural objects. They sometimes invest their sons with the sacred thread at the time of marriage instead of performing the proper thread ceremony. Some discard the cord after the wedding is over. At a marriage the Raghuvansis of Chhindwara and Nagpur combine the Hindustani custom of walking round the sacred pole with the Maratha one of throwing coloured rice on the bridal couple. Sometimes they have what is known as a _gankar_ wedding. At this, flour, sugar and _ghi_ [456] are the only kinds of food permissible, large cakes of flour and sugar being boiled in pitchers full of _ghi_, and everybody being given as much of this as he can eat. The guests generally over-eat themselves, and as weddings are celebrated in the hot weather, one or two may occasionally die of repletion. The neighbours of Raghuvansis say that the host considers such an occurrence as evidence of the complete success of his party, but this is probably a libel. Such a wedding feast may cost two or three thousand rupees. After the wedding the women of the bride's party attack those of the bridegroom's with bamboo sticks, while these retaliate by throwing red powder on them. The remarriage of widows is freely permitted, but a widow must be taken from the house of her own parents or relatives, and not from that of her first husband or his parents. In fact, if any members of the dead husband's family meet the second husband on the night of the wedding they will attack him and a serious affray may follow. On reaching her new house the woman enters it by a back door, after bathing and changing all her clothes. The old clothes are given away to a barber or washerman, and the presentation of new clothes by the second husband is the only essential ceremony. No wife will look on a widow's face on the night of her second marriage, for fear lest by doing so she should come to the same position. The majority of the caste abstain from liquor, and they eat flesh in some localities, but not in others. The men commonly wear beards divided by a shaven patch in the centre of the chin; and the women have two body-cloths, one worn like a skirt according to the northern custom. Mr. Crooke states [457] that "in northern India a tradition exists among them that the cultivation of sugar is fatal to the farmer, and that the tiling of a house brings down divine displeasure upon the owner; hence to this day no sugar is grown and not a tiled house is to be seen in their estates." These superst.i.tions do not appear to be known at all in the Central Provinces.

Rajjhar

1. General notice

_Rajjhar, Rajbhar, Lajjhar._--A caste of farmservants found in the northern Districts. In 1911 they numbered about 8000 persons in the Central Provinces, being returned princ.i.p.ally from the Districts of the Satpura plateau. The names Rajjhar and Rajbhar appear to be applied indiscriminately to the same caste, who are an offshoot of the great Bhar tribe of northern India. The original name appears to have been Raj Bhar, which signifies a landowning Bhar, like Raj-Gond, Raj-Korku and so on. In Mandla all the members of the caste were shown as Rajbhar in 1891, and Rajjhar in 1901, and the two names seem to be used interchangeably in other Districts in the same manner. Some section or family names, such as Bamhania, Patela, Barhele and others, are common to people calling themselves Rajjhar and Rajbhar. But, though practically the same caste, the Rajjhars seem, in some localities, to be more backward and primitive than the Rajbhars. This is also the case in Berar, where they are commonly known as Lajjhar and are said to be akin to the Gonds. A Gond will there take food from a Lajjhar, but not a Lajjhar from a Gond. They are more Hinduised than the Gonds and have prohibited the killing or injuring of cows by some caste penalties. [458]

2. Origin and subdivisions

The caste appears to be in part of mixed origin arising from the unions of Hindu fathers with women of the Bhar tribe. Several of their family names are derived from those of other castes, as Bamhania (from Brahman), Sunarya (from Sunar), Baksaria (a Rajput sept), Ahiriya (an Ahir or cowherd), and Bisatia from Bisati (a hawker). Other names are after plants or animals, as Baslya from the _bans_ or bamboo, Mohanya from the _mohin_ tree, Chhitkaria from the _sitaphal_ or custard-apple tree, Hardaya from the banyan tree, Richhya from the bear, and Dukhania from the buffalo. Members of this last sept will not drink buffalo's milk or wear black cloth, because this is the colour of their totem animal. Members of septs named after other castes have also adopted some natural object as a sept totem; thus those of the Sunarya sept wors.h.i.+p gold as being the metal with which the Sunar is a.s.sociated. Those of the Bamhania sept revere the banyan and pipal trees, as these are held sacred by Brahmans. The Bakraria or Bagsaria sept believe their name to be derived from that of the _bagh_ or tiger, and they wors.h.i.+p this animal's footprints by tying a thread round them.

