The Tribes and Castes of the Central Provinces of India, Volume 3

Ibidem, ii. pp. 481, 482.

166

Ibidem, ii. pp. 487–489.

167

This article is compiled from a paper by Mr. Bābu Rao, Deputy Inspector of Schools, Seoni District.

168

In this year only 33 Holias were returned as against more than 4000 in 1891; but, on the other hand, in 1901 the number of Golars was double that of the previous census.

169

Mysore Census Report (1891), p. 254.

170

Ethnographic Notes in Southern India, p. 258.

171

This article is principally based on information collected by Mr. Hīra Lāl in Bhandāra.

172

A corruption of Uika.

173

See the articles Mahār and Kunbi.

174

This article is partly based on a paper by Bihāri Lāl, Patwāri, of Hoshangābād.

175

Semaria is a common name of villages, and is of course as such derived from the semar tree, but the argument is that the Jādams took the name from the village and not from the tree. Totem is perhaps rather a strong word for the kind of veneration paid; the vernacular term used in Bombay is devak.

176

This article is based on an account of the Jāduas by Mr. A. Knyvett, Superintendent of Police, Patna, and kindly communicated by Mr. C. W. C. Plowden, Deputy Inspector-General of Police, Bengal, through Mr. G. W. Gayer, in charge of the Central Provinces Criminal Investigation Department.

177

Sherring, Castes and Tribes, iii. p. 123.

178

The nut of Eleocarpus lanceolatus.

179

Aegle marmelos.

180

Hindu Manners, Customs, and Ceremonies, 1897 ed. p. 118.

181

This article is partly based on information contributed by Mr. Debendra Nāth Dutt, Pleader, Narsinghpur; Mr. Ganga Singh, Extra Assistant Commissioner, Hoshangābād; and Mr. Adurām Chaudhri of the Gazetteer Office. The correct pronunciation of the caste name is Jat, but in the Central Provinces it is always called Jāt.

182

Punjab Census Report (1881), para. 421.

183

Early History of India.

184

Mahābhārata, viii. 2026, et seq., translated by Professor H. H. Wilson, and quoted in vol. i. pp. 260, 262 of Dr. J. Wilson’s Indian Caste.

185

Ibidem, paras. 422–424.

186

Kashyap was a Rishi or saint, but he may probably have developed into an eponymous hero from Kachhap, a tortoise.

187

Hoshangābād Settlement Report, p. 62.

188

Aegle marmelos.

189

Hoshangābād Settlement Report, loc. cit.

190

This article is entirely based on an account of the caste furnished by Rai Bahādur Panda Baijnāth, Superintendent, Bastar State.

191

Bassia latifolia.

192

Boswellia serrata.

193

This has been fully demonstrated by Sir J. G. Frazer in The Golden Bough.

194

Colebrooke’s Essays.

195

Quoting from Dr. George Smith’s Life of Dr. Wilson, p. 74.

196

Ibidem, pp. 13–15.

197

Weber’s Indian Literature, p. 239.

198

Gibbon’s Decline and Fall of the Roman Empire, chap, lxiii.

199

Republished in the Theosophist.

200

Eastern India, ii. p. 756.

201

Travels in the Mughal Empire, Constable’s edition, p. 316.

202

Rājasthān, ii. p. 19.

203

Maclagan, l.c. p. 115.

204

Ibidem, l.c.

205

Maclagan, l.c.

206

Crooke’s Tribes and Castes, art. Kanphata.

207

Crooke’s Tribes and Castes, art. Jogi.

208

Sleeman, Report on the Badhaks, pp. 332, 333.

209

These proverbs are taken from Temple and Fallon’s Hindustāni Proverbs.

210

Bombay Gazetteer, vol. xxi. p. 184.

211

Phaseolus radiatus.

212

Newcomb’s Astronomy for Everybody, p. 33.

213

Owing to the precession of the equinoxes, the sidereal year is not the same as the solar year, being about 20 minutes longer. That is, the sun passes a particular star a second time in a period of 365 days 6 hours and 9 minutes, while it passes the equatorial point in 365 days 5 hours 48 minutes 49 seconds, this latter period being the solar year. The difference is due to slight changes in the direction of the earth’s axis, which change the position of the celestial equator and of the equinoctial point where the sun crosses it. It is not clear how the Hindus get over this difficulty, but the point does not affect the general account.

214

The stars corresponding to the nakshatras and their symbols are mainly taken from Mr. L. D. Barnett’s Antiquities of India, pp. 190, 191, compared with the list in Mr. W. Brennand’s Hindu Astronomy, pp. 40, 42.

215

Taken from Professor Newcomb’s Astronomy for Everybody.

216

The moon’s orbit is really an ellipse like that of the earth and all the planets.

217

Barnett, op. cit. p. 190.

218

The Indian Calendar, by Messrs. Sewell and Dikshit, pp. 11 and 25.

219

Brennand’s Hindu Astronomy, p. 100.

220

The Indian Calendar, Sewell and Dikshit, p. 28 and Table I.

221

This seems to have been done by some ancient Indian astronomers.

222

The Indian Calendar, p. 29.

223

Taken from Brennand’s Hindu Astronomy, p. 39.

224

Barnett, Antiquities of India, p. 193.

225

The above particulars regarding the measurement of time by the ghariāl are taken from ‘An Account of the Hindustāni Horometry’ in Asiatic Researches, vol. v. p. 81, by John Gilchrist, Esq. The account appears to be to some extent controversial, and it is possible that the arrangement of the gharis may have varied in different localities.

226

The information contained in this paragraph is taken from Captain Mackintosh’s Report on the Rāmosis, chap. iii. (India Office Library Tracts), in which a large variety of rules are given.

227

Some of these names and also some of the women’s names have been taken from Colonel Temple’s Proper Names of the Punjābis.

228

Punjāb Ethnography, para. 612.

229

This passage is taken from Sir G. Grierson’s Peasant Life in Bihār, p. 64.

230

This article is based on a paper by Mr. Pancham Lāl, naib-tahsīldār, Murwāra, with extracts from the Central Provinces Monograph on Pottery and Glassware, by Mr. Jowers, and some information collected by Mr. Hīra Lāl.

231

Dhāl means a shield, and the ornament is of this shape.

232

Crooke’s Tribes and Castes, article Kāchhi.

233

Partly based on a paper by Munshi Kanhya Lāl of the Gazetteer office.

234

Irvine, Army of the Mughals, pp. 158, 159.

235

Boswellia serrata.

236

Sesamum indicum.

237

This article is compiled from papers by Mr. Sarat Chandra Sanyāl, Sessions Judge, Nāgpur, and Mr. Abdul Samād, Tahsīldār, Sohāgpur.

238

Eastern India, ii. 426.

239

Ibidem, iii. pp. 119, 120.

240

Moor, Hindu Infanticide, p. 91.

241

Yule and Burnell’s Hobson-Jobson, Crooke’s edition, s.v. Boy.

242

Tribes and Castes of the N.W.P., art. Kahār.

243

Private Life of an Eastern King, p. 207.

244

Ibidem, pp. 200, 202.

245

Stevens, In India, p. 313.

246

Tribes and Castes of Bengal, art. Kahār.

247

Tribes and Castes of Bengal, ibidem.

248

S.v. Boy.

249

This article is partly compiled from papers by Mr. G. Falconer Taylor, Forest Divisional Officer, and by Kanhyā Lāl, Clerk in the Gazetteer office.

250

Berār Census Report (1881), p. 141.

251

Hislop papers. Vocabulary.

252

North Arcot Manual, p. 247.

253

1881, p. 141.

254

Ibidem.

255

Bombay Gazetteer (Campbell), vol. xii. p. 120.

256

Bombay Gazetteer (Campbell), vol. xxi. p. 172.

257

Berār Census Report (1881), p. 141.

258

Some information for this article has been supplied by Bābu Lāl, Excise Sub-Inspector, Mr. Adurām Chaudhri, Tahsīldār, and Sundar Lāl Richaria, Sub-Inspector of Police.

259

Tribes and Castes of Bengal, art. Kalār.

260

Bassia latifolia, the tree from whose flowers fermented liquor is made.

261

The headquarters of the Sanjāri tahsīl in Drūg District.

262

Phūlbāba, lit. ‘flower-father.’

263

This story is only transplanted, a similar one being related by Colonel Tod in the Annals of the Bundi State (Rājasthān, ii. p. 441).

264

Saccharum spontaneum.

265

Settlement Report, p. 26.

266

Mr. (Sir E.) Maclagan’s Punjab Census Report (1891).

267

Religions of India, p. 113.

268

Apparently also called Sarcostemma viminalis.