3. Marriage

The marriage of members of the same sept, and also that of first cousins, is forbidden. The caste do not employ Brahmans at their marriage and other ceremonies, and they account for this somewhat quaintly by saying that their ancestors were at one time accustomed to rely on the calculations of Brahman priests; but many marriages which the Brahman foretold as auspicious turned out very much the reverse; and on this account they have discarded the Brahman, and now determine the suitability or otherwise of a projected union by the common primitive custom of throwing two grains of rice into a vessel of water and seeing whether they will meet. The truth is probably that they are too backward ever to have had recourse to the Brahman priest, but now, though they still apparently have no desire for his services, they recognise the fact to be somewhat discreditable to themselves, and desire to explain it away by the story already given. In Hoshangabad the bride still goes to the bridegroom's house to be married as among the Gonds. A bride-price is paid, which consists of four rupees, a _khandi_ [459] of juari or wheat, and two pieces of cloth. This is received by the bride's father, who, however, has in turn to pay seven rupees eight annas and a goat to the caste _panchayat_ or committee for the arrangement and sanction of the match. This last payment is known as _Skarab-ka-rupaya_ or liquor-money, and with the goat furnishes the wherewithal for a sumptuous feast to the caste. The marriage-shed must be made of freshly-cut timber, which should not be allowed to fall to the ground, but must be supported and carried off on men's shoulders as it is cut. When the bridegroom arrives at the marriage-shed he is met by the bride's mother and conducted by her to an inner room of the house, where he finds the bride standing. He seizes her fist, which she holds clenched, and opens her fingers by force. The couple then walk five times round the _chauk_ or sacred s.p.a.ce made with lines of flour on the floor, the bridegroom holding the bride by her little finger. They are preceded by some relative of the bride, who walks round the post carrying a pot of water, with seven holes in it; the water spouts from these holes on to the ground, and the couple must tread in it as they go round the post. This forms the essential and binding portion of the marriage. That night the couple sleep in the same room with a woman lying between them. Next day they return to the bridegroom's house, and on arriving at his door the boy's mother meets him and touches his head, breast and knees with a churning-stick, a winnowing-fan and a pestle, with the object of exorcising any evil spirits who may be accompanying the bridal couple. As the pair enter the marriage-shed erected before the bridegroom's house they are drenched with water by a man sitting on the roof, and when they come to the door of the house the bridegroom's younger brother, or some other boy, sits across it with his legs stretched out to prevent the bride from entering. The girl pushes his legs aside and goes into the house, where she stays for three months with her husband, and then returns to her parents for a year. After this she is sent to her husband with a basket of fried cakes and a piece of cloth, and takes up her residence with him. When a widow is to be married, the couple pour turmeric and water over each other, and then walk seven times round in a circle in an empty s.p.a.ce, holding each other by the hand. A widow commonly marries her deceased husband's younger brother, but is not compelled to do so. Divorce is permitted for adultery on the part of the wife.

4. Social Customs

The caste bury their dead with the head pointing to the west. This practice is peculiar, and is also followed, Colonel Dalton states, by the hill Bhuiyas of Bengal, who in so doing honour the quarter of the setting sun. When a burial takes place, all the mourners who accompany the corpse throw a little earth into the grave. On the same day some food and liquor are taken to the grave and offered to the dead man's spirit, and a feast is given to the caste-fellows. This concludes the ceremonies of mourning, and the next day the relatives go about their business. The caste are usually petty cultivators and labourers, while they also collect gra.s.s and fuel for sale, and propagate the lac insect. In Seoni they have a special relation with the Ahirs, from whom they will take cooked food, while they say that the Ahirs will also eat from their hands. In Narsinghpur a similar connection has been observed between the Rajjhars and the Lodhi caste. This probably arises from the fact that the former have worked for several generations as the farm-servants of Lodhi or Ahir employers, and have been accustomed to live in their houses and partake of their meals, so that caste rules have been abandoned for the sake of convenience. A similar intimacy has been observed between the Panwars and Gonds, and other castes who stand in this relation to each other. The Rajjhars will also eat _katcha_ food (cooked with water) from Kunbis and Kahars. But in Hoshangabad some of them will not take food from any caste, even from Brahmans. Their women wear gla.s.s bangles only on the right hand, and a bra.s.s ornament known as _mathi_ on the left wrist. They wear no ornaments in the nose or ears, and have no breast-cloth. They are tattooed with dots on the face and patterns of animals on the right arm, but not on the left arm or legs. A _liaison_ between a youth and maiden of the caste is considered a trifling matter, being punished only with a fine of two to four annas or pence. A married woman detected in an intrigue is mulcted in a sum of four or five rupees, and if her partner be a man of another caste a lock of her hair is cut off. The caste are generally ignorant and dirty, and are not much better than the Gonds and other forest tribes.