269

Bombay Gazetteer, Parsis of Guiarāt, by Messrs. Nasarvanji Girvai and Behrāmji Patel, p. 228, footnote.

270

Ibidem.

271

Hopkins, loc. cit. p. 213.

272

Rājendra Lāl Mitra, Indo-Aryans, ii. p. 419.

273

Deussen, Outlines of Indian Philosophy, p. 12.

274

Indo-Aryans, i. p. 393.

275

Ibidem, p. 396.

276

Ibidem, p. 402.

277

Indo-Aryans, i. p. 411.

278

Garrett’s Classical Dictionary, s.v. Varuni and Vishnu.

279

The Golden Bough, 2nd edition, i. pp. 359, 360.

280

Indo-Aryans, pp. 408, 409.

281

Ibidem, pp. 404, 405.

282

Indo-Aryans, pp. 405, 406.

283

Bombay Gazetteer, Poona, p. 549.

284

Cannabis sativa.

285

A liquor made from the flowers of the hemp plant, commonly drunk in the hot weather.

286

See Mr. E. Clodd’s Myths and Dreams, under Dreams.

287

A name of Siva or Mahādeo.

288

‘Victory to Shankar.’

289

A preparation of opium for smoking.

290

T. H. Hendley, Account of the Bhīls, J.A.S.B. xliv., 1875, p. 360.

291

M. Salomon Reinach in Orphéus, p. 120.

292

Sir James Frazer in Attis, Adonis, Osiris, ii. p. 241.

293

Book IV., chap. lxxv., quoted in Lane’s Modern Egyptians, p. 347.

294

Lane, Modern Egyptians, p. 348.

295

Eastern India, iii. p. 163.

296

Sir G. Watt’s Commercial Products of India, s.v. Nicotiana.

297

Ind. Ant., January 1911, p. 39.

298

Tobacco is no doubt a derivative from some American word, and Platts derives the Hindi tanbāku or tambāku from tobacco. The fact that tanbāku is also Persian for tobacco militates against the Sanskrit derivation suggested by Mr. Ganpat Rai and others, and tends to demonstrate its American importation.

299

This article is based on papers drawn up by Mr. Hīra Lāl, Extra Assistant Commissioner, Pyāre Lāl Misra, Ethnographic Clerk, and a very full account of the tribe by Mr. Ganpati Giri, Manager of Bindrānawāgarh, which has furnished the greater part of the article, especially the paragraphs on birth, religion and social customs.

300

Jungle Life in India, p. 588.

301

Criminal Tribes, p. 78.

302

Criminal Classes.

303

Berār Census Report (1881), p. 140.

304

Page 139.

305

See art. Beria, para. 1.

306

Ibbetson, Punjab Census Report (1881), para. 527.

307

Ibidem.

308

Art. Kanjar, para. 3.

309

Ibbetson.

310

Crooke, art. Dom, para. 21.

311

Lectures, p. 59.

312

Bombay Gazetteer, Muhammadans of Gujarāt, p. 83.

313

Kennedy, Criminal Tribes of Bombay, p. 257.

314

Criminal Tribes, p. 46.

315

Berār Census Report (1881), p. 140.

316

Tribes and Castes of Bengal, art. Dom.

317

Nesfield, l.c. p. 393.

318

Ind. Ant. xvi. p. 37.

319

Ind. Ant. xv. p. 15.

320

In Sir G. Grierson’s account the Bhojpuri version is printed in the Nāgari character; but this cannot be reproduced. It is possible that one or two mistakes have been made in transliteration.

321

Quoted in Mr. Crooke’s article on Dom.

322

Gayer, Lectures, p. 59.

323

Gunthorpe, p. 81. Mr. Kennedy says: “Sānsia and Beria women have a clove (lavang) in the left nostril; the Sānsias, but not the Berias, wear a bullāq or pendant in the fleshy part of the nose.”

324

Gayer, l.c. p. 61.

325

Crooke, l.c. para. 3.

326

In a footnote Mr. Nesfield states: “The Kanjar who communicated these facts said that the child used to open out its neck to the knife as if it desired to be sacrificed to the deity.”

327

Butea frondosa.

328

It is not, I think, used for weaving now, but only for stuffing quilts and cushions.

329

But elsewhere Mr. Nesfield says that the brushes are made from the khas-khas grass, and this is, I think, the case in the Central Provinces.

330

This article is compiled principally from a note by Mr. Paiku, Inspector of Police, Chānda.

331

This article is based principally on a paper by Nand Kishore, Bohidār, Sambalpur.

332

Hobson-Jobson, art. Cranny.

333

Eragrostis cynosuroides.

334

(London, A. & C. Black.)

335

This definition of totemism is more or less in accord with that held by the late Professor Robertson Smith, but is not generally accepted. The exhaustive collection of totemic beliefs and customs contained in Sir J. G. Frazer’s Totemism and Exogamy affords, however, substantial evidence in favour of it among tribes still in the hunting stage in Australia, North America and Africa. The Indian form of totemism is, in the writer’s opinion, a later one, arising when the totem animal has ceased to be the main source of life, and when the clan come to think that they are descended from their totem animal and that the spirits of their ancestors pass into the totem animal. When this belief arises, they cease eating the totem as a mark of veneration and respect, and abstain from killing or injuring it. Finally the totem comes to be little more than a clan-name or family name, which serves the purpose of preventing marriage between persons related through males, who believe themselves to be descended from a common ancestor.

336

Orphéus (Heinemann), p. 197.

337

Lane, Modern Egyptians, p. 248.

338

Orphéus, p. 47.

339

Ibidem, p. 50.

340

B. G. Parsis of Gujarāt, pp. 232, 241.

341

Orphéus, pp. 101, 102.

342

Ibidem, p. 204.

343

Ibidem, p. 144.

344

Ibidem, p. 169.

345

D. M. Flinders-Petrie, Egypt and Israel, p. 61.

346

Gomme, Folk-lore as a Historical Science, p. 161.

347

Haug’s Essays on the Parsis, p. 286.

348

Golden Bough, ii. pp. 299–301. See article on Kumhār.

349

Orphéus, p. 139.

350

Orphéus, pp. 119, 120.

351

Ibidem, p. 144.

352

Religions, Ancient and Modern, Ancient Rome, Cyril Bailey, p. 86.

353

Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, p. 22.

354

Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, pp. 24, 26.

355

Vide article on Bania.

356

Dowson’s and Garrett’s Classical Dictionaries, art. Kartikeya.

357

Religion of the Semites, p. 265.

358

Ibidem, pp. 269, 270.

359

Religion of the Semites, pp. 270, 271.

360

Ibidem, pp. 273, 274.

361

Religion of the Semites, p. 289.

362

Ibidem, p. 313.

363

Religion of the Semites, p. 271.

364

Religion of the Semites, p. 275.

365

Golden Bough, ii. p. 321.

366

Vide art. Kumhār.

367

Religion of the Semites, p. 338.

368

Ibidem, p. 281.

369

Dr Jevons, Introduction to the History of Religion, p. 150.

370

Religion of the Semites, p. 285.

371

Orphéus, pp. 123, 125.

372

In following the explanation of the Passover given by Professor Robertson Smith and M. Reinach, it is necessary with great diffidence to dissent from the hypothesis of Sir J. G. Frazer that the lamb was a substitute for the previous sacrifice by the Israelites of their first-born sons.

373

Orphéus, p. 272; Religion of the Semites, p. 311.

374

Religion of the Semites, p. 304.

375

Ibidem, pp. 305, 306.

376

Religion of the Semites, pp. 296, 297.

377

Golden Bough, ii. p. 313.

378

When the blood of the animal was poured out before the god as his share.

379

Religion of the Semites, p. 246.

380

Vide article on Dhanwār.

381

Sir G. Robertson, Kāfirs of the Hindu Kush, pp. 450, 451.

382

Ibidem, p. 460.

383

Dalton, Ethnology of Bengal, p. 176.

384

Grant-Duff, History of the Marāthas, vol. i. p. 27. Mr. Hīra Lāl notes that owing to the predominance of Muhammadans in Berār the practice of slaughtering all animals by the method of halāl and the regular employment of the Mullah to pronounce the sacred text before slaughter may have grown up for their convenience. And, as in other instances, the Hindus may have simply imitated the Muhammadans in regarding this method of slaughter as necessary. This however scarcely seems to impair the force of the argument if the Hindus actually refused to eat animals not killed by halāl; they must in that case have attached some religious significance or virtue to the rite, and the most probable significance is perhaps that stated in the text. As Mr. Hīra Lāl points out, the Hindu sacred books provide an elaborate ritual for the sacrifice of animals, but this may have fallen into abeyance with the decline in the custom of eating meat